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 An Abbey as a Stronghold

2021 ◽  
Vol 17 (1) ◽  
pp. 229-271
Author(s):  
Hrvoje Kekez
Keyword(s):  
Virgin Mary ◽  
16Th Century ◽  
Defense System ◽  
Long Period ◽  
Blessed Virgin Mary ◽  
Strategic Role ◽  
Large Estate ◽  
Do So

The main goal of this paper is to analyze the strategic role of Cistercian abbey of Blessed Virgin Mary in Topusko (medieval Toplica) in anti-Ottoman defense during 16th century, especially because it is rather exceptional of usage sacral complex in anti-Ottoman defense system in rather long period. In order to do so it is determined and analyzed strategic importance of the monastic complex in anti-Ottoman defense line and the change of it according to ever going Ottoman conquest of new territories, i.e. approaching of the bordering line. Furthermore, the organization of defense of the rather large estate of Topusko abbey as well as the changes of the monastic fortifications are addressed. Even more, the role of the commendatory abbots of the abbey, as well the serves of the abbey, in the larger efforts in composing and functioning of the anti-Ottoman defense line are analyzed. Finally, the proximate time and context of the final abandoning of the former Cistercian abbey is determined.

7. Modern Mary—Reformation to the present

2021 ◽  
pp. 123-146
Author(s):  
Mary Joan Winn Leith
Keyword(s):  
21St Century ◽  
Vatican Ii ◽  
Virgin Mary ◽  
16Th Century ◽  
Protestant Reformation ◽  
Council Of Trent ◽  
The Enlightenment ◽  
Immaculate Conception ◽  
Religious Ideals ◽  
The Church

‘Modern Mary—Reformation to the present’ looks at the Virgin Mary from the Protestant Reformation of the 16th century to the present. During this period Mary was often at the centre of conflicts over religious ideals that contributed to the Enlightenment. The Catholic Council of Trent reaffirmed Mary’s perpetual virginity, intercession, pilgrimage, and relics. Catholic Marian beliefs were shaped by some of the misgivings that Protestants had voiced about Catholic views of Mary. The rosary and apparitions of Mary illustrate Catholic views of Mary after the Council of Trent. The so-called ‘Marian Century’ began in 1854 with Pope Pius IX’s declaration of Mary’s Immaculate Conception effectively ended in 1965 with the church reforms of Vatican II. Marian spirituality in the 21st century have taken often surprising directions.

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

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.

Sign in / Sign up

Export Citation Format

Share Document