The Young Woman on the Hill

2018 ◽  
pp. 12-44
Author(s):  
Daniel Maria Klimek
Keyword(s):  
Young Woman ◽  
Final Section ◽  
Virgin Mary ◽  
The Hill ◽  
To Receive ◽  
Near Death Experiences

Relating the first days of the Medjugorje apparitions, the chapter tells the story of the original encounter that transpired the week of June 24, 1981, between five Croatian teenagers and a child reporting to encounter the Virgin Mary. It analyzes some of the key messages the visionaries have reported to receive from the Virgin. Some of the biggest questions of life are considered, as answered by the Virgin of Medjugorje, such as: Is there an afterlife? Is the teaching of reincarnation real? What happens to people of other religions? A section dedicated to the study of near-death experiences compares and contrasts visions of the afterlife that the Medjugorje visionaries claim to have received with the experiences of the afterlife that near-death patients have claimed to encounter. A final section tackles the topic of “secrets of Medjugorje,” a set of secrets that each visionary claims to have received from the Virgin.

Excavations in Caria

1887 ◽  
Vol 8 ◽  
pp. 64-82 ◽  
Author(s):  
W. R. Paton
Keyword(s):  
Great Part ◽  
The West ◽  
The Road ◽  
North East ◽  
The North ◽  
History Of ◽  
The Hill ◽  
To Receive ◽  
The Way

Mr. Newton in his History of Discoveries, p. 583, gives the following account of an excursion to the peninsula which lies to the west of Budrum (Halikarnassus) where he was then excavating:—We next proceeded to examine the hill with the level top. This hill is called Assarlik.Ascending from this gateway we passed several other lines of ancient walls, and on gaining the summit of the hill found a platform artificially levelled. There are not many traces of walls here. The sides of the hill are so steep on the north and east that they do not require walls. The platform terminates on the north-east in a rock rising vertically for many hundred feet from the valley below. The top of the rock is cut into beds to receive a tower. The view from this platform is magnificent.[After brief mention of several tombs passed in the way down, Mr. Newton proceeds:]The acropolis which anciently crowned the rock at Assarlik must have overlooked a great part of the peninsula and commanded the road from Halicarnassus to Myndus and Termera. From the number of tombs here, and their archaic character, it may be inferred that this was a fortress of some importance in very early times.

scholarly journals Mitos y realidades sobre el origen del culto a la Virgen de Guadalupe

2013 ◽  
Vol 10 (1) ◽  
pp. 148
Author(s):  
Gisela Von Wobeser
Keyword(s):  
Key Words ◽  
Mexico City ◽  
Virgin Mary ◽  
Narrative Development ◽  
Indigenous Culture ◽  
The North ◽  
Mexican Culture ◽  
The Hill ◽  
Los Grupos

Resumen:El culto a la virgen de Guadalupe tiene su origen remoto en un santuario prehispánico situado en el cerro del Tepeyac, al norte de la ciudad de México, dedicado a la diosa Tonantzin. Hacia 1525, el santuario fue convertido por los frailes evangelizadores en una ermita católica, dedicada a la virgen María. Para dar culto a ésta última, los frailes colocaron en ella una pintura de la Virgen como Inmaculada Concepción, realizada por un indio de nombre Marcos, y a la que pronto se atribuyeron poderes milagrosos. Durante las primeras décadas la ermita fue visitada principalmente por indígenas, pero a mediados del siglo XVII, el culto a la virgen del Tepeyac se extendió a todos los grupos sociales. Durante la segunda mitad del siglo XVI, surgió entre indígenas educados a la usanza española una  leyenda que daba cuenta del origen de la ermita y de la milagrosa imagen. La leyenda conjuga las  dos tradiciones que confluyen en la cultura mexicana: la española y la indígena. Así, a la vez que se inscribe en el marianismo hispánico, fincado en el poder de las imágenes, y sigue un desarrollo narrativo parecido a las leyendas marianas españolas, contiene numerosos elementos de raigambre indígena que lo sitúan dentro de la tradición de los pueblos prehispánicos.Palabras clave: Virgen María, apariciones, culto mariano, leyendas fundacionales, imágenes marianas, vírgenes milagrosas, virgen de Guadalupe, evangelización.**********************************************************Myths and realities about the origen of the worship of Guadalupe’s virginAbstract:The worship of the Guadalupe’s virgin has its origins from the remote Pre-Hispanic sanctuary established on the hill of Tepeyac, in the north of Mexico City, consecrated to the female god Tonatzin. Around 1525, the Sanctuary was transformed by the evangelize friars in a catholic shrine dedicated to Virgin Mary. The legend conjugates two traditions that converge in the Mexican culture. So, at the time it is subscribed to the Hispanic Marians, supported on the power of the images and it continues a narrative development so similar with the Hispanic Marian legends; it contains, also, numerous elements from the indigenous culture, achieving a position of tradition in the Pre-Hispanic towns. Key words: Virgin Mary, apparition; Marian worship, founder legends, Marian images, miracle virgin, Guadeloupe’s virgin, evangelization.*********************************************************Mitos e realidades sobre a origem do culto à Virgem de GuadalupeResumo:O culto à virgem de Guadalupe tem sua origem remota num santuário pré-hispânico situado no cerro do Tepeyac, ao norte da cidade do México, dedicado à deusa Tonantzin. Pelo ano de 1525, o santuário foi convertido pelos freis evangelizadores num eremitério católico, dedicado à virgem Maria. Para cultuar a essa última, os freis colocaram nela uma pintura da Virgem como Imaculada Concepção, realizada por um índio de nome Marcos, e a qual rapidamente foram atribuídos poderes milagrosos. Durante as primeiras décadas o eremitério foi visitado principalmente por indígenas, mas nos meados do século XVII, o culto à virgem do Tepeyac se estendeu a todos os grupos sociais. Durante a segunda metade do século XVI surgiu entre indígenas educados à moda espanhola uma lenda que dava conta da origem do eremitério milagrosa imagem. A lenda conjuga as duas tradições que confluem na cultura mexicana: a espanhola e a indígena. Assim sendo, à vez que se inscreve no marianismo hispânico, fundamentado no poder das imagens, e segue um desenvolvimento narrativo semelhante às lendas marianas espanhoas, contem numerosos elementos de reminiscência indígena que o situam dentro da tradição dos povos pré-hispânicos. Palavras chave: Virgem Maria, aparições, culto mariano, lendas originárias, imagens marianas, virgens miraculosas, virgem de Guadalupe, evangelização.

Luisa Roldán

Art History ◽  
2020 ◽  
Author(s):  
Cathy Hall-van den Elsen
Keyword(s):  
Religious Faith ◽  
Virgin Mary ◽  
Journal Articles ◽  
Limited Participation ◽  
Public Identity ◽  
Her Family ◽  
Past Half Century ◽  
Spanish Art ◽  
To Receive ◽  
Conference Papers

Luisa Roldán (b. 1652–d. 1706) lived and worked in three Spanish cities, was sculptor to the royal chambers of Kings Carlos II and Felipe V of Spain, but left no followers and died in relative poverty. Her work relates to two different artistic traditions: intimate groups in terracotta representing the Virgin Mary and the Christ Child with saints, which met the desires of the Spanish nobility whose social status was reinforced by displaying this type of possession in their homes, and powerful, over-life-sized wooden sculptures of Christ and the saints that proclaimed a robust religious faith in niches and chapels in Andalucían churches and when carried through Seville’s streets during Holy Week. Roldán’s life and her work have begun to receive significant scholarly attention in the past half-century, placing her firmly in the canon of Spanish art history. Most of the scholarship about Roldán is written in Spanish, with increasing numbers of publications appearing in English. As a female sculptor in Golden Age Spain Roldán‘s identity invites examination through the lenses of her gender, the two very different artistic media that she used, the sociopolitical contexts of the cities in which she worked, and the reception of her work. Her social position is a complex one to understand. She was not a member of a noble family, had limited participation in her family workshop, and enjoyed only sporadic access to external patronage. A significant factor in the establishment of her public identity is the manner in which Roldán’s life and work has been approached by writers. In the first two centuries after her death fewer than ten references to her life or her work were published. The pace of scholarship increased in the 20th century after Proske’s publication in 1964 of three seminal articles attracted the interest of scholars beyond Spain. Journal articles began to appear, and in 2007 an exhibition was held dedicated to her work and her role as a sculptor at the courts of two Spanish kings. Since then details have been brought to light in journal articles, book chapters, conference papers, and exhibition catalogue entries, contributing to the development of a maturing and nuanced appreciation of Roldán’s life and work. Luisa Roldán was a resourceful and productive woman whose personal drive and creativity were stronger than any potentially restrictive societal boundaries. Her enduring and indeed growing public recognition owes much to the ability she had to adapt to changing circumstances by marrying without her father’s consent, moving cities, seeking new patrons, and changing the medium in which she worked. The bibliography that follows presents our current understanding, through the lenses of documentary evidence and scholarly analysis, which acknowledges her place in the artistic, social, and economic environments in which she lived.

scholarly journals Zippo Marx

2017 ◽  
Vol 6 (1) ◽  
pp. 71-83
Author(s):  
Robin Aaron Bright
Keyword(s):  
Virgin Mary ◽  
The Hill ◽  
The City

Goddesses, like Norse Hel, signify love for women, and between women, because `woman`s seed` is the `seed` of Eve represented by Jesus, who was tortured to death by the Romans as a `dissident` Jewish rabbi nailed to a cross of wood on the hill of Calvary outside the city of Jerusalem in occupied Palestine and left there until he died. Jesus` Resurrection and Ascension to heaven thereafter prefigured that of `woman`s seed`, which is why his mother, the Virgin Mary, approaches to the role of goddess in Christianity, because women who`re loved appear to be worshipped as goddesses by those who don`t love women. So God specifically punishes Eve and Adam for accepting that they`ll be `as gods`, because Eve is Adam`s `goddess`, who he`s to love in order to be redeemed through `woman`s seed`, and the birth of human brainpower to liberate the species from host womb slavery in parasitism, which wants ephemerality for humans in order to keep them as slaves without labor saving technologies conferring freedom.

scholarly journals Elaine Risley’s Character Development in Margaret Atwood’s Cat’s Eye

Lexicon ◽  
2018 ◽  
Vol 5 (2) ◽  
Author(s):  
Nur Afifah Widyaningrum ◽  
Eddy Pursubaryanto
Keyword(s):  
Young Woman ◽  
Character Development ◽  
Margaret Atwood ◽  
Early Adulthood ◽  
Theoretical Framework ◽  
Virgin Mary ◽  
The Novel ◽  
Main Character ◽  
Men And Women ◽  
Library Research

This research explores the character development of Elaine Risley, the main character of the novel Cat’s Eye by Margaret Atwood (2009), throughout her childhood, adolescence, early adulthood, and adulthood years. The objectives of this research are to explain how the character of Elaine Risley develops in Cat’s Eye and to examine the factors which affect Elaine Risley’s character development. This research employs the objective approach proposed by Abrams (1976) as its theoretical framework and the library research as its method of research. The results show that Elaine Risley always experiences development in her character throughout her life; she develops from a bullied little girl in her childhood, a mean but passionate girl in her adolescence, and an independent young woman in her early adulthood to finally become a woman who struggles to let go of her past in her adulthood. Elaine Risley’s character development is affected by several factors, namely, Toronto as her environment, her experiences with bullying, the men and women in the society around her, her own paintings, the cat’s eye marble, and the Virgin Mary.

scholarly journals African Reading of Psalm 24:3-6: The Implications for the Enforcement of Morality among Christians in Africa.

2021 ◽  
pp. 1-12
Author(s):  
Joseph Gyanvi-Blay ◽  
Emmanuel Twumasi-Ankrah
Keyword(s):  
The People ◽  
Entry Requirements ◽  
African Perspective ◽  
The Hill ◽  
To Receive ◽  
The Temple ◽  
Christian Leaders

This paper deals with the African reading of Psalm 24:3-6: The implications for the enforcement of morality among Christians in Africa. The book of Psalms is subdivided into five books comparable to the Pentateuch. Psalm 24 falls into the first book which is used as a liturgy of entrance into the Israelite temple. In Psalm 24:3-6 a worshipper asks for entry requirements to be met which are clean hands and pure hearts, not lifting up the soul to what is false, and not swearing deceitfully. The methodology used is the African perspective of readers’ response. Pastors and Christian leaders must lead the people with integrity befitting the sacredness of the hill of the Lord. Christians are the temple of God and are expected to observe ritual purity everywhere every time in order to receive blessings from God, (Onyame). Keywords: Morality, Shrine, clean hands, pure hearts, ritual purity.

Relationship between Mobility Level and Development of Positional Concepts in Visually Impaired Children

1982 ◽  
Vol 76 (4) ◽  
pp. 149-153 ◽  
Author(s):  
Sue Ellen Miller
Keyword(s):  
Visually Impaired ◽  
Performance Test ◽  
Rating Scale ◽  
Classroom Teachers ◽  
Two Factors ◽  
Visually Impaired Students ◽  
The Hill ◽  
To Receive ◽  
Impaired Children ◽  
Visually Impaired Children

A seven-point Mobility Rating Scale was devised to rate the current level of mobility of 39 visually impaired children, aged 6-10, from two residential schools. Each subject was rated by orientation and mobility specialists and classroom teachers. The researcher then administered the Hill Performance Test of Selected Positional Concepts. No significant relationship was found between the subjects’ level of mobility and their development of positional concepts. However, because the two factors are independent entities, visually impaired students should continue to receive a variety of experiences related both to mobility and to positional concepts in all areas of the curriculum.

Letters and Communities

2018 ◽  
Keyword(s):  
Case Studies ◽  
Final Section ◽  
Systematic Investigation ◽  
Theory And Practice ◽  
Ancient World ◽  
Letter Writing ◽  
Ancient Judaism ◽  
Seneca The Younger ◽  
To Receive ◽  
Philosophical Community

The writing of letters often evokes associations of a single author and a single addressee, who share in the exchange of intimate thoughts across distances of space and time. This model underwrites such iconic notions as the letter representing an ‘image of the soul of the author’ or constituting ‘one half of a dialogue’. However justified this conception of letter-writing may be in particular instances, it tends to marginalize a range of issues that were central to epistolary communication in the ancient world and have yet to receive sustained and systematic investigation. In particular, it overlooks the fact that letters frequently presuppose and are designed to reinforce communities—or, indeed, constitute them in the first place. This volume offers a theoretically informed Introduction on the interrelation of letters and communities, followed by thirteen case studies from four key cultural configurations in the ancient world: Greece and Rome, Judaism and Christianity. After two papers on the theory and practice of epistolary communication that focus on ancient epistolary theory and the unavoidable presence of a letter-carrier who introduces a communal aspect into any correspondence (Section A), the volume comprises five chapters that explore configurations of power and epistolary communication in the Greek and Roman worlds, from the archaic period to the end of the Hellenistic age (Section B). Five chapters on letters and communities in ancient Judaism and early Christianity follow (Section C). The final Section D (‘Envoi’) contains a paper on the trans-historical or indeed timeless philosophical community Seneca the Younger construes in his Letters to Lucilius.

‘Wandering Nuns’: The Return of the Institute of the Blessed Virgin Mary to the South of England, 1862–1945

1999 ◽  
Vol 24 (3) ◽  
pp. 384-396
Author(s):  
M. Gregory Kirkus
Keyword(s):  
Young Woman ◽  
Catholic Church ◽  
Religious Life ◽  
Roman Catholic ◽  
Virgin Mary ◽  
The South ◽  
Blessed Virgin Mary ◽  
The World ◽  
The Catholic Church

‘Woods, M. Joseph died ye 20 April 1822, the last of ye Ladies of ye Establishment’So ends the register of the convent founded in Hammersmith in 1669, and with the death of Sister Joseph the Institute of Mary became extinct in the south of England. But in distant Belfast the story of its revival was already taking shape. On 1st April 1812 a little girl, Mary Petronilla, was born there to a Protestant Doctor Barratt and his wife. We know nothing of her childhood, but it is thought that as a young woman she taught singing in a Loreto convent. About the year 1835 she was received into the Catholic Church, and so embarked upon a career that was to have far-reaching effects. The presence of a Roman Catholic daughter may have been embarrassing to the doctor’s household, or perhaps it was just the desire to learn German and to see the world that prompted Mary Barratt to follow the advice of the Loreto Sisters and to accept a teaching post advertised in Augsburg. There she not only learned German in return for giving English lessons, but she observed religious life as lived in the oldest house of the Institute. Strict as the régime was (the nuns rose at 4.30 am. all the year round) she fell in love with it and asked to be received into the novitiate. On 10th September 1844 she was clothed in the habit and given the name Sister Petronilla, though this was later changed to Sister Ignatius.

scholarly journals What Do They Know and When Do They Know It? Health Staff on the Hill

1987 ◽  
Vol 20 (02) ◽  
pp. 221-225 ◽  
Author(s):  
David Whiteman
Keyword(s):  
Health Staff ◽  
Congressional Committee ◽  
Policy Issues ◽  
Staff Members ◽  
The Past ◽  
Congressional Staff ◽  
Key Staff ◽  
The Hill ◽  
To Receive ◽  
Significant Attention

“You could tell by their blank faces that most of them had no idea what the provisions really meant.” Using almost these identical words, two different congressional staff members described two separate groups: (a) the members of a congressional committee considering a Medicare reform provision at a committee mark-up and (b) the personal staff of these same members at a briefing on the provision prior to the mark-up. So what can we conclude about the level of information in Congress? Has the massive expansion of congressional information resources over the past two decades—including vast increases in the number of personal and committee staff and support agency personnel—been for naught?During the past three years, I have been conducting a study of the approach taken by members and staff of Congress in learning about policy issues and the implications of that approach for congressional decisionmaking. In the fall of 1984, I selected several discrete health and transportation issues which seemed likely to receive significant attention over the entire two years of the 99th Congress. My strategy was to study, for each issue, a sample of congressional “enterprises”—each made up of a member of Congress and his or her staff—as they followed and became involved in the development of the issue. My interest was in communication about these issues both within each enterprise and among all the various enterprises. At this point, nearing the conclusion of the fieldwork, I have conducted over 300 interviews, including meeting with certain key staff members as often as six times in order to monitor their evolving understanding of the issues.

Sign in / Sign up

Export Citation Format

Share Document