DOCSLIB.ORG

The Development of Marian Doctrine As

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Development of Marian Doctrine As INTERNATIONAL MARIAN RESEARCH INSTITUTE UNIVERSITY OF DAYTON, OHIO in affiliation with the PONTIFICAL THEOLOGICAL FACULTY MARIANUM ROME, ITALY By: Elizabeth Marie Farley The Development of Marian Doctrine as Reflected in the Commentaries on the Wedding at Cana (John 2:1-5) by the Latin Fathers and Pastoral Theologians of the Church From the Fourth to the Seventeenth Century A Dissertation submitted in partial fulfillment of the requirements for the degree of Doctorate in Sacred Theology with specialization in Marian Studies Director: Rev. Bertrand Buby, S.M. Marian Library/International Marian Research Institute University of Dayton 300 College Park Dayton, OH 45469-1390 2013 i Copyright © 2013 by Elizabeth M. Farley All rights reserved Printed in the United States of America Nihil obstat: François Rossier, S.M., STD Vidimus et approbamus: Bertrand A. Buby S.M., STD – Director François Rossier, S.M., STD – Examinator Johann G. Roten S.M., PhD, STD – Examinator Thomas A. Thompson S.M., PhD – Examinator Elio M. Peretto, O.S.M. – Revisor Aristide M. Serra, O.S.M. – Revisor Daytonesis (USA), ex aedibus International Marian Research Institute, et Romae, ex aedibus Pontificiae Facultatis Theologicae Marianum, die 22 Augusti 2013. ii Dedication This Dissertation is Dedicated to: Father Bertrand Buby, S.M., The Faculty and Staff at The International Marian Research Institute, Father Jerome Young, O.S.B., Father Rory Pitstick, Joseph Sprug, Jerome Farley, my beloved husband, and All my family and friends iii Table of Contents Prėcis.................................................................................. xvii Guidelines........................................................................... xxiii Abbreviations...................................................................... xxv Chapter One: Purpose, Scope, Structure and Method 1.1 Introduction...................................................... 1 1.2 Purpose............................................................. 3 1.3 Scope................................................................ 4 1.4 Present State of Research: Status Quaestionis.. 5 1.4.1 Source for Quotations, without Commentary....................................... 5 1.4.2 Marian Writings with Reference to the Wedding Feast at Cana Without Analysis.............................................. 5 1.4.3 Exegesis of the Wedding Feast at Cana with Reference to Some Fathers.. 7 1.4.4 Marian Thought without Reference to the Wedding Feast at Cana.................. 8 1.4.5 Commentary on the Wedding Feast at Cana but not from These Periods........ 8 1.5 Structure: Periods and Writers............................ 9 1.6 Method............................................................... 10 1.6.1 Overview of the Method..................... 10 1.6.2 Principles for Biblical Exegesis.......... 11 iv 1.6.3 Chapter Summary............................... 16 1.6.4 Final Summary.................................... 16 1.6.5 Foundation for the Method: Fundamentals of Patristic Exegesis, Latin Translations of the Bible, Gospel According to John .............................. 17 1.6.5.1 Fundamentals of Patristic Exegesis............................... 17 1.6.5.2 The Latin Translations of the Bible..................................... 19 1.6.5.3 The Gospel According to Saint John...................................... 24 Chapter Two: Foundation for Marian Doctrine: Second and Third Centuries 2.1 Introduction........................................................... 29 2.2 Tertullian and Cyprian in the Church of Roman North Africa..........................................................30 2.3 Marian Doctrine Not Specific to the Wedding Feast.......................................................................36 Chapter Three: The Patristic Period: Fourth and Fifth Centuries 3.1 Introduction.............................................................43 3.2 The Latin Church in the West.................................44 3.2.1 Challenges Faced by the Fathers and the Church......................................................44 v 3.2.2 Greek Fathers' Influence on the Latin Fathers......................................................45 3.2.3 Ecumenical Councils and Marian Doctrine................................................... 46 3.2.4 Monasticism............................................ 49 3.2.5 Primacy of the Pope and the Beginning of Western Theology............................... 50 3.2.6 The Fathers as Pastors..............................50 3.3 Life and Teaching of Hilary of Poitiers..................52 3.3.1 Mary at the Wedding Feast at Cana in De Trinitate, On The Trinity..........................53 3.3.2 Comentary................................................56 3.4 Life and Teaching of Ambrose................................57 3.4.1 Mary at the Wedding Feast at Cana in Expositio Evangelii Secundum Lucam, Luke's Gospel...........................................58 3.4.2 Commentary.............................................60 3.4.3 Mary at the Wedding Feast at Cana in De Institvtione Virginis, On the Education of Virgins..................................................62 3.4.4 Commentary.............................................64 3.5 Life and Teaching of Maximus of Turin.................65 3.5.1 Mary at the Wedding Feast at Cana in Homilia XXIII, Sermon 23 on the Epiphany of the Lord................................67 3.5.2 Commentary.............................................70 vi 3.6 Life and Teaching of Paulinus of Nola...................71 3.6.1 Mary at the Wedding Feast at Cana in Carmen XXV, Poem 25.......................... 74 3.6.2 Commentary............................................76 3.7 Life and Teaching of Augustine.............................76 3.7.1 Mary at the Wedding Feast at Cana in De Vera Religione, Of True Religion......82 3.7.2 Commentary............................................84 3.7.3 Mary at the Wedding Feast at Cana in De Fide et Symbolo, Faith and Creed......84 3.7.4 Commentary............................................86 3.7.5 Mary at the Wedding Feast at Cana in Tractatvs VIII, Tractate 8.........................87 3.7.6 Commentary............................................ 92 3.7.7 Mary at the Wedding Feast at Cana in Tractatvs CXIX, Tractate 119.................94 3.7.8 Commentary.............................................95 3.7.9 Mary at the Wedding Feast at Cana in Sermo CCXVIII, Sermon 218.................. 96 3.7.10 Commentary...........................................97 3.7.11 Synthesis: Augustine's Comments on Mary at the Wedding Feast at Cana.......97 3.8 Life and Teaching of Gaudentius........................... 99 3.8.1 Mary at the Wedding Feast at Cana in Sermo VIII, Sermon 8.............................102 vii 3.8.2 Commentary...........................................104 3.8.3 Mary at the Wedding Feast at Cana in Sermo IX, Sermon 9................................105 3.8.4 Commentary........................................... 109 3.8.5 Synthesis of Gaudentius' Comments About Mary at the Wedding Feast..........110 3.9 Life and Teaching of Quodvultdeus ..................... 111 3.9.1 Mary at the Wedding Feast at Cana in De Symbolo I, The First Homily on the Creed...................................................... 113 3.9.2 Commentary........................................... 117 3.10 Summary of Chapter Three: Patristic Period....... 119 3.11 Marian Doctrine................................................... 120 Chapter Four: The First Half of the Middle Ages: Sixth through Eleventh Centuries 4.1 Introduction............................................................125 4.2 The Latin Church in the Roman Empire................126 4.2.1 Challenges faced by the Church and the Church's Allies..................................126 4.2.2 The Pope and the Church Respond.........128 4.2.3 Monasticism and Missionary Accomplishments.....................................129 4.2.4 Ecumenical Councils and Marian Doctrine...................................................132 viii 4.2.5 The Great Schism....................................134 4.2.6 Church Life............................................. 134 4.3 Life and Teaching of Gregory of Tours..................137 4.3.1 Mary as "Woman" in Historiae Ecclesiasticae Francorum, History of the Franks................................................138 4.3.2 Commentary............................................140 4.4 Life and Teaching of Pope Gregory...................... 141 4.4.1 Mary as "Woman" in Registrvm X" Gregorivs Evlogio, Letter to Eulogius....142 4.4.2 Commentary............................................146 4.5 Life and Teaching of Bede.................................... 147 4.5.1 Mary at the Wedding Feast at Cana in Homilia XIV, Homily 14.........................150 4.5.2 Commentary............................................153 4.6 Life and Teaching of Alcuin..................................154 4.6.1 Mary at the Wedding Feast at Cana in Commentariorum in Joannem, Commentary on John..............................156 4.6.2 Commentary............................................158 4.7 Summary of Chapter Four......................................159 4.8 Marian Doctrine.....................................................160 ix Chapter Five: The Golden Age of Mary: Twelfth Century 5.1 Introduction.............................................................165 5.2 Prosperity and Growth in the Latin West and in the Church...............................................................165 5.2.1 The
Load more

Recommended publications
  • Fathers of the Church, Part 2: the Latin (Or Western) Fathers
    Fathers of the Church, Part 2: The Latin (or Western) Fathers A previous In Focus explored some of the great Fathers of the Eastern, or Greek, Church. This week the Latin (Western) Fathers are highlighted. While there is no official list of the Fathers, since the fifth century the criteria for selection has been that the individuals lived holy lives, were orthodox in their teachings and writings, lived during antiquity (the first through seventh centuries) and have been approved by the Church. According to some historians, there are more than 100 total Church Fathers (East and West); many of the same names are found on the different lists. The Fathers helped define, establish and promote the dogmas of the Catholic faith. They not only explained and advanced Christianity, but they stood against those who would defame, deny or exploit our Lord, Jesus Christ. This author is not able to adequately measure or describe the sanctity of these men, who were popes, bishops, theologians, apologists and writers. Some are saints, and all gave themselves in the service of the Lord. Here are a handful among the giants from the Western Church who have the title Church Father. They are categorized by those who lived just before the Council of Nicea, those in the era of Nicea and those after the council, up through the seventh century. Part one about the Greek (Eastern) Church Fathers was published Jan. 21 and can be found at: bit.ly/fatherspart1. Ante-Nicea Fathers Tertullian (c. 155-220) Tertullian Public domain The Fathers of the Western Church begin with Tertullian in the second century.
    [Show full text]
  • Biblical Trinity Doctrine and Christology Translation of L
    Ludwig Neidhart: Biblical Trinity Doctrine and Christology translation of L. Neidhart, Biblische Trinitätslehre und Christologie, published on http://catholic-church.org/ao/ps/Trinitaet.html, 2017, translated by the author, published online on http://catholic-church.org/ao/ps/downloads/TrinityChristology.pdf, 2017, © Dr. Ludwig Neidhart, Hannover 1990 (original German Version), © Dr. Ludwig Neidhart, Augsburg 2017 (extended German Version and English translation, both issued on September 15, 2017) Contents: 1. Unity in Essence and Personal Distinction between Father and Son.......................................................3 2. The Unity in Essence between the Father and the Son: Ten Biblical Arguments...................................8 3. The Holy Spirit or Holy Ghost...................................................................................................................18 4. The Triune God...........................................................................................................................................21 5. Trinity and Incarnation..............................................................................................................................29 6. Development of the Doctrine of Trinity and Incarnation.......................................................................31 7. Summary and Graphic Presentation of the Concepts of Trinity and Incarnation...............................48 8. Discussion: Is the Son subordinated to the Father?................................................................................50
    [Show full text]
  • Mary and the Biblical Heritage Lawrence E
    Marian Studies Volume 46 Faith, Mary, Culture Article 7 1995 Mary and the Biblical Heritage Lawrence E. Frizzell Follow this and additional works at: https://ecommons.udayton.edu/marian_studies Part of the Religion Commons Recommended Citation Frizzell, Lawrence E. (1995) "Mary and the Biblical Heritage," Marian Studies: Vol. 46, Article 7. Available at: https://ecommons.udayton.edu/marian_studies/vol46/iss1/7 This Article is brought to you for free and open access by the Marian Library Publications at eCommons. It has been accepted for inclusion in Marian Studies by an authorized editor of eCommons. For more information, please contact [email protected], [email protected]. Frizzell: Mary and the Biblical Heritage MARY AND THE BffiUCAL HERITAGE Lawrence E. Frizzell* Throughout the ages, the Church and her teachers have often acknowledged that the fourfold Gospel offers only a limited number of passages that feature the Mother of Jesus. Undaunted, the great doctors of the early Church and the the­ ologians of the Middle Ages found abundant resources for their meditation concerning Mary in the Jewish Scriptures and literature related to the New Testament. The theological premise that God is the principal author of the entire Bible led them to find hints and images of the Messiah everywhere. Recognizing that the link of Jesus to the people of Israel is Mary, his Mother, they rejoiced to find that her coming and her attributes are virtually as ubiquitous as the foreshadow­ ings of Jesus. The lover fmds reminiscences of the beloved everywhere, and these teachers and their communities were intoxicated with love, thirsting to know Jesus and his Mother more deeply.
    [Show full text]
  • What Is a Doctor of the Church?
    January 2015 Saint Raphael MONTHLY NEWSLETTER What is a Doctor of the Church? hirty-five saints have been officially declared Going back once again to the liturgy, the Vespers Doctors of the Church. They are not medical antiphon is also instructive… doctorsT – though some, like Hildegard, did take a keen interest in medical science. Nor does the title refer to O most excellent Doctor, the possession of a doctoral degree. So what does it Light of Holy Church, Saint N., mean to be called a “Doctor of the Church”? Lover of God’s Law. To best understand how the Church understands Beseech God’s Son in our behalf. the title, one needs only to look at the Roman Missal to see the prayers and chants given for the Common texts In more modern times, Doctors have been named for their feast days. The entrance chant for a Doctor’s less for their powerful preaching or systematic feast is from Sirach 15:5… theological writing, and more for their profound influence on the spiritual life of the Church. In medi ecclesiae aperuit os ejus; In recent decades, four women have been declared Et implevit eum Dominus spiritus Doctors. Catherine of Siena and Teresa of Avila were sapientiae et intellectus. named by Blessed Paul VI. Therese of Lisieux was named by St. John Paul II, and Hildegard of Bingen In the midst of the church he opened his was named by Pope Benedict XVI. mouth; These thirty-five men and women have And the Lord filled him with the spirit of significantly shaped the faith of the Church through wisdom and understanding.
    [Show full text]
  • Peter Saccio
    Great Figures of the New Testament Parts I & II Amy-Jill Levine, Ph.D. PUBLISHED BY: THE TEACHING COMPANY 4840 Westfields Boulevard, Suite 500 Chantilly, Virginia 20151-2299 1-800-TEACH-12 Fax—703-378-3819 www.teach12.com Copyright © The Teaching Company, 2002 Printed in the United States of America This book is in copyright. All rights reserved. Without limiting the rights under copyright reserved above, no part of this publication may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form, or by any means (electronic, mechanical, photocopying, recording, or otherwise), without the prior written permission of The Teaching Company. Amy-Jill Levine, Ph.D. E. Rhodes and Leona B. Carpenter Professor of New Testament Studies Vanderbilt University Divinity School/ Vanderbilt University Graduate Department of Religion Amy-Jill Levine earned her B.A. with high honors in English and Religion at Smith College, where she graduated magna cum laude and was a member of Phi Beta Kappa. Her M.A. and Ph.D. in Religion are from Duke University, where she was a Gurney Harris Kearns Fellow and W. D. Davies Instructor in Biblical Studies. Before moving to Vanderbilt, she was Sara Lawrence Lightfoot Associate Professor and Chair of the Department of Religion at Swarthmore College. Professor Levine’s numerous publications address Second-Temple Judaism, Christian origins, Jewish-Christian relations, and biblical women. She is currently editing the twelve-volume Feminist Companions to the New Testament and Early Christian Literature for Continuum, completing a manuscript on Hellenistic Jewish narratives for Harvard University Press, and preparing a commentary on the Book of Esther for Walter de Gruyter (Berlin).
    [Show full text]
  • History of the Franciscan Movement
    HISTORY OF THE FRANCISCAN MOVEMENT Volume 2 FROM THE YEAR 1517 TO THE SECOND VATICAN COUNCIL On-line course in Franciscan History at Washington Theological Union Washington DC By Noel Muscat OFM Jerusalem 2008 History of the Franciscan Movement. Volume 2: From 1517 to the Second Vatican Council Chapter 10 NEW REFORMS AND NEW DIVISIONS: THE BIRTH OF THE CAPUCHINS AND REFORMS WITHIN THE OBSERVANCE The friars “of the Holy Gospel” The Order of Friars Minor of the Regular Observance, after the union of all the reformed families in 1517, became a powerful religious family dedicated mainly to apostolic missions. A minority of friars, however, continued to insist upon living a simpler Franciscan life in the hermitages. Besides the Amadeiti and Coletani, there were other congregations which preferred eremitical life, like the Clareni and the friars “of the Holy Gospel” or Capuciati. This last religious family was one which the Bulla Ite vos of Leo X (1517) had not managed to integrate within the Order of the Friars Minor of the Regular Observance. They were born, as we have already seen, with the initiative of Juan de la Puebla, who had made an experience of Franciscan life in the Umbrian hermitages of central Italy, and then had returned to Spain, founding a congregation of friars who lived the literal observance of the Rule in the hermitages. Among his followers there was Juan de Guadalupe, who in 1508 obtained the approval of the Province “of the Holy Gospel”.1 The negative reaction of the Spanish Observants, who persecuted the new religious family, compelled the brothers of the Custody of Estremadura to place themselves under the obedience of the Conventuals in 1515, and thus became to be known by the name of “Reformed Conventuals”.2 They wore a short tunic with a pyramidal hood, and hence also the name Capuciati.
    [Show full text]
  • ALPHONSUS LIGUORI Preacher of the God of Loveliness
    245 Traditions of Spiritual Guidance ALPHONSUS LIGUORI Preacher of the God of Loveliness By TERRENCE J. MORAN NE OF THE MOST SIGNIFICANT DEVELOPMENTS in the study of O spirituality since the Second Vatican Council has been the attention paid to the spiritual experience of the ordinary Christian. Latin American liberation theologies value the reflections on Scripture of the basic ecclesial communi- ties as a genuine source of spiritual tradition. Increasingly scholars of spiritu- ality are aware of the need to correct, or at least to amplify, the traditional 'schools of spirituality' by considering how these traditions actually influ- enced the life of the ordinary believer. I Often the very perspective that a school of spirituality considers as most characteristic has had the least influence on the life of the ordinary believer; the perspective or practice that the school considers more marginal by contrast has had a formative effect on Christian life and piety. While the Spiritual Exercises of St Ignatius Loyola are the defining text of Jesuit spirituality, the Society of Jesus has had far more influence on the life of the ordinary Catholic through propagation of devotion to the Sacred Heart of Jesus. The Order of Preachers, the Dominicans, has had the greatest direct influence on Catholic life not through the magisterial theology of Thomas Aquinas, but through preaching of the rosary. Few ordinary Catholics would have much familiarity with the content of the spirituality of Teresa of Avila or John of the Cross, but the Carmelite tradition touched countless Catholics until very recently through the Brown Scapular. When the history of spirituality is studied not from the perspective of schools and classic texts but from the perspective of the religious experience of the ordinary Roman Catholic, there is scarcely a more influential figure in • modem Catholicism than St Alphonsus Liguori.
    [Show full text]
  • Franciscans Mark 600Th Year of Pope Establishing Commissaries of Holy Land
    Franciscans mark 600th year of pope establishing Commissaries of Holy Land WASHINGTON (CNS)(UPDATED) — Before he became guardian and commissary of the Franciscan Monastery of the Holy Land in Washington in 2013, Franciscan Father Larry Dunham made his first trip to the Holy Land, where his order has cared for the most sacred shrines of Christendom for centuries. The trip brought out the first fervor he felt when he became a priest, he told Catholic News Service Feb. 11. The Franciscans are the custodians of “the patrimony of our Church” and it was “deeply moving” to see firsthand “how incredible this work is,” said the 73-year-old friar. “Where Jesus was born, where Jesus walked, lived, did his ministry, suffered and died — this is the center of our faith and grounds us in our faith, the very foundations of our faith,” he added. Thinking about the people in the Holy Land as descendants of the first ones to have heard the word of God preached to them on the first Pentecost “gives me goose bumps,” he added. The work of the friars also “gives these people hope,” he said. The friars have never left them — despite violent clashes and political unrest that have plagued the region for time immemorial — and they continue to pour their lives out for them” with many good works. As one of the three monotheistic religions that call the Holy Land home, the Franciscans are also bridge-builders in a land of conflict. The Franciscans trace their presence in the Holy Land to 1217 when St.
    [Show full text]
  • Sacramental Signification: Eucharistic Poetics from Chaucer to Milton
    Sacramental Signification: Eucharistic Poetics from Chaucer to Milton Shaun Ross Department of English McGill University, Montreal August 2016 A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Doctor of Philosophy © Shaun Ross 2016 i Table of Contents Abstract……………………………………………………………………………………………ii Resumé……………………………………………………………………………………………iv Acknowledgements…………………………………………………………………………….....vi Introduction………………………………………………………………………………………..1 Chapter One: Medieval Sacraments: Immanence and Transcendence in The Pearl-poet and Chaucer………...23 Chapter Two: Southwell’s Mass: Sacrament and Self…………………………………………………………..76 Chapter Three: Herbert’s Eucharist: Giving More……………………………………………………………...123 Chapter Four: Donne’s Communions………………………………………………………………………….181 Chapter Five: Communion in Two Kinds: Milton’s Bread and Crashaw’s Wine……………………………. 252 Epilogue: The Future of Presence…………………………………………………………………………325 Works Cited…………………………………………………………………………………….330 ii Abstract This dissertation argues that in early modern England the primary theoretical models by which poets understood how language means what it means were applications of eucharistic theology. The logic of this thesis is twofold, based firstly on the cultural centrality of the theology and practice of the eucharist in early modern England, and secondly on the particular engagement of poets within that social and intellectual context. My study applies this conceptual relationship, what I call “eucharistic poetics,” to English religious and
    [Show full text]
  • Modern Devotion the Northern Renaissance and Religious
    Turning Points:God’s Faithfulness in Christian History 4. Religious Awakening: Modern Devotion below: Begijnhof/ Beguinage, Bruges Context : Renaissance 1300-1500 “Renaissance”= re-birth / discovery of “Classical Ancient World”= Greece & Roman (600 BC--300 AD) “Humanism” = method to recover & study ancient texts. Discovery of ancient wisdom challenged existing authorities (church, kings): “Veritas, non auctoritas facit legem” (truth, not authority makes the law); truth in original texts & languages: Hebrew, Greek, Aramaic, Arabic, classical Latin. All Truth is God’s Truth Arthur F. Holmes, All Truth Is God’s Truth (Eerdmans, 1977). Long-time Wheaton College philosopher 2 Rise of Spirituality Problem of “Spirituality” for medieval laity & individual: (1) Few “religious” (nuns), monks, & priests w/some access to spirituality; (2) Laity mediated only through institutional Christendom (& rise of papacy). Lacked: access to Bible (esp. own language); God very distant (in heaven judging) & Jesus divinity, not humanity; no developed sense of individual/personal piety; almost no education about doctrine. CHANGE 1. Renaissance: 1300-1500 = re-birth of antiquity. 2. Christology: from almost solely divine Jesus to more human Jesus. 3. Mysticism allowed individual quest to know God & Self with heightened awareness of role of “conscience” & individual responsibility. Rise of Spirituality 4. “Devotio Moderna ” (modern devotion) movement northern Europe: Beguines, Brethren of the Common Life, & new Augustinian Order1256, education & publication. 5. Crises 14th c.: breakdown Christendom (2-3 popes);100 Yrs. War; Bubonic Plague; Peasant revolts. 6. Christian Humanism & spread of handbooks/manuals (scholarly base) & devotional materials. A balance b/w FAITH & REASON = goal. Crisis of Authority: Breakdown of Christendom Great Schism (1378-1417) SUPPORT Avignon: Kingdoms of France, Two popes: Avignon & Rome.
    [Show full text]
  • Traces of Greco-Roman Mythology in Classical Turkish Literature: the Thread of Life / B
    532 / RumeliDE Journal of Language and Literature Studies 2020.19 (June) Traces of Greco-Roman mythology in classical Turkish literature: The Thread of Life / B. Alpaydın (pp. 528-540) Traces of Greco-Roman mythology in classical Turkish literature: The Thread of Life Bilal ALPAYDIN1 APA: Alpaydın, B. (2020). Traces of Greco-Roman mythology in classical Turkish literature: The Thread of Life. RumeliDE Dil ve Edebiyat Araştırmaları Dergisi, (19), 528-540. DOI: 10.29000/rumelide.752507. Abstract It is wholly acknowledged that prior to the Turks’ conquest of Anatolia, this land was inhabited by diverse cultures and civilizations. Following its conquest, however, large segments of the various populations living in Anatolia continued to reside in their native homelands, indicating that the Turks lived together with these indigenous cultures for centuries. Greeks and Romans made up only one aspect of these various cultures. Although nowhere near as pervasive as their Persian and Arab counterparts, the cultures and mythologies of both the Greeks and Romans are discernible in Turkish culture, which is only natural after having shared the same homeland for many years in Anatolia and Europe. One such example is the occasional likening of a beloved’s hair to snakes in classical Turkish literature, reminiscent of Medusa’s own snake-like hair in Greek mythology. Indeed, the poems written in Greek by Mawlānā Jalāl al-Dīn Rūmī and Ahmed Pasha demonstrate that Turkish poets were not complete strangers to Western sources. After providing information about the three Moirai sisters known as the goddesses of fate in Greek and Roman mythology, this article will move on to address how they indirectly appear in classical Turkish literature.
    [Show full text]
  • 5922F53627bed1.99452702.Pdf
    Did you know? you Did YOUR BUSYCALENDAR FOR STARBUCKS,SOMEFAMOUSMUSIC,AND WE HAVETHESIXTEENTHCENTURYTOTHANK the Order of Friars Minor Capuchin, everyone ofFriarsMinorCapuchin,everyone the Order namewas Although theirofficial them. approved butin1528thepope suppressed, first theywere At Assisi. of Francis St. of ideals primitive to the hisfellowFranciscans ciscan, soughttoreturn 1520s whenMatteodaBascio(1495–1552),aFran the in arose order reforming This friars. chin ofCapu theorder surprisingly, deriving from, The word ONE LATTEANDAM came tobeassociatedwithcappuccinos. a Capuchinfriar,weseethebrown hoodwhosecolor HO LD THEWH cappuccino eled by later critics against the dramatic,eled bylatercriticsagainst shaped pearl”—originallyaninsultlev Portuguese the from itselfcame Theword name “Baroque.” century andwaseventuallygiventhe that wouldextendintotheseventeenth architecture and music, art, of ering a flow the arts,andithelpedtouchoff encouragedThe CatholicReformation IF shop order. foryournextcoffee tle background lit a have you Now monkey. of kind itisthenamefora kingdom, where to thedrink—andalsoanimal puccio hoods( their distinctivebrown called themsimply“Capuchins”after I PPED CREAM I T’S REALLYBAR ). Somehow, the name migrated thenamemigrated ). Somehow, is originally an Italian word isoriginallyanItalianword is originally an Italian word isoriginallyanItalianword O NK, PLEASE Inthis17th-c.imageof O barroco QUE…. , or “oddly, cap - - - - - - - Handel, andRembrandttestify. astheexamplesofBach, not immunetothetrend, were and “Picturingsaints,”pp.16–18).Protestants
    [Show full text]