Mariologia nie jest tematem centralnym Homilii Paschalnej Melitona z Sardes, ale pojawia się zawsze w kontekście rozważań na temat zbawczej roli Chrystusa. Maryja pojawia się w tekście cztery razy, w ...r. 66, 70, 71 i 104, z czego trzy razy w pierwszej jej części dotyczącej typologicznej interpretacji Wj 12 (r. 66, 70 i 71) i jeden raz w Epilogu (r.104). W r. 70 Meliton przedstawia tajemnicę wcielenia słowami „On to z Dziewicy wziął ciało (Οὗτος ἐστιν ὁ ἐν παρθένῳ σαρκωθείς)” i dokładnie taki sam zwrot pojawia się w r. 104 „On przyjął ciało z Dziewicy (ὁ ἐν παρθένῳ σαρκωθείς)”. Na wyrażenie tajemnicy wcielenia Meliton używa czasownika greckiego σαρκόω, który nie występuje ani w Nowym Testamencie, ani w pismach Ojców Apostolskich czy Apologetów greckich. Justyn wprowadził wcześniej nelogizm grecki na wyrażenie tajemnicy wcielenia Chrystusa σαρκωποιεῖν (1 Apol. 32,10; 66,2; Dial. 45,4; 84,2; 100,2), ale Meliton nie idzie za nim, lecz jest pierwszym autorem chrześcijańskim, który wprowadza do użycia właśnie czasownik σαρκόω na opisanie tajemnicy wcielenia Chrystusa. Po nim będzie go używał Ireneusz, i co ciekawe, pojawi się on również w Credo nicejskim (σαρκωθέντα/incarnatus est) a także w Symbolu cezarejskim (σαρκωθέντα) i nicejsko-konstantynopolitańskim (σαρκωθέντα/incarnatus est), choć w Credo nicejskim i nicejsko-konstantynopolitańskim zostanie uzupełnione „stał się człowiekiem” (ἐνανθρωπήσανταἐ/humanatus est). W r. 66 pojawia się po raz pierwszy w Homilii tematyka wcielenia: „w niego (=człowieka cierpiącego) się też przyodział w łonie Dziewicy, skąd wyszedł człowiekiem (αὐτὸν δὲ ἐκεῖνον ἐνδυσάμενς διὰ παρθένου μήτρας καὶ προελθὼν ἄνθρωπος)”. Homila Melitona łączy wyraźnie obydwa schematy chrystologiczne Logos-sarks i Logos-anthropos i to nie pod wpływem herezji apolinaryzmu, ale z powody zwykłej konieczności. Maryja pojawia się natomiast wyraźnie expressis verbis w r. 71 Homilii Melitona, gdzie czytamy „On to narodził się z Maryi, pięknej owieczki (Οὗτος ἐστιν ὁ τεχθεὶς ἐκ Μαρίας τῆς καλῆς ἀμνάδος)”. W tym zwrocie widzimy już wyraźnie użyty ewangeliczny czasownik τεκεῖν na wyrażenie narodzenia Jezusa oraz antydoketystyczne ἐκ, które będzie coraz częściej używane w drugiej połowie II wieku. Tekst nie wspomina nic o dziewictwie Maryi a jedynie wymienia jej imię, ale w kontekście całego tekstu nie ma wątpliwości, że dla Melitona Maryja jest Dziewicą. Zwrot Melitona „Maryja piękna owieczka (καλῆς ἀμνάδος)” z pewnością zawiera ideę dziewictwa i świętości Maryi oraz jej cierpień spowodowanych cierpieniem Jej Syna, Baranka paschalnego. Trudno natomiast do końca rozstrzygnąć czy ten zwrot można rozumieć jako „owieczka niepokalana”. Jeśli tak, to z pewnością byłaby to jedna z najstarszych określeń Maryi niepokalaną, ale bez łączenia tej idei z Jej niepokalanym poczęciem, tak jak to zostanie później określone w Kościele.
Abstract Decades of thought, study, and dialogue preceded the Puebla Conference of 1979, which marks the seminal work of the Latin American Bishops in affirming the centrality of popular piety to the ...evangelization of the Latin American pueblo. While many of the key-figures in the historical development of popular piety hailed from Argentina, the contribution of Chilean Schoenstatt priest, Padre Joaquín Alliende, added an integral dimension to the cultural study of popular piety. Alliende, in dialogue with other influential figures from the Río de la Plata Region, played pivotal roles in the genesis of thought surrounding popular piety by bearing witness to the immense force of popular piety as an instrument of evangelization.
This book examines women’s relationship to the Virgin Mary in two different cultural and religious contexts, and compares how these relationships have been analyzed and explained on a theological and ...a sociological level. The figure of the Virgin Mary is a divisive one in our modern culture. To some, she appears to be a symbol of religious oppression, while to others, she is a constant comfort and even an inspiration towards empowerment. Drawing on the author’s own ethnographic research among Catholic Costa Rican women and Orthodox Finnish women, this study relates their experiences with Mary to the folklore and popular religion materials present in each culture. The book combines not only different social and religious frameworks but also takes a critical look at ways in which feminists have (mis)interpreted the meaning of Mary for women. It therefore combines theological and ethnographic methods in order to create a feminist Marian theology that is particularly attentive to women’s lived religious practices and theological thinking. This study provides a unique ethnographically informed insight into women’s religious interactions with Mary. As such, it will be of great interest to those researching in religious studies and theology, gender studies, Latin American studies, anthropology of religion, and folklore studies.
This study attempts to explore the contextual dynamics of Marian devotion and Mariology in the context of Pakistan. The debate on contextual Mariology is linked to the inculturation of Marian ...devotion in the shrine culture of the subcontinent. As a result of this debate, the Catholic Church organised a mela in 1949 at Maryamabād in order to satisfy the spiritual needs of the common masses which became the symbol of folk devotion to Mary in Pakistan. Semi-structured qualitative interviews were used to explore the subject with people closely associated with the practices in question. This research concludes that though Marian devotion is largely rooted in the local culture of Pakistan, however, the statues and images of Mary are still western and national Catholic theologians took no steps to contextualise them because they do not want to change the traditional form of Christian art. The new insight into Mary as an earthly figure brings her closer to the lives and experiences of the common people.
Does Paul of Tarsus have a Mariology? Patristic exegetes and the liturgical tradition have latched onto his one obvious implication of Mary’s place in the Christian mystery, that is, ‘born from a ...woman’ in Galatians. While this essay explores the case against a Mariological reading of Gal 4:4, it ultimately shows through plausible philological evidence that Paul intentionally refers to none other than Mary in 4:4. Sonship and motherhood are also taken up and further developed in his famous allegory equating the ‘two women’ of the Abrahamic narrative to ‘two covenants.’ But how many women are there in Galatians 4? The only ones named are Hagar and ‘the Jerusalem above,’ while Sarah and Mary fade unmentioned into the silence of Pauline mystery. This essay unveils some further potential Mariological connections to be found in these women, focusing especially on the development of ‘law,’ ‘slave,’ ‘woman,’ ‘son,’ ‘promise,’ and ‘heir.’
Since ancient times, the concept of ethos has been a distinguished part of cultural heritage, living in various spheres of social, cultural, intellectual and religious life. During the Renaissance, ...the encounter of rhetorical categories and Christian doctrine opened the space for the manifestation of ethos in sacred music. Ethos is important as a rhetorical category, therefore, as a way to achieve persuasiveness, in which the theory of ethos of the Greek rhetorician Hermogenes of Tarsus will be consulted. Following this theory, which was also known in the Renaissance, a series of counterpoint methods will take form, which may indicate the manifestation of certain subcategories of ethos in music. Having in mind Hermogenes' concept of ethos on the one hand, and the significance of ethos in the Christian figure of Mary on the other, this paper examines a chain of manifestations and, given Hermogenes' subcategories, offers an in-depth reading of the text and music in the motet from the end of the 16th century. It is an early work of Claudio Monteverdi on the words of the Ave Maria prayer, which, according to its religious function and meaning, represents not only a concise appeal to the ethos of believers, but also the ethical foundation of Marian devotions.
This article is devoted to the characteristic features of Catholic Mariology appeared in the pontificate of Leo XIII (1878–1903), the last Pope of Rome in the 19th century and the first pontiff of ...the 20th century (1878–1903). Based on a sincere personal position expressed in the official documents of his pontificate, Leo XIII contributed to an even greater veneration of the Virgin Mary as a consolidating factor for Catholics and a religious response to the secularized bourgeois society, attaching great importance to the faith in the Virgin Mary in the Catholic Church, which was under increased pressure from secular anti-clericals. This, however, gave rise to new speculative aspects of Catholic Mariology, comprehended from the perspective of Orthodoxy in this study. In the context of this problem, the article presents a critical analysis of the Marial magisterium of Leo XIII — a specific and extremely interesting field of the theological and literary heritage of this Pontiff, which is almost not studied by domestic theological science. In addition, it was Leo XIII who was the first of the Roman popes to propose a Christian understanding of life as the main tool for resolving the social contradictions of the bourgeois world, thanks to which the activity of the Roman Church for more than half a century, up to the Second Vatican Council, acquired a pronounced social orientation, marked by the appearance of «marial» monkhood, connected with the charity, educational and medical activity. Thus, the strengthening of the veneration of the Virgin Mary, carried out by Leo XIII, became an essential part of the religious basis for implementing the ideas of social Catholicism, which pursued the goal of improving the life of unfortunate without the bloody classic battle. A separate side of the article is an attempt to highlight the issue related to the specifics of the Catholic veneration of the Holy Family, which is inseparable from the issues of interest to us.
This article aims to underline the exegetical comments given from the 6th to 15th centuries by some Latin Fathers, theologians, and hymnographers on several metaphorical expressions, such as templum ...Dei, tabernaculum, domicilium Deitatis, arca, and other similar terms referring to spaces or containers reserved for the godhead. The article uses as a methodological strategy the comparative analysis of Latin Christian primary sources: the writings of the Church Fathers and theologians and the medieval liturgical hymns. After collecting the large set of exegetical comments in this regard, the comparative analysis of these texts confirms that all the Latin Christian sources analyzed here coincide in interpreting the metaphorical expressions above as eloquent symbols of God the Son's incarnation in Mary's virginal womb. However, beyond this significant concordance, these Christian thinkers brought during these ten centuries three different, inherently interconnected, and complementary exegetical variants: one, strictly Mariological; a second one, strictly Christological; the third, as a binary option, Mariological and Christological at the same time.
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