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This study responds to the central question: 'What do you see as the tasks, methods, and aims of New Testament studies, given the demands and priorities of the context in which you work?' From a decolonizing perspective, biblical scholarship's crucial role is fostering interdisciplinary approaches to help address 21st-century challenges set within the communal see-judge-act-evaluate-celebrate/ritualize framework. As a test case, this study characterizes Mary, her maternal health, and the perils of pregnancy in Luke 1–2 from a decolonizing angle within the context of the teenage pregnancy crisis in the Philippines. This decolonizing and interdisciplinary approach involves utilizing a synergy of contextual biblical hermeneutics in interpreting Luke 1–2 as an attempt to ensure that New Testament studies remain a relevant source of inspiration for actionable responses to promote teenage maternal health. [ABSTRACT FROM AUTHOR]

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.

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.)

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]

Copyright of Jurisprudence Faculty Journal / Magallaẗ Kulliyyaẗ Al-fiqh is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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 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.

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.

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 article aims to show that the story of the raising of Lazarus in John 11 contains a conceptual similarity between Mary and Lazarus, namely, their calling by Jesus. In particular, the episode devoted to Jesus's meeting with Mary (11:28–37) includes Martha's clandestine admission to her sister that Jesus is calling her (v. 28), which is followed by Mary's immediate departure from the house to Jesus (v. 29), who has not yet entered the village (v. 30). Aside from other dimensions of the story, Jesus is here portrayed as the one who calls Mary out of the house to a meeting with him. A similar dynamic is found in the episode of Lazarus's exit from the grave (11:38–44); for here Jesus is the one who calls Lazarus out of the tomb (v. 43), which results in his immediate compliance (v. 44). Verse 12:17 lexicalizes Jesus's action as a "call," thus securing a lexical and conceptual resemblance to his call of Mary. By attending to these and related lexical features, this article argues that the story in John 11 contains two calls: a call of Mary and a call of Lazarus. As such, it offers a contribution to the research on the parallels between men and women in the Fourth Gospel. [ABSTRACT FROM AUTHOR]

A great number of qurʾānic passages exhibit demonstrable intersections with Christian traditions, and sometimes the Qurʾān even addresses Christians directly. Guillaume Dye, Tommaso Tesei, and Stephen Shoemaker have recently argued that this is difficult to reconcile with our current lack of evidence for organized Christian communities in the pre-Islamic Ḥijāz. Accordingly, all three scholars maintain that much of the Qurʾān ought to be decoupled from the preaching of Muḥammad (whose historical existence they do not deny). While recognizing the pertinence of the explanatory challenge identified by Dye, Tesei, and Shoemaker, this article suggests that the problem may be somewhat less acute than it is made out to be. The article then proceeds to a critical examination of the alternative scenario for the genesis of the Qurʾān that is offered, in different variations, by Dye, Tesei, and Shoemaker. This scenario is found to give rise to a number of explanatory difficulties of its own that have not so far been satisfactorily addressed. By way of an appendix, the article includes an extended critique of Shoemaker and Dye's claim that the Jesus-and-Mary pericope in Sūrah 19 most likely reflects a post-conquest Palestinian milieu. [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]

A close examination of early twentieth-century literature written in Hebrew and Yiddish reveals that many of its first representations of Christianity put a central emphasis on Mary. This fact has been overlooked in previous scholarship fixated on the role of Jesus. Our article aims to fill this lacuna by focusing on Mary's appearance in a short, controversial story published in 1909 by Sholem Asch. Through a close reading of Mary's encounter with the matriarch Rachel, we define Asch's 'maternal model,' an alternative paradigm for Jewish-Christian relations. We argue that the marginalization of Mary from the scholarly conversation is not a slipup. Rather, it is part of a gendered scheme that prioritized Jesus over his mother and narratives of persecution and victimhood over care and obligation. We show how Asch's artfully constructed fictional formation offers a political position founded on empathy and interconnectivity. [ABSTRACT FROM AUTHOR]

In academic theology, prayer is often relegated to the theologian's private life. 1 What happens when prayer is integrated in a theologian's ethnographic research, challenging this divide? In this paper, I explore my experience of reading my own interview transcriptions from research with women in Palestine, utilizing the practice of lectio divina. This form of contemplative prayer forces the reader to slow down and meditate on the text, rather than solely engaging the transcription through an analytical frame. In this way, the words of the interview transcription are engaged as more than information and data; in the context of contemplative prayer, the insights of those I spoke with mediate God's presence. I further suggest that lectio divina encourages the researcher to continue to encounter her 'informants' as full persons, even during the 'analysis' stage of her project, as well as calls her to grapple with how this (re)encounter with the interviewee in the transcription may require her to move beyond writing to engage in concrete acts of solidarity. [ABSTRACT FROM AUTHOR]

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco 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.)

As the fulfillment of all the hopes of women's songs in Scripture, Mary's Magnificat extols the work of God. She sings of God's faithfulness in the past and previews God's goodness in the future, appropriately naming God's work with her as the mode through which God will manifest the Savior. Delivered soon after she assents to the Incarnation when she visits her family member Elizabeth, Mary's prophetic song has become the prayer of the church. That the formation of Scripture and liturgy has played out in this divinely providential way acts as an encouragement for women's voices in ecclesial spaces and invites all followers of Jesus, her Son, to magnify God with her. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari 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.)

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.

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 role of the Virgin Mary in biblical texts is insubstantial. In fact, except for the first chapter of the Gospel of Luke, Mary never returns as a central figure of any other biblical story. This was one of the reasons for the appearance of the Apocryphal books. They calmed the insatiable curiosity of popular devotion and filled in the gaps of the gospels related to the life of Mary and the infancy of Jesus, which aroused such interest in believers, who were hungry for details. Nevertheless, over centuries, the Virgin cult has reached incredible dimensions. Indeed, today, Mary has many roles in the Catholic Church: Mother of God, perpetual Virgin, immaculately conceived and ascended to heaven in body and soul, where she will reign forever. From being a humble servant of God, she has passed over to being the Queen of Heaven, receiving divine status. This transcendence of the Virgin Mary figure in the Catholic religion is because, more than an historical character, the Virgin is presented as a theological symbol which has filled a deep need of the psyche to balance the excessively masculine in the Judeo-Christian tradition with the feminine aspect. [ABSTRACT FROM AUTHOR]

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.)

This article discusses Marian Societies in Nigeria with the aim of highlighting their various spiritualities and therefore, engender more devotion to our Blessed Mother. The Church has, in her various Mariological teachings, emphasized the role of the Blessed Virgin Mary in the history of salvation, as well as her maternal intercessory role in the lives of Christians. This has given rise to various Marian devotions with varying spiritualities. This study begins with an introduction and clarification of relevant terms. It presents the origin of Marian devotions and discusses five popular Marian devotions: Our Lady Queen of All Hearts, The Legion of Mary, The Blue Army of our Lady of Fatima, The Block Rosary Crusade and The Mary League Association. It emphasizes the importance of devotion to Mary and addresses some misconceptions about the Church's devotion to the Blessed Virgin Mary, explaining the nature of true devotion. The article exposes the extremism of Marianism, which is a danger to Marian spirituality, and concludes. [ABSTRACT FROM AUTHOR]

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]

Copyright of Theology & Morality / Teologia I Moralmosc is the property of Uniwersytetu im. Adama Mickiewicza (IH UAM) 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.)

This study evaluates the refutation of the Venetian Rabbi Leon Modena (d.1648) against the Christian Catholic Order named Magen Va-Herev (Shield and Sword). The author prepared his work as a response to Pietro Galatino’s (d. 1530) “De Arcanis Catholicae Veritatis” (Secrets of the Catholic Truth). Although Modena wanted to respond to the work of Galatino, he also targeted Thomas Aquinas, one of the most important Christian theologians of the Middle Ages, and his works. Modena designed the work as eight chapters but could only write five chapters. The work includes chapters of Original Sin, Trinity, Incarnation, Virginity of Mary, and the Messiah. Although Modena’s work shows similarities with previous Jewish polemics in terms of content and subject, it has a unique approach in terms of style, according to today’s researchers. This study deals with Modena’s objections to the Catholic claims about the virginity of Mary, her role in the birth and progeny of Jesus, and the glory of Mary. [ABSTRACT FROM AUTHOR]

Informed by the theories of Antonio Damasio on the emotional mappings of the mind, the present article probes into the Irish writer Colm Tóibín's The Testament of Mary (2012), originally written for the stage as a solo play and later adapted into a novella, to disclose the resistance narrative of a grieving mother against the official accounts of the Passion of Christ. The ageing Mary of this text, who is granted voice and body, defies the symbolic representations of female suffering and sorrow that have nurtured cultural history and memory for centuries, and engages in a corporeal rendering of her version, which she intends to leave as her Testament to the world. The shaping of her consciousness is thus substantiated on her embodiment as woman and mother, against the iconic disembodied Virgin Mary that has formed the axis of the Catholic cult of Mariology, ultimately contributing to dissolve the classical dichotomies body/mind and matter/spirit, which will be analyzed in depth. [ABSTRACT FROM AUTHOR]

By approaching the figure of Mary according to the anagogy, it is possible to focus on how Dante's reading of the figure of the Virgin, focusing on the event of the Incarnation, presents Mary, expressed in her human nature and the ontological impact of her person, as a lumen that, in full cooperation with divine Grace, helps the faithful to direct their path. The anagogical perspective allows us to comprehend the figure of Mary sub specie aeternitatis, reinterpreting the historical datum, as far as possible, from God's perspective. [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]

Almost sixty years ago, W.C. van Unnik demonstrated that the participle συµβάλλουσα in Luke 2:19 does not mean "pondering" but that Mary was "understanding" the heavenly message. The limited reception of his view, especially in anglophone literature and translations of the Bible, stems from misconceptions about the lexical definition and the imperfective aspect of συµβάλλουσα , as well as from a problematic interpretation of the phrase "to keep matters/words in one's heart." The present study proposes that Luke 2:19 means that Mary preserved the message as revealed knowledge of the future and understood its meaning. This interpretation makes better sense within the infancy narrative and the Gospel of Luke as a whole than traditional interpretations and sheds new light on Mary's image and function. [ABSTRACT FROM AUTHOR]

The purpose of Mary's journey in Luke 1:39 is not mentioned in the narrative. A common way of interpreting this travel is to conclude that Mary travels hastily to confirm Elizabeth's pregnancy and/or in obedience to Gabriel's words. In contrast, I argue that, when Mary's travel is placed in the context of female travel in the first century c.e. and the social world of childbirth, the textual clues indicate a different way to read the narrative gaps. Mary travels to Elizabeth to help her in the final months of her pregnancy, with the birth of John, and during the early postpartum period. [ABSTRACT FROM AUTHOR]

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.

Can silence say about Being? God spoke to the prophets; but Mary's unicum appears immanent to the fact, because it is the Act that determines its time, so as to be able to define a Via Trinitatis in Maria. She, 'Trinitarian Pause', participating in that present, lives as a Mother, like a silence that interrupts the Sound, generating the non-sound that becomes rhythm ('family life'): She is a 'pause' of/of sound, for the voice of God to burst forth from eternity in a suspended instant (μεταξὺ): between 'the eternal of Being' and 'the present of Being'. The Pres-Ent of/in Maria. [ABSTRACT FROM AUTHOR]

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]

"Slave/maidservant of the Lord" - this is how Mary calls herself in response to the Angel Gabriel's announcement that she will give birth to the "Son of the Most High". This article explores the varied interpretations of this self-description in Luke 1:38.48 and reflects theologically on the hermeneutical problems of religious slavery metaphors in the Bible. Gender plays a crucial role here, as giving birth to a child by their lord was part of their destiny for many enslaved women in Antiquity and colonial history. Against this background, Mary's traditionally positively valued title "slave of the Lord" takes on ambivalent connotations and requires theological and hermeneutical reflection. [ABSTRACT FROM AUTHOR]

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Copyright of Poznan Theological Studies / Poznanskie Studia Teologiczne is the property of Adam Mickiewicz University 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.)

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