Relevant bibliographies by topics / Mary the Virgin (Cottingham)

Academic literature on the topic 'Mary the Virgin (Cottingham)'

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Published: 25 July 2024
Last updated: 30 July 2024

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Journal articles on the topic "Mary the Virgin (Cottingham)"

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Jacqueline Doyle. "Meeting the Virgin Mary." Frontiers: A Journal of Women Studies 34, no. 1 (2013): 114. http://dx.doi.org/10.5250/fronjwomestud.34.1.0114.

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Doyle, Jacqueline. "Meeting the Virgin Mary." Frontiers: A Journal of Women Studies 34, no. 1 (2013): 114–23. http://dx.doi.org/10.1353/fro.2013.a503834.

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Shorten, Richard. "The Virgin Mary Confronts Mary of Magdala." Dialogue: A Journal of Mormon Thought 24, no. 3 (October 1, 1991): 40–42. http://dx.doi.org/10.2307/45227778.

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Lee, Kyu Young. "Changes in the Concept of Sophia and the Specificity of the Icon of the Virgin Mary." Institute for Russian and Altaic Studies Chungbuk University 26 (February 28, 2023): 265–88. http://dx.doi.org/10.24958/rh.2023.26.265.

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This article analyzes changes in the concept of Sophia and the specificity of the icon of the Virgin Mary. The specific research subject is the Icon of the Virgin Mary, which was a typical religious painting until the Middle Ages. We compare the ideological concept of Sophia and the meaning of the icon of the Virgin Mary. In Chapter 1, We look at the change of the concept and definition of Sofia, and aspects of the acceptance of Sophia in Russia. In the Christian tradition, Sophia has been transformed into the divine administration or the divine wisdom of faith or the wisdom of Jesus Christ's love for the lowly and poor. The main medium for Russians to accept Sophia was pictorial images such as icons and frescoes. In Chapter 2, We examine the characteristics and practical aspects of each type of icon of the Virgin Mary. Through this process, we see the ontological meaning of the icon of the Virgin Mary in the Christian worldview. Unlike Sophia, the Virgin Mary did not have an independent status as a painting image. Therefore the pictorial image of the Virgin Mary has meaning as a tool that plays a role in emphasizing the personality of Jesus Christ. During this process, the icon of the Virgin Mary changed and produced various variants.
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Szewczyk, Anna. "Blathmac i jego "Poemat" poświęcony Dziewicy Maryi." Vox Patrum 46 (July 15, 2004): 573–78. http://dx.doi.org/10.31743/vp.6860.

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The author presents the poem on the Virgin Mary, the oldest in Ireland and one of the oldest in the Early Medieval Europe. This poem wrote Irish monk of the monastery on Iona, Blathmac (+ 825). The author presents biography of Blathmac and the most important aspects of theology of Mary (Mary companion in suffering, Virgin Mary, Mother Mary, Theotocos, Intercessor). The poem includes many names of Mary: Sancta, Dear, Beautiful, Queen, Bright, Brightneck, True Virgin, Sun of the women, Sun of the human race.
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Cousin, Bernard. "La dévotion mariale aux XVIIe et XVIIIe siècles en Provence." Social Compass 33, no. 1 (February 1986): 57–64. http://dx.doi.org/10.1177/003776868603300104.

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The article assesses recent research which sheds light on the devotion to the Virgin Mary in Provence during the Counter- Reformation, and was spread by religious orders, and taken up by the secular clergy and pious laymen grouped together into brothe rhoods, Provence, which is close to Italy and the papal enclaves, was the favourite area for the blossoming of the cult of the Virgin Mary, the mainspring of pious fervour in the second half of the seventeenth century. This is shown by the number and naming of the brotherhoods (of the Rosary, of penitents...), the changing of the paintings in churches and chapels, which, from retable to ex- voto, give the Virgin a privileged position, and the setting up of new chapels of pilgrimage dedicated to Mary who is regarded as the universal protector in contrast with the very specialized thera peutic saints. The success of the devotion to the Virgin Mary in Provence during the last century of the Ancien Régime, significantly affects the choices made at important passages in life: an increase passages in the number of baby girls christened Mary, the genera lization of invocations to the Virgin Mary in the testaments, which declines however in the second half of the eighteenth century. But the devotion to the Virgin Mary will prove one of the main sup ports for the Catholic come-back in the nineteenth century
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Green, Harry. "The Virgin Mary Visits Hogfarts." Contexts 5, no. 2 (May 2006): 80. http://dx.doi.org/10.1525/ctx.2006.5.2.80.

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Claudel, Paul. "Born of the Virgin Mary." Chesterton Review 41, no. 1 (2015): 53–55. http://dx.doi.org/10.5840/chesterton2015411/28.

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DallYae Sohn. "Virgin Mary and Milton’s Eve." Journal of Medieval and Early Modern English Studies 19, no. 2 (November 2009): 297–311. http://dx.doi.org/10.17054/jmemes.2009.19.2.297.

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Bratusa, Tina. "Between devotional practice and propaganda: miraculous images of the Virgin Mary in Marian pilgrimage churches in Slovenian Styria." CEM, no. 14 (2022): 53–73. http://dx.doi.org/10.21747/2182-1097/14a3.

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The purpose of this paper is to discuss different aspects of the miraculous depictions of the Virgin Mary in selected Marian pilgrimage churches in Styria, Slovenia. The paper focuses in particular on the devotional practices and propaganda context associated with such depictions of the Virgin Mary.Throughouthistory Styrians — Slovenian and Austrian alike — have been particularly strongly attached to the Virgin Mary as the patron of the Habsburg lands. Consequently, miraculous images of the Virgin Mary in various forms were widespread. The immense popularity of the Virgin Mary and the miraculousness attributed to her images encouraged the foundation of many pilgrim routes and churches. The importance of such images can be seen in ex-votos, miracle books, the depictions of miracles in church interiors as well as the numerous holy cards, not to mention the diverse devotional practices
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Dissertations / Theses on the topic "Mary the Virgin (Cottingham)"

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Pierce, Bethany M. "Courting the Virgin Mary." Miami University / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=miami1154462978.

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Bates, Stephen. "Re-imagining the Virgin Mary in Reformation England." Thesis, University of Warwick, 2013. http://wrap.warwick.ac.uk/62111/.

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This thesis is an interdisciplinary examination of the place of the Virgin Mary in the English reformations of the sixteenth century. Situated at the crossroads of cultural and social history, it engages with the post-revisionist debate within Reformation studies. It seeks to move post-revisionism forward by suggesting that the versatility and vitality of late medieval Mariology enabled reformers, Catholic and Protestant, to select and reject from a basket of possibilities. Consequently it contends that the fissures that had opened up by the time of the Elizabethan settlement had essentially developed along pre-existing fault lines. The first chapter explores the place of the Virgin in the late medieval context. It examines her theological significance, the way ordinary people related to her and, consequently, how they represented her in English parishes. It argues that the Virgin occupied a position which supported both affective and effective piety. The second chapter considers specific ways in which existing Mariological tropes were unsettled by the critiques of Catholic evangelicals, Renaissance humanists and Lollards. It demonstrates that the Virgin was a fluid symbol and suggests some possible trajectories that may have been followed had it not been for the rupture of the Reformation. It contends that the key focus of those advocating reform was the spiritual integrity of devotees. The third chapter investigates developing evangelical Mariology and the subsequent attempts at magisterial reform under Henry VIII and Edward VI. It explores the impact of iconoclasm on parish piety and the transformation of the Virgin into an ordinary woman. It argues for important continuities in the Protestant re-imagination of the Virgin. The final chapter looks at the policies of Mary Tudor and considers how the Virgin was re-imagined in a restored Catholic context. It contributes to the debate on the nature of Mary’s religious programme and assesses the appropriation of Mariological tropes to endorse England’s first Queen regnant. It contends that the reign’s legacy enabled the Elizabethan settlement to reject aspects of the Virgin as foreign, reshaping English identity.
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Rehatta, Gabriel. "The meaning of the Dormition of Virgin Mary." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Black, David S. "An analysis of the teaching of the Virgin Mary's co-redemptive work with Christ." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Luzyte, Rasa. "A thealogy of Mary : the non-Christian myth of Mary, the shadow of Mary and an individual connection to the divine self through Mary." Thesis, University of Stirling, 2013. http://hdl.handle.net/1893/20251.

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My work on the thealogy of Mary conveys a largely subjective way of thinking, it does not claim to present the view of any group, and it does not profess a theoretical agenda for a cult or a religious movement of Mary. The framework of this work is grounded in symbolic (legends, fairy tales and images), psychological (the structure of the psyche according to Carl Gustav Jung: the Self, the conscious, the unconscious, the Shadow) and imaginative (individual interpretations of narratives and images) spheres that are combined with feminist spirituality theories, religious philosophy and literary analysis. In my thesis, I offer a non-Christian myth of Mary which I form out of the folklore narratives about Mary. In my work, Mary is understood as the female divine archetype on the collective level, and as an expression of the Self on the individual level. Following Jung’s theory, the archetypes are forms and not contents, that is, an archetype can be comparable to an empty shell, which we fill with our own experience or with narratives that are meaningful to us. I take the image of Mary out of the Roman Catholic context and give it a new mythological narrative. This means to me a possibility not only to acquire a non-Christian myth of Mary but also to develop an individual relationship with the divine in its female personification. On the collective level, the thealogy of Mary creates a spiritual and psychological sphere in which the female divine has a possibility to outweigh the one-sidedness of the past few thousand years of the male predominance in the religious philosophy in the West.
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Fernandes, Flynn M. "Mary: Co-redemptrix, mediatrix of all graces, and advocate of the people of God: An interdisciplinary exposition and evaluation of the proposed fifth Marian dogma." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:105006.

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Thesis advisor: Margaret E. Guider
Thesis advisor: Michael Simone
Thesis (STL) — Boston College, 2015
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Gallagher, Laura. "The Virgin Mary in the early modern literary imagination." Thesis, Queen's University Belfast, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.601481.

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This thesis examines literary appropriations of the Virgin Mary in the early modem period to argue that she continued to occupy the early modern imagination. The Virgin Mary operates as a lieu de memoire, recalling the Catholic medieval past, but she was refashioned in new terms in the early modern period to ruminate on issues such as mnemonic prayer, material spirituality, motherhood and breastfeeding, female voice, appropriate grief and female authority. By reading a variety of genres, written by both men and women, Protestant and Catholic, from across the period, the thesis argues for the Virgin's sustained relevance. It demonstrates how the Virgin was contested and adapted for various ideological ends. often against the customary religious and gendered understandings of her significance. The Virgin Mary’s body is central to literary appropriations and the thesis argues that Marian imagery retained potency, relevancy and power precisely because of the figure's controversial femininity and her bodily status as virgin mother
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Tulanowski, Elaine G. "The iconography of the assumption of the Virgin in Italian paintings : 1480-1580 /." The Ohio State University, 1986. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487265555438371.

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Jolly, Anna. "Madonnas by Donatello and his circle." Thesis, University of Cambridge, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.260560.

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Barker, Mary Christine. "A Disquieting Presence: The Virgin Mary in Rembrandt's 'Protestant' Art." Thesis, University of Auckland, 2010. http://hdl.handle.net/2292/6349.

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The identification of Rembrandt as a ���Protestant��� artist has, since the middle of the nineteenth century, defined and directed analytical perspective of his biblical works. In the initial stages of Rembrandt���s reinvention as representative of the Protestant culture of his age, religion was not important in terms of the art produced; it was an indication of political identity. A recognition of the importance of Rembrandt���s religious beliefs to his biblical works led later art historians to define these works in terms of a Protestant identity. Rembrandt was a ���Protestant���; he was ipso facto Protestant artist. To substantiate this claim, academic research has sought to identify those particular characteristics which are thought to be Protestant and which can be readily identified in Rembrandt���s work. There is a substantial body of work within Rembrandt���s biblical oeuvre which challenges that paradigm. These are works which show the Virgin Mary, a figure largely marginalised in Protestant belief. These are generally acknowledged as ���Catholic��� or ���made for a Catholic audience���, but they are analysed either as eccentricities or as Catholic subjects which Rembrandt has manipulated to allow for a Protestant understanding. No attempt has been made to place these works within the Catholic tradition to which they belong. This thesis hopes to redress the balance by examining a largely un-researched body of Rembrandt���s Marian work. The first section surveys the notion of ���Protestant��� art and those writers who claim to recognise such a phenomenon in Rembrandt���s work. It examines the place of the Virgin Mary in Post-Reformation Protestant ideology and reviews Rembrandt���s history within a spectrum of religious beliefs. Finally it takes an overview of the presence of the Virgin Mary in Rembrandt���s oeuvre, seeking possible inspiration and explanation from the events in his daily life. The second section analyses six representative works in order to show that these Marian subjects are not religious works manipulated to a Protestant understanding but are artworks that show, both overtly and covertly, that Rembrandt was aware of and actively acknowledged the place of the Virgin Mary, both in the Catholic visual tradition and in the contemporary Catholic theology of his age.
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Books on the topic "Mary the Virgin (Cottingham)"

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Michelis, Dennis. The Virgin Mary. Brookline, Mass: Holy Cross Orthodox Press, 1994.

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

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Murphy, Mary Elizabeth. Virgin. New York: Berkley Books, 1996.

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Schleifer, Aliah. Mary the Blessed Virgin of Islam. Louisville, KY: Fons Vitae, 1998.

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Marley, Stephen. The life of the Virgin Mary. Luton, Beds: Lennard, 1988.

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Society, Buckinghamshire Family History. Stoke Mandeville: St Mary the Virgin. Aylesbury, Bucks: Buckinghamshire Family History Society, 2009.

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Hildegard. Songs for the Blessed Virgin Mary. Edited by Davidson Audrey Ekdahl. Bryn Mawr, PA: Hildegard Pub. Co., 1995.

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Anisiuba, Ambrose Mary Onyenwose. Why we accept blessed Virgin Mary. Onitsha, Nigeria: Immaculate Conception Books, 1998.

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Lahey, Raymond J. The Rosary of the Virgin Mary. Ottawa: Novalis, 2003.

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Schleifer, Aliah. Mary the Blessed Virgin of Islam. 3rd ed. Louisville, KY: Fons Vitae, 2008.

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Book chapters on the topic "Mary the Virgin (Cottingham)"

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Elia, Anthony J. "Virgin Mary." In Encyclopedia of Psychology and Religion, 2434–37. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_729.

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Elia, Anthony J. "Virgin Mary." In Encyclopedia of Psychology and Religion, 1854–57. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_729.

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Elia, Anthony J., Fredrica R. Halligan, David A. Leeming, Philip Browning Helsel, Lori B. Wagner-Naughton, James W. Jones, Jeffrey B. Pettis, et al. "Virgin Mary." In Encyclopedia of Psychology and Religion, 946–49. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_729.

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Vuola, Elina. "The Virgin Mary." In The Virgin Mary across Cultures, 55–74. Abingdon, Oxon; New York, NY: Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315107530-3.

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Herringer, Carol Engelhardt. "The Virgin Mary." In Women in Christianity in the Age of Empire (1800–1920), 54–79. London: Routledge, 2022. http://dx.doi.org/10.4324/9780429325786-3.

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Spurr, Barry. "Modernist Mary." In See the Virgin Blest, 167–96. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1007/978-1-137-12140-0_5.

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Spurr, Barry. "Mary Today." In See the Virgin Blest, 197–218. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1007/978-1-137-12140-0_6.

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Spretnak, Charlene. "The Virgin and the Dynamo: A Rematch." In Missing Mary, 27–54. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1007/978-1-4039-7854-7_2.

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Lisa, Isherwood. "Virgin Mary, mother of God." In Contemporary Theological Approaches to Sexuality, 324–32. 1 [edition]. | New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315694238-27.

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Duncan, Sarah. "“Cruele Jesabel” or “Handemayde of God”? Mary as Jezebel and Virgin." In Mary I, 111–33. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137047908_7.

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Conference papers on the topic "Mary the Virgin (Cottingham)"

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Gugeanu, Mariana, and Doina Gugeanu. "Structuri textile provenite din necropola bisericii Adormirea Maicii Domnului, Mănăstirea Căpriana. Cercetare și conservare-restaurare." In Cercetarea și valorificarea patrimoniului arheologic medieval. "Ion Creanga" State Pedagogical University, 2022. http://dx.doi.org/10.37710/idn-c12-2022-204-211.

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The archaeological research carried out at “The Assumption of the Virgin Mary” Church of Căpriana Monastery highlighted that starting with the 16th century a necropolis had been built in the pronaos and threshold of the church, including tombs of the boyar founders’ families. The archaeological inventory of the necropolis within “The Assumption of the Virgin Mary” Church contains also fragments of textile materials. The study of the archaeological textile materials of Căpriana Monastery, mainly the structure of the natural silk weavings and the chenille made by tablet weaving, respectively, led to the reconstitution of the techniques used to obtain these textile materials during the mediaeval period. This paper presents the research of several textile structures deriving from tomb no. 50, the Necropolis of “The Assumption of the Virgin Mary” Church, Căpriana Monastery. The paper also describes the process of conservation-restoration applied in the case of these textile structures. The conservationrestoration of the movable cultural heritage is firstly a matter of scientific research, compulsorily complemented by the intervention on the object using highly qualified methods of technical execution. A stage of major importance in the life of archaeological textiles, their conservation-restoration ensures the continuity of these slices of the history of mankind.
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Papazoglou, D., L. Malletzidou, T. Zorba, P. Beinas, I. Karapanagiotis, E. Pavlidou, and K. M. Paraskevopoulos. "Characterization of a two field icon of Virgin Mary “Eleousa” (19th century)." In 10th Jubilee International Conference of the Balkan Physical Union. Author(s), 2019. http://dx.doi.org/10.1063/1.5091429.

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Rumiantseva, Olga S. "The Blessed Virgin Mary and the World of Nature in Polish Folk Tales." In Slavic World: Commonality and Diversity. Institute of Slavic Studies, Russian Academy of Sciences, 2021. http://dx.doi.org/10.31168/2619-0869.2021.2.11.

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Komarov, Ivan. "VIRGIN MARY AS THE PRINCIPAL PATRONESS OF THE LIVONIAN ORDER: SPECIAL ASPECTS OF VENERATION." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018h/21/s08.054.

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Ovchinnikov, Alexander. "ON THE FEAST OF THE ASSUMPTION OF THE BLESSED VIRGIN MARY OR SAVE THE WORLD THE BEAUTY." In ORTHODOXY AND DIPLOMACY IN THE ASIA-PACIFIC REGION. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0756-5-174-178.

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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." In 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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Ribichini, Luca. "Notre Dame du Haut, Ronchamp, the shape of a listening. A whole other generative hypothesis." In LC2015 - Le Corbusier, 50 years later. Valencia: Universitat Politècnica València, 2015. http://dx.doi.org/10.4995/lc2015.2015.719.

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Abstract: The article will examin one of Le Corbusier's more emblematic works: the Ronchamp Chapel. The aim is to discover some of the intentionalities hidden within the design of this work by the swiss architect. It will start with the following considerations of Le Corbusier about the Ronchamp chapel:“it began with the acoustics of the landscape taking the four horizons as a reference...to respond to these horizons, to accomodate them, shapes were created…” And: “ Shapes make noise and silence; some speak and others listen...”And again: “ Ear can see proportions. It's possibile to hear the music of visual proportion” (Le Corbusier). The article sustains that the church is nothing but a giant acoustic machine dedicated to Virgin Mary which main purpose is the listening of the prayers. Infact in the Christian religion Mary is the very vehicle between God and man , she has a human but also divine nature since she is the mother of Jesus. To get in contact with the divine it is necessary to pray Mary, she can listen to man's prayers but she can also pass down God's word to man. In support of this hypothesis there stands an analogy between the chapel's map and the image section of a human ear, highlighting the coincidence between the altar position and that of cochlea, which shape is so dear to le Corbusier that he makes use of it very often in his work. Keywords: Ronchamp; acoustic landscape; human ear, architecture as chrystallized music. DOI: http://dx.doi.org/10.4995/LC2015.2015.719
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Hristova-Shomova, Iskra. "Двата превода на Словото за Въведение Богородично от Герман Константинополски (BHG 1103) / Two Translations of the Homily for the Presentation of the Holy Virgin Mary by German of Constantinople (BHG 1103)." In Учителното евангелие на Константин Преславски и южнославянските преводи на хомилетични текстове (IX-XIII в.): филологически и интердисциплинарни ракурси / Constantine of Preslav’s Uchitel’noe Evangelie and the South Slavonic Homiletic Texts (9th-13th century): Philological and Interdisciplinary Aspects. Institute of Balkan Studies and Centre of Thracology – Bulgarian Academy of Sciences, 2024. http://dx.doi.org/10.62761/491.sb37.16.

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The Homily for the Presentation of the Blessed Virgin Mary in the Temple by German of Constantinople (BHG 1103) with the incipit Θυμηδίας μὲν πᾶσα θειοτάτη πανήγυρις has an early Old Bulgarian translation, saved in Panegyrikoi of old recension. The translation is not complete, some parts of the Greek text were omitted. This translation has an East Slavic redaction, which contains changes of the text, sometimes significant, but the omitted parts of the text have not been added. The same homily has a Middle Bulgarian translation of the full text. The paper contains a comparison between the Old Bulgarian translation (on the base of manuscript Zographensis no. 94), its East Slavic redaction (on the base of manuscript kept in the Trinity Lavra of St. Sergius, no. 669) and the Middle Bulgarian translation (on the base of the Panegyricon of Mardarius of Rila, kept in the Rila Monastery, no. 4/5). Both translations are skillful, made by experienced translators who were fluent in Greek and had rich vocabularies, although they have made some mistakes.
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Taseva, Lora, and Alessandro Maria Bruni. "Гръцко-славянските лексикални съответствия като критерий за атрибуция на старобългарски преводи / Greek-Slavonic Lexical Equivalents as a Criterion for Authorship Attribution of Old Church Slavonic Translations." In Учителното евангелие на Константин Преславски и южнославянските преводи на хомилетични текстове (IX-XIII в.): филологически и интердисциплинарни ракурси / Constantine of Preslav’s Uchitel’noe Evangelie and the South Slavonic Homiletic Texts (9th-13th century): Philological and Interdisciplinary Aspects. Institute of Balkan Studies and Centre of Thracology – Bulgarian Academy of Sciences, 2024. http://dx.doi.org/10.62761/491.sb37.08.

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This paper deals with the problem of lexical variation in Old Church Slavonic translations from Greek. The authors investigate lexical correspondences for the same Greek word in a number of texts, whose origin is linked to the Preslav literary School (late 9th-early 10th century). They are on the one hand, the Didactic Gospel and the First Oration against the Arians by Athanasius of Alexandria (CPG 2039) translated by Constantine of Preslav, while, on the other hand, four anonymous translations of homiletical works. These include the Third Sermon on the Dormition of the Blessed Virgin Mary by John of Damascus (CPG 8063), the “A” and the “B” translations of the Homily on the Transfiguration of the Lord by Proclus of Constantinople (CPG 5807), and the Funeral Oration on the Great S. Basil, Bishop of Cæsarea in Cappadocia (Oratio 43 / CPG 3010.43) by Gregory of Nazianzus. The adopted methodology is based on a statistical approach to lexical variation. The statistical analysis has led the authors to the following conclusion. The largest percentage of Greek-Slavonic lexical matches occurs in Constantine's texts. This demonstrates that the adoption of a quantitative criterion, based on a statistical analysis of lexical data, may turn useful to verify the validity of the attribution of an anonymous text to a specific translator.
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10

Dimitrakopoulou, Georgia. "WILLIAM BLAKE AND JACOB BOEHME. AN INTRIGUING APPROACH TO CHRISTIANITY." In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.20.

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In this paper, William Blake�s religious system, the relationship between Natural Religion (Deism) and Art will be discussed. Blake rejected Natural Religion because Deism, which he considered Atheism and the tree of mystery, that is the dichotomy of good and evil, is false religion. �Natural religion�s impossible absurdity� urged him to allege The Marriage of Heaven and Hell. Catholicism and Orthodoxy, which proclaim that nature is God�s creation, follow Urizen�s cruel practices. Deism, Druidism is responsible for human slavery, war, and spiritual backwardness. Blake�s Protestant Jesus, that is imagination incarnated is spirituality and productivity. This does not mean that Catholicism and Orthodoxy are consisted by false religious beliefs. The basic idea of the differentiation between religions is not the division of the spirit in good and evil but the ground on which this division is based. Although �Man must and will have some Religion,� religion is a �web� and a �direful wheel.� Jesus is not a religion, in the sense that religion is a system of justice which is based on single standards that regulate human ethics and conduct. Understanding Jesus is a process of self - knowing. Man should not strive to express himself through religion but through his creative imagination and the humanitarian values of annihilation of the selfhood, universal brotherhood, and mutual forgiveness of sins. In a false religious system these values are ignored and forgotten. In order to form these ideas Blake received various influences from Boehme�s assertions, for example about the single root of the God of the holy world, and the God of the dark world. Also, God is the Fire and Jesus is the Light; Boehme saw the incarnation of Jesus not as a sacrificial offering to redeem humans from sins but as an offering of love to all humanity. In addition, Blake�s ideas about Virgin Mary are significant to compare and contrast to Boehme�s. The latter�s Marian views helped Blake to construct his own view on divine birth and Jesus�s human side.
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Reports on the topic "Mary the Virgin (Cottingham)"

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Deeter, Elizabeth. An Analysis of the Literary Manifestations of the Cult of the Virgin Mary in Gonzalo de Berceo's Milagros de Nuestra Senora. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.7122.

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