Bibliographies thématiques / St. Mary of Czestochowa Church

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Littérature scientifique sur le sujet « St. Mary of Czestochowa Church »

Auteur : Grafiati

Publié le 14 décembre 2022

Mis à jour le 28 janvier 2023

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Articles de revues sur le sujet "St. Mary of Czestochowa Church"

GRANSDEN, ANTONIA. « The Cult of St Mary at Beodericisworth and then in Bury St Edmunds Abbey to c. 1150 ». Journal of Ecclesiastical History 55, n^o 4 (octobre 2004) : 627–53. http://dx.doi.org/10.1017/s0022046904001472.

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This paper argues that the earliest church at Beodericisworth, the later Bury St Edmunds, was dedicated to the Virgin Mary. Probably in the reign of Athelstan, the (supposed) body of St Edmund, king and martyr, was translated into this church. The cult of St Edmund burgeoned and before the end of the eleventh century St Edmund's shrine had become one of England's foremost pilgrim centres and attracted the wealth which helped pay for the great Romanesque church built to house it. Nevertheless, a wide variety of sources, both written and visual, demonstrate that the cult of St Mary retained much vitality, becoming the pre-eminent secondary cult in Bury St Edmunds, one especially fostered by Abbot Anselm (1121–48). Finally, similar examples are cited of other churches where dedications to saints like St Mary, who enjoyed widespread veneration, were replaced by those of saints of more local fame but whose (supposed) bodies those churches possessed.

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Kucharska, Gabriela. « Wolność polityczna niepodległej Ukrainy w kontekście starań Polaków mieszkających we Lwowie o odzyskanie kościoła św. Marii Magdaleny ». Civitas Hominibus. Rocznik Filozoficzno-Społeczny 16, n^o 1 (14 mars 2022) : 49–64. http://dx.doi.org/10.25312/2391-5145.16/2021_04gk.

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The political freedom of independent Ukraine in the context of the efforts of Poles living in Lviv to regain the church of St. Mary Magdalene This article is a case study of St. Mary Magdalene’s Church in Lviv and the efforts of parishioners to regain the church for the parish and the faithful in the context of the reality of the multinational border city. Based on data obtained during interviews with various figures (Consul General of the Republic of Poland in Lviv, the Metropolitan Curia in Lviv, the parish priest of St. Maria Magdalena, the Head of the Department of Culture of the City of Lviv, the Head of the Historical Environment Protection Department of the City of Lviv, the directors of the Lviv Organ and Chamber Music Hall in Lviv, director of the Polish School of St. Mary Magdalene in Lviv and a parishioner from the parish of St. Mary Magdalene), as well as information on Ukrainian legal acts and articles in the Ukrainian and Polish press, consecutive stages of the dispute over the recovery of the church are described. The article also considers the politicization of the dispute and discusses the activities of politicians and other actors who have been involved. Furthermore, an attempt was made to answer the question whether thirty years of Ukraine's independence resulted in either the expansion or restriction of the actual political freedom of this country, with a particular emphasis on the question of whether the country has become free from post-Soviet influence and whether it is free to such an extent that it can enforce its own law. Keywords: historical policy, Polish-Ukrainian relations, Lviv, Ukraine, St. Mary Magdalene’s Catholic Church in Lviv

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Tadic, Milutin, et Aleksandar Petrovic. « Mathematical-geographical intention in orienting mediaeval churches of the Serbian monastery Gradac ». Glasnik Srpskog geografskog drustva 91, n^o 4 (2011) : 141–58. http://dx.doi.org/10.2298/gsgd1104141t.

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The subject of the paper is an exact analysis of the orientation of the Serbian monastery churches: the Church of the Virgin Mary (13th century), St. Nicholas' Church (13th century), and an early Christian church (6th century). The paper determines the azimuth of parallel axes in churches, and then the aberrations of those axes from the equinoctial east are interpreted. Under assumption that the axes were directed towards the rising sun, it was surmised that the early Christian church's patron saint could be St. John the Baptist, that the Church of the Virgin Mary was founded on Annunciation day to which it is dedicated, and that St. Nicholas' Church is oriented in accordance with the rule (?toward the sunrise?) even though its axis deviates from the equinoctial east by 41? degrees.

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Magen, Y. « The Crusader Church of St. Mary in el-Bira ». Liber Annuus 51 (janvier 2001) : 257–66. http://dx.doi.org/10.1484/j.la.2.303536.

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Aslet, William. « Situating St Mary-le-Strand : The Church, the City and the Career of James Gibbs ». Architectural History 63 (2020) : 77–110. http://dx.doi.org/10.1017/arh.2020.3.

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ABSTRACTJames Gibbs's church of St Mary-le-Strand has often been interpreted as an expression of his training in Rome, his Tory politics and his Roman Catholic faith. These factors, as well as the growing clout of the Palladian movement, all supposedly contributed to the architect's dismissal from the Commission for Fifty New Churches. In fact, the design was discovered slowly and by compromise, and Gibbs's dismissal was brought about by a change of monarchy, the demise of his original patrons and by the cost-cutting agenda of the new Whig regime. Rather than recent Italian sources, St Mary-le-Strand derives many of its features from the architecture of London, particularly St Paul's Cathedral. The siting of the church on the royal processional way from Westminster to St Paul's Cathedral explains many of Gibbs's design choices. Queen Anne, under whose reign the church was conceived, used the route frequently.

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Jewell, R. H. I. « IV. The Anglo-Saxon Friezes at Breedon-on-the-Hill, Leicestershire ». Archaeologia 108 (1986) : 95–115. http://dx.doi.org/10.1017/s0261340900011723.

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Let into various walls inside the church of St. Mary and St. Hardulph at Breedon-on-the-Hill, Leicestershire, is a group of frieze sculpture and relief-carved panels. It is now generally accepted that these are of Anglo-Saxon origin, and have been reused in the present church, of which no part is earlier than the twelfth century.

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AZIZZADEH, Fariba. « Pathology of Tourist Attraction Problems in St. Mary Church of Urmia ». Journal of Environmental Management and Tourism 10, n^o 8 (26 février 2020) : 1956. http://dx.doi.org/10.14505//jemt.v10.8(40).25.

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St. Mary Church of Urmia is ranked second in the world in terms of age. It has not been successful in attracting international tourists. This study is attempted to investigate the problems of tourist attraction for this church. The present study uses an interpretive paradigm and a qualitative research method in which the participants were 5 individuals from the target community of Christians working there. The tool used in this study was semi-structured interview (open-ended questions). Interaction between the researcher and the respondent as well as feedback from the participants has been used to ensure reliability. The information was analyzed using the thematic analysis method as well as during the three-step grounded coding (open, axial, and selective). According to the views of the participant, the 8 issues of the Ministry of Guidance on the issue of Christianity propagation, physical change of the church and the construction of a gable roof on it, the failure of Christians to propagate this church, a long-term bureaucracy of the Ministry of Guidance, the distance from Urmia to other tourist cities, issues related to restrictions on freedom and coverage in Iran, political issues and the effects of sanctions and inappropriate weather have been addressed.

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Karydis, Nikolaos. « The development of the Church of St Mary at Ephesos from late antiquity to the Dark Ages ». Anatolian Studies 69 (2019) : 175–94. http://dx.doi.org/10.1017/s0066154619000103.

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AbstractThe Church of St Mary is one of the most significant monuments of Ephesos, but also one of the most enigmatic. Its repeated modifications prior to its destruction created an amalgam of different phases that have proven difficult to decipher within the present remains. Written records and inscriptions suggest that this church was the venue of the riotous Ecumenical Council of AD 431, but the identification of the phase of the building that corresponds to this event is controversial. And, although the remains make it clear that at some point the church was transformed into a domed basilica, the latter’s form and date have not been established with certainty. The present article tries to fill these lacunae through a new survey of the remains of the church and a re-examination of the evidence from the archaeological excavations of the 20th century. This new investigation of wall structures and design patterns within the remains leads to new interpretations of the evidence, and sheds further light on the history of the Church of St Mary from its late antique origins to the Dark Ages.

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Willink, David. « Ethiopian Orthodox Tewahedo Church of Canada St Mary Cathedral v Aga ». Ecclesiastical Law Journal 24, n^o 1 (janvier 2022) : 114–15. http://dx.doi.org/10.1017/s0956618x21000788.

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Lloyd, Richard. « Music at the parish church of St Mary at Hill, London ». Early Music XXV, n^o 2 (mai 1997) : 221–28. http://dx.doi.org/10.1093/earlyj/xxv.2.221.

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Thèses sur le sujet "St. Mary of Czestochowa Church"

Walbel, Pauline Rose. « A history of the Sisters of St. Mary of Oregon's mission in Tamshiyacu, Peru 1966-1973 ». PDXScholar, 1990. https://pdxscholar.library.pdx.edu/open_access_etds/4132.

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On August 17, 1961, Pope John XXIII appealed to religious communities in the United States to send ten-percent of their personnel to assist the Church in Latin America. Thousands answered his call. This unprecedented effort drew four members of the Sisters of St. Mary of Oregon to the village of Tamshiyacu in the jungles of Peru from 1966 to 1973. The purpose of this thesis ls to examine the experience of the sisters within the context of the total missionary effort and the religious changes affecting the Catholic Church in the United States and Latin America during the 1960/s.

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Foale, Marie Therese. « The Sisters of St. Joseph : their foundation and early history, 1866-1893 ». Title page, table of contents and abstract only, 1986. http://web4.library.adelaide.edu.au/theses/09PH/09phf649.pdf.

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Morgan, Laura Bonnie Colleen. « Class and congregation : social relations in two St. John's, Newfoundland, Anglican parishes, 1877-1909 / ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1996. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq23163.pdf.

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Lott, Stefanie B. « Mary Magdalen, Franciscan ideal : a theological analysis of the frescoes in the Magdalen Chapel in the Basilica of St Francis of Assisi ». Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13378.

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In the small town of Assisi in Italy, there is a chapel dedicated to Mary Magdalen. This well known figure from the New Testament Gospels is an anomaly. To many she is the prostitute turned disciple: to others she is a key witness to the resurrection. The frescoes show this Magdalen, but they also show her in strange scenes not found in the Bible. The Gospels tell us that Mary Magdalen was with Jesus in his ministry, at the crucifixion and at the resurrection. Early church fathers picked up on this and linked her with other unnamed women in the Gospels to develop an ideal model of discipleship. From there, legends developed this conflated Magdalen into the embodiment of chastity, penitence and devotion. As such, she became the focus of one of the greatest cult followings of the Middle Ages and her relics where at the heart of the fourth most visited pilgrimage site in Christendom. In the thirteenth century, a young man, Francis of Assisi helped to revolutionise and revive the life of the Church by his personal example of poverty, benevolence and pure devotion; virtues embodied by the Magdalen. It is then understandable that a chapel dedicated to her should be found in the basilica built to honour Francis. However, the reasons behind the chapel's existence and location also have a great deal to do with the power and influence of the secular (Angevin) and religious establishment of the time as well as the controversies burgeoning within the Franciscan Order including the roles of second order women and the influence of the two factions of Franciscanism, Spirituals and Conventuals. Finally, it must not be forgotten that the Magdalen chapel, a means of theological and political dogma, was also a very tangible and real visual sermon to the masses of pilgrims who flocked to visit the shrine of Francis. This project is an attempt to uncover the identity of the woman in and the meaning of the Magdalen Chapel in the Lower Church of the Basilica of St Francis in Assisi.

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Willis, Sean. « In what sense is Mary a type of the Church ? : using two models to illuminate some developments in twentieth century Roman Catholic Mario-ecclesiology ». Thesis, University of Exeter, 2013. http://hdl.handle.net/10871/14431.

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This thesis has two aims. Firstly, in order to answer the question, ‘In what sense do people see Mary as a type of the Church?’, this thesis will set up original typological models of the relationship between Mary and the Church (chapter 1). It will then demonstrate how and why an eschatological element came to be present in these models (chapter 2).It will be a contention of this thesis that looking at the Mario-ecclesial discussions set out in chapters 3 and 4 through these typological models will allow a greater depth of analysis. The models allow one to discern differences between and nuances in various views of the relationship between Mary and the Church that would be impossible to discern if one were using just the language of ‘type’. Secondly the thesis will show how each Mario-ecclesial discussion has been affected by the socio-political context of the time. Specifically, the thesis will analyse the Mario-ecclesial discussions of the patristic, medieval and modern periods in the light of the typological models. In chapter 1, the patristic Mario-ecclesiologies of Irenaeus and Ambrose will be considered. In chapter 2, Bernard of Clairvaux will be used to analyse the eschatological nature of the Mario-ecclesiology in the medieval period. In chapter 3, the contrasting Mario-ecclesiologies of the Second Vatican Council and Hans Urs von Balthasar will be compared. In chapter 4, it will be suggested that John Paul’s model of the Mario-ecclesial relationship was based on his eschatological vision for the Church and the role that Mary plays in that future which is both imminent and already realised. This thesis will demonstrate that by using the typological models in these periods a greater depth of analysis can be achieved. This will be particularly true of the complex and nuanced discussions on Mary in the Roman Catholic Church in the twentieth century. This analysis will culminate in the particular Mariology of John Paul II.

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Williams, Gregory Stacey. « Moving forward after death : an adaptation of Kubler-Ross’ five stages of grief with a biblical understanding at ST. Mary United Methodist church Hogansville, Georgia ». DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2007. http://digitalcommons.auctr.edu/dissertations/324.

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The issue of death and dying, despite its inevitableness, may be one of the most complex phenomena within the context of ministry. This paper addresses how mourning persons may move beyond grief through an adaptation of Kubler-Ross’ Five Stages of Grief paradigm while examining the construct of death and dying from a biblical and theological perspective. Kubler-Ross’ five stages provide the framework from which a model was designed to help empower grieving members of St. Mary United Methodist Church to overcome the loss of loved ones. The purpose of the model was to develop a mechanism that could be replicated in the church that equips congregants to cope with grief and move on to productive, spiritually whole lives.

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Banda, Rogers Hansini. « A missiological assessment of ethnicity in urban Anglican churches in Zambia :|ba case study of the establishment and growth of St Mary Magdalene's Church, Kabulonga /R.H. Banda ». Thesis, North-West University, 2013. http://hdl.handle.net/10394/9494.

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This research examines present day urban Anglican churches in Zambia which are ethnically “homogeneous” in a heavily multi-ethnic environment. I give Attention to the understanding of the biblical, theological, and missiological background and seek to find a way to attract many ethnic groups into the churches. The research notes that the present scenario does not represent a healthy urban church. I argue that a biblical, theological and holistic Gospel proclamation, that is, in word and deeds, will attract other ethnic groups into the urban church and make it truly multi-ethnic and multi-cultural.
Thesis (MA (Missiology))--North-West University, Potchefstroom Campus, 2013.

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Nuttli, Emily E. « “Fixing the Italian Problem” : Archbishop of New Orleans John W. Shaw and the Oblates of Mary Immaculate, 1918-1933 ». ScholarWorks@UNO, 2016. http://scholarworks.uno.edu/td/2178.

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In 1918, Archbishop Shaw invited the Texas Catholic religious order, Missionary Oblates of Mary Immaculate, to New Orleans to manage the St. Louis Cathedral and its filial parish for Southern Italians, St. Mary’s Church. This thesis will look at the personalities and preferentialism that affected this early 20th century transfer of religious power from secular priests to a religious order. Comparing the language used by Archbishop Shaw in correspondence with Oblate Fathers with the language he used with his secular priests will determine that Shaw displayed favoritism in his decision to invite the Oblates. This decision was affected by four primary factors: Shaw’s prior relationship with the Oblates as Bishop of San Antonio, his concerns with archdiocesan finances, his perceived threat of encroaching Protestantism, and politics of discontent amongst his secular clergy. Shaw’s distinct idealistic pragmatism shows the dynamic nature of the institution of the Catholic Church in Louisiana.

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Foale, Marie Therese. « The Sisters of St. Joseph : their foundation and early history, 1866-1893 / Marie Therese Foale ». Thesis, 1986. http://hdl.handle.net/2440/21566.

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Kaufman, Cheryl Lynn. « The Augustinian canons of St. Ursus : reform, identity, and the practice of place in Medieval Aosta ». Thesis, 2011. http://hdl.handle.net/2152/ETD-UT-2011-05-3273.

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This dissertation studies a local manifestation of ecclesiastical reform in the medieval county of Savoy: the twelfth-century transformation of secular canons into Augustinian regular canons at the church of Sts. Peter and Ursus in the alpine town of Aosta (now Italy). I argue that textual sources, material culture, and the practice of place together express how the newly reformed canons established their identity, shaped their material environment, and managed their relationship with the unreformed secular canons at the cathedral. The pattern of regularization in Aosta—instigated by a new bishop influenced by ideas of canonical reform—is only one among several models for implementing reform in medieval Savoy. This study asserts the importance of this medieval county as a center for reforming efforts among a regional network of churchmen, laymen, and noblemen, including the count of Savoy, Amadeus III (d. 1148). After a prologue and introduction, chapter 1 draws on traditional textual evidence to recount the history of reform in medieval Savoy. Chapters 2 through 4 focus on the twelfth-century sculpted capitals in the cloister built to accommodate the common life of the new regular canons. Several of the historiated capitals portray the biblical siblings, Martha and Mary, and Leah and Rachel, as material metaphors that reflect and reinforce the active and contemplative lives of the Augustinian canons. Other capitals represent the regular canons’ assertion of their precedence over the cathedral canons and suggest tensions between the two communities. The final chapter examines thirteenth-century conflicts over bell-ringing and ecclesiastical processions in the urban topography of Aosta to illustrate how the regular and secular canons continued to negotiate their relationship. Appendices include an English translation of a vita of St. Ursus (BHL 8453). The dissertation as a whole reconstructs the places and material culture of medieval Aosta to convey the complexities of religious and institutional life during a time of reform and beyond.
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Livres sur le sujet "St. Mary of Czestochowa Church"

Society, Buckinghamshire Family History. Ludgershall : St. Mary. Aylesbury : Buckinghamshire Family History Society, 2009.

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Society, Buckinghamshire Family History. Oakley : St Mary. Aylesbury, Bucks : Buckinghamshire Family History Society, 2009.

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Luciani, Roberto. St. Mary in Trastevere. Rome : Fratelli Palombi Editori, 1987.

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Society, Buckinghamshire Family History. Beachampton : St. Mary the Virgin. Aylesbury : Buckinghamshire Family History Society, 2009.

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St Mary Redcliffe : An architectural history. Bristol : Redcliffe, 1995.

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Hutton, Patrick. Mary, Mary Magdalene : A history of the Church of St Mary Magdalene, Launceston. Launceston : Launceston U3A, 2004.

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Boddington, Carole. The parish register of Beverley St Mary. [Leeds] : Privately printed for the Parish Register Section, 2008.

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Hatley, VictorA. Church of St. Mary the Virgin Whiston Northamptonshire. 2^e éd. Northampton : Speedprint(printer), 1988.

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Ashurst, Denis. The church and parish of St. Mary, Worsbrough. [S.l.] : D. Ashurst, 1997.

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Parsons, Karen Jane. The church of St. Mary Magdalene, Taunton, Somerset. [Derby] : Derbyshire College of Higher Education, 1986.

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Chapitres de livres sur le sujet "St. Mary of Czestochowa Church"

Kouymjian, Dickran. « The Armenian Monastic Complex of St. Mary, Famagusta ». Dans The Armenian Church of Famagusta and the Complexity of Cypriot Heritage, 61–97. Cham : Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-48502-7_3.

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Studničková, Milada. « Archbishop Jan of Jenstein and a New Iconography of the Visitation of St Elizabeth to the Virgin Mary : Mystic Vision and its Visualization as an Instrument of Church Policy ». Dans Image, Memory and Devotion, 113–20. Turnhout : Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.sga-eb.1.100577.

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« The Anaphora of St. Mary ». Dans Liturgy Ethiopian Church, 109–26. Routledge, 2013. http://dx.doi.org/10.4324/9780203040904-11.

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« St. Mary of the Angel ». Dans Raised by the Church, 45–58. Fordham University Press, 2011. http://dx.doi.org/10.2307/j.ctt13wzxsn.12.

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« 6 St. Mary of the Angel ». Dans Raised by the Church, 45–58. Fordham University Press, 2011. http://dx.doi.org/10.1515/9780823240258-010.

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Henry II. « 2412. Salisbury, Cathedral Church of St Mary ». Dans The Letters and Charters of Henry II, King of England 1154–1189, Vol. 4 : Nos. 1892–2575, Beneficiaries N–S, sous la direction de Nicholas Vincent. Oxford University Press, 2020. http://dx.doi.org/10.1093/oseo/instance.00277905.

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Henry II. « 2413. Salisbury, Cathedral Church of St Mary ». Dans The Letters and Charters of Henry II, King of England 1154–1189, Vol. 4 : Nos. 1892–2575, Beneficiaries N–S, sous la direction de Nicholas Vincent. Oxford University Press, 2020. http://dx.doi.org/10.1093/oseo/instance.00277906.

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Henry II. « 2411. Salisbury, Cathedral Church of St Mary ». Dans The Letters and Charters of Henry II, King of England 1154–1189, Vol. 4 : Nos. 1892–2575, Beneficiaries N–S, sous la direction de Nicholas Vincent. Oxford University Press, 2020. http://dx.doi.org/10.1093/oseo/instance.00277904.

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« Stretton Sugwas – The Parish Church of St Mary Magdalene Stretton Sugwas – The Parish Church of St Mary Magdalene ». Dans The Medieval Floortiles of Herefordshire, 100–110. Archaeopress Publishing Ltd, 2022. http://dx.doi.org/10.2307/j.ctv2b07ttv.23.

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McCarthy, Kerry. « St. Mary-at-Hill (1536–38) ». Dans Tallis, 13–20. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190635213.003.0002.

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The second document of Tallis’s career shows him as part of a flexible roster of half a dozen musicians at the London parish of St. Mary-at-Hill. He was paid for a total of twelve months’ work across two different annual accounts. This parish expended a great deal of money and effort on music. Polyphonic music was regularly copied, chant books were bought, and the organ was maintained. There was also a small choir school for boys. By the time Tallis was there in the later 1530s, the English church had already cut all religious and administrative ties to Rome, but the full round of complex traditional music was still in place. St. Mary-at-Hill often served as a springboard to more prestigious jobs; many of Tallis’s colleagues there went on to serve at cathedrals or in the Chapel Royal.

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Actes de conférences sur le sujet "St. Mary of Czestochowa Church"

Rodríguez Cantalapiedra, Pedro. « Rigour, methodology and use, success in heritage conservation : The tower of the St. Mary Magdalene`s church. » Dans HERITAGE2022 International Conference on Vernacular Heritage : Culture, People and Sustainability. Valencia : Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.15610.

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The church of Santa María Magdalena of Matapozuelos (Valladolid) from the sixteenth century, made of Mudejar masonry brickwork combines late Gothic with Renaissance elements, is a Cultural Interest Asset. Its prominent tower is the object of this project. It was proposed the tower is restored to its original monumental value and condition, giving it a new life. The most significant change has been the installation of a fixed staircase extending the existing one to access the bell tower and upper levels, allowing controlled access for visitors and creating a more open and bright interior space, giving it a more functional sense, without losing the permeability of the bell tower. The research begins with the previous studies: historical, archaeological, petrological, photogrammetric and architectural, justifying the action theoretically. This led to the use of traditional methods and materials from the surrounding area in order to preserve the vernacular heritage: the tejar brickwork, the wood in the floorboards and woodwork (specifically elm wood), the vault cladding and the lime rendering of the walls, are highlighted. The problems were identified by classifying them according to their degree of complexity and a project diagnosis was made that served to take the necessary measures for their restoration. Three levels of intervention are established according to their volume of affection, three action groups are proposed according to the nature of the objective to fulfil, and three actions are qualified according to the contribution to the building to be preserved: repair, replacement or addition. This time of methodological study makes us achieve an exhaustive knowledge and a sensory closeness to the building, which makes us "feel it inside": History in architecture is important when it becomes blood. (Ignazio Gardella. Verona 1991. Conference: "My first 90 years in Architecture").

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Štěpánek, Pavel. « Tasting the milk of celestial knowledge. Note about the rhetoric of the portrayal of the sacred in Alonso Cano’s painting The Lactation of St. Bernard (1653–1657) from the National Gallery in Prague ». Dans The Figurativeness of the Language of Mystical Experience. Brno : Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-20.

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This is an attempt of interpretation of a picture that draws from mystical tradition. It is about the comprehension of a topic in a painting by the Spanish artist Alonso Cano (1601–1667, Granada), from the National Gallery in Prague (O 14 690) Lactatio S. Bernardi – presenting the miracle of lactation, in which the Virgin Mary is squirting milk from her breast into the mouth of St. Bernard of Clairvaux (a historically very famous saint and major representative of the Cistercian Order). Traces of iconography lead up to the Coptic Church, where the typology of the milking Virgin was probably first originated (Galacto Trofusa in Greek or Maria lactans in Latin). The starting point is perhaps the portrayal of the virgin goddess Isis milking her son Horus. In many cultures, milk symbolises physical and spiritual food (e.g. the Milky Way evoking the ancient myth about spurted divine milk). On the other hand, milking is also present in the Old Testament as the image of special blessing; it is a symbol of eternal beatitude and wisdom. The dream/vision of her milk is then – apart from the rest – a sign of abundance, fertility, love, and fullness. The lactation of St. Bernard is an allegory of the penetration of the divine science in the soul. Thanks to this act the saint receives God’s guide, which he can then discharge into his writings.

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