4. Mary the goddess?

2021 ◽  
pp. 57-74
Author(s):  
Mary Joan Winn Leith

‘Mary the goddess?’ considers the question of whether the Virgin Mary is a goddess. According to official Christian theology throughout the centuries, Mary is not and cannot be a goddess. Nevertheless, Christian piety has at times followed a separate track from official theology by treating Mary as a goddess. It is worth considering here the oft-noted parallels between the Virgin Mary and Graeco-Roman goddesses, the history of the Black Madonna, and contemporary forms of goddess-centred spirituality.

2020 ◽  
Vol 4 (3) ◽  
pp. 284-308
Author(s):  
James A. Francis

The Defense of Holy Images by John of Damascus stands as the archetypal exposition of the Christian theology of images. Written at the outbreak of the Iconoclastic Controversy, it has been mostly valued for its theological content and given scholarly short shrift as a narrowly focused polemic. The work is more than that. It presents a complex and profound explication of the nature of images and the phenomenon of representation, and is an important part of the “history of looking”in western culture. A long chain of visual conceptions connects classical Greek and Roman writers, such as Homer and Quintilian, to John: the living image, the interrelation of word and image, and image and memory, themes elaborated particularly in the Second Sophistic period of the early Common Era. For John to deploy this heritage so skillfully to the thorny problem of the place of images in Christianity, at the outbreak of a violent conflict that lasted a further 100 years after his writing, manifests an intellect and creativity that has not been sufficiently appreciated. The Defense of Holy Images, understood in this context, is another innovative synthesis of Christianity and classical culture produced by late antique Christian writers.


Author(s):  
Mariia Helytovych

The article contains an analysis of the iconostasis of the Assumption of Mary Church located in the vil. Nakonechne (Yavoriv district, Lviv region), which represents the most fully preserved iconostasis ensemble of the XVI century. For the first time, its reconstruction was completed taking into account all saved icons. The article deals with stylistic, iconographic and artistic features of this ensemble, as well as its connection with other iconostases of that time. More precisely, the dating of the monument is argued. In the article, the author suggests to consider an ensemble from Nakonechne as a phenomenon in the history of Ukrainian icon painting, which reflected the most characteristic tendencies that took place in the painting of the second half of the XVI century. The author traces his influence on the iconography of the end of the XVI – the beginning of the XVII century


Moreana ◽  
2013 ◽  
Vol 50 (Number 193- (3-4) ◽  
pp. 40-53
Author(s):  
Peter Milward

The theme of tyranny, so central (as we have seen in two recent issues of Moreana) to the writings and the experience of Thomas More, is hardly less central to the plays and the memory of William Shakespeare. This centrality appears not so much in the plays of his Elizabethan period as in those of the subsequent Jacobean period, especially in the final romances by way of warming up to his presentation of the historical romance of Henry VIII. There, however, the tyranny of the king, though notably emphasized by Sir Walter Raleigh in his contemporaneous History of the World, is strangely muted, as also is his un-Shakespearian character, but it comes out strongly in the two preceding romances of The Winter’s Tale and Cymbeline, once we read them, as they require us to read them, as “topical allegories”. Then, to the characters of the jealous Leontes and the wrathful Cymbeline, we may add the threatening personality of Antiochus at the beginning of Pericles, as yet another figure (based on a widespread rumour) of the quintessential tyranny of Henry VIII. At the same time, this figure of the victimizer calls to be qualified by the complementary figure of the victim, the heroine in these romances, not only Hermione and Perdita, Thaisa and Marina, and Imogen, but even or especially in Desdemona as victimized by her jealous husband Othello. Then, in the above mentioned “topical allegory” of these Jacobean plays, she stands as well for the ideal of the Virgin Mary as for the memory of Catholic England at the heart of the dramatist.


1948 ◽  
Vol 1 (1) ◽  
pp. 66-73
Author(s):  
R. Stuart Louden

We can trace a revival of theology in the Reformed Churches in the last quarter of a century. The new theological interest merits being called a revival of theology, for there has been a fresh and more thorough attention given to certain realities, either ignored or treated with scant notice for a considerable time previously.First among such realities now receiving more of the attention which their relevance and authority deserve, is the Bible, the record of the Word of God. There is an invigorating and convincing quality about theology which is Biblical throughout, being based on the witness of the Scriptures as a whole. The valuable results of careful Biblical scholarship had had an adverse effect on theology in so far as theologians had completely separated the Old Testament from the New in their treatment of Biblical doctrine, or in expanding Christian doctrine, had spoken of the theological teaching of the Synoptic Gospels, the Pauline Epistles, the Johannine writings, and so on, as if there were no such thing as one common New Testament witness. It is being seen anew that the Holy Scriptures contain a complete history of God's saving action. The presence of the complete Bible open at the heart of the Church, recalls each succeeding Christian generation to that one history of God's saving action, to which the Church is the living witness. The New Testament is one, for its Lord is one, and Christian theology must stand four-square on the foundation of its whole teaching.


Author(s):  
Monika Kamińska

The parish churches in Igołomia and Wawrzeńczyce were founded in the Middle Ages. Their current appearance is the result of centuries of change. Wawrzeńczyce was an ecclesial property – first of Wrocław Premonstratens, and then, until the end of the 18th century, of Kraków bishops. The Church of St. Mary Magdalene was funded by the Bishop Iwo Odrowąż. In 1393 it was visited by the royal couple Jadwiga of Poland and Władysław Jagiełło. In the 17th century the temple suffered from the Swedish Invasion, and then a fire. The church was also damaged during World War I in 1914. The current furnishing of the church was created to a large extent after World War II. Igołomia was once partly owned by the Benedictines of Tyniec, and partly belonged to the Collegiate Church of St. Florian in Kleparz in Kraków. The first mention of the parish church of the Nativity of the Blessed Virgin Mary comes from the first quarter of the fourteenth century. In 1384, a brick church was erected in place of a wooden one. The history of the Igołomia church is known only from the second half of the 18th century, as it was renovated and enlarged in 1869. The destruction after World War I initiated interior renovation work, continuing until the 1920s.


2018 ◽  
pp. 1-22
Author(s):  
S. Mark Heim

This book is an experiment with the conviction that there is a comparative dimension in confessional theology. This chapter briefly reviews the case for using sources from other religions in the work of Christian theology. It then describes the particular aim of this text to reflect on the reconciling work of Christ in light of Buddhist teaching. Another section reviews the history of Buddhist-Christian engagement, with special focus on the geographical area of the Silk Road in Central Asia and on the case of Manichaeanism as a tradition overlapping with both Buddhism and Christianity. It also reviews the author’s previously published constructive proposal in theology of religions, as the framework for this work. A final section outlines the plan of the book.


Persons ◽  
2019 ◽  
pp. 52-84
Author(s):  
Scott M. Williams

By surveying the history of Christian theology of the Trinity and Incarnation from Origen of Alexandria to William of Ockham, this chapter shows that Boethius’s addition of rationality to the definition of persona is a significant moment in the history of personhood. Among Greek and Syriac philosophical theologians, rationality was not included in theorizing about what made each divine individual or hypostasis (Father, Son, and Holy Spirit) distinct from the others. The evidence surveyed suggests that rationality is included in the definition of a persona only in Latin authors after Boethius. Nevertheless, rationality did no substantive work in Boethius’s or later Latin authors’ theorizing about the Trinity or Incarnation with regard to personhood. Richard of St. Victor replaced Boethius’s “individual substance” with “incommunicable existence” in order to give a fully general definition of persona. This change was widely accepted by later philosophers (e.g., John Locke) and theologians.


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