Mother Of Jesus Research Articles

Portrait of Mary and Manggarai Women in “Dere Serani”: The Encounter of Religion and Culture

Catholics hold Mary, the mother of Jesus, in high esteem. The widespread presence of Marian devotions, teachings, dogmas, symbols, titles, art, and places of pilgrimage in various church regions across the globe demonstrates this phenomenon. This study investigates the portrayal of Mary at the Manggarai Catholic Church, which is situated in the Diocese of Ruteng, Flores. This study aimed to analyze the songs performed by Maria that are featured in the book “Dere Serani.” The central investigation focused on whether the depiction of Mary in songs is impacted by the representation of women in the local culture or not. This study utilized two main approaches, namely text content analysis and cultural studies. This study discovered that the depiction of Mary that is adopted by the local community extends beyond local perspectives and incorporates global viewpoints.

Memahami Dimensi Keibuan dan Keperawanan dalam Dokumen Mulieris Dignitatem No. 17-21

God created human being in His Image and endowed them with the holy dignity. The women has a special call to be a mother. This vocation united with noble aspects of motherhood and virginity. The understanding of motherhood and virginity is sometimes not appreciated as a special gift. Consequently, the vocation of motherhood is marked by discrimination and violence against women. The aim of writing this research is to explore the noble aspects of women as motherhood and the virginity. This will open new understanding and awareness to respect women on their vocation as a mother or a nun. To explore this research, the researcher uses library research method. The researcher collects various sources and analyzes them systematically. The researcher explores aspects of motherhood and virginity and relates it to the figure of Mary both mother and virgin. These two dimensions unite in the person of Mary who was chosen by God to be the mother of Jesus. To explain aspects of motherhood and virginity, the researcher explores the document Mulieris Dignitatem. Women as the image of God have the privilege of motherhood and virginity like Mary. This dimensions of Mary are important spirituality on this present time. The implication of this research will open new understanding and awareness on dimension of motherhood and virginity which often underappreciated and abused. This research aim will empower the spirit of the dimensions of motherhood and virginity as the dignity of women and measured of image of God.

Maria Sebagai Bintang Evangelisasi Baru

Mary is the Mother of God and Mother of the Church. She was God's chosen woman who became the mother of Jesus. Mother Mary has a major role in the mystery of God's work of salvation. The main issue raised by the author is who Mary is in the life of Christians and why Mary is called the star of the new evangelization. The purpose of this writing is to talk about Mary as the new star of evangelization for Christians. The method used in this thesis is the literature review method. The discussion obtained is that Mary is the star of the new evangelization. Mary, Mother of the Redeemer, is also the Mother of the Church who is an example in proclaiming the joyful news of the Gospel. Mother Mary did not abandon the role that brought salvation, but she continued to obtain for Christians the gifts that lead to salvation. So that Christians understand how to proclaim the Gospel joyfully and be ready to respond to God's call. So, it is recommended for Christians, Catholic Religious Teachers to be actively involved in preaching the joyful news of the Gospel.

MAKNA LOKALITAS “GEREJA MARIA” DI PAROKI ADMINISTRATIF MATER DEI BONOHARJO

This research aims to discover the theological reflections found in a work of art that is the result of an artist's reflection. The author intends to investigate a case study of a religious sculpture, namely the Virgin Mary, presented in an unusual manner. This sculpture located in the Administrative Parish of Mater Dei Bonoharjo, Wates, Kulon Progo, D.I. Yogyakarta, in its local context. It is a work of art with hidden theological and aesthetic meanings. The study is further deepened using a literature review method from various relevant sources. To obtain more accurate data, the author conducted an interview with Mr. Ismanto, a sculptor from Muntilan, Central Java. The research findings by the author state that the role of Mary is not only as the Mother of Jesus but also as the Mother of the Church. Thanks to Mary's motherhood, the Church also appears as a mother who nurtures the children of God. Art is a means to express the fruit of faith reflection on encountering God. Art is often viewed merely as decoration, without delving deeper into the fact that a work of art is the result of someone's contemplation. In every art creation process, there is a 'soul' left in the artwork.

Kesempurnaan Maryam sebagai Tajalli Allah dalam Perspektif Sufi

Maryam is the name for Mary, the mother of Jesus in Islam. Maryam is present as an important figure where she is a reflection of the perfection of Allah, as a Tajalli Allah, her existence becomes a manifestation of Allah. Maryam also became a figure who had a dialectic with Allah as a manifestation of her obedience as a servant of God. This article aims to examine the perfection of Mary from a Sufi perspective. order to help bring new knowledge about the value of Mary's existence in the Bible and how mainstream Protestantism can learn and find its resonance in the Sufi perspective. This paper uses qualitative methods with a seeing through approach through a Sufi lens. Using a Sufi lens, readers, especially Protestants, can understand that there is an extraordinary character and immanent value of spirituality in Mary that has not been known to Bible readers. Maryam's perfection is close to the beauty of her spirituality which displays enlightenment or revelation of God.

Redeeming Mary: The Historical Mary and Mary in the Tradition

The Reformed tradition has struggled to engage sufficiently with the history and theology of Mary, the mother of Jesus, mainly consigning her to the Roman Catholic tradition. Reformed scholarship must redeem Mary’s contribution to the church by retrieving her biblical and historical narrative to address this deficit. Comparing the Mary of the historical record of the New Testament with the portrayal of her that developed into an inflated Marian vision in subsequent centuries reveals marked differences between them. Mary’s historical and biblical story depicts her as a picture of faith, obedience, and God’s grace shown to a woman needing redemption. This retrieval can contribute to apologetics and mission in contexts where Mary sits at the center of spiritual life. KEYWORDS: Mary, Theotokos, Mariology, Roman Catholicism, apologetics, mission

Saint Louis Montfort’s Perfect Consecration “Totus Tuus”

The consecration to Mary, as taught by Saint Louis de Montfort, is a profound and transformative spiritual practice that has touched the lives of countless believers throughout the centuries. At the heart of Montfort's teaching is the understanding that Mary, as the Mother of Jesus and our spiritual mother, plays a vital role in our journey toward God. Through the act of consecration, we entrust ourselves entirely to Mary's care and guidance, acknowledging her as our advocate, intercessor, and protector. This act of consecration is not a mere formality but a profound commitment to live our lives in imitation of Mary's virtues, surrendering our will to hers and allowing her to lead us closer to her Son, Jesus Christ. By consecrating ourselves to Mary, we open ourselves to her powerful maternal love, inviting her to mold and shape us into instruments of God's grace, and to deepen our relationship with her Son. In essence, the consecration to Mary is an invitation to walk the path of holiness under her guidance, trusting in her maternal care as we strive to live authentic Christian lives. In St. Louis Montfort’s teaching, there exist two vital elements of the Totus Tuus consecration, namely: the nature of the consecration and the practices of the consecration. It has four fundamental characteristics that remarkably reflect the scriptural aspect of the consecration. There are also the so-called interior and exterior practices that provide people the knowledge of how to concretely bring the consecration to reality.

KEMURIDAN MARIA SEBAGAI INSPIRASI KEMURIDAN GEREJA: TELAAH ATAS TEKS-TEKS PILIHAN TENTANG MARIA DALAM PERJANJIAN BARU

In the scriptures it is clear that Mary was chosen by God to conceive and give birth to Jesus, the Son of God. This special role is both a gift and a task that Mary received in the complete obedience of faith. She listens to the word of God and carries it out with the spirituality of the servant and disciple. Many studies on Mary highlight aspect of motherhood and servant spirituality. Meanwhile, the dimension of Mary's discipleship has received less attention. So this research explores the spirit of Mary’s discipleship in the texts of the scriptures. The aspect of Mary's discipleship is then reviewed for its relevance to today’s followers of Christ (disciples). The bibliography method was used in this research process to find and formulate a synthesis of Mary's discipleship as an inspiration for Church discipleship.The results of the research show that Mary was not only a mother of Jesus and a spiritual mother for Christ’s followers, but also a true disciple, and a role model of discipleship for Church in all ages.

A New Perspective on the Mother of Jesus?

A New Perspective on the Mother of Jesus?

SILENCE AS A STEP TOWARD THE PROCESS OF LISTENING AND ITS CENTRAL ROLE FOR INTERRELIGIOUS RELATIONS: A REFLECTION IN THE BACKGROUND OF THE PLURALITY OF INDONESIA

This article is developed by drawing from the Indonesian context. The country is characterized with its plurality, in terms of religion, belief, language, culture, and ethnicity. I start reflecting on the discourse of silence by exploring the rituals practiced by the Hindus in Bali and a number of Muslims in Java. An effort is then made to elaborate it from a philosophical perspective in which silence can be understood as the beginning of listening. The further elaboration, from a theological perspective, is worked out by focusing on the figure of Mary, the Mother of Jesus, through whom silence with listening can be regarded as a way to live out the faith that seeks for understanding and wisdom. Finally, I put it on the circumstances of interreligious relations. Here, being silent for listening can be considered as a sort of culture that requires certain conditions, some of which are the readiness to deal with internal tensions and the capability to listen through the inner ear of the heart by way of discernment. KEYWORDS: Silence. Listening. Faith. Understanding and Wisdom. Interreligious Relation.

Mary as an Antitype to Religious in Living the Evangelical Counsels, as well as Community Life as Examined under CIC 599-602

The evangelical counsels of chastity, poverty and obedience, as well as community life, taken up by religious and institutions of consecrated life as vows are deeply rooted in the life style of (apart from Jesus who is the Master of all virtues) Blessed Virgin Mary. This article quotes Mary, the mother of Jesus an “antitype” of religious life by virtue of the pattern of life she lived. The religious assume the evangelical counsel of chastity pro regno Dei, that is, for the kingdom of God, as a sign of the life to be lived in the world to come. This was practiced by Mary ante partum (before giving birth to her son), in partu (during birth), and post partum (after birth) as well. In other words, Mary is semper virgo (every virgin). She lived the other two evangelical counsels in the same way namely: evangelical counsel of poverty and evangelical counsel of obedience. The former (counsel of poverty) is meant to imitate Christ who disregarded his richness as God and assumed a poor state for our redemption. He told his apostles to renounce from everything and also from themselves in order to follow him (Mt 16:24-25; Mk 8:34; Lk 9:23; 14:27). The same life of self-offer and total renouncement was lived on a high level by his mother, the Blessed Virgin Mary, who seeing all these treasure surrounding her son, did not hold on them for private interest. The later, the evangelical counsel of obedience unto death was a special attribute of Mary, who said “yes” to the “no” of the first Eve, corrected the sins of disobedient committed by Eve, welcomed the Word of God and submitted herself to the blessed will of God. In addition, after the ascension of Jesus, Mary lived the rest of her life in the community of the apostles and first disciples as commanded by her son. She was among the first community, the “primitive church” who joined constantly in prayer with some women and brothers. The communion (koinonia) and fellowship lived by this early church, which even extended to sharing everything (common activities, common wealth, common work, common teaching, etc.) is today the antitype of the community life of the religious and institutes of consecrated life, and Mary participated in all these. We are then rest assured, that besides Jesus Christ, Mary is an antitype of the religious in living the evangelical counsels as well as community life, which also forms the basis of the strong bond between her and almost all the religious communities and institutes of religious life in the world.

The presence of the theme of the Mary in the Holy Cross Sermons

The main topic of this article is the theme of Mary in Kazania Świętokrzyskie – the oldest known monument of the Polish language. Undoubtedly, 13th century theologians attached high importance and a significant role to the Virgin Mary in Christianity. The collection of sermons was an opportunity to present a universe in which the Mother of God is a key figure, which would reflect the intellectual trends of the time. However, for some reason or reasons, it did not happen. In the collection, the narrative about the Mother of God seems to be minimized. In this article an image of Blessed Virgin Mary was depicted in two collections of sermons chronologically close to the Holy Cross. Owing to this comparison, as was mentioned by other clergymen and the author of the Holy Cross Sermons, we can notice that the narrative about the Mother of Jesus in the latter is sparse, limited in content and quantity, and closed within dogmas.

Biblical Principles in Christian Tamil Literature

Human beings’ life is running around these words live, virtue, non-violence, support, warmth and mercy. Their lives are improving only because they know the meaning of these words. There are many books and epics, all of them emphasize moral teachings and its characteristics. The history of each book is also published by the writers. Accordingly, the Bhagavad Gita is the holy book for Hinduism, the Quran is the holy book for Islam and Holy Bible for Christianity. The Holy Bible is not only the basis of Christian life but also the basis of many Christian Tamil literatures. The Holy Bible has embraced all the life principles of life in the lives of Saint Mary, the mother of Jesus and Saint Joseph, the father of Jesus. The Holy Bible consists of two parts, the Old and the New Testament. In the Old Testament the life and death of Jesus are recorded. New Testament is about the history of Jesus’s life, his deeds of charity, love and his teachings. The article examines the Christian Tamil literatures that were written after the Bible.

The Duality of Image and Significance in the Single Singular in Rashid Issa's Poetry

This study analyzes numerous models of complete sentence forms combined in one word that contain a verb, a subject and an object, or only a verb and a subject , such as Tarrazani’s "embroider me" and Zanbagat "lily", where these formulas are abundantly found in Rashid Issa's poetry, and this phenomenon has become an aesthetic advantage shining in his poetic language, in addition, one of the reasons we sought to identify other structural aspects of the single word that the poet brought to serve the image and the psychological state that brought him to this, such as generating from the rigid, its conjugation and the necessary transgression of verbs, and also his use of formulas that contradict linguistic analogy. To reveal the importance of these technical advantages, the researchers memorized the potential spaces of the poetic image in those universal formulas, and deduced the semantic fields expected in them as well, by relying on the analytical, descriptive, and psychological methods. The researchers concluded that the poet’s use of such words (sentences) was based on what was measured against the words of the Arabs, especially in the field of derivation according to Ibn Jana and others, however, he presented to the Arabic poem a new set of innovative linguistic enriching, such as “sawsantne” from Alsawsanah (lily) , and “Lailakaha” from the lilac star or the lilac flower, and “Tamarimat” from Mary, mother of Jesus, peace be upon him

IMAGES OF CHRIST AND THE VIRGIN MARY IN THE POETRY OF HRYHORII SKOVORODA AND WIRA WOWK

The paper analyzes the images of Jesus Christ and the Mother of God in the poetry by Hryhorii Skovoroda and Wira Wowk. Until now, this topic has not been the object of scholarly research although the creativity of writers has many common features: aphoristic style, philosophical mood, and biblical figurative elements. The purpose of the paper is to characterize the specifics of interpreting the images of Christ and the Mother of God in the authors’ poetry. The analysis is based on the collections “The Garden of Divine Songs” by H. Skovoroda and “The Rosary for Christ”, “The Rosary for the Mother of God” by Wira Wowk.
 Peculiar in the reception of the figure of Christ in the poetry of both authors is its outer featurelessness and deep semantic content. H. Skovoroda used the concepts of ʻlifeʼ, ʻjoyʼ, ʻpure heartʼ and the biblical symbols of fire, stone, word, and grain; Wira Wowk preferred the symbols of word, light, heart, and ear of corn. Each author is characterized by the original interpretation of the biblical image of the Savior. He is embodied in the figures of a guest, an astronomer, a doctor hurt for human faults (poetry by H. Skovoroda) and a doctor, a heavenly gardener, a helmsman on Cheremosh (poetry by Wira Wowk).
 The image of the Virgin in H. Skovoroda’s work is less pronounced than the image of Jesus and is revealed only in three poems, while Wira Wowk dedicated three separate collections to the Virgin Mary. There are different symbolic hypostases of the Mother of God in the poems by H. Skovoroda, which have been singled out. Wira Wowkʼs interpretation of this image is characterized by such features as iconographic specification, biblical dynamics of unfolding, and symbolic content (images of the Winged Mother of God, the Mother Princess, Lilia, Oranta). The image of Mother Mary is common to both authors (Mary, Mother of Jesus — in Skovoroda’s poems and Mother of humanity, the world, and Ukraine — in Wira Wowk’s ones).
 Special attention has been paid to the biblical prototext in the poetic works by H. Skovoroda and Wira Wowk, important in the interpretation of the figures of Christ and the Mother of God, as well as to the moral and axiological depth of these images and their conceptual significance.

Mary Lou Williams: Music for the Soul by Deanna Witkowski

Reviewed by: Mary Lou Williams: Music for the Soul by Deanna Witkowski Kim R. Harris Mary Lou Williams: Music for the Soul. By Deanna Witkowski. Collegeville, Minnesota: Liturgical Press. 2021. 168 pp. $16.95. During a recent solo piano jazz concert, performer, composer, recording artist, and author Deanna Witkowski explained that she wrote Music for the Soul to encourage people to “listen to the tunes.” With this book on the life, music, and spirituality of Mary Lou Williams (1910–1981), Witkowski accomplishes her goal. Jazz enthusiasts reading the book will remember Williams in the context of her contributions and importance to virtually every period of jazz history during the twentieth century. Readers with interest in Catholic liturgy will understand Williams as a composer of sacred music, as well as a music minister and director for jazz Mass settings. These Masses include Mary Lou’s Mass, the first jazz Mass to be sung and prayed at St. Patrick’s Cathedral, New York City (February 18, 1975). African American Catholic readers, many of whom know her story in part, will come to know in greater depth Williams’s contemplative vision, conversion to the Roman Catholic faith, and her [End Page 74] place in Black Catholic history. Readers of the previous books in the People of God series, of which Music for the Soul is a part, will welcome Williams’s addition to the group of historic and contemporary heroes and heroes of faith. All who imbibe Witkowski’s lush musical descriptions will be drawn to “listen to the tunes.” As a musician, scholar, and adult convert to Catholicism, Witkowski has unique qualifications to author this text. Her connection to Williams includes working relationships with several of Williams’s musical colleagues, spiritual contemporaries, and former students. This deep association with Williams’s life, work, and community recently led to Witkowski’s relocation to Pittsburgh, Pennsylvania, Williams’s hometown. Williams’s positive attitudes and actions, as well as her tenacity, hospitality, and generosity, shine through in the recounting of her care for jazz musicians, friends, and family members. The story of this jazz giant also includes encounters that for a time discouraged Williams from creating and performing the music she loved. Though Williams wrote of being sexually assaulted only in diaries, Witkowski briefly recalls these experiences, as well as other challenges, disappointments, and outright betrayals faced by a young and eventually seasoned female African American jazz musician, performing solo and with various bands “on the road.” Intertwined with accounts of her musical career. Witkowski weaves stories of Williams’s mystical experiences, devotion to Mary, Mother of Jesus, and her soul’s journey toward religious conversion. Readers will almost hear and see Williams practicing on the basement piano at Our Lady of Lourdes parish, quickly stopping to write down the “crazy arrangements” that came into her head when she went to the church to meditate and pray. Witkowski writes as someone who in Williams has found an unexpected conversation partner, “soul companion and lifelong mentor.” This book offers the intimate writing of a skilled musician, spirited person of faith, enthusiastic convert to Catholicism, and an expert in the jazz idiom. It should encourage readers to seek out material such as the audio recordings and videos of Williams available online. Additionally, documentaries, lectures, recordings, and performances by [End Page 75] musicians (such as Witkowski herself) are expanding knowledge of Williams’ legacy for those of us who are inspired to “listen to the tunes.” Kim R. Harris Loyola Marymount University Copyright © 2022 American Catholic Historical Society

The Aesthetics of Solidarity: Our Lady of Guadalupe and American Democracy by Nichole M. Flores

Reviewed by: The Aesthetics of Solidarity: Our Lady of Guadalupe and American Democracy by Nichole M. Flores Michael A. Romero The Aesthetics of Solidarity: Our Lady of Guadalupe and American Democracy. By Nichole M. Flores. Washington, DC: Georgetown University Press, 2021. 184 pp. $49.95. Nichole Flores engages the fields of religion, aesthetics, and political theology in her monograph, The Aesthetics of Solidarity. The book is an examination of how aesthetic experience informs, fosters, and builds political and religious solidarity. She challenges the modern liberal presupposition that religion threatens the stability of secular law and political institutions by examining how aesthetic experience can help shape society's basic structures, especially those pertaining to justice. Religious symbol and sensibilities should not be rejected from political philosophy, in her view, because the aesthetic experience central to religious life does offer valid examples of how the particularities of the experiences and the concerns of racial minorities, especially "Black and Brown people," are irrevocable from one's identity and so are central to constructing a just society based on solidarity. The Guadalupe event—the Catholic tradition that Mary, the Mother of Jesus, appeared in 1531 to Juan Diego, a Native American convert, on Tepeyac hill in colonial Mexico leaving her image emblazoned on his tilma—informs Flores's political theology as the religious-cultural-political symbol that exemplifies solidarity needed for a just and pluralistic democratic society. As a work of Latine theology (her own designation) Flores also engages black and brown voices of communities in Denver, Colorado as examples of how aesthetic solidarity works in a modern U.S. context. The performance of The Miracle at Tepeyac, a play that portrays a struggling Hispanic parish in Denver alongside the story of the apparition, is one of many qualitative [End Page 59] examples of aesthetic engagement that show religious and cultural particularities as valid points for the cultivation of a common good in a democratic society. To this end, Flores takes on prominent political and feminist voices like John Rawls and Martha Nussbaum to construct her argument that religious affections and particularities should not simply have a place in deliberating about society's basic structures but are central tenets of basic human functioning. Similarly, Latine theological voices like those of Alejandro García-Rivera, Ada Maria Isasi-Díaz, and Néstor Medina provide a balance and focus on aesthetic theory, Latine theological tenets like lo cotidiano, and the limits of the symbol of Guadalupe on claims of justice. Flores's book is laudable for its apt critiques of a twenty-first century liberalism that largely excludes religious voices. The connections she makes between political and feminist theory and theological aesthetics enacts her own vision of aesthetic solidarity, which she defines as an imaginative and affective basis for relationships characterized by mutuality, equality, and participation, predicated on fundamental human dignity (141). A weakness of the book is that Flores takes her reading of the story of Guadalupe primarily through Roberto Goizueta. Because the "symbol of Guadalupe" possesses the central force of meaning, Flores's adopting of the Nican mopohua as the basis for her interpretation of the Guadalupe event means that a critical reading of that text is called for. This absence allows Flores to import political interpretations that are questionable. For example, that Juan Diego was simply a passive victim likened to "the people's dung" (32) prior to his encounter with Mary, that his relationship with Mary can be characterized by equality and mutuality, and that it is a story of political empowerment that makes evident his capacity for autonomy in his "confrontation" with the colonial church (37). Additionally, Flores's treatment of Guadalupe may lead to some unexpected conclusions. She employs the Eastern Orthodox translation of Luke 1, for example, that Mary is magnified by the Lord, instead of "my soul magnifies" the Lord. This supports her argument but is unexpected because Guadalupe is a paradigmatic western Catholic symbol. This appropriation of non-Catholic views on Mary resonates with the treatment Guadalupe receives throughout the book. For Guadalupe to fit into the type of aesthetic solidarity of a pluralistic society the book calls for, Guadalupe is de-Catholicized in a sense...

Women on the Move in the New Testament

Abstract This article discusses the relation between gender and migration in the New Testament. Six cases of women on the move are presented: Mary, the mother of Jesus; the women in the Jesus movement; three women from the first generation of Christ-believers, Prisca, Lydia and Phoebe; and the unnamed slave woman from Acts 16:16. It is argued that these cases reveal a variety of causes for migration and also depict women who are quite different when it comes to social location and power. The article also discusses the importance of migrant networks in the first century, including religious networks such as the Jewish diaspora. It is argued that women played a key role in the migrant networks presented in New Testament texts.

Poems by Polish Female Poets and the Burning Issue of Religion

The aim of this paper is to show the presence of religion and the particular evolution of lyrical matrixes connected to religion in the Polish poems of female poets. There is a particular presence of women in the roots of the Polish literary and lyrical traditions. For centuries, the image of a woman with a pen in her hand was one of the most important imponderabilia. Until the 19th century, Polish female poets continued to be rare. Where female poets do appear in the historical record, they are linked to institutions such as monasteries, where female intellectuals were able to find relative liberty and a refuge. Many of the poetic forms they used in the 16th, late 17th, and 18th centuries were typically male in origin and followed established models. In the 19th century, the specific image of the mother as a link to the religious portrait of the Madonna and the Mother of God (the first Polish poem presents Bogurodzica, the Virgin Mary, the Mother of Jesus) reinforces women’s new presence. From Adam Mickiewicz’s poem Do matki Polki (To Polish Mother), the term “Polish mother” becomes a separate literary, epistemological, and sociological category. Throughout the 20th century (with some exceptions), the impact of Romanticism and its poetical and religious models remained alive, even if they underwent some modifications. The period of communism, as during the Period of Partitions and the Second World War, privileged established models of lyric, where the image of women reproduced Romantic schema in poetics from the 19th-century canons, which are linked to religion. Religious poetry is the domain of few female author-poets who look for inner freedom and religious engagement (Anna Kamieńska) or for whom religion becomes a form of therapy in a bodily illness (Joanna Pollakówna). This, however, does not constitute an otherness or specificity of the “feminine” in relation to male models. Poets not interested in reproducing the established roles reach for the second type of lyrical expression: replacing the “mother” with the “lover” and “the priestess of love” (the Sappho model) present in the poetry of Maria Pawlikowska-Jasnorzewska. In the 20th century, the “religion” of love in women’s work distances them from the problems of the poetry engaged in social and religious disputes and constitutes a return to pagan rituals (Hymn idolatrous of Halina Poświatowska) or to the carnality of the body, not necessarily overcoming previous aesthetic ideals (Anna Świrszczyńska). It is only since the 21st century that the lyrical forms of Polish female poets have significantly changed. They are linked to the new place of the Catholic Church in Poland and the new roles of Polish women in society. Four particular models are analysed in this study, which are shown through examples of the poetry of Genowefa Jakubowska-Fijałkowska, Justyna Bargielska, Anna Augustyniak, and Malina Prześluga with the Witches’ Choir.

Review of Mary in Different Traditions: Seeing the Mother of Jesus with New Eyes

Review of Mary in Different Traditions: Seeing the Mother of Jesus with New Eyes