scholarly journals Mothers and Queens. Religious Metaphors and Marian Devotion Surrounding Isabel II (1833–1868) in Spain*

Author(s):  
David Martínez Vilches
Keyword(s):  
2005 ◽  
Vol 84 (1) ◽  
pp. 1-37 ◽  
Author(s):  
A. A. M. Duncan

The hitherto accepted date of the priory's foundation, 1144, was copied on the bishop's diploma from the bull of Lucius II, and is impossible; Bower's 1140 is to be preferred. The foundation narrative (FN) probably by Robert, the first prior, ascribes to a Pictish king the grant to St Andrew of the Boar's Raik, but that was ignored by Wyntoun and Bower and is probably wrong. It seems that Alexander I made this gift, renegued on it, and restored it towards the end of his life. Though intended to found an Augustinian priory, the Raik was kept by the bishop until in 1138-9 David I obtained from Nostell a prior, Robert; Robert was unable to advance the foundation through his reluctance to recruit canons from elsewhere, perhaps resisting Scone and/or Holyrood. He and clerics of his resided in a ‘parsonage’, the vacant house of one of the seven ‘parsons’ who represented the earliest clerics of St Andrews, and are uniquely described in FN; they developed the hospital. In 1140 David I and Earl Henry at St Andrews compelled the bishop to disgorge the Raik and thereby establish the priory. The date was probably St Andrew's day, 1140, a month after the foundation of the abbey of St Mary at Newbattle. Both foundations should be seen as thanksgiving for Henry's recovery from serious illness. A narrower dating is suggested for some St Andrews charters, the endowments showing a closer relationship with those of Holyrood abbey than with those of Scone priory. Prior Robert probably wished from the beginning to recruit the céli Dé (Culdees) as canons and to obtain their endowments, succeeding at Lochleven but, despite papal and royal approval, failing at St Andrews. A final section asks why David I was so generous to the regular orders, suggesting that he was much influenced by the development of Marian devotion in his lifetime, when the Virgin had become head and most powerful of the hierarchy of saints.


Religions ◽  
2021 ◽  
Vol 12 (6) ◽  
pp. 446
Author(s):  
Dieter Stern

This article explores the ways in which the newly founded and highly contested Christian confession of the Greek Catholics or Uniates employed strategies of mass mobilization to establish and maintain their position within a contested confessional terrain. The Greek Catholic clerics, above all monks of the Basilian order fostered an active policy of acquiring, founding and promoting Marian places of grace in order to create and invigorate a sense of belonging among their flock. The article argues that folk ideological notions concerning the spatial and physical conditions for the working of miracles were seized upon by the Greek Catholic faithful to establish a mental map of grace of their own. Especially, the Basilian order took particular care to organize mass events (annual pilgrimages, coronation celebrations for miraculous images) and promote Marian devotion through miracle reports and icon songs in an attempt to define what it means to be a Greek Catholic in terms of sacred territoriality.


Author(s):  
Ulrike Strasser

This chapter focuses on a later stage in the Mariana Islands mission and on Father Augustinus Strobach, another purported avatar of Francis Xavier. Inspired by the Spanish ‘Xavier,’ Diego de Sanvitores, Strobach journeyed from Bohemia to the Marianas to suffer martyrdom and help plant the seeds of Christ among the Chamorro. His story underscores that Jesuit self-fashioning was bound up with imposing patriarchal norms and controlling the sexuality of converts, especially women. Matrilineal traditions in the islands became a chief point of friction while also paving the way for the Cult of the Virgin championed by Jesuits like Strobach. Marian devotion became an avenue for indigenous women, as it had long been for European women, to claim influence and agency within patriarchal Christianity.


Author(s):  
Peter Jan Margry

This chapter discusses contemporary deviant—contested or condemned—Marian devotional movements and cultures, situated at and concentrated around modern apparitional sites, which collectively represent an implicit Marian network. This devotional network is largely independent from—or runs parallel to—mainstream Marian devotion, although the separation is not absolute as interaction with the institutional Church continues to take place. Most of these deviant revelatory devotions have emerged since the 1960s. Spiritually and devotionally, they are created, shaped, and propagated informally from the bottom up by the visionaries, the cult leadership, and in particular the associated communities of often dissenting, conservative, or (neo-) traditionalist devotees. The chapter identifies and describes this network as it has manifested itself on a transnational and global scale on the basis of fieldwork examples.


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