scholarly journals Franciscans Under Fire: Twenty Nuns, a Girl, and a Dog; the Story of the Sisters of Saint Francis of the Immaculate Conception of the Blessed Virgin Mary, Mount St. Clare, Clinton, Iowa, 1864-1907

1991 ◽  
Vol 50 (8) ◽  
pp. 931-931
Keyword(s):  
Virgin Mary ◽  
Blessed Virgin Mary ◽  
Immaculate Conception ◽  
Saint Francis

Northern Italian Confraternities and the Immaculate Conception in the Fourteenth Century

1998 ◽  
Vol 49 (4) ◽  
pp. 599-619
Author(s):  
BARBARA SELLA
Keyword(s):  
Middle Ages ◽  
Fourteenth Century ◽  
Religious Beliefs ◽  
Virgin Mary ◽  
Lay Participation ◽  
Blessed Virgin Mary ◽  
Immaculate Conception ◽  
Lay Piety ◽  
Definition Of ◽  
Theological Understanding

The early fourteenth century marks one of the most significant periods in the development of the doctrine of the Immaculate Conception. Not only did this period witness a profound transformation in the theological understanding of the older feast of the Conception of the Blessed Virgin Mary, but it also brought about the active engagement of the laity in its celebration. In northern Italy the first lay confraternities dedicated to celebrating the feast of the Conception were founded in the 1320s and 1330s under the direction of the Franciscans, then the greatest advocates of the immaculist cause. This coincidence between the theological definition of Mary's conception, lay participation in the feast's celebration, and Franciscan sponsorship of confraternities raises interesting questions about the nature of lay piety and the role of lay associations in disseminating religious beliefs.The question of when certain religious beliefs and their theological formulations become known and understood by the majority of the faithful is complex, particularly in the case of the Immaculate Conception. No explicit mention of Mary's sinless conception exists in Scripture or in apostolic teaching. Belief in the Immaculate Conception emerged only gradually, through centuries of reflection and disputation, and was not proclaimed a dogma of faith until 1854. This gradual unfolding of the doctrine has meant that identifying the shift from a general reverence for Mary's conception to an explicit belief in the sinlessness of her conception has proved difficult. A second difficulty is that for centuries the qualifier ‘immaculate’ was not attached to the name of the feast. During the Middle Ages the feast was referred to simply as the ‘Conception of the Blessed Virgin Mary’ The mere observance of the feast, therefore, tells us little about what the faithful actually believed.

The Immaculate Conception of the Blessed Virgin Mary: A Thought-Experiment in Medieval Philosophical Theology

2010 ◽  
Vol 103 (2) ◽  
pp. 133-159 ◽  
Author(s):  
Marilyn McCord Adams
Keyword(s):  
Jesus Christ ◽  
Thought Experiment ◽  
Virgin Mary ◽  
Philosophical Theology ◽  
Human Race ◽  
Christian Religion ◽  
Catholic Faith ◽  
Blessed Virgin Mary ◽  
Immaculate Conception ◽  
Pius Ix

On 8 December 1854, Pius IX issued Ineffabilis Deus, in which he dogmatized the doctrine of the Immaculate Conception of the Blessed Virgin Mary. The bull reads, For the honor of the Holy and Undivided Trinity, for the glory and ornament of the Virgin Godbearer, for the exaltation of the catholic faith and the growth of the Christian religion, by the authority of Our Lord Jesus Christ, of the blessed apostles Peter and Paul, and by our own, we declare, pronounce, and define the doctrine which holds that the Most Blessed Virgin Mary at the first instant of her conception was by a singular grace and privilege of Almighty God, in consideration of the merits of Christ Jesus, the Savior of the human race, preserved immune from every stain of original guilt; that this was revealed by God and therefore is firmly and constantly to be believed by all of the faithful.1

Łaciński pierwowzór kazań maryjnych Jana z Szamotuł (Paterka) / The Latin Source of the Marian Sermons of Jan of Szamotu Ły (Paterek)

2013 ◽  
Vol 54 (1) ◽  
pp. 15-34
Author(s):  
Roman Mazurkiewicz
Keyword(s):  
Virgin Mary ◽  
16Th Century ◽  
Blessed Virgin Mary ◽  
Immaculate Conception ◽  
Characteristic Features

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.

scholarly journals Rozwój przestrzeni liturgicznej kościołów franciszkańskich od XIII do XVIII wieku

2019 ◽  
Author(s):  
Marcin Drąg
Keyword(s):  
Pastoral Care ◽  
First Generation ◽  
18Th Century ◽  
Virgin Mary ◽  
15Th Century ◽  
Modern Age ◽  
Immaculate Conception ◽  
Original Message ◽  
Saint Francis ◽  
The Church

Development of liturgical space in Franciscan churches between 13thand 18th centuries The aim of this writing is to show changes which took place in sacral space of Fran-ciscan temples. At first Friars Minor Conventual were occupying small, abandoned churches. There they found their space for prayer. However, the first generation of Marcin Drąg OFMConv98 the followers of St. Francis did not possess their own sacral area. Instead, they were only its users.Letters of the order’s founder are clearly defining sensitivity connected with cult which all members of the order should possess. Therefore emerges a need of sacral space’s arrangement just in the first decades of the order. Thanks to papal privileges and a demand for ceremonial celebration of liturgy, Franciscan churches are equipped with choirs, lecterns and all paraments needed. This fact is affirmed by Ordinationes(the Franciscan liturgical statutes).The 1260 Narbonne constitutions defined a plan for sacral space of Franciscan churches. It was based on order’s spirituality. The crucified Saviour is put in the middle of this plan. His sacrifice is being re-lived in the mystery of the Holly Mass. Virgin Mary and Saint John the Apostle are participating in this sacrifice as represent-atives of the Church, while Saint Francis and Saint Anthony are representing people redempted with Christ’s blood. By following Jesus, they have received a prize of His eternal companion in heavenly glory.Simultaneously with arrangement of God’s service in conventual churches, friars are becoming more open to fraternity, which determine later arrangements in space of Franciscan churches. Many churches has become places of relics worship and important shrines, with Assisi and Padua among others. Spirituality of the Order and devotion of people have led to creation of side chapels and altars which were spon-sored by benefactors, who received Holly Masses, celebrated for them, and pastoral care in exchange.The 1632 constitutions of Pope Urban the 8th together with order’s etiquette from 1759 are re-affirming the original message of Franciscan temples. It is based on mys-teries of salvation which are represented by the crucified Jesus Christ, the Immaculate Conception of Virgin Mary and Franciscan Saints who with their lives example have shown a way to glory. The idea of Franciscan devotion is represented in dedicated altars and ceremonial processions.In modern age, churches of Friars Minor Conventual were constantly influenced by changes of Renaissance (15th century) and Baroque (from 18th century), which composition was totally different from Gothic. However, despite some architectural changes, the Franciscan idea of devotion, which was included in the plan of churches, has remained the same.The analysis of sacral space in Franciscan churches which has been conducted in this article heads to a conclusion of constant development of Franciscan churches interiors. The changes which took place during 13th and 18th centuries were dictated by evolution of order’s spirituality and needs of believers.

scholarly journals Austrijski slikar Leopold Kupelwieser i biskup Josip Juraj Strossmayer

Ars Adriatica ◽  
2016 ◽  
pp. 209
Author(s):  
Ljerka Dulibić ◽  
Iva Pasini Tržec
Keyword(s):  
20Th Century ◽  
Virgin Mary ◽  
Blessed Virgin Mary ◽  
Immaculate Conception ◽  
Archival Documents ◽  
Old Masters ◽  
Academy Of Sciences ◽  
The Church

All 20th-century chronologies of the collector’s activity of Bishop Josip Juraj Strossmayer (1815-1905) and overviews of the evolution of today’s Strossmayer’s Gallery of Old Masters at the Croatian Academy of Sciences and Arts mention the bishop’s cooperation with the Austrian Nazarene painter Leopold Kupelwieser (1796-1862), father of Paul Kupelwieser, the former owner of the Brijuni islands. This episode from the “prehistory” of Strossmayer’s Gallery has hitherto been known only as a brief notice repeated in almost identical formulations: “In 1857, the bishop sent the first larger group of paintings to Vienna in order to be restored under the supervision of painter Leopold Kupelwieser.” Research of archival documents mentioning the cooperation between Bishop Strossmayer and painter Kupelwieser has now been complemented with an overview of Kupelwieser’s activity in Croatia, with an aim of promoting the preservation and evaluation of this segment of his painting oeuvre. Besides paintings ordered by Strossmayer (presently at the Diocesan Museum of Zagreb), Kupelwieser produced two paintings for Croatian churches independently of his cooperation with the bishop (for the church of St Stephen of Hungary, today’s church of the Immaculate Conception of the Blessed Virgin Mary in Nova Gradiška, and for the chapel of St Peter and Paul in Dvor na Uni). Two more paintings are preserved on the Brijuni islands that do not directly belong to Kupelwieser’s oeuvre yet are closely linked to him.

scholarly journals Upbringing of girls as reflected in the activities and views of Blessed Marcelina Darowska

2018 ◽  
pp. 101-115
Author(s):  
Marcelina Knop
Keyword(s):  
19Th Century ◽  
Young Women ◽  
Virgin Mary ◽  
Educational Activities ◽  
Blessed Virgin Mary ◽  
Immaculate Conception ◽  
Practical Education ◽  
Set Up ◽  
The 19Th Century ◽  
Over Time

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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