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Journal articles on the topic 'Gate of the Mother of God'

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Published: 28 June 2021

Last updated: 17 February 2022

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1

Conway, Steven. "Poisonous Pantheons: God of War and Toxic Masculinity." Games and Culture 15, no. 8 (June 27, 2019): 943–61. http://dx.doi.org/10.1177/1555412019858898.

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Kratos, protagonist of God of War (2005–current), is an archetypal representation of toxic masculinity. For much of the series, his rage drives much of the narrative and game dynamics, as Kratos destroys the entire Greek pantheon. The latest iteration of the series moves Kratos into Norse mythology and introduces a son. This father–son relationship allows the developers to ruminate upon the toxic masculinity that has defined much of the series’ past. Kratos’ trajectory moves from the flatness of one defining characteristic, rage, to an introspective consideration of this emotion and its consequences. A parabolic supporting cast set the stage, each illustrating an aspect of toxicity; as explored, the mother–son relationship between Freya and her son, Baldur, is given a poignant twist. Overall, this article investigates how God of War articulates characteristics of toxic masculinity, explores its repercussions, and offers lessons for its rehabilitation.

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2

Lakhera, Manita. "Social Realism in Mahasweta Devi’s Mother of 1084." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 28, 2019): 12. http://dx.doi.org/10.24113/ijellh.v7i12.10237.

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“Life is not arithmetic, and man is not made for the game of politics. For me, all political programmes and creeds should aim at the realization of the claims of man to survival and justice. I desire a transformation of the present social system” (Devi, Agnigarbha 8). Mahasweta Devi deafeningly explains that life is not the calculation in number or any game, it is larger than we expect and richer than we imagine. Generally considered the voice of marginalisedand downtrodden, she adamantly wanted to change the face of society making the existence of everyone in society equal. Everyone gets life the same way but they are born in society which becomes their fate. God makes everyone the same and we humans differentiate in the name of class, religion and economy. Devi advocates the transformation of existing laws and social systems that are not able to complete their duties and responsibilities towards common and marginalised people; they are surrounded merely by the toadies in the hands of a few powerful capitalists.She wrote for eighteen hours a day during the peak period of her career and gave a light to the nation about the plight of the people suffering under the democratic-masked authoritarian government. Devi, according to Samik Bandyopahyay, locates and unfolds “illegitimacy . . . spread throughout society, in the administration, in the cultural-intellectual establishment, in politics, in the existence of a whole antisocial fringe of killers prepared to serve the interests of any organized political force anywhere between the extremes of the Right and those of the Left” (Mother of 1084 viii).She worked for the rights and empowerment of the tribal people (Lodha and Shabar) of West Bengal, Bihar, Madhya Pradesh and Chhattisgarh states. She is praised for her vibrant tolerance to oppose the powerful rule that is mostly feared by majority of the male writers of the period. She became the light house of the scattered thoughts of the tribes and the outcome of the situation came to be known as Naxalites. Mahasweta Devi exposes the feudal system which is anti-tribal, anti-women, anti-poor and anti-tiller. Known as the voice of tribes, her novel Mother of 1084 is somewhat different, as in this novel, she not only talks about the plight of the proletariats but also covers so many social issues concerned with so called upper-class society which are unknown to common people. The present study aims at exploring all the social issues raised by the author in the novel Mother of 1084.

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3

Wootton, Janet. "Dear Mother God." Feminist Theology 1, no. 1 (September 1992): 119. http://dx.doi.org/10.1177/096673509200000113.

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4

LeMasters, Carol, and Cynthia Eller. "God the Mother." Women's Review of Books 11, no. 6 (March 1994): 7. http://dx.doi.org/10.2307/4021746.

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5

Griffiths. "Mother Mirror God." Langston Hughes Review 27, no. 1 (2021): 108. http://dx.doi.org/10.5325/langhughrevi.27.1.0108.

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6

Harper, William. "On Calling God ‘Mother’." Faith and Philosophy 11, no. 2 (1994): 290–97. http://dx.doi.org/10.5840/faithphil19941123.

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7

Hill Fletcher, Jeannine. "Mary, Mother of God." Ars Disputandi 6, no. 1 (January 2006): 146–50. http://dx.doi.org/10.1080/15665399.2006.10819916.

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8

Dell’Olio, Andrew J. "Why Not God the Mother?" Faith and Philosophy 15, no. 2 (1998): 193–209. http://dx.doi.org/10.5840/faithphil199815214.

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9

Trouillot, Lyonel, and B. McRae Amoss. "Holy Mary, Mother of God." Callaloo 15, no. 2 (1992): 398. http://dx.doi.org/10.2307/2931241.

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10

Stewart, Melissa C. "Mary, the Mother of God." Theology Today 67, no. 4 (January 2011): 430–40. http://dx.doi.org/10.1177/004057361106700405.

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11

Benjamin, Don C. "Israel's God: Mother and Midwife." Biblical Theology Bulletin: Journal of Bible and Culture 19, no. 4 (November 1989): 115–20. http://dx.doi.org/10.1177/014610798901900402.

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12

Hotun, Ihor, Oleksandr Kazymir, and Andrii Sukhonos. "Mother of God from Khodosivka." Archaeology, no. 4 (March 14, 2019): 42–58. http://dx.doi.org/10.15407/archaeologyua2019.01.042.

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13

Eshleman, Amy K., Jane R. Dickie, Dawn M. Merasco, Amy Shepard, and Melissa Johnson. "Mother God, Father God: Children's Perceptions of God's Distance." International Journal for the Psychology of Religion 9, no. 2 (February 1999): 139–46. http://dx.doi.org/10.1207/s15327582ijpr0902_4.

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14

Petrey, Taylor G. "Rethinking Mormonism's Heavenly Mother." Harvard Theological Review 109, no. 3 (July 2016): 315–41. http://dx.doi.org/10.1017/s0017816016000122.

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When feminists interrogate the symbolic realm of religion, they often expose much of theological discourse as an idealized projection of a masculine subjectivity. In response to androcentric theological discourse, some feminists’ approaches have reframed religion in support of feminine subjectivity. For example, Luce Irigaray experienced an important, constructive turn to religion in her writings in the 1980s and 1990s following her early criticism of phallogocentric Western philosophy. She argued provocatively:Monotheistic religions speak to us of God the Father and God made man; nothing is said of a God the Mother or of God made Woman, or even of God as a couple or couples. Not all the transcendental fancies, or ecstasies of every type, not all the quibbling over maternity and the neutrality (neuterness) of God, can succeed in erasing this one reality that determines identities, rights, symbols, and discourse.Elsewhere, she contends: “as long as woman lacks a divine made in her image she cannot establish her subjectivity or achieve a goal of her own. She lacks an ideal that would be her goal or path in becoming.” For Irigaray, “to become divine” means to become a subject, as opposed to being a term that defines the other. Fertility, motherhood, and female genealogies are central to Irigaray's divine woman as a way to establish female subjectivity.

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15

Wright, D. F. "From ‘God-Bearer’ to ‘Mother of God’ in the Later Fathers." Studies in Church History 39 (2004): 22–30. http://dx.doi.org/10.1017/s0424208400014960.

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The interest of this paper lies in the distinction between θεoτόкoς (‘Theotokos’), ‘God-bearer’, and words or phrases which are more precisely translated as ‘mother of God’, especially μήτηρ θεoυ̂ (‘mētēr theou’) and θεoμήτωρ (‘theomētōr’) in Greek and mater Dei in Latin. It concentrates on the usage of Greek and Latin Christian writers between the later fourth century and the eighth century. For those who believe that ‘mother of God’ is the only proper rendering in English of θεoτόкoς, it must seem a non-issue. Indeed, insofar as they have most of the tradition on their side, this enquiry may appear redundant, impertinent, or sectarian. To leave the matter there, however, would be to leave important questions unasked. Historical study is not best served by the indiscriminate translation of θεoτόкoς as ‘mother of God’, or at least by a translation that fails clearly to distinguish between θεoτόкoς and direct equivalents of ‘mother of God’.

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16

Roberts, Nancy. "God as Father-Mother, and More." Muslim World 99, no. 1 (January 2009): 102–23. http://dx.doi.org/10.1111/j.1478-1913.2009.01256.x.

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17

Gilley, Sheridan. "Book review: Mary, Mother of God." Theology 111, no. 861 (May 2008): 197–98. http://dx.doi.org/10.1177/0040571x0811186111.

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18

Chapman, D. M. "Book Review : Mary, Mother of God." Ecclesiology 2, no. 2 (January 1, 2006): 240–43. http://dx.doi.org/10.1177/174413660600200211.

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19

Wilcken, John. "Book Review: Mary, Mother of God, Mother of the Poor." Pacifica: Australasian Theological Studies 3, no. 3 (October 1990): 361–63. http://dx.doi.org/10.1177/1030570x9000300317.

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20

Wellborn. "Explaining God the Mother to My Father." Dialogue: A Journal of Mormon Thought 53, no. 1 (2020): 165. http://dx.doi.org/10.5406/dialjmormthou.53.1.0165.

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21

Mudrak, Louise Youngquist. "THE RIVER OF THE MOTHER OF GOD." Landscape Journal 11, no. 2 (1992): 195. http://dx.doi.org/10.3368/lj.11.2.195.

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22

Malone, Mary T. "Mary, Mother of God: An Educational Problem?" British Journal of Religious Education 12, no. 1 (September 1989): 15–19. http://dx.doi.org/10.1080/0141620890120104.

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23

Gregoris, Nicholas L. "John Henry Newman, The Mother of God." Newman Studies Journal 3, no. 1 (2006): 75–78. http://dx.doi.org/10.5840/nsj2006319.

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24

Johnson, Elizabeth. "Mary: Mother of God, Mother of the Poor. I. Gebara , M. Bingemer." Journal of Religion 71, no. 1 (January 1991): 140. http://dx.doi.org/10.1086/488588.

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25

진은숙. "A Study on Mother and Child God Tradition." Journal of the society of Japanese Language and Literature, Japanology ll, no. 68 (February 2015): 495–516. http://dx.doi.org/10.21792/trijpn.2015..68.025.

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26

Epsen, Edward. "Why God Had to Have an Immaculate Mother." New Blackfriars 97, no. 1071 (May 10, 2016): 560–74. http://dx.doi.org/10.1111/nbfr.12216.

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27

Carter, Nancy Corson, and Meinrad Craighead. "The Mother's Songs: Images of God the Mother." Woman's Art Journal 8, no. 1 (1987): 51. http://dx.doi.org/10.2307/1358343.

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28

Jackson, Rosemary. "Beyond God the Mother: Women, Writing and Spirituality." Self & Society 15, no. 1 (January 1987): 48–52. http://dx.doi.org/10.1080/03060497.1987.11084824.

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29

Michel, Thomas. "Hagar: Mother of faith in the Compassionate God." Islam and Christian–Muslim Relations 16, no. 2 (April 2005): 99–104. http://dx.doi.org/10.1080/09596410500059557.

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30

Rankin, Elizabeth. "Mission madonnas imaging an african mother of god." Material Religion 5, no. 1 (March 2009): 111–14. http://dx.doi.org/10.2752/175183409x418793.

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31

Harrison, Nonna Verna. "Eve, the Mother of God, and Other Women." Ecumenical Review 60, no. 1-2 (January 4, 2008): 71–81. http://dx.doi.org/10.1111/j.1758-6623.2008.tb00247.x.

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32

Kiessling, Florian, and Josef Perner. "God-Mother-Baby: What Children Think They Know." Child Development 85, no. 4 (December 18, 2013): 1601–16. http://dx.doi.org/10.1111/cdev.12210.

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33

Abukaeva, Lubov Alekseevna. "Representation of the Concept Jumo "God" in Mari Folk Songs." Ethnic Culture, no. 1 (1) (December 26, 2019): 40–44. http://dx.doi.org/10.31483/r-64071.

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The article is devoted to the analysis of the religious views of Mari, which are reflected in such genres of folklore as guest and wedding songs. The purpose of the article is to identify ways and means of representing the concept of humo «god» in Mari folk songs. Research methods: continuous sampling, comparative method, component analysis. Results, discussion. The following characters of the Mari pantheon are represented in the songs: the Bright God, the predecessor, the mother of God, the mother of the earth, the mother of wealth, the angel, the daughter of God, the prophet, the daughter of the prophet, the son of the prophet, and the bridegroom prophet. Conclusion. The content of folk songs also presents some stories from mythology, fragments of religious rites and the foundations of the creed of the Mari traditional religion.

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34

Stepanenko, Mykola. "Ohionim of the Mother of God in poetic discourse of Taras Shevchenko." Ukrainska mova, no. 2 (2020): 3–12. http://dx.doi.org/10.15407/ukrmova2020.02.003.

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The object of the proposed article is the Christian ohionim of the Mother of God in the poetic discourse of Taras Shevchenko. This proper name, together with the propriatives God, the Lord, forms the core of the sacredness of the studied texts. An indepth analysis of the “Kobzar” gives grounds to claim that its author was a deeply religious man who knew the Scriptures well and used it creatively in artistic practice. Evidence of this are the historical and philosophical poems “Mary” and “Neophytes”, in which biblical and secular motifs are organically intertwined, which is directly reflected in the level of verbalization (active use of Old Slavonic, God’s names, biblical expressions). On the basis of the theantropocentric approach, the peculiarities of the existence of the ohionim of the Mother of God in the texts of different genres are clarified. Up to the aim, a paradigmatic approach is used: all the names of the Mother of Jesus Christ recorded in the discourse are embedded in a nominative paradigm, each component of which (Mary, Mother, Mother of God, Mother Mary, Virgin, Immaculate, Queen of Heaven, Ever-immaculate, Good, All-Good, All-Holy, worthy, pure in wives, blessed in wives, great in wives mourning joy, holy power of all saints, our world unseen, my most glorious paradise, our beauty, world green, fragrant green lily) is characterized in terms of its semantic content and semantic specification, established correlations between them. A comparative analysis based on the semasiological procedure of the lexical resource that is part of the appellation and at the same time exists as a propriative unit was done. Special attention is paid to the connecting capabilities of the described ohionim, its ability to appear in the subjective, object, attributive function and thus to identify the features of semantic-syntactic valence. Episodes from the earthly and heavenly life of Mother Mary are clearly based on the valence pattern. The lexical-semantic compatibility of the theonym of the Mother of God with attributive modifiers in the form of agreed and uncoordinated definitions is comprehensively interpreted, their constitutive possibilities are clarified. It is proved that sacredness is one of the immanent features of Taras Shevchenko’s poetic idiostyle. Keywords: ohionim of the Mother of God, nominative paradigm, poetic discourse of Taras Shevchenko, syntagmatic resource, semantics.

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35

Richardson, Kay. "Spelling-gate." Journal of Language and Politics 17, no. 6 (December 14, 2018): 812–30. http://dx.doi.org/10.1075/jlp.17072.ric.

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Abstract Back in 2009, the Labour British Prime Minister Gordon Brown was attacked for “bad spelling” in a condolence letter written personally by him to the mother of a soldier who died in combat, and publicised by The Sun newspaper. “Spelling” here acts as a leveller of hierarchical differences in the national political culture, with ruler and subject both publicly disciplined by the same standard language ideology. Previous research on orthography as social practice has tended to focus on deliberate manipulation of fixed spellings; this article extends the approach to unconventional spellings that have come about ‘by mistake’, and also widens it, to consider aspects of orthography other than spelling, focusing on the look of the Prime Minister’s handwriting. At issue, semiotically, are meanings such as ‘the personal touch’ and ‘respect’.

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36

Sartin, Jeffrey S. "“Commissioned by God”: Mother Bickerdyke during the Civil War." Military Medicine 168, no. 10 (October 1, 2003): 773–77. http://dx.doi.org/10.1093/milmed/168.10.773.

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37

Knight, Christopher C. "Jesus the Bastard and Mary the Mother of God." Theology 106, no. 834 (November 2003): 405–13. http://dx.doi.org/10.1177/0040571x0310600603.

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38

Brajovic, Sasa. "Bellini's Mother of God with infant Christ in Dobrota." Zograf, no. 31 (2006): 215–18. http://dx.doi.org/10.2298/zog0731215b.

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In the parochial church of Saint Matthew in Dobrota, there is a preserved painting by Giovanni Bellini and his workshop, The Mother of God with the Infant Christ. In the iconographic sense it is customary: a bust of Mary with the little Christ in her arms, a parapet in the foreground, green drapery and a landscape in the background. The motif of the parapet indicates the separation of the holy figures from the earthly world. However, this border is not strong: the emotional closeness between the Mother and the Child is transferred into the everyday world of mortals. The parapet is also an association with the Holy Altar. It expresses the Eucharistie, sacramental role of Christ and the Mother of God. The idea about the Mother as the tabernacle of God is underscored by the motif of the curtain. The landscape in the background makes the painting especially valuable. The softness and transparency that characterize it point to a possibility that Bellini created this painting at the end of the 15th or the beginning of the 16th century, at the time when he was under the influence of the Arcadian circle from Asolo. The landscape on the painting is passage moralize, because all the elements - the tower, the garden, the spring, goats, swans - are clearly symbols of the Mother of God. This altar painting, purchased by an unknown native of the Boka Kotorska Bay, and brought back to his birthplace, proves that the spirit of the renaissance also touched the southeastern coast of the Adriatic.

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39

Warner, Martin. "Mother of God: A History of the Virgin Mary." International journal for the Study of the Christian Church 10, no. 1 (February 2010): 71–73. http://dx.doi.org/10.1080/14742250903432032.

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40

Surbakti, Pelita Hati. "Allah Sebagai Bapa dan Ibu: Studi Komparatif Dari Konstruksi Allah sebagai Bapa dalam Injil Matius dan Allah sebagai Ibu dalam Teologi Feminis." New Perspective in Theology and Religious Studies 1, no. 2 (December 19, 2020): 1–18. http://dx.doi.org/10.47900/nptrs.v1i2.17.

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Because it is considered as a product of androcentric culture that can bring up misogynists, some feminist Christian theologians reject the hegemony of the use of the word "Father" as a calling for God. They considered that Mother was also worthy, even should be prioritized, to call God. Unfortunately this proposal seems to have been born from a less positive interpretation of the word Father in the Bible. Through this article, I prove that the title Father for God in the Gospel of Matthew does not contain the misogynistic nuances. On the contrary, through comparative studies, the construction of the proper theology of Matthew's gospel and feminist theology is actually based on the same socio-religious background that is fighting against proper theology which proclaims a transcendent and hierarchical portrait of God. Both emphasize an immanent God. With this similarity, God as Mother should not be the antithesis of God as Father, but both are complementary.

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Bungum, Donald. "Joint Attention, Union with God, and the Dark Night of the Soul." European Journal for Philosophy of Religion 5, no. 4 (December 22, 2013): 187–210. http://dx.doi.org/10.24204/ejpr.v5i4.212.

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Eleonore Stump has argued that the fulfilment of union between God and human beings requires a mode of relatedness that can be compared to joint attention, a phenomenon studied in contemporary experimental psychology. Stump’s account of union, however, is challenged by the fact that mother Teresa, despite her apparent manifestation of the love of God to others, herself experienced an interior ‘dark night of the soul’ during which God seemed to be absent and to have rejected her completely. The dark night of the soul poses a problem for Stump’s account, since, if anyone had a union of divine love with God, it would seem that mother Teresa did. Nevertheless, I argue that the isolation and abandonment of mother Teresa’s dark night are contrary to the conditions assumed to be required for joint attention with God. As an alternative to Stump’s account, I suggest that the dark night of the soul might be better understood by reference to a combination of joint attention and blindsight, according to which interpersonal closeness might be realized through a consistent pattern of external actions without, however, a direct awareness of one person by the other.

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Kunash, А. А. "Interpretation, topography and chronology of the greco-catholic medals of the XVII–XVIII centuries (according to archaeological research and analysis of private collections)." Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 66, no. 1 (February 25, 2021): 41–57. http://dx.doi.org/10.29235/2524-2369-2021-66-1-41-57.

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The article provides an analysis and interpretation of 55 Greek Catholic medals of the 17th – 18th centuries. The search for information about Greek Catholic medals was carried out through the study of scientific literature, search in catalogs of private collections, monitoring of specialized sites dedicated to the subjects of Christian worship and Internet forums of “black” diggers, as well as Internet auctions. During archaeological research, only 4 Greek Catholic medals were identified (Belarus, Lithuania, Poland, Italy). The overwhelming majority of the medals under consideration (51 copies) were discovered during the illegal work of “black archaeologists” in Belarus, Ukraine, Poland and Spain. On the front side, the Greek Catholic medals contain images of the Mother of God Zhirovitskaya, Mother of God of Pochaev, Mother of God of Kholmskaya and Mother of God of Borunskaya. On the reverse side there are images of St. Andrew (apostle), St. Basil the Great, St. Joseph with the Christ Child, St. Josaphat Kuntsevich, St. Anufriy the Great. Most of the medals are labeled in Latin. The inscriptions on the medals with the image of Our Lady of Zhirovitskaya (subtype 3 (no. 5–26)) are made from a set of letters of the Greek, Latin and Church Slavonic alphabets.

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Septiana, Lozi, Yayah Chanafiah, and Amril Canrhas. "NILAI-NILAI KEHIDUPAN PADA NOVEL MOGA BUNDA DISAYANG ALLAH KARYA TERE LIYE." Jurnal Ilmiah KORPUS 1, no. 1 (August 31, 2017): 89–100. http://dx.doi.org/10.33369/jik.v1i1.3275.

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This study aims to determine the values of life contained in the novel Moga Bunda Disayang Allah by Tere Liye. The formulation of this research problem is how the value of life contained in the novel Moga Bunda Disukai Allah by Tere Liye. The method used is descriptive. The research approach used in this study is an objective approach, focusing on intrinsic analysis. The source of this research data is the novel Moga Bunda Disayang Allah Tere Liye's work with data taken in the form of texts from the story line, theme and story, character and characterization , Point of view, the novel style of Moga Mother Dear Mother God by Tere Liye.Research Results Values of life contained in the novel Moga Mother Dear God is, judging from the main character of Bunda HK who is very fond of his disabled son and he endlessly fight against the disease Melati. Rough corals in caring for Jasmine, ugly physical but noble heart. Mr. HK is rich but inhuman, misjudging someone from his physical appearance, it turns out HK is wrong. The reef that was ostracized because of his appearance turned out to be the one who saved his daughter. Judging from the depressed Melati characters, the prestation with its limitations, suddenly can pray for Mother "met bobo Mother. Moga Mother Dear God".

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Kapaló, James. "‘She Read Me a Prayer and I Read It Back to Her’: Gagauz Women, Miraculous Literacy and the Dreaming of Charms." Religion and Gender 4, no. 1 (February 19, 2014): 3–20. http://dx.doi.org/10.1163/18785417-00401002.

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This paper explores the polyvalent and gendered nature of the relationship between the practices of reading and charming and the Mother of God in the dream narratives of Gagauz women in the Republic of Moldova. The most widespread healing text used by this Orthodox Christian minority, The Dream of the Mother of God, is paradigmatic of this relationship being the principle ‘site’ where images of and beliefs about healing and dreaming meet with women’s reading and writing practices. Women’s knowledge of reading and charming constitutes dangerous knowledge and their dream narratives of literacy and healing represent an important way in which gender and identity are performed by this group of women. I argue here that although dreams with the Mother of God and her text represent transgressions of patriarchal religious boundaries, their ability to contribute to the reimagining or renegotiation of gendered social roles for these women is limited.

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Đekić, Đorđe, and Božidar Zarković. "The notion of a woman in the work of Stefan the First-Crowned." Зборник радова Филозофског факултета у Приштини 50, no. 4 (2020): 197–212. http://dx.doi.org/10.5937/zrffp50-28735.

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The most frequently mentioned woman in the literary work of Stefan the First-Crowned is the Blessed Virgin, a God pleasing role model whose pursuit leads to the salvation of the soul. She was also a role model to his father, Stefan Nemanja. In addition, she was at the same time the most common example of a role model of mother followed by all mothers, as well as his mother Ana and his grandmother. His father's mother was mentioned but remained nameless. Of the other roles of a woman, in the centre of his attention was the wife of a husband. The context in which he mentioned her was the matrimonial law-penalties for unlawful marriage, unlawful dissolution of marriage, an adulterous woman, and forbidden marriage with sister-in-law. However, no mention was made of the obligations of parents, of a mother towards children, or of the adult children towards mothers. It must be noted that he did not talk much about a woman as a mother, though he did provide some information. It was fragmentary information about the mother-in-law, the widow, but there is no information about a woman-sister, woman-daughter, which is a striking testimony that he was not interested in these aspects of a woman. Apparently, he was only interested in a woman as a God-pleasing role model, among other things, God-pleasing mothers also in the sense of regulating marital relations.

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Risch, Barbara. "Wife, Mother, Provider, Defender, God: Women in Lakota Winter Counts." American Indian Culture and Research Journal 27, no. 3 (January 1, 2003): 1–30. http://dx.doi.org/10.17953/aicr.27.3.e56301u2882203l6.

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DICKIE, JANE R., LINDSEY V. AJEGA, JOY R. KOBYLAK, and KATHRYN M. NIXON. "Mother, Father, and Self: Sources of Young Adults' God Concepts." Journal for the Scientific Study of Religion 45, no. 1 (March 2006): 57–71. http://dx.doi.org/10.1111/j.1468-5906.2006.00005.x.

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Hennessy, Cecily. "Icons and Power: The Mother of God in Byzantium (review)." Catholic Historical Review 93, no. 3 (2007): 616–17. http://dx.doi.org/10.1353/cat.2007.0265.

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Youssef Nasr, Rafca. "Priestly Ornaments and the Priesthood of the Mother of God." Chronos 40 (January 6, 2020): 119–34. http://dx.doi.org/10.31377/chr.v40i.641.

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Abstract:

There are many exegetical and liturgical sources comparing the Virgin to the officiating priest. During the mass, he raises the Eucharistic bread and wine whose purpose is to offer to the faithful the only Son of Mary. It is in this perspective that the Virgin displays, in certain number of examples, the attributes of the priest giving her a sacerdotal meaning. She presents herself as the eminent model of the priest. However, this idea can not be applied systematically to all Marian images. These must include specific indications going in this direction

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Louth, Andrew. "Mary the Mother of God and ecclesiology: some Orthodox reflections." International Journal for the Study of the Christian Church 18, no. 2-3 (July 3, 2018): 132–45. http://dx.doi.org/10.1080/1474225x.2018.1522047.

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