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Copyright of Burdur Theology Journal / Burdur İlahiyat Dergisi is the property of Burdur Mehmet Akif Ersoy Universitesi lahiyat Fakultesi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Ecumenical dialogues that seek to bring all followers of Christ closer to unity face many difficulties. One of them is the wrong understanding of ecumenism (doctrinal, spiritual and practical). Also an obstacle is the lack of distinction between the unity of Christians and the unity of the Churches. This article undertakes the presentation of another such difficulty in the path of Christian unity, which is the Mariological (doctrinal) and Marian (worship/devotion) issues. Ecumenical meetings, therefore, do not avoid such difficult topics concerning the Mother of the Lord, such as her virginity, Immaculate Conception, Assumption or her role as Mother of the Church. Many Christian traditions have different interpretations of these truths. Catholic and Orthodox communities even consider them an inalienable part of their spiritual heritage, while most Protestant communities have a more nuanced approach and do not accept these truths as binding, but reject them. A compilation of the documents to date relating to the Mother of God proves to be a big, positive surprise. Of course, these are writings of varying degrees of validity, as they come as much from international mixed official commissions as from national bilateral bodies or local debates. Nevertheless, both their prominence and impact, as well as their quantity, make it clear that the person and action of the Mother of Jesus nevertheless animates and strengthens the difficult rapprochement of the followers of her Divine Son.

The doctrine of Thomas Aquinas was formally adopted as the official teaching of the entire Dominican Order. Throughout the 13th and 14th centuries, general chapters placed significant emphasis on the importance of adhering to Aquinas’ views. They were deemed essential not only to maintain continuity within the orthodox tradition of the Church but also to foster unity within the entire order. Among the topics that sparked debate among medieval theologians was the conception of Mary. While Bernard of Clairvaux and the Dominicans rejected the idea of Mary’s immaculate conception, the Franciscans, led by figures like John Duns Scotus, advocated for it. This article highlights the stance taken by the Dominican general chapters in defence of Thomas’ views. Initially, in the 14th century, there were general indications supporting the maculistic understanding of Mary’s conception, but this stance shifted over time. By the 15th century, the Dominicans were compelled to embrace the immaculistic concept. The delayed promulgation of the dogma of the Immaculate Conception of Mary in the mid-19th century underscores the complexity and unresolved nature of theological discussions throughout the medieval period.

The language Luke uses to depict conception in his infancy narrative calls upon established medical discourse for fertilisation. My argument in this philological study is that ancient gynaecology prompts us to give full weight to the literal meaning of Gabriel’s term sullambanein (“to conceive/grasp”) and to ask what grammatical and material object, other than a son, Mary might have “grasped” in her uterus.

Bu çalışma, 2022 yılında YouTube üzerinden paylaşılan bir videoda aktarılan; ancak 2023 yılının başlarında Twitter’daki bir haber sitesinin paylaşımıyla Türkiye’nin gündemine giren Hz. Peygamber ile Hz. Meryem evliliğine dair rivayeti konu edinmektedir. Çalışmanın amacı sanal alemde paylaşılan rivayetlerin sıhhati ve kaynağı noktasında problemler olabileceğine dikkat çekmektir. Mezkûr amacı yerine getirebilmek için öncelikle ilgili rivayetin sanal alemdeki seyri ele alınmış, ardından ise rivayetin tahrîc ve tahlîli yapılmıştır. Tahrîc esnasında sadece temel hadis kaynakları kapsama dâhil edilmiş; tahlîlde ise senet ve metin tenkîdi yöntemleri uygulanmıştır. Çalışma neticesinde ilgili rivayeti içeren videoya dair paylaşımın bir günde Türkiye’nin gündemine girdiği, dört milyondan fazla kişi tarafından izlendiği ve farklı kesimlerin tepkisine sebep olduğu tespit edilmiştir. Yapılan tahrîc sonrasında rivayetin, Taberânî’nin Mu‘cemü’l-kebîr’i ve Mu‘cemü’l-evsat’ı ile İbnü’s-Sünnî’nin Amelü’l-yevm ve’l-leyle adlı eserlerinde, Ebû Ümâme, Sa‘d b. Cünâde, Hz. Aişe, Ebû Hüreyre ve İbn Ebî Revvâd’dan gelen beş tarikinin bulunduğu görülmüştür. Senet ve metin tenkîdi sonucunda ise rivayetin tüm senetlerinin farklı nedenlerle zayıf olduğu, metin açısından da bazı problemleri barındırdığı; dolayısıyla rivayetin sahih olmadığı ortaya çıkmıştır.

This paper offers a reevaluation of contemporary Western scholarship concerning the historical discourse on Mary's prophethood within Islamic tradition. Recent research has primarily focused on Andalusian scholars, such as Ibn Ḥazm and al-Qurṭubī, and has neglected an essential aspect: the acknowledgement of Mary's prophethood by Abū al-Ḥasan al-Ash'arī, one of the founders of Orthodox Sunni theology. As a result, modern studies have reached conclusions lacking a solid foundation, due to their failure to consider this significant perspective. By incorporating this overlooked perspective, this study seeks to provide a more thorough and coherent understanding of the historical debates surrounding Mary's prophethood. [ABSTRACT FROM AUTHOR]

In this research, we will address the complex and controversial phenomenon of Marian apparitions. This requires both the author and the reader to adopt a prior attitude of not giving in to the extremes of Marian maximalism and minimalism. In the first case, devotionism (unbalanced and accentuated devotion) leads to an exaggerated value of the messages of the visionaries, as if they were the best and only update of divine Revelation. Miracles and “signs from heaven” are sought at all costs. The centrality of Christ is lost, since the supposed messages attributed to Mary seem more important than the Bible. In the second case, there is a prior attitude of rejecting the visions, since they are considered alienating. They would be pure human invention, which does not even deserve to be studied. At most, the phenomenon can be understood from the critical perspective of the human sciences, such as cultural anthropology and social psychology. We believe that the most sensible and wise thing to do is to adopt an open attitude to possible cases of visions and apparitions, with lucidity and criteria from theology and spirituality, using the help of science. Based on a theoretical-bibliographical methodology, this study aims to address visions or apparitions, developing a theological perspective on them, and then addressing the norms for discerning presumed supernatural phenomena and the process of discerning visions or apparitions. Finally, the aim is to receive and understand apparitionist messages, considering the human conditioning in the apparitions and the theological-pastoral issues for discussion and further study. [ABSTRACT FROM AUTHOR]

This research focuses on Mary of Nazareth, a leading and supportive woman, a model of care not only for Christians but for all humanity. The figure of Mary conveys important social dynamics, such as overcoming injustices, especially concerning the poor, as the Magnificat so aptly expresses. Care implies an interest in justice and involves the connection among all living beings and everything that corresponds to the balance and preservation of life on the planet, our Common Home. Relationships of care permeate the logic of ethics of alterity and dialogue and underpin the search for alternatives regarding the challenges and difficulties that humanity currently faces, such as social inequalities, the dynamics of a predominantly exploitative economy, and the technocratic paradigm itself, which leads to environmental neglect. Mary constitutes a revolutionary paradigm in her youthfulness, prophetism, and love for humanity, providing new paths in the defense and promotion of the culture of care, in order to think about new relational and socio-environmental dynamics. [ABSTRACT FROM AUTHOR]

This study is about the narration about the marriage of the Prophet Muhammad (pbuh) and Mary, which was conveyed in a video shared on YouTube in 2022 and entered the agenda of Turkey with the sharing of a news site on Twitter in early 2023. The aim of the study is to draw attention to the fact that there may be problems regarding the authenticity and source of the narrations shared in the virtual world. In order to fulfill the aforementioned purpose, firstly the course of the narration in the virtual world was discussed, then the sources of the narration were identified and the narration was analyzed. When citing sources, only basic hadith sources were included; in the analysis, sanad and matn (text) criticism methods were applied. As a result of the study, it was determined that the post about the video containing the narration entered the agenda of Turkey in one day, was watched by more than four million people and caused reactions from different segments. After the establishment (takhrij), the narration is found in Taberani's Mujam al-qebir and Mujam al-avsat and İbn al-Sünni's Amal al-yavm ve al-layl, with five variants from Abu Umama, Sad b. Junadah, Aisah, Abu Hurayrah and Ibn Abu Rawwad has been detected. As a result of the criticism of the sanad and the matn (text), it was concluded that all variants of the narration were weak for different reasons and that they also had some problems in terms of text; therefore, it turned out that the narration was not authentic (sahih). [ABSTRACT FROM AUTHOR]

Makalemizde Hz. Îsâ’nın İncillerde ve Kur’an’da yer alan şahsiyeti ile ilgili bilgiler arasında farklılık olup olmadığı, bir farklılık varsa bunların tahrif belirtisi mi, yoksa kaynaklarda farklı zikredilen şahsi özellikler mi olduğu, farklı zikredildiyse bunların ne anlama geldiği gibi sorulara cevap aranmaktadır. Dokümantasyon metodu kullanılarak öncelikle Hıristiyanlık ve İslâm dini kaynaklarında Îsâ’nın nasıl tanıtıldığı ortaya konulmaya çalışılmıştır. Daha sonra İncillere ve Kur’an’a başvurularak Îsâ’nın şahsiyeti tespit edilmiştir. Îsâ’nın şahsiyeti ile ilgili Hıristiyanların kutsal kitaplarının tefsirleri ve Kur’an tefsirleri, ansiklopediler, kitaplar, dergiler ve makalelerden istifade edilen bilgiler fişlenip tasnif edildikten sonra telif edilmiştir. Hz. Îsâ, tarihsel bir şahsiyet olarak yaşamı üzerinde en fazla yorum yapılan peygamberlerden birisidir. Gerek Hıristiyan ilahiyatçılar gerekse İslam İlahiyatçıları tarafından doğumu, çocukluğu, gençliği, ölümü ve tekrar dirilerek dünyaya gelmesi gibi konular yıllardır tartışılmaktadır. İlahiyatçılar tarafından tartışılan meseleler insanlar tarafından merak edilmiş ve birçok eser ortaya konularak inceleme konusu yapılmıştır. Tartışılan konular genelde Îsâ’nın hayatı hakkında bilgi veren kaynaklar, Hıristiyanlar açısından İnciller ve İncil yorumları; Müslümanlar açısından ise Kur’an-ı Kerim, tefsir kitapları ile hadis kaynakları olmuştur. Öte yandan Hz. Îsâ’nın, Allah tarafından seçilen bir peygamber olması ve yaşamı üzerinde en fazla yorum yapılan tarihsel bir şahsiyet olması ilgi çekicidir. Hıristiyan ilahiyatında Îsâ’yı kendisine konu alarak, şahsiyetini ve yaptıklarını ortaya koymaya çalışan kristoloji adı altında bir bilim dalı bile ortaya çıkmıştır. Îsâ’nın Havarisi Petrus’un ifadesine göre Îsâ’nın, Mesih olarak kabul edilişi, Hıristiyan ilahiyatçıları tarafından kristoloji ilim dalının doğuşunun kaynağı olarak kabul edilmektedir. Îsâ Mesih, Nasıralı Yahudi bir peygamber olarak Hıristiyan dininin merkezinde yer almaktadır. Bu sebepten dolayı Îsâ’nın İncillerde ve Kur’an’da yer alan şahsiyeti karşılaştırmalı olarak ortaya konulmaya çalışılmıştır. Îsâ’nın, İncil metinleri ve Kur’an metinleri arasında nasıl bir farklılıklar arz ettiğini ortaya çıkarmak kanaatimizce faydalı olacaktır. Îsâ’nın şahsiyeti İncillerde yer, zaman ve kişiler gibi detaylara girilerek anlatılmasına rağmen Kur’an’da detaylara yer verilmeden bir olgu olarak ortaya konmuştur. Hıristiyan itikadında Hz. Îsâ, birçok Hıristiyan’ın temel inancı olan teslis (üçleme)i oluşturan unsurlardan biri olarak görülmektedir. Hıristiyanlara göre Hz. Îsâ bir peygamber değil, ezelden beri var olan Tanrı sözü, Tanrı ile özde bir olan Tanrı’nın oğludur. Yine Hıristiyan inancına göre Îsâ, aslen Tanrı ile beraber olduğu halde, Hz. Âdem’in cennetten kovulmasından sonra günahla yaşayan insanları günahlarından arındırarak kurtarmak için dünyaya gelmiş ve insan tabiatını almış olan Tanrı olarak tanıtılmaktadır. Kur’an-ı Kerim’de Hz. Îsâ’nın şahsiyeti, Hıristiyan itikadındaki Hz. Îsâ gibi anlatılmamıştır. Kur’an’a göre o, Allah tarafından görevlendirilmiş bir peygamberdir. Kur’an-ı Kerim, İncillerde geçen yanlış inançları düzeltmeyi hedeflemiştir. Kur’an’a göre Hz. Îsâ’nın şahsiyeti bir masal ve öykü değil, insanların ders almaları gereken bir delildir.

The current war waged by Russia against Ukraine once again sheds light on the ambivalent role of religion in violent conflicts, and especially the use of religious figures for imperialist political strategies. In this context, Mary is of particular interest, as she serves in Christian history (and presence) as the Queen of Peace, but could also take on characteristics of a warrior goddess. I suggest that investigating the complex use and abuse of Mary for imperialist strategies in the context of Christian–Muslim encounters can give some hints for overcoming the ever-present seduction of theopolitical imperialism, especially with regard to the current developments in parts of (Orthodox) Christian theology. Thus, I will first outline the premises of a political theology dedicated to peace that can only be worked out in a permanent polylogue of religions. Second, a historical overview shows the deep ambivalence of Mary as a theopolitical figure, particularly in the context of Christian–Muslim encounters. Thus, it is even more surprising that, thirdly, a close comparative reading of the Qur'anic Maryam can help to overcome the imperial theopolitical seduction. Finally, I will draw some conclusions about a theology of peace with particular regard to our conflictive times. [ABSTRACT FROM AUTHOR]

Copyright of Teología y Vida is the property of Pontificia Universidad Catolica de Chile, Facultad de Teologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Teología is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article explores the literary description of the Marian shrine at Loreto written by Blessed Baptista Mantuanus (1447-1516), a prominent Christian poet of the Renaissance. Despite its historical significance, this work has received little attention in the research on the shrine. The origins of the text can be traced back to a brief period in the history of the Loreto Basilica when it was under the administration of the Carmelites, the order to which Blessed Baptista Mantuanus belonged. He played a crucial role in the spiritual renewal of the order at the end of the 15th century, and his personal devotion to the Virgin Mary is reflected in the work. For the first time, this article presents a Polish translation and a scholarly analysis of the text. Written in the 15th century, the work gained popularity and was translated into Italian shortly after its publication. It is divided into three main parts: a description of the miraculous transfer of the Holy House to Italy, an account of the events related to the expansion of the sanctuary and the Carmelites' stewardship, and a demonstration of the exceptional nature of Loreto by comparing it to other places in salvation history. [ABSTRACT FROM AUTHOR]

The context of the present article is my research on philosophies of female education and the questions of female Bildung in the eighteenth and nineteenth centuries in England. Female writings seem to rely on the theoretical background provided by the well-known male authors in order to present a critical and ironical reading. In my study, I highlight the ways of development expressed in the open and closed spaces in Mary Wollstonecraft's novels. In the quite autobiographical Mary (1788), in accordance with the characteristic aversion to the household, the heroine feels at home in nature, or on the road (cf. homelessness). Meanwhile, having left the suffocating milieu of her home and her marriage, she finds her peace and partner in her own way. In the unfinished novel, Maria (1798), the prisonlike environment of the wife with her actual imprisonment in the Gothic asylum, physically represents the patriarchal restraints in women's lives. Maria is a rebel, she leaves her husband, and later her readings free her mind. In both novels the heroines struggle with the expectations of the age and their paths of life display the possibilities for development offered to a young woman in the second half of the eighteenth century-in the framework of Wollstonecraft's early Bildungsromane. [ABSTRACT FROM AUTHOR]

Because of the transgression of the first woman Eve, all medieval women bore the punishment, including the biological consequences related to pregnancy and birth. This affected the entire female gender, according to Judeo-Christian tradition. Although Mary was able to avoid some biological consequences, this was not the case with breastfeeding. This work aims to study sacred images—and especially those of the Nursing Mary—from an interdisciplinary point of view, by delving into rather unconventional sources such as medical treatises, whose perception of the female body may have influenced the creation and reception of certain iconographic types of the Virgin. [ABSTRACT FROM AUTHOR]

This paper offers a reevaluation of contemporary Western scholarship concerning the historical discourse on Mary’s prophethood within Islamic tradition. Recent research has primarily focused on Andalusian scholars, such as Ibn Ḥazm and al-Qurṭubī, and has neglected an essential aspect: the acknowledgement of Mary’s prophethood by Abū al-Ḥasan al-Ash‘arī, one of the founders of Orthodox Sunni theology. As a result, modern studies have reached conclusions lacking a solid foundation, due to their failure to consider this significant perspective. By incorporating this overlooked perspective, this study seeks to provide a more thorough and coherent understanding of the historical debates surrounding Mary’s prophethood.

The article's focus is the way a theological appreciation of Mary can enrich Reformed theology. I will argue that it can do so in the following three ways: (1) Mary is a prime example of faith, an ideal servant of the Lord, and in a sense the mother of all believers; (2) Mary reminds us of God’s faithfulness to the Jewish people, and wards off gnostic heresies; (3) Mary is a symbol of Christianity that has often been misused, but can be put to a good use, and reflection on Mary helps to steer clear of one-sided approaches of the position of women and furthers Reformed reflection on gender. The discussion of each of these aspects is based on exegesis of a passage of Scripture, and considers an aspect of the theological tradition.

Our article seeks to highlight the connection between the Mother of the Lord and the theme of the Church in Ratzinger’s thought. It also reflects the Bavarian theologian’s approach to Mariology in the context of the development of theology in the second half of the 20th century, especially with regard to the importance of the Second Vatican Council and its ecclesiology. The main topics of interest include the biblical basis of our author’s ecclesiological Mariology, the relationship between the doctrine of the Church, Marian theology, and Christology, the mystery of the Covenant and the nuptial analogy as a correction of so-called christomonism and the feminine dimension of the Church, of which Mary is the image and personal concretisation [ABSTRACT FROM AUTHOR]

In our article, we seek to find answers to questions such as whether there are a differences between the depictions of Jesus' personality in the Gospels and the Qur’ān, and if so, whether these differences indicate distortion or have a specific meaning in the sources. Using the documentation method, We first try to reveal how Jesus was introduced in the religious sources of Christianity and Islam. Later, we determine the personality of Jesus by referring to the Gospels and the Qur’ān. The interpretations of Christians' holy books and Islamic interpretations, encyclopedias, books, magazines and articles about the personality of Jesus were copyrighted after being labeled and classified. Jesus, as a historical figure, is the most commented prophet on his life.Issues such as his birth, childhood, youth, death and resurrection have been discussed for years by both Christian and Muslim theologians. The issues discussed by the theologians have been wondered by people and many works have been put forward.The basic sources about Jesus, which is the subject of the research, are the Bibles and Bible interpretations for Christians; for Muslims, they are the Qur’ān, tafsir and hadith books. As a historical figure, Jesus is the most commented prophet on his life. For this reason, the personality of Jesus in the Gospels and the Qur’ān has been tried to be presented comparatively. In our opinion, it will be useful to reveal the differences between the texts of the Bible and the Qur’ān. Although the personality of Jesus is described in the Gospels by entering details such as place, time and people, it is revealed as a phenomenon in the Qur’ān without giving any details. In the Christian faith, St. Jesus is considered as one of the elements that make up the trinity, the fundamental belief of many Christians. According to them, St. Jesus is not merely a prophet, but also the eternal word of God, the son of God, who is essentially one with God. Furthermore, according to Christian belief, Jesus who originally resided with God, came to Earth after Adam’s expulsion from heaven, assuming human nature to save people living in sin by purifying them from their sins. In contrast, the Qur’ān offers a distinct portrayal of Jesus. According to the Qur’ān, he is a prophet appointed by Allah. The Qur’ān aims to correct the erroneous beliefs of Christians. Accordingly, The personage of Jesus is not a fable or a story, but a real piece of evidence from which people should learn. Unlike the Christian belidf, the Qur’ān does not present Jesus as the son of God; rather, he is recognized solely as a prophet. According to the Qur’ān, Jesus proved his prophethood through his personality and revealed the infinite power of Allah to the people. [ABSTRACT FROM AUTHOR]

Copyright of Cauriensia: Revista Anual de Ciencias Eclesiásticas is the property of Instituto Teologico San Pedro de Alcantara de Caceres and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Art History / Sanat Tarihi Yıllığı is the property of Journal of Art History / Sanat Tahiri Tilligi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Medieval Kabbalistic literature, especially from the last third of the thirteenth century onwards, was very much preoccupied with the notion of a lower-most Sefirah which was perceived by the Kabbalists as female in terms of gender, a notion commonly referred to in scholarship as "Shekhina". An important scholarly attempt to account for the appearance of this highly gendered version of the notion within medieval kabbalistic literature, focused on the somewhat earlier surge in devotion to Mary in the Christian west. This article proposes a different and much wider perspective on this question, contending that both the Christian preoccupation with Mary as well as the Jewish gendering of the Kabbalistic Shekhina, should both be seen as reflecting the various vicissitudes related to women and female gender concepts characterizing the medieval west in this period. Specifically, the article focuses on late medieval Christian literature describing divine or semi-divine female figures who were designated by Barbara Newman as 'Goddesses', suggesting that this literary trend, which is yet another reflection of the aforementioned preoccupation with women and female gender concepts in this period, could shed light on the gendering of the Shekhina in the Kabbalistic literature. [ABSTRACT FROM AUTHOR]

This paper explores and defends an institutional metaphysics for the Trinity as providing us with an inherently interpersonal reality, and provides general and specific methodological arguments in that direction in the first section. The actual argumentation is then first of all directed against Augustine’s rejection of the family as a suitable analogy for the Trinity. It is instead argued that the family does in fact offer an interesting and suitable analogy. Next, several more general and historic precursors to such an institutional analogy are explored and fleshed out, relying on the legal and economic meaning of the term ‘substance’ as an estate, such as the shared inheritance between a father and a son. The main section further develops the outlines and main features of such an institutional metaphysics, relying on both analogies to result in three persons in one numerically identical substance. The final section returns to the methodological issue but now in an explicitly Marian key, culminating in the Holy Family as a key exemplar for the family analogy.

The current war waged by Russia against Ukraine once again sheds light on the ambivalent role of religion in violent conflicts, and especially the use of religious figures for imperialist political strategies. In this context, Mary is of particular interest, as she serves in Christian history (and presence) as the Queen of Peace, but could also take on characteristics of a warrior goddess. I suggest that investigating the complex use and abuse of Mary for imperialist strategies in the context of Christian–Muslim encounters can give some hints for overcoming the ever-present seduction of theopolitical imperialism, especially with regard to the current developments in parts of (Orthodox) Christian theology. Thus, I will first outline the premises of a political theology dedicated to peace that can only be worked out in a permanent polylogue of religions. Second, a historical overview shows the deep ambivalence of Mary as a theopolitical figure, particularly in the context of Christian–Muslim encounters. Thus, it is even more surprising that, thirdly, a close comparative reading of the Qur’anic Maryam can help to overcome the imperial theopolitical seduction. Finally, I will draw some conclusions about a theology of peace with particular regard to our conflictive times.

Continuing the critical and constructive work of feminist Mariology, this article engages contemporary understandings of asexuality to reinterpret the Catholic doctrine of Mary’s perpetual virginity. The author advances this proposal in view of a brief survey of the doctrine and a look at feminist theological responses to it. Highlighting the strengths and limits of two trends in feminist reinterpretations of the Madonna’s perpetual virginity, the author shows how the development of an asexual Mary of Nazareth brings together key insights from this scholarship while improving upon existing feminist Mariologies to further the Virgin’s liberatory potential in an often repressive church and in a sexually “liberated” Western society that continues to overdetermine women’s sexuality. [ABSTRACT FROM AUTHOR]

The article presents a hitherto unknown in scholarly literature, troped version of the oldest and most popular Marian antiphon, Salve Regina, recorded in the only Olivetan manuscript psalter identified in Poland so far. The texts added to the original form of this antiphon, which in its content is an invocation of Mary's intercession to obtain salvation for people from God, call Her the Mother of the Church, the Gracious Virgin, the Mother of God and the Star of the Sea. These titles, constituting litany invocations to the Blessed Virgin Mary, comment on Her qualities: graciousness, mercy, and sweetness. Such an extension of the original antiphon, with a new theological content, implies that this prayer was particularly popular among the faithful turning to Mary, in order that She might hear their requests and open them the way to Heaven. [ABSTRACT FROM AUTHOR]

This work offers a theoretically informed analysis of the characterization of maternity in religion using a spatial lens. The maternal body as a space is used as an analytical framework to discuss how Mary’s pregnancy is located and spatialized in Christianity. Through examining selected medieval Marian iconography, this work discusses what kind of space Mary’s body represents in the Christian doctrine. Analysis shows three central themes on the characterization of the maternal body as a space: (1) as a transitional space, (2) as a landmark, and (3) as a liminal space. The images of Marian pregnancy show that the maternal body is beyond its biological purpose in the Bible, but serves as a space that enables various interactions and spiritual events. The examination of Mary’s maternal body as a space offers an alternative perspective to discuss Mary’s character as a point of interface for Christian doctrines, biblical periods, and the Scriptures. In many ways, understanding Mary’s maternal body as a space speaks about the complexities and unveiled aspects of maternity’s role in religion. This work hopes to spark further discussions on how the maternal body intersects with spatiality in the context of religion.

Copyright of Seminare Learned Investigations / Seminare. Poszukiwania naukowe is the property of Francis de Sales Scientific Society / Towarzystwo Naukowe Franciszka Salezego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The goal of the paper is to present Margita Figuli´s novel Olovený vták/The Lead Bird by means of contemporary reading with regard to the historical and social context of its creation and its place in literary history. This pacifist piece of prose criticizing participation of Slovakia in the war against Poland (1939) is well-known for its controversial publication in the pro-regime magazine Slovenské pohľady (1940) led by the editor Stanislav Mečiar and an alleged connection to the writer´s follow-up dismissal from Tatra banka in 1941 – 1942. The interpretation of the novel, which has only been the subject of fragmentary analysis to date, is concerned with the key points found in the text in terms of the structure and the spiritual dimension underrated so far. The text revolves around a character of a woman living in a tragic relation to the reality, which refers to the archetype of the mourning mother and the prototype of biblical Mary, alternatively ancient Niobe. The interpretation aims at the conclusion saying that the prose work can be included in the late line of expressionist prose. What helps cast light on the place of the book in the writer´s biography is her correspondence, publication activity, studies of literary scientists and knowledge of the historians analysing the period of the Slovak Republic (1939 – 1945).

The Aramaic Dead Sea Scrolls expanded the scope of authoritative and parascriptural traditions that reimagine the lives and times of ancestral figures. In several cases, these Aramaic writings include birth notices or narratives. The Genesis Apocryphon and Aramaic Levi Document portray the patriarchs receiving divine revelations regarding the genealogy and destiny of their progeny. Parents in both texts respond with awe yet keep the knowledge to themselves, reflecting on it in their “heart.” This article brings the revelatory tradition and terminology of the Aramaic Dead Sea Scrolls to bear on Mary’s responses to claims of Jesus’ messianic potential (Luke 2:19) and otherworldly paternity (Luke 2:51). The study underscores the importance of the Qumran Aramaic texts for evaluating Lukan special material and points to the relevance of these writings for recovering the Second Temple contexts of the thought, practice, and literature of the early Jesus movement. The focused case study concludes with methodological recommendations for renewed joint research on Qumran and emerging Christianity. The prescribed approach strives to avoid both “parallel-o-mania” and “parallel-o-phobia” by accounting for the complex compositional, conceptual, and cultural dynamics of both collections.

Talmud, Yahudilikte Orta Çağ’ın başlarından itibaren Filistin ve Babil’de yaşayan bilgelerin uzun süren çalışmaları sonucunda ortaya çıkan, tarihi süreçte zamana ve şartlara göre geliştirilen sözlü yasa sisteminin yazılı halidir. Fakat belirtmek gerekir ki Talmud metninin içeriğinde yasalar dışında diğer konular da yer almaktadır: Özellikle İsa ve onun kimliği ile ilgili yer alan bilgiler Hristiyanlık ve Yahudilik arasındaki fikir ayrılığının temelini oluşturmaktadır. Bu çalışmanın temel amacı, Talmud metni açısından İsa’ya yaklaşım hususunda, ona verilen isimlerin ve ifadelerin anlamını ortaya çıkarmak ve analiz etmektir. Bu bağlamda, Talmud’da İsa hakkında daha çok bahseden bölümler, özellikle Sanhedrin, Shabat ve Hagiga bölümlerinde İsa’ya verilen Yeşu, Ben Pantira, Yeşu haNotsri, Ben Stada isimleri, bu isimlerin kullanım nedenleri ve anlamları, ayrıca İsa’yla ilgili bahsi geçen bölümlerde kullanılan ifadeler ve/veya hitap şekilleri ana hatlarıyla değerlendirilmeye çalışılacaktır. Ayrıca Talmud metninde İsa’nın annesi; İsa'yı evlilik dışı doğuran ve onu koruyan bir kadın olarak bahsedilmekte olan Meryem’le ilgili pasajlardan örnekler sunulacaktır. Bu hususlar dikkate alınarak Talmud literatürünün İsa konusunda Yahudilik için bir kaynak teşkil edip etmediği araştırılacaktır. Bu çalışma sadece Talmud’daki İsa yaklaşımı ile sınırlıdır.

Because of the transgression of the first woman Eve, all medieval women bore the punishment, including the biological consequences related to pregnancy and birth. This affected the entire female gender, according to Judeo-Christian tradition. Although Mary was able to avoid some biological consequences, this was not the case with breastfeeding. This work aims to study sacred images—and especially those of the Nursing Mary—from an interdisciplinary point of view, by delving into rather unconventional sources such as medical treatises, whose perception of the female body may have influenced the creation and reception of certain iconographic types of the Virgin.

The way in which a culture understands itself and its relationship with the sacred shapes not only religious life, but also a way of being in the world. The same can be said in the opposite direction: the religious sphere can be captured in some anthropomorphism to justify a position that excludes. Taking this premise into account, we can look at the position of women in the early church, the roles they played, and how and why the relevance of their performance was minimized through misogyny that occurs in different contexts of Christianity as a historical construction. By misogyny we understand a posture that engenders forms of discourse and practice that transform women into objects. Anchored in religious discourse in order to legitimize male hegemony, misogyny established a stereotype justifying female inferiority and submission. By understanding woman in the role Mary had as a woman and mother in the history and discourse of salvation, specifically in the incarnation, we can propose a positive perspective that goes beyond history and corrects some of the distortions of historicism with regard to the role of women. [ABSTRACT FROM AUTHOR]

The inspiration, name, content, and fate of the Ark of the Covenant, which God had Moses build with the Sinai Revelation, has been the subject of many studies. Since this issue has been mentioned in the Qur’an, it has also become the agenda of Muslims. Due to its extraordinary powers, there have been different narrations about the Ark in various religious traditions. One of them is the Abyssinian tradition. This tradition, separated from mainstream Judaism and Christianity, draws the mystery of the sacred object to these lands by using its original name. Thus, the present study discussed how the Ark of the Covenant was called the Tabot, and analyzes the process of it being brought to the Abyssinian lands and its adventure to reach the present day were tried to be analyzed. In addition, it has been reported that in the Abyssinian culture, the Tabot was renewed and even differentiated according to Christian motifs. In fact, the altar tablet used in the surrounding churches gained a new form by taking the features of the Ark in the Abyssinian tradition. Beyond that, the identification of the Tabot with Mary in Abyssinian culture has gained a new dimension in terms of the Ark being the so-called residence of God. Therefore, the Abyssinian tradition stands out, based on its attributes to the Tabot and its replicas. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Islamic Review / İslam Tetkikleri Dergisi is the property of Journal of Islamic Review and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista de Estudos Literários is the property of Imprensa da Universidade de Coimbra and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Vox Patrum is the property of Wydzial Teologii KUL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Vox Patrum is the property of Wydzial Teologii KUL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Vox Patrum is the property of Wydzial Teologii KUL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Vox Patrum is the property of Wydzial Teologii KUL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Vox Patrum is the property of Wydzial Teologii KUL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Vox Patrum is the property of Wydzial Teologii KUL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Vox Patrum is the property of Wydzial Teologii KUL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

It has taken two millennia to arrive at the Roman Catholic Church’s Mary – a figure similar but distinct from the biblical account of Mary. Early Christian Church history attests that Mary was accorded titles which did not reflect in the New Testament. These titles served to buttress the historical and present day claims made among the Roman Catholic Church’s faithful. The most influential title for Mary accepted by the Christian Church was that of Theotokos. For classical theology, this title affirmed and sharpened the definition of the undivided divinity and humanity of Mary’s Son, Jesus. In due time, this title served to support the addition of numerous other Catholic titles for Mary such Mother of the Church, queen of heaven, and more. Consequently, traditional theology began to accommodate the inclusion of Mariology in its taxonomy. This was necessary to address assumptions and claims such as Mary’s continual virginity, assumption into heaven and mediating role(s). While Mariology depicts Catholic doctrine, it is not defined by the Magisterium. That means that it cannot be finally accepted as divinely revealed and infallibly defined. For that reason, this article suggests that the Mary of the Catholic Church is still a figure in the making in stark contrast to the Mary of the Bible and classical Protestant theology and Reformed Christian faith.

Mary as anti-type of the ark of the Covenant in Luke 1:39–56: A challenge to Protestant reconsideration of Mariology. In this article, an attempt is made to indicate, that a typological reading of Luke 1:39–56 suggests that Mary should be understood as an anti-type of the Ark of the Covenant by the reader. It accordingly forces Protestants to reconsider the Mariology. After considering the historical and theological significance of the Ark of the Covenant in the Old Testament canon, the phenomenon of typology and the role of the reader, as well as text interpretation in Judaism and early Christianity, came under scrutiny. A look at the Protoevangelium of James followed and confirmed the possibility of a different reading of Mary in Luke. Luke 1:39–56 was then examined. By way of this examination, it is indicated that when Luke 1:39–56 is read in conjunction with 2 Samuel 6:1–13, 1 Chronicles 15:28, 16:4 and 2 Chronicles 5:13, Mary clearly emerges from the paint as an anti-type of the Ark of the Covenant. This conclusion, which is also visible in some fathers of the church, is then tested against the eschatology found in the New Testament. Finally, the implications of this insight and the challenge it poses to the relationship between Protestantism and Roman Catholicism are highlighted.