Mary Mary,Quite Contrary

Philosophical Studies -     

马利亚

苦、悲痛bitterness背叛者rebel希里的女儿,主耶稣的母亲(太1:18;可6:3,15:40;路3:23;徒1:14),约瑟之妻。她的父亲希里,是大卫王儿子拿单的后裔(代上3:5;路3:31)。天使加百列奉神的差遣,到拿撒勒城去,对童女马利亚说:“蒙大恩的女子,我问你安,主和你同在了!”马利亚因这话就很惊慌,又反复思想这样问安是什么意思。天使又对她说:“马利亚,不要怕!你在神面前已经蒙恩了。你要怀孕生子,可以给他起名叫耶稣。他要为大,称为至高者的儿子,神要把他祖大卫的位给他。     

Mary Magdalene

Abstract

We are not to be found among the stones, we have been the stream. And it b the stream, not the colliding boulders, that make up a life. Without the torrent, the boulders do not clash, nothing moves or is bound anywhere. The stream. is the life energy that sets events to reeling and colliding. If the boulders are big enough, they may momentarily impede the stream, but the stream, life, is the energizing power. -Loren Eiseley     

The Image of Mary

Abstract

This article explores the significance of the shifting styles of image by which Mary has been presented in the history of Christian devotion. It begins with an account of how power became attached to static forms of her iconography and their association with a miraculous character as not made by human hand. In Western devotion the impact of artistic imagination on this convention opened the way for exploration of more creative modes of interpretation that offer other expressions of ambiguity, but that are also capable of manipulation. The ambiguity revealed by artistic imagination and manipulated in the Counter-Reformation is explored as a subversion of social and ecclesiastical structures of power in nineteenth-century Europe. Finally, images of human identity that belong to the nature of what is assumed from Mary in the incarnation are considered in questions about how her image might function disturbingly today as a source of power.     

Mother Mary Ann Wright

The role of African-American women in community service and social activism is well known. In this paper, the researcher provides a case study of a present-day African-American social activist and makes comparisons with the community service experiences of other African-American women in the past. Mother Mary Ann Wright describes herself as a servant of God. As with other African-American women, it is God who provides her identity and sense of purpose. Likewise, because she serves God, she has status in her community. Mother Wright is an exceptional woman-born in abject poverty, having pulled herself up by her bootstraps-all the while listening to the voice of God, she has founded missions throughout the world and is best known for her work in feeding the hungry in the parks of Oakland, California. She gives all credit for her accomplishments to God. However unique and outstanding, Mother Wright also epitomizes a long tradition of African-American women whose spirituality directed their service to their fellow human beings. The list is long and the variety of these women is great-the well educated leaders as well as the ordinary-Pauli Murray, Mary McLeod Bethune, Sojourner Truth, Harriet Tubman, and thousands of other African-American women have dedicated their lives to uplifting the race and improving the human condition. The story of Mother Wright, a special and exceptional women in her own right, nevertheless confirms the continuation of the tradition of spirituality and public service among African-American women.     

Case consultation: Mary Catherine.

A case of the attempted suicide of a 66-year-old female is presented. Comment based on the chapters in this volume is presented. Specific topics of demographics, psychiatric-psychological, object relations, the attempt, and concluding comments provide an idiographic illustration of suicidal behavior in an older adult.     

Mary and the Vocation of Philosophers

Pope John Paul II, in Fides et ratio #108, states that there is a deep harmony between the vocation of true philosophy and the Blessed Virgin Mary. This intriguing claim, so different from the usual link of Mary with faith, is developed in this article. Drawing analogical implications from selected events in Mary's life, two questions will be asked: How do philosophers "philosophize in Mary?;" and how could this way of philosophizing help us today to renew the vocation to be a philosopher? The following authors are considered: Thomas Aquinas, Edith Stein, Jacques and Raïssa Maritain, Bernard Lonergan, Josef Ratzinger, Mary Daly, Robert Sokolowski, Norris Clarke, Søren Kierkegaard, Karol Wojtyla, John Paul Sartre, Simone de Beauvoir, Judy Chicago, and John Henry Newman.     

Mary,dogma, and psychoanalysis

Why does Mary hold her prominent place in Catholic theology to the extent that five specific dogmas have developed around her? Psychoanalytic theory suggests dogma arises out of the psychic needs of people and psychic needs of people are expressed in dogma. The early views of Erich Fromm, a disciple of Freud, are presented to demonstrate that Marian dogma arose from the psychic needs of the people. The views of both Catholic and Protestant thinkers are presented, as well as theological and psychiatric views.