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Giżka, Ewelina. "Motywy maryjne w twórczości Zygmunta Szczęsnego Felińskiego". Prace Literackie 56 (29.06.2017): 51–69. http://dx.doi.org/10.19195/0079-4767.56.4.
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Marian themes in works of Zygmunt Szczęsny FelińskiThe purpose of this article is to present the Marian motifs appearing in works of Zygmunt Szczęsny Feliński 1822–1895 — son of exiled to Siberia mother, astudent of mathematics in Moscow, archbishop of Warsaw, a patriot. On the basis of analysis of: Nowy wianuszek majowy z tajemnic życia Maryi przez arcybiskupa Szczęsnego Felińskiego na Jej cześć uwity, poems published in magazines Prośba o natchnienie, Miesiąc maj, Tęcza, Oskar and Wanda and Prakseda, which content alludes to romantic poetic novel, the following ideas of Feliński are highlighted and discussed as follows: verse life of the Virgin Mary, the legend of the miraculous defense of Poczajów, painter creating his artistic work with the figure of Mary, pictures which operates in the ,,presented world” of the individual works with the image of the Virgin Mary, the symbolism of blessed flowers lily, rose, violet, person playing the lyre proclaiming the honor of the Mother of God, Queen of Polish, prayer of heroes, the praise of the month of May combining an idyllic descriptions of nature with religious values and admiring the sculptures. This article describes creative output of Feliński dedicated to the Virgin Mary. It reveals personal piety of archbishop and emphasizes enormous contribution of the achievements of the author in the development of Marian issue in Polish literature.
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RUMYANTSEVA, O. S. "MOTIVES OF NATURE AS A MEANS OF NOMINATION AND CHARACTERISTICS OF THE MOTHER OF GOD IN THE WORKS OF POLISH LITERATURE". Lomonosov Journal of Philology, nr 6, 2023 (17.12.2023): 93–101. http://dx.doi.org/10.55959/msu0130-0075-9-2023-47-06-8.
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In many works of fiction, the connection of the Mother of God with the natural world is pointed out, which is due to the influence of the mythological worldview on traditional religious ideas about the Virgin Mary. The article demonstrates how the indicated peculiarity reveals itself in the choice of the names of the Blessed Virgin, and studies the role of the nature motifs in creating Her image in Polish literature. Folk legends (The Queen of Heaven. Folk legends about the Mother of God edited by M. Gawalewicz and P. Stachiewicz), works of medieval religious literature (apocrypha of the 15th century The Przemyśl Meditation and the Marian hymns) and fiction created in different periods (poetry books Songs Sung to Oneself by K. Benisławska, Song of My Christ and Marian Hymns by R. Brandstaetter, poetry by M. Sęp Szarzyński, T. Lenartowicz, W. Gomulicki, C.K. Norwid, K.K. Baczyński) are analyzed in detail. The names related to the natural world are classified according to the standard of comparison: Saint Mary is compared with flowers and trees, celestial bodies, precious stones, and birds. The article explores how the choice of names reveals the author’s intention. Thus, flowers are designed to illustrate Her beauty, nobility, and purity, trees - majesty and power, birds - chastity and simplicity, the sun and the moon - uniqueness and inaccessibility, and the morning star - hope for salvation. It shows how the ancient and biblical symbolism is actualized in the names and how the original names give the image a national flavor. Based on the material, a conclusion is made about the continuity of the tradition of perceiving the Mother of God as part of the natural world.
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Packalén, Malgorzata Anna. "Tradition och provokation. Kvinnlighetens röst i modern polsk litteratur". Tidskrift för genusvetenskap 24, nr 3-4 (15.06.2022): 128–40. http://dx.doi.org/10.55870/tgv.v24i3-4.4144.
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There is a basic understanding of attitude towards women's themes in Polish literature and culture that derives from a traditional view on the roles of men and women. Especially the idea that womanliness is inborn and that the main purpose of a woman is to be a wife and mother, is today characteristic of women's role and position in Poland. This position is of course strongly influenced by the religious codes in Polish society. Here the strong reverence for the Virgin Mary Mother of God assumes a special position as one of the most distinctive national symbols. It is against this background of historical, cultural and religious expectations that one must see the picture of women in Polish literature, both earlier and today. This picture, however, has been noticeably affected by the political and social events of recent decades both in Poland and in all of Eastern and Central Europé. Even the picture of women in modern Polish literature is in the process of redefining itself. Especially the picture of women that is put forward by young women writers such as Izabela Filipiak, Manuella Gretkowska, Olga Tokarczuk and others, hardly has any counterpart, seen from a traditional point of view, in earlier Polish literary history. In the artide I take up and exemplify some of the most characteristic aspects of these writers' novels, with an emphasis on the discrepancy between old expectations and new roles for women and "womanliness" in modern Polish literature.
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Classen, Albrecht. "Miracles of the Virgin in Middle English, ed. and trans. by Adrienne Williams Boyarin. A Broadview Anthology of British Literature. Peterborough, Ont., 2015, 164 pp., 12 b/w ill." Mediaevistik 31, nr 1 (1.01.2018): 291. http://dx.doi.org/10.3726/med012018_291.
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The admiration and worship of the Virgin Mary in the Middle Ages was simply paramount, both in clerical and in secular literature, in the visual arts, and in music. Mary <?page nr="292"?>appears countless times in legendary literature, and so also in Middle English. She might produce miracles and help miserable people in need if they pray hard enough. Those stories were ubiquitous all over medieval Europe, as Williams Boyarin comments, referring to Latin, French, Anglo-Norman, Provençal, Italian, Spanish, Castilian, Arabic, and Ethiopean (10). I wonder, however, what the difference between Spanish and Castilian might be, and why German, French (Gautier de Coincy) or Swedish, Polish or Czech texts are missing entirely in this list. Nevertheless, the focus of the present book rests on Middle English examples, such as those contained in The South English Legendary, in the Vernon Manuscript, and in the collection produced by the printer Wynken de Worde in 1496.
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Nastalska-Wiśnicka, Joanna. "Staropolskie piśmiennictwo sanktuaryjne jako źródło do badań nad kultem maryjnym na ziemiach Rzeczypospolitej". Textus et Studia, nr 4(4) (9.05.2017): 47–70. http://dx.doi.org/10.15633/tes.01403.
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The article features the wealth of forms and contents of prints conventionally called “sanctuary prints”. These include compendia which are the guides to sacred places of the Polish Republic, peregrination literature, occasional prints (e.g. published on the occasion of the coronation of a miraculous image), homiletic forms (texts of sermons preached during the Marian holidays, image translation or coronation), the stories of sacred places and legends related to them, collections of miracles and graces, prayer books and texts of songs intended for the pilgrims. Interpretation possibilities of this type of texts were indicated. The presence of the Virgin Mary in a notional sphere of elites and masses identified clearly and permanently her place in Polish religiosity and the Marian cult has found particular expression in growing from the half of the 16th century, the adoration of the Marian images. Important from this perspective studies tend to portray multiple cultural phenomena available through the external manifestations of worship presented in the source material.
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Jakóbczyk-Gola, Aleksandra. "The Akathist Hymn to the Blessed Virgin Mary and Polish Marian Songs in Context of Performative Practices in Litany Tradition". Roczniki Humanistyczne 67, nr 1 (4.07.2019): 145. http://dx.doi.org/10.18290/rh.2019.67.1-10.
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The article analyses Akatyst ku czci Bogurodzicy [Akathist to the Mother of God], which, together with the accompanying icon, was one of the important components of the Marian Orthodox cult, whose influence went beyond the Orthodox Church, affecting among others also Polish lands. The aim of the article is not to develop a monograph on this phenomenon, but, focusing on the recognition of its complex media characteristics, to study various forms of its performance and to pay special attention to the performativity aspect. The purpose of this characterization is to bring out the complex functions that the Akathist performed, serving the purposes of memory – having also a heterogeneous character, realised in various ways and playing different roles. The analysis encompasses selected research fields – history of literature, religion and culture from the perspective of changes in the media of words, as well as art history.The second part of the article shows analogous phenomena in the Polish Marian song and traces its relations to the Akhatist to the Mother of God. In particular, the analysis focuses on the song O przenasławniejsza panno czysta... The structure of the akhatist icon was reflected in the Gothic altar stands in Lesser Poland, in which the image of the Virgin Mary of the type of Madonna Piekarska was centrally placed, surrounded by other representations.The key concept for the article is the litany tradition, which is understood here broadly, i.e. including specific language formulas, the communication strategy, issues of presence, mnemonic formulas, the ideas of spatial relations, movement and performance. In conclusion, the article attempts to define the multi-aspectual character of this phenomenon, with particular focus on the dynamics of this tradition, the need to act and recall using memory.
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Karkocha, Małgorzata. "Dzwony kościelne utracone w czasie II wojny światowej z terenu diecezji kieleckiej. Przyczynek do zagadnienia". Przegląd Nauk Historycznych 13, nr 2 (1.01.2014): 93–117. http://dx.doi.org/10.18778/1644-857x.13.02.05.
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The aims of the article is to discuss the losses sustained by the Diocese of Kielce in relation to the sacral bells during the Second World War. This issue was not so far discussed in detail in historical literature. On the basis of available sources (materials stored in the Archive of the Diocese in Kielce) it should be noted, that during the last war the diocese of Kielce lost more than 160 church bells because of the German military requisition and at least a few as a result of the warfare. The highest intensity of the action of confiscation bells by the Nazis were recorded in 1941–1942, after that time it took place only very occasionally. Among the confiscated bells were 43 antique ones, cast before 1900. The most historical bells, as many as five, lost the Parish of Gnojno. The oldest bell, looted by the Germans from the Church dedicated to the Nativity of the Blessed Virgin Mary in Książ Mały, was cast in 1500. The most of the bells made before 1900 was the work of unknown artists. Only a few of them bear the signature of the craftsman. Bells funded in the interwar period came mostly from the three Polish foundries, that is factories of Felczyński Brothers in Kalush (Kałusz) and Przemyśl, workshop of Karl Gustav Schwabe in Biała near Bielsko and the „Bells Foundry Francis Lott, Michael Dziarski and Company” („Odlewnia Dzwonów Franciszek Lott, Michał Dziarski i Spółka”), located in Pustelnik near Warsaw.
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Kochaniewicz, Bogusław. "Początki kultu maryjnego na ziemiach polskich". Poznańskie Studia Teologiczne, nr 33 (11.12.2019): 7–22. http://dx.doi.org/10.14746/pst.2018.33.01.
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This article is an attempt to reconstruct the devotion to the Blessed Virgin Mary at the beginning of the Polish state. Based on the liturgical books and the calendars from the 9th–11th centuries preserved in Polish archives, the form of the Marian devotion in the Poznań diocese was sought. Despite the lack of preserved monuments representing the oldest Polish diocese, it was established that the service to the Blessed Virgin Mary had a liturgical character. The four main feasts in hon- or of the Mother of God, celebrated in the Western Church, were celebrated in Poznań, too. An analysis of the oldest liturgical formularies preserved in Polish and Western archives did not yield satisfactory results. Based on the available monuments, it is not possible to determine the content of the formularies destined for Marian feasts celebrated in Poznań.
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Shoemaker, Stephen J. "The Virgin Mary in the Ministry of Jesus and the Early Church according to the Earliest Life of the Virgin". Harvard Theological Review 98, nr 4 (październik 2005): 441–67. http://dx.doi.org/10.1017/s0017816005001057.
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In 1986, Michel van Esbroeck published a remarkable new Life of the Virgin that not only is among the most profound and eloquent Mariological writings of early Byzantium but also presents a useful compendium of early apocryphal traditions about Mary. Some of the Life's episodes are already well known from their original sources, such as the Protevangelium of James and the early dormition apocrypha, but many other extrabiblical traditions appearing in this Life of the Virgin are not otherwise attested in early Christian literature. This is true especially of the section that overlaps with the gospels, where the Life expands the canonical narratives in ways unprecedented (to my knowledge) in Christian apocryphal literature. By writing Mary into the story at key points and augmenting several of her more minor appearances, the Life portrays Mary as a central figure in her son's ministry and also as a leader of the nascent church. The result is a veritable “Gospel of Mary” in the section of the Life that emphasizes Mary's essential contributions to her son's earthly mission and her leadership of the apostles in the early Christian community: the Life gives a brief account of the same events recorded in the canonical gospels, but with the Virgin Mary brought to the fore at nearly every instance. The origins of these traditions are not entirely clear, and while they may be the work of the Life's author, it is equally possible that they reflect now lost apocryphal traditions about Mary that once circulated in late antiquity. In any case, the attention that this earliest Life of the Virgin lavishes on the activities of Mary and other women as important leaders in the formation of Christianity is rather striking and quite exceptional among the literature of Christian late antiquity. In its emphasis on the roles played by these women it represents a surprising ancient predecessor to much of the recent work in New Testament scholarship to recover the importance of women in the early Christian movement.
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Brundin, Abigail. "Vittoria Colonna and the Virgin Mary". Modern Language Review 96, nr 1 (styczeń 2001): 61. http://dx.doi.org/10.2307/3735716.
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Brundin, Abigail. "Vittoria Colonna and the Virgin Mary". Modern Language Review 96, nr 1 (styczeń 2001): 61–81. http://dx.doi.org/10.1353/mlr.2001.a825502.
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Kobielus, Stanisław. "The Coral Altar with the Apocalyptic Woman in the Treasury of St Mary’s Basilica in Krakow. Theological Contents". Roczniki Humanistyczne 66, nr 4 SELECTED PAPERS IN ENGLISH (23.10.2019): 121–74. http://dx.doi.org/10.18290/rh.2018.66.4-5e.
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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 64 (2016), issue 4.
In Polish museum collections there are a few objects made of coral or decorated with it. They are, among others, altars, holy water fonts, crucifixes and other liturgical items. Most often they were bought during Poles’ travels to Italy in the Mannerism and Baroque epochs. St Mary’s Basilica’s treasury boasts of a portable coral altar dated to the middle of the 17th century, a gift from Maria Josepha, the wife of King Augustus III. It has a golden frame and is embellished with enamel and coral. Its centre features the figure of the Blessed Virgin Mary standing on a crescent, in a radiant coral glory, surrounded by Marian symbols. It is an apotheosis of the Blessed Virgin Mary based on a fragment of the Apocalypse of St John. The figure of Mary is presented with her cosmic attributes: twelve stars around her head; she is clothed with a radiant glory; and she has a crescent under her feet. Around her seven symbolic biblical signs are presented, ones connected in the exegetic tradition with her being the mother of the Messiah. The term Cedrus exaltata—is perceived as the symbol of majesty, sublimity, loftiness, paradisaical beauty, safety. Fons signatus is a sealed spring, an enclosed one, accessible only to the Mother of God’s Son, chosen by God. Hortus conclusus is the symbol of St Mary’s virginity. Oliva speciosa points to St Mary’s charity, her extraordinary fertility, inner peace, the gift of relieving sufferings. Rosa plantata is a metaphor of wisdom, love, medicine for sinners. Puteus aquarum viventium, a well of living waters, indicates St Mary’s mediation for people redeemed by Jesus. Turris eburnea—the ivory tower is another feature of the Virgin Mary’s beauty, of her immaculate body and fortitude.
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PORTER, BRIAN. "Hetmanka and Mother: Representing the Virgin Mary in Modern Poland." Contemporary European History 14, nr 2 (maj 2005): 151–70. http://dx.doi.org/10.1017/s0960777305002298.
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Marian devotion has long been a central component of Catholic spirituality, in part because the image of the Virgin has been accommodated effectively within so many diverse cultural contexts. In modern Poland, Marianism gained much of its power from the way it linked seemingly contradictory models of femininity together within a national (or even nationalist) worldview. Mary, the Queen of Poland, has been offered to the faithful as a model for conceptualising the feminine within the nation, a model which is flexible enough to endure because it rests on a basic dichotomy: on the one hand, Mary is a powerful, sometimes militant, protector of Poland; on the other, she is an exemplar of feminine domesticity. She provides an image of authority and power which ultimately (perhaps paradoxically) poses little challenge to traditional norms of femininity – indeed, she is frequently called upon to fortify those norms. Marianism thus provides some of the glue that helps hold together two otherwise distinct strains of Polish national thought, one focused on maintaining conservative gender relations and the other on attaining victory in the international realm.
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Rymar, Dariusz A. "How German Marienkirche became Polish Cathedral of the Assumption of Blessed Virgin Mary". Przegląd Zachodniopomorski 36 (2021): 193–225. http://dx.doi.org/10.18276/pz.2021.36-07.
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Shoemaker, Stephen J. "“Let us Go and Burn Her Body”: The Image of the Jews in the Early Dormition Traditions". Church History 68, nr 4 (grudzień 1999): 775–823. http://dx.doi.org/10.2307/3170205.
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In his recent book,Mary through the Centuries, Jaroslav Pelikan notes that “one of the most profound and persistent roles of the Virgin Mary in history has been her function as a bridge builder to other traditions, other cultures, and other religions.” This is particularly true of the late ancient Near East, where Mary's significance frequently reached across various cultural and religious boundaries. But it is equally true that Mary often served to define boundaries between traditions, cultures, and religions. As Klaus Schreiner explains in his similarly recent book,Maria: Jungfrau, Mutter, Herrsherin, “Brücken, die Juden und Christen miteinander hätten verbinden können, schlug Maria im Mittelalter nicht… Maria trennte, grenzte aus.” In the rather substantial chapter that follows, Schreiner presents perhaps the best overview of Mary's role as a focus of Jewish/Christian conflict in late antiquity and the Middle Ages. Scholars have long recognized the role played by the Virgin and her cult in the exclusion of Jews from Christian society during the Western Middle Ages, Marian piety being, along with eucharistic devotion, the most anti-Jewish aspect of medieval piety. Throughout the medieval period, and likewise continuing into the Renaissance and Reformation, the Virgin Mary figured prominently in Christian anti-Jewish literature, where the (alleged) Jewish disparagement of Virgin Mary “weighed heavier than thefts of the host, ritual murders, and … ell poisoning.”
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Flores-Silva, Dolores, i Louise M. Burkhart. "Before Guadalupe: The Virgin Mary in Early Colonial Nahuatl Literature". Sixteenth Century Journal 33, nr 3 (2002): 916. http://dx.doi.org/10.2307/4144099.
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DONAVIN, GEORGIANA. "THE VIRGIN MARY AS LADY GRAMMAR IN THE MEDIEVAL WEST". Traditio 74 (2019): 279–305. http://dx.doi.org/10.1017/tdo.2019.8.
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The Virgin Mary, as Mother of the Word, has long been associated with early literacy training in the medieval West, an association that, as this article argues, connects her to The Marriage of Philology and Mercury's Lady Grammar. While Gary P. Cestaro has demonstrated the ways in which representations of Lady Grammar became more maternal throughout the medieval period, this article demonstrates how and why the Virgin Mother took on the persona of Lady Grammar in both verbal and material arts from the High to the Late Middle Ages. It explores the famous sculptures of the Virgin and Lady Grammar on the Royal Portal at Chartres Cathedral, the writings of grammatical theorists that led to these depictions, and the thirteenth-century artes poetriae that portray Mary as a Christian Grammatica. From St. Augustine's declaration that grammar is a “guardian” to the claims of Gervais of Melkley, John of Garland, and Eberhard the German that Mary is the mother of beautiful expressions, grammatical thought and practice in the medieval West led to a characterization of the Virgin, guardian of the Word in her womb and parent to Wisdom, as the supreme teacher and exemplar of Latin. Adopting Lady Grammar's iconography of the nourishing breast, classroom text, and punitive whip, the Virgin Mary is not only connected to basic Latin instruction but also comes to embody its principles.
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Gantenbein, Urs Leo. "The Virgin Mary and the Universal Reformation of Paracelsus". Daphnis 48, nr 1-2 (19.03.2020): 4–37. http://dx.doi.org/10.1163/18796583-04801003.
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The first dated writings of Paracelsus are theological treatises on Mary, the Trinity, church criticism and scriptural interpretation. They were written in Salzburg in 1524/25. Paracelsus defended the purity and eternity of Mary and saw her as a goddess. The writing De genealogia Christi fulfilled the promise of metaphysical explanations. An anticlerical polemic written on the eve of the Peasants War meant a turn towards the Radical Reformation. Following the example of the church reformation, Paracelsus attempted in 1527 in Basel a reform of medieval medicine with experience in the first place.
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Jasper, D. "See the Virgin Blest: The Virgin Mary in English Poetry. By Barry Spurr." Literature and Theology 23, nr 1 (10.09.2008): 115. http://dx.doi.org/10.1093/litthe/frn058.
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Michułka, Dorota. "Maria Konopnicka’s Fairy Tale On Dwarves and a Little Orphan Girl Mary as an Example of Polish Orphan Literature. Looking for Polish Identity?" Interlitteraria 16, nr 2 (31.12.2011): 552–69. http://dx.doi.org/10.12697/il.2011.16.2.11.
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McClure, Peter, i Robin Headlam Wells. "Elizabeth I as a second Virgin Mary". Renaissance Studies 4, nr 1 (marzec 1990): 38–70. http://dx.doi.org/10.1111/j.1477-4658.1990.tb00409.x.
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Raka, I. Nyoman, i I. Wayan Titra Gunawijaya. "Dialectics of Religious Conversion of Air Sanih Community in Singaraja". Jurnal Penelitian Agama Hindu 7, nr 4 (4.10.2023): 398–409. http://dx.doi.org/10.37329/jpah.v7i4.2465.
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Air Sanih community underwent changes after being developed into a tourism destination. The sacred pool (pertirtan), converted into a paid tourist attraction. Changing the sacred pool into a paid pool is done for material gain. The emergence of GoMas (Goa Maria Air Sanih) has had an impact on religious practices. A number of members of the Air Sanih community turned away, making the Virgin Mary their god of worship. This study aims to determine the dialectic, deviation, and religious conversion of the Air Sanih community, through qualitative methods through primary and secondary data sources, namely information from the Air Sanih community and supporting literature data through a phenomenological approach. The results of the study explain dialectics as the impact of developing a village into a tourism destination. The entry of tourism provides new understanding and experience to the people of Air Sanih. A new understanding in the field of religious patterns has made people turn to certain religious patterns, namely making the Blessed Virgin Mary a Ista Dewata (eight existence of God), a deity to worship. This is done by a number of Hindus who have a tradition of using a prayer facility in the form of a daksina linggih (Balinese offering which function as a God’s chair/seat) in front of the statue of the Virgin Mary. Indirectly making the Virgin Mary a worshiped God, without leaving Ida Sang Hyang Widhi as the initial worshiping God, is an internal religious conversion.
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Musso, Valeria Céspedes. "Marian apparitions in cultural contexts: applying Jungian depth psychological principles to mass visions of the Virgin Mary at Zeitoun". International Journal of Jungian Studies 9, nr 3 (2.09.2017): 183–96. http://dx.doi.org/10.1080/19409052.2017.1289413.
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ABSTRACTThis paper provides a depth-psychological analysis of the mass visions of the Virgin Mary taking place at Zeitoun, Egypt, during the late 1960s. A review of the literature points to a prevailing socio-political approach to examining visions of the Virgin Mary, while I argue that a satisfactory psychoanalytical approach is generally lacking. The interpretation I propose draws on Jung’s theoretical model inFlying Saucerswith the aim of merging depth-psychology and historical material surrounding the Zeitoun phenomenon. Common themes and symbols are extracted and interpreted from the empirical material and analysed along with Egyptian social and political data. This study concludes with a discussion on how depth-psychological principles grounded in empirical and historical material could be applied in order to explicate cases of mass visions.
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O'Brien, C. "WHEN RADICAL MEETS CONSERVATIVE: GODARD, DELANNOY AND THE VIRGIN MARY". Literature and Theology 15, nr 2 (1.06.2001): 174–86. http://dx.doi.org/10.1093/litthe/15.2.174.
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Barysenka, Volha. "The Presentation of the Tatars and the Turks in the Legends Related to Miraculous Images/Icons of Our Lady in the 17-18th Centuries in the Eastern Territories of the Polish-Lithuanian Commonwealth". Eikon / Imago 11 (1.03.2022): 169–83. http://dx.doi.org/10.5209/eiko.77629.
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The paper investigates how Christians of different denominations in the Polish-Lithuanian Commonwealth described the Tatars and the Turks in the legends related to the miraculous image/icons of Virgin Mary. It includes both the use of topoi of Tatars devastating the icons during Tatar incursions in the 13-16 centuries, general vision of the Turks and Tatars by the 17 and 18-centuries’ authors, and presentation of them as military enemies in the setting of wars between the Ottoman Empire and the Polish-Lithuanian Commonwealth as well as reflection of these plots in the visual art. The research is based on the analysis of legends and miracles dating back to the 17-18th century and available visual material. It was shown that Christians of three main denominations –Orthodox, Catholics, Greek Catholics– represented the Turks and the Tatars in a similar way and the representation corresponded to the representation of other military enemies independently of religious believes.
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Dahood, Roger. "Shadows of Mary: Reading the Virgin Mary in Medieval Texts by Teresa P. Reed (review)". Modern Language Review 101, nr 1 (styczeń 2006): 218–19. http://dx.doi.org/10.1353/mlr.2006.0283.
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HACKETT, HELEN. "Rediscovering shock: Elizabeth I and the cult of the Virgin Mary". Critical Quarterly 35, nr 3 (wrzesień 1993): 30–42. http://dx.doi.org/10.1111/j.1467-8705.1993.tb00482.x.
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Liutikas, Darius. "In search of miracles: pilgrimage to the miraculous places". Tourism Review 70, nr 3 (17.08.2015): 197–213. http://dx.doi.org/10.1108/tr-08-2013-0046.
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Purpose – The purpose of this paper is to discuss various aspects of the development of the places of apparitions and miraculous images, motives and behavioral characteristics of pilgrims coming to the miraculous places of the Virgin Mary in Lithuania. Design/methodology/approach – The paper reviews literature about miraculous events and presents miraculous places in Lithuania (apparition places of the Virgin Mary and sites of miraculous images). Various classifications are applied. Pilgrims ' motivation and behavioral aspects are analyzed based on the quantitative survey. Findings – The research showed that the main motives of religious pilgrims visiting miraculous places were asking for God’s grace, health, expressing gratitude to Jesus or Virgin Mary as well as spiritual quest and renewal. These places attract pilgrims who want to solve different problems in their life or to recover from illnesses. Religious pilgrimage has different forms and rituals, and constitutes different models of the specific behavior. During the journey, pilgrims perform various religious practices such as praying, singing hymns, kissing the relics, etc. The grouping of devotional rituals performed during the pilgrimage and at the destination place is presented. Originality/value – The paper is important to the researchers of pilgrimage and religious tourism. For the first time, miraculous places of Lithuania are analyzed in the broader international context. Classifications of the miraculous sites indicate various aspects of the development of these places. Motives and behavioral characteristics of pilgrims enable to better understand the multidimensional reality of religious pilgrimage.
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Donnelly, Brian. "Sonnet—Image—Intertext: Reading Rossetti's The Girlhood of Mary Virgin and Found". Victorian Poetry 48, nr 4 (grudzień 2010): 475–88. http://dx.doi.org/10.1353/vp.2010.a413061.
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Apanavičius, Romualdas. "Upowszechnianie się polskiej etnicznej kultury muzycznej na Litwie w XVI–XX wieku". Analecta Cracoviensia 40 (4.01.2023): 323–44. http://dx.doi.org/10.15633/acr.4021.
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Influence of Polish ethnic musical culture in Lithuania is evident mainly in usage of European musical instruments and of folk dances repertoire as well in the religious ethnic music.European musical instruments were spread in Lithuania at the beginning of 16th – 17th cc. These instruments were adopted by Lithuanians from Poland or from Western Byelorussia, where the Catholic Church and strong traditions of Polish culture were prevailing. European folk dances were performed by the Lithuanians at the beginning of 18th – 19th cc., and the main part of these dances was spread to Lithuania from Poland. Noticeable part of folk dances repertoire consists of Polish dances. These new dances were lead by the music of the European instruments; it was the noticeable innovation, because until this period, Lithuanian games and round games, as well as in all the other nations of Europe, were performed by singing.We can notice less Polish influence in Lithuanian ethnic songs, while researching monody of Lithuanians and Poles is evident, that songs of this style of ethnic music of both nations were spread from Great Poland to Southern and Middle Lithuania, most probably, marking the common area of former culture of ethnic music. The roots of this former culture could reach the pre – historical times.Polish influence is evident in the traditions of co – called “literary” songs, which were popular in 19th – beginning of 20th cc., and in the repertoire of latest centuries of ethnic musical instruments.The ethnic music from Poland of the Additional service in Lithuania: devotions and songs of Advent Little hours of St. Mary the Virgin, devotions and songs of Mournful Whining and devotion and songs of the Žemaičių Kalvarija (Samogitia in Latin) – are the reflection of the Polish origin.In Poland and Lithuania from time immemorial on Advent Sundays, as early as before the sunrise, early Mass (Matins) has been held which begins with the words Rorate coeli and therefore it is called Rarotos (in Lithuania). Its origin in Lithuania is linked to Poland. Their basis was The Little hours of St. Mary the Virgin or Godzinki (in Poland). This cult has come to Lithuania from Cracow in the 17th century.The customs of Mournful Whining or Gorzkie Żale (in Poland) prayers and songs is known only in Lithuania and Poland. The liturgy of Rome does not have this customs. The earliest manuscript text of Gorzkie Żale was founded in Poland (Calvaria Zebrzydowska, War- saw) in 17th century. Having this religious practice originated in Poland, finally is spread in Lithuania as late as mid-19th century.The devotions and songs of the Žemaičių Kalvarija (Samogitia) are established by the model of Polish Calvaria Zebrzydowska. The cult of Žemaičių Kalvarija was born in 1637. Its religious ethnic music – the analogue Polish religious culture.Roots of the Polish influence arose not only because of the neighbourhood of the both nations, but also because of living in the common state and the same Catholic faith, which was one of the strongest common feature of the ethnic and musical culture of Lithuanians and Poles.
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Stefański, Krzysztof. "Prace Konstantego Wojciechowskiego przy katedrze we Włocławku a koncepcja „stylu wiślano‑bałtyckiego”". Porta Aurea, nr 19 (22.12.2020): 294–310. http://dx.doi.org/10.26881/porta.2020.19.15.
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The Włocławek Cathedral dedicated to the Assumption of the Blessed Virgin Mary is one of the most important Gothic churches in the lowlands of northern Poland. However, overshadowed by the Cathedrals in Poznań and Gniezno, it is considered a building that is more modest in scale and less artistically valuable. An important issue related to the history of the church is its restoration that was carried out in the last two decades o the 19th century, initially according to the plans of Tadeusz Stryjeński from Cracow and then led by the Warsaw architect Konstanty Wojciechowski (1841–1910). Wojciechowski re-Gothycized the building, giving it a ‘cathedral’ form featuring a magnificent façade with two high towers. These works coincided with the growing popularity of the idea of the ‘Vistula-Baltic Gothic’ as the Polish national style in church construction. The Warsaw architect used the forms of the cathedral he rebuilt to develop his own vision of the church in the ‘Vistula-Baltic style’, competitive to the solutions used by Józef Dziekoński. The incarnation of this vision was the church of the Assumption of the Virgin Mary in Łódź, followed by a series of smaller buildings erected in villages and in small towns within the Russian partition, in which the architect repeated his pattern on a smaller or larger scale. The culmination of Wojciechowski’s creative path was the Church of the Holy Family in Częstochowa (the current Cathedral), built from 1901.
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Galofaro, Francesco. "Beneath Thy Protection: Portrait of the Holy Virgin as a semantic operator". Sign Systems Studies 51, nr 2 (4.09.2023): 376–97. http://dx.doi.org/10.12697/sss.2023.51.2.09.
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Starting from the third century, many songs, prayers, and icons testify to the way the Virgin Mary – Mother of God – has been attributed the role of protecting the community. Examples include the Akhathist hymn traditionally dated to the siege of Constantinople (626), the Polish anthem “Bogurodzica”, associated with the battle of Grunwald (1410), the icon of Częstochowa that protected Poland from the Swedish invasion (1655), and numerous others. The role of menace is embodied by different enemies: infidels, heretics, or atheists. The Virgin watches over the frontier between two cultural spaces: the inside and the outside of the semiosphere. A case study will provide insight into the function played by the Madonna at the border: the Madonna of the Rocciamelone, the highest sanctuary in Europe, founded by the crusader knight Rotharius (1358). A bronze statue of the Virgin was placed in the sanctuary in 1899. A small corpus of pastoral letters written by blessed Edoardo Rosaz, bishop of Susa (Piedmont), expresses the hope that the Virgin will protect Catholics from liberal heresy. Plastic oppositions such as top/bottom, resulting from the relationship between the Virgin and the landscape, are used to manifest abstract oppositions such as reason/passion, order/disorder, and Church/revolution. This homologation helps us understand how the Virgin, placed in upper space, embodies knowledge and cognition: she becomes a lookout, allowing a transfer of values from the semantic field of war to the religious one. The Virgin guards the border of the semiosphere, the border dividing the self from the other. Her function is the semiotization of incoming materials, transforming external non-communication into information and meaning. This article thus considers the Virgin as a semantic operator inverting the values of liberal discourse into information stored in Catholic cultural space. A mathematical model of the function played by the Virgin will be presented in the terms of quantum computing.
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McCleery, Iona. "The Virgin and the Devil: the Role of the Virgin Mary in the Theophilus Legend and its Spanish and Portuguese Variants". Studies in Church History 39 (2004): 147–56. http://dx.doi.org/10.1017/s0424208400015059.
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The story of Theophilus is one of the oldest and most widespread Marian miracles in Christian literature. Theophilus is said to have been a sixth-century priest of Adana in Cilicia, removed from office by a new bishop. Eager to regain his position, Theophilus went to a Jew known for diabolical practices and through him made a written pact with the Devil, sealed with a ring. Theophilus received back his lost status but then began to repent and, through the intercession of the Virgin Mary, finally won the document from the Devil. Three days later he died.
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Krawiec-Złotkowska, Krystyna. "Matka i Syn w "Ogrodzie rozkosznym Miłości Bożej" Adriana Wieszczyckiego". Bibliotekarz Podlaski Ogólnopolskie Naukowe Pismo Bibliotekoznawcze i Bibliologiczne 58, nr 1 (7.06.2023): 223–35. http://dx.doi.org/10.36770/bp.782.
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The article examines family relationships shown in the poetic cycle entitled The Delightful Garden of God’s Love by Adrian Wieszczycki. Attention is drawn to the status of the Holy Family, especially to the figures of Mary and Jesus, and their role in the work of salvation was analyzed. It is noticed that the Mother of God and her Son – apart from the strictly human relationship – are connected by a bond that goes beyond the canon of the traditional family, and thus beyond the accepted patterns of behavior and relationships with other people. The author also analyzed the form of poetic expression, i.e., a combination of the following forms: cloister and emblematic, resulting in a very original and intricate construction. The poems have a meditative character, and the composition of the cycle is based on the mysteries of the Rosary that tell the History of Salvation. The poet created a literary garden in which specific flowers bloom: lilies symbolizing the Immaculate Conception of the Blessed Virgin Mary, the Virgin Mary and Christ, the Lover and the Beloved; roses referring to the attributes of Mary, the Passion of Christ and royal power; and amaranths, which are a symbol of immortality. The Holy Family is an inspiration and a role model for secular families, and its eternal status is constituted by the presence of angels.
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Schwartz, Rami. "The Virgin Mother Sarah: The Characterization of the Matriarch in Genesis Rabbah". Journal for the Study of Judaism 52, nr 1 (6.01.2021): 63–103. http://dx.doi.org/10.1163/15700631-bja10026.
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Abstract This article analyzes the portrayal of the matriarch Sarah in the fifth-century Palestinian rabbinic midrash Genesis Rabbah. The midrash not only dedicates a large number of derashot to the matriarch, but it repeatedly depicts her as a model of personal and religious excellence. In order to understand this development, I turn my attention to the portrayal of Sarah in the works of Origen of Alexandria. Continuing New Testament themes, Origen presents her as the spiritual mother of Christianity and a prefiguration of Jesus’ mother Mary. Various textual and thematic parallels help demonstrate that the rabbis were both aware of this rhetoric and responded to it. Based on this, I conclude that the rabbis used their portrayal of Sarah to combat the Christian appropriation of the matriarch on the one hand, and to establish her as a Jewish alternative to the Virgin Mary on the other.
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Zielińska, Ewa. "Rękopis Lwowskiej Narodowej Naukowej Biblioteki Ukrainy im. Wasyla Stefanyka, sygn. CT I 118348 — pamiątka po karmelitankach bosych z klasztoru Niepokalanego Poczęcia NMP w Lublinie". Studia Archiwalne 7 (2020): 91–120. http://dx.doi.org/10.4467/17347513sa.20.005.14505.
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Artykuł charakteryzuje rękopis polskiej adaptacji emblematycznego dzieła Hermana Hugona Pia desideria (drukowane w Antwerpii w roku 1624) przepisany w 1662 r. w klasztorze karmelitanek bosych Niepokalanego Poczęcia NMP w Lublinie przez siostrę Agnieszkę od Pana Jezusa Baranka (Konstancja Iżycka, 1636–1723). Autorka ustala proweniencję rękopisu, omawia kompozycję stron i dekorację kaligraficzną inspirowaną zarówno tradycyjnymi sposobami opracowania rękopisów, jak i formą druków XVII w. Identyfikuje także rodzaje użytych w nim pism, rozpatrując je na tle ich genezy i funkcjonowania pisma odręcznego w klasztorach żeńskich w 2. poł. XVII w. Memorabilia of the Discalced Carmelite Nuns from the Monastery of the Immaculate Conception of the Blessed Virgin Mary in Lublin (1) Manuscript of the Vasyl Stefanyk National Scientific Library of Ukraine in Lvov, catalogue number CTI 118348 The study characterizes the manuscript of the Polish adaptation of Herman Hugo’s emblematic work Pia desideria (printed in Antwerp in 1624), copied in 1662 by Sister Agnieszka (Agnes) of Jesus the Lamb (Konstancja Iżycka, 1636–1723) in the convent of the Discalced Carmelite Nuns of the Immaculate Conception of the Blessed Virgin Mary in Lublin. The author establishes the origin of the manuscript, discusses the composition of the pages and calligraphic decoration inspired both by the traditional ways of preparing manuscripts and by the form of the 17th-century prints. She also identifies the kinds of writings used in it, examining them in the context of their origin and the functioning of handwriting in women’s convents in the second half of the 17th century.
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Witakowski, Witold. "The Magi in Ethiopic Tradition". Aethiopica 2 (6.08.2013): 69–89. http://dx.doi.org/10.15460/aethiopica.2.1.534.
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The paper traces various extra–biblical strains of tradition concerning the Magi (MT 2,1–12) in Geʿez literature. The Magi (mäsäggǝlan, säbʾa sägäl) are present in various Ethiopic compositions, both translated from other languages and original. The compositions discussed include inter alia apocryphal literature (The life of Adam and Eve, The Miracles of Jesus, The Book of the Birth of Mary, The Miracles of Mary), homiliaries (that for the feasts of Mary, and that for the feasts of the Archangel Raguel), and two commentaries on the Gospel.The tradition, as seen in the texts reviewed, is not consistent, and various stories, sometimes contradicting each other, are told about the Magi. Those strains of tradition which are not of local origin (as are the names of the Magi), come from a number of external sources with roots in early Christian literature. Some elements of this tradition (the Virgin with the Child visible in the star, the origin of the gifts from the Cave of Treasures, Zärädäšt as the ancestor of the Magi, and many thousand men forming their retinue) can be traced back to Syriac apocryphal and exegetical literature.
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Shuger, Debora. "St. Mary the Virgin and the Birth of the Public Sphere". Huntington Library Quarterly 72, nr 3 (wrzesień 2009): 313–46. http://dx.doi.org/10.1525/hlq.2009.72.3.313.
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Wijiyati Aluwesia, Nanik. "Mary as Mother of God: Its Implication for the Tradition of the Sisters of Our Lady of Amersfoort in Indonesia". Journal of Asian Orientation in Theology 03, nr 02 (25.08.2021): 127–48. http://dx.doi.org/10.24071/jaot.v3i2.3378.
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This article explores the dogma of Mary as Mother of God and its implications in the tradition of the Sisters of Our Lady of Amersfoort (SOLA) in Indonesia. In their traditional prayers to the Blessed Virgin Mary, the SOLA in Indonesia invoke Mary with the title, “Mother of God”. This exploration includes the significance of dogmatic perspective on Mary. What are the implications of the dogma of Mary as Mother of God for the tradition of the Sisters of Our Lady of Amersfoort in Indonesia? Literature study is used as a method in this research. The dogma as Mother of God is reflected in their traditions such as: liturgy, devotion, the motto Tota Christi per Mariam and the formula of their religious vows. Three recommendations are offered: (1) having a uniform structural image of Mary as Mother of God in the Congregations of SOLA; (2) creation of a Marian formation program for all formators of the SOLA and the SOLA in Indonesia, and (3) designing a Marian Formation Program for Junior Sisters, Novices and Postulants, especially the dogma Mary as Mother of God and its implications in the tradition of the Sisters suited to the particular stage of formation.
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Heintzsch, Sabrina. "“O Mother / how must you have felt?” Mary in Spiritual Poetry of the Baroque Era as Exemplified by Johann Rist and Friedrich Spee (“O Mutter/ wie war Dir zumuht?” Maria in der geistlichen Dichtung der Barockzeit am Beispiel von Johann Rist und Friedrich Spee)". Daphnis 45, nr 1-2 (20.04.2017): 58–82. http://dx.doi.org/10.1163/18796583-04502005.
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The Virgin Mary is important for both Catholic and Lutheran seventeenth century religious poetry. However, spiritual poetry differs significantly regarding the role attributed to Mary. In Catholic poems, first and foremost, Mary is a moral example of her faith and compassion for Jesus Christ. This is exemplified by Mary’s agony juxtaposed to the suffering of Christ on the Cross. In comparison, Lutheran poets describe Mary as an example of the promise that God chooses the inferior so that the sinners may trust in God’s grace. This article shows the confessional similarities as well as the differences regarding the interpretation of Mary by analyzing religious poetry of Johann Rist and Friedrich Spee. Die Jungfrau Maria ist für die katholische wie lutherische geistliche Dichtung des 17. Jahrhunderts von Bedeutung. Die Konfessionen weisen aber deutliche Unterschiede auf, was die Deutung der Rolle Marias betrifft. In der katholischen Dichtung wird Maria vornehmlich als moralisches Vorbild hinsichtlich ihres Glaubens und ihres Mitleidens mit Christus dargestellt. Dies zeigt sich etwa, wenn Marias Leid mit dem Leiden Christi am Kreuz parallelisiert wird. Dagegen deuten lutherische Dichter Maria vor allem als ein Vorbild für die Zusage, dass Gott das Niedrige erwählt und so der Sünder wie sie auf Gottes Gnade vertrauen darf. Der Beitrag zeigt sowohl die konfessionellen Analogien als auch Differenzen in der Deutung Marias exemplarisch anhand der geistlichen Dichtung Johann Rists und Friedrich Spees.
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Laskowski, Maciej. "Portret Stanisława Staszica w opowiadaniu Mary Hoare pt. Nie sądź". Biuletyn Historii Wychowania, nr 44 (3.01.2023): 121–40. http://dx.doi.org/10.14746/bhw.2021.44.8.
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The subsequent study expands upon the connections between Stanisław Staszic and English literature. Specifically, the paper portrays the Polish Enlightenment thinker as an inspiration of Mary Anne Hoare’s short story entitled Judge not! (Polish Nie sądź) with Staszic as its main protagonist. The ensuing presentation appears very important to many readers, including scholars who (falsely) attribute the story’s authorship to Charles Dickens. The research aims to verify if the idiosyncrasies conveyed by Hoare in her narrative were actually the Pole’s characteristics. At this point, the paper examines the specifics attributed by the Irish authoress to Staszic specifically, making him the focal point of her work. In order to accomplish the set goals, the behind the scenes and the essence of Hoare’s work have been illustrated. Finally, I hope that the article will help to promote the story which has nearly slipped into oblivion and to underline Staszic’s multifaceted activity and life. It has earned him a place in English literature through the pen of a female writer from Ireland.
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Musiuk, Tomasz. "Ikony Bogarodzicy otoczone kultem w prawosławnych parafiach Białegostoku". Elpis 25 (2023): 81–86. http://dx.doi.org/10.15290/elpis.2023.25.08.
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One of the essential elements of Orthodox sacred architecture is elements of the temple's equipment. Some, related to interior design, are utilitarian, while others have a sacral feature, constituting objects of worship. Icons play a significant role in the equipment of Orthodox churches. Their location in the church is associated with elaborate schemes and rules. Those in the iconostasis separate the nave from the presbyterium. Each of them, depicting biblical scenes or figures of God and saints, has its specific place. There also are icons in the central nave, on frescoes, and on polychromes. This article focuses on showing icons outside the iconostasis. They designate new places of worship in the central nave of the Orthodox churches. These are locally revered icons associated with a specific temple or town. Among them, the most common are images of the Virgin Mary. On the example of the extensive parish network of the Polish Autocephalous Orthodox Church in Bialystok in Podlaskie Voivodeship, the author attempts to show the diversity of iconographic images as well as will try to find elements connecting various types of icons of the Virgin Mary present in Orthodox churches in Bialystok. The author decided to concentrate on those iconographic representations that apart from architectural and artistic value carry a sacral charge, i.g. subjects of a unique cult in local communities. The aim of this article is to present the icons of the Mother of God from Orthodox churches in Bialystok which are locally venerated and to try to systematize the elements of this cult manifested in services, individual worship and inspirations and references.
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Marcus, Sharon, i Ruth Vanita. "Sappho and the Virgin Mary: Same-Sex Love and the English Literary Imagination". Tulsa Studies in Women's Literature 17, nr 1 (1998): 146. http://dx.doi.org/10.2307/464330.
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Bird, Jessalynn Lea. "Damietta the Whore, the Purification of the Virgin Mary, and the Crusade Movement". Medieval Sermon Studies 65, nr 1 (1.01.2021): 3–25. http://dx.doi.org/10.1080/13660691.2021.1992886.
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Klassen, Norman. "City of Lights: Natural and Transcendent Light Sources for Ambrogio Lorenzetti's Good City-Republic". Quaderni d'italianistica 28, nr 2 (1.06.2007): 31–44. http://dx.doi.org/10.33137/q.i..v28i2.8520.
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The question of the light source for Ambrogio Lorenzetti's fresco on the east wall of the Sala dei Nove, known as The Good City-Republic, has long attracted comment. In this article I argue for two light sources rather than one on the basis of internal evidence, historical contextualizing factors, and the way this theory converges with various critical observations. The two sources represent natural and transcendent light and reflect both Siena's commitment to the Virgin Mary as its patron and the humanistic ideals of republican government.
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Mazurkiewicz, Roman. "Łaciński pierwowzór kazań maryjnych Jana z Szamotuł (Paterka) / The Latin Source of the Marian Sermons of Jan of Szamotu Ły (Paterek)". Ruch Literacki 54, nr 1 (1.01.2013): 15–34. http://dx.doi.org/10.2478/v10273-012-0052-9.
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Summary This author of this article has tracked down the Latin source of the Marian Sermons of Jan of Szamotuły aka Paterek (c. 1480-1519). The extant MS of the Sermons, is dated to the early 16th century. They cover the stories of the Immaculate Conception, the Nativity, the Holy Name, and the Life of the Blessed Virgin Mary. Although indebted in their structure and theological content to medieval scholastic treaties, they were generally believed to be Jan of Szamotuły’s own work. Now we know that his source was a volume of sermons Stellarium coronae Benedictae Mariae Virginis, written by the Hungarian Franciscan Pelbart of Temesvar (c. 1435-1504). The two texts are compared with a view of identifying the characteristic features of the Polish translation (paraphrase). The article also presents some conjectures about the date and circumstances of the writing of the Sermons and their prospective use.
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Knop, Marcelina. "Upbringing of girls as reflected in the activities and views of Blessed Marcelina Darowska". Biuletyn Historii Wychowania, nr 34 (12.10.2018): 101–15. http://dx.doi.org/10.14746/bhw.2016.34.8.
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The article presents the life and educational activities of Blessed Marcelina Darowska, the cofounder of the Convent of the Immaculate Conception of the Blessed Virgin Mary, and her views on upbringing of young women. Mother Marcelina’s perception of education of girls in the 19th century seemed modern and beyond her time. In her opinion, there was a need of putting a stop to producing “parlour dolls” and provide young women with practical education. For the betterment of the country, she set up schools in Jazłowiec, Jarosław, Niżniów and Nowy Sącz. The girls attending the schools were brought up according to the system developed by Marcelina Darowska, based on religious and patriotic values. The Convent of the Immaculate Conception of the Blessed VirginMary continues the work commenced by its founder; over time Mother Marcelina’s message remains valid and serves the subsequent generations of young Polish girls.
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Jones, Edward. "Milton’s Second Marriage, the Burials of a Wife and Daughter, and Records from Two Parish Chests". Milton Studies 65, nr 2 (sierpień 2023): 208–22. http://dx.doi.org/10.5325/miltonstudies.65.2.0208.
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ABSTRACT Unreported parish records from Saint Margaret’s, Westminster, and Saint Mary the Virgin, Aldermanbury, provide new information about Milton’s second marriage and the burials of Katherine Woodcock and the couple’s daughter. These details invite us, in turn, to reconsider Milton’s own views regarding church ceremonies and parish affiliations in the 1650s and Restoration. In particular, the Saint Margaret’s Churchwarden Accounts reveal that Milton’s second wife and fourth daughter were buried at the “new Chappell” in Tothill Fields rather than at the mother church. Benevolences given at each burial suggest the likelihood that Milton attended both services.
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King, John N. "The Godly Woman in Elizabethan Iconography". Renaissance Quarterly 38, nr 1 (1985): 41–84. http://dx.doi.org/10.2307/2861331.
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Emblematic figures of godly and faithful women proliferate throughout the literature of the English Renaissance and Reformation. Characteristically they hold books in their hands symbolic of divine revelation, or they appear in books as representations of divine inspiration. While such representation of a pious feminine ideal was traditional in Christian art, Tudor reformers attempted to appropriate the devout emotionality linked to many female saints and to the Virgin Mary, both as the mother of Christ and as an allegorical figure for Holy Church, providing instead images of Protestant women as embodiments of pious intellectuality and divine wisdom. Long before the cult of the wise royal virgin grew up in celebration of Elizabeth I, Tudor Protestants began to praise learned women for applying knowledge of the scriptures to the cause of church reform.
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Czernek-Pasierbek, Paulina. "Od czego zaczynać? Dyskusja o lekturach szkolnych w dobie antropocentrycznej opresji". Paidia i Literatura, nr 3 (30.12.2021): 1–11. http://dx.doi.org/10.31261/pil.2021.03.05.
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The article is devoted to reflection on the canon and required school reading from the perspective of ecocritical studies, with particular emphasis on the Pieśni Panny XII [The Song of the Virgin XII] by Jan Kochanowski. The author presents the most significant theoretical information on Polish achievements in the field of “environmental humanities” and the role of veganism and vegetarianism in the era of advancing climate change. The article also discusses the dangers of the anthropocentric way of perceiving reality. The author points out the necessity to use the achievements of “environmental humanities” in Polish literature lessons and shows examples of how to read school books through this methodology.