:: wikimiki.org ::

Siena

Siena

This page is about Siena, Italy. For the form of limonite clay, see sienna. ---- sienna sienna sienna Siena (pop. 52,775 in 2003) is a city in Tuscany, Italy, located at at an elevation of 322 m (1056 ft). It is the provincial capital of Siena province. The historic center of Siena has been declared by the Unesco a World Heritage Site.

History of Siena

Siena, like many other Tuscan hill towns, was first settled in the time of the Etruscans (circa 900BC to 400BC) when it was inhabited by a tribe called the Saina. The Etruscans were an advanced people who changed the face of central Italy through their use of irrigation to reclaim previously unfarmable land, and their custom of building their settlements in heavily armoured hill-forts. It has been argued that their Pagan society which practiced matrilineal inheritance, and was devoted to their goddesses was one of the reasons why Roman Goddesses such as Diana and, with the arrival of Christianity, the Virgin Mary came to be of such importance to the people of the Italian peninsula. If this is true, it suggests that the Cult of the Virgin which is omnipresent in the fabric of Siena's ancient stones has an origin which is older still. What we can say for certain is that the Romans founded a town called Saenna Julia on the site of a pre-existing Etruscan settlement, and from this has grown modern Siena. Siena may then have been under the control of invading Gaulish forces – who are known to have sacked Rome in 390 BC. Some archaeologists assert it was controlled for a period by a Gaulish tribe called the Saenones. The Roman origin accounts for the town’s emblem – a she-wolf suckling the infants’ Romulus and Remus. According to legend, Siena was founded by Senius, son of Remus, who was in turn the brother of Romulus, after whom Rome was named. Statues and other artwork depicting a she-wolf suckling the young twins Romulus and Remus can be seen all over the city of Siena. Other etymologies derive the name from the Etruscan family name "Saina", the Roman family name of the "Saenii", or the Latin word "senex" ("old") or the derived form "seneo", "to be old". Siena did not prosper under Roman rule. It was not sited near any major roads and therefore missed out on the resulting opportunities for trade. Its insular status meant that Christianity did not penetrate until the Fourth Century AD, and it was not until the Lombards invaded Siena and the surrounding territory that it knew prosperity. Their occupation and the fact that the old Roman roads of Aurelia and the Cassia passed through areas exposed to Byzantine raids, caused the roads between the Lombards Northern possessions and Rome to be re-routed through Siena. The inevitable consequence of this was that Siena prospered as a trading post, and the constant streams of pilgrims passing to and from Rome were to prove a valuable source of income in the centuries to come. The oldest aristocratic families in Siena date their line to the Lombards surrender in 774 to Charlemagne. At this point the city was inundated with a swarm of Frankish overseers who married into the existing Sienese nobility, and left a legacy that can be seen in the abbeys they founded throughout Sienese territory. Feudal power waned however, and by the death of Countess Matilda in 1115 the Mark of Tuscia which had been under the control of her family – the Canossa – broke up into several autonomous regions. Siena prospered under the new arrangements, becoming a major centre of money lending and an important player in the wool trade. It was governed at first directly by its Bishop, but episcopal power declined during the 1100s. The bishop was forced to concede a greater say in the running of the city to the nobility in exchange for their help during a territorial dispute with Arezzo, and this started a process which culminated in 1167 when the commune of Siena declared its independence from episcopal control. By 1179, it had a written constitution. This period was also crucial in shaping the Siena we know today. It was during the 1100s that the majority of the construction of the Duomo, Siena’s cathederal, was completed. It was also during this period that the Piazza del Campo, now regarded as one of the most beautiful civic spaces in Europe, grew in importance as the centre of secular life. New streets were constructed leading to it and it served as the site of the market, and the location of many sporting events (perhaps better thought of as riots, in the fashion of the Florentine football matches that are still practised to this day). A wall was constructed in 1194 at the current site of the Palazzo Pubblico to stop soil erosion, an indication of how important the area was becoming as a civic space. In the early 12th century, when a self-governing commune replaced the earlier aristocratic government. The consuls who governed the republic slowly became more inclusive of the poblani, or common people, and the Commune increased its territory as the surrounding feudal nobles in their fortified castles submitted to the urban power. Siena's republic, struggling internally between nobles and the popular party, usually worked in political opposition to its great rival, Florence, and was in the 13th century predominantly Ghibelline in opposition to Florence's Guelph position (the backdrop for Dante's Commedia). On September 4 1260 The Sieneses Ghibellines, supported by the forces of King Manfred of Sicily, defeated the Florentine Guelphs at Montaperti. The Sienese faced an overwhelming Florentine army. Prior to the battle, the entire city was dedicated to the Virgin Mary and entrusted to her possession – something which has been renewed several times since, most recently in 1944 to guard the city from the threat of Allied bombs. The man given command of Siena for the duration of the war, Bonaguida Lucari walked barefoot and bareheaded, a halter around his neck, to the Duomo. Leading a procession composed of all the city’s residents, he was met by all the clergy. Lucari and the Bishop embraced, to show the unity of church and state, then Luceri formally gave the city and contado to the Virgin. Legend has it that a thick white cloud descended on the battlefield, giving the Sienese cover and aiding their attack. They inflicted a crushing defeat and massacred the forces of their enemy, so crushing was the defeat that even today if the two cities meet in any sporting event, the Sienese supporters are likely to exhort their Florentine counterparts to “Remember Montaperti!”. Montaperti Siena's university, founded in 1203 and famed for its faculties of law and medicine, is still among the most important Italian universities. Siena rivalled Florence in the arts through the 13th and 14th centuries: the important late medieval painter Duccio (1253–1319) was a Senese but worked across the peninsula, and the mural of "Good Government" by Ambrogio Lorenzetti in the Palazzo Pubblico, or town hall, is a magnificent example of late-Medieval/early Renaissance art as well as a representation of the utopia of urban society as conceived during that period. Siena was devastated by the Black Plague of 1348 and never recovered its earlier glory, losing out to Florence in inter-urban rivalry. Siena retained its independence in Tuscany until 1557. The picturesque city remains an important cultural centre, specially for humanist disciplines.

Art and Architecture

Siena's cathedral, the Duomo, begun in the 12th century, is one of the great examples of Italian romanesque architecture. Its main facade was completed in 1380. Its campanile and baptistry make a fine group. Inside is the famous Gothic octagonal pulpit by Nicola Pisano (1266–1268) supported on lions, and the labyrinth inlaid in the flooring, traversed by penitents on their knees. Beneath the Duomo, in the baptistry is the marvelous baptismal font with bas-reliefs by Donatello, Ghiberti, Jacopo della Quercia and other 15th-century sculptors. The Museo dell'Opera del Duomo contains Duccio's famous Maestà (1308–1311) and various other works by Sienese masters. More Sienese paintings are to be found in the Pinacoteca. The shell-shaped Piazza del Campo, the town square, which houses the Palazzo Pubblico and the Torre del Mangia, is another architectural treasure, and is famous for hosting the Palio. The Palazzo Pubblico, itself a great work of architecture, houses yet another important art museum. Included within the museum is Ambrogio Lorenzetti's series of frescos on the good government and the results of good and bad government. On the Piazza Salimbeni is the Palazzo Salimbeni, a notable building and also the medieval headquarters of Monte dei Paschi di Siena, one of the oldest banks in continuous existence and a major player in the Sienese economy. Housed in the beautiful Gothic Palazzo Chigi on Via di Città is the Accademia Musicale Chigiana, Siena's conservatory of music. Siena is also the home of Siena Jazz School, which hosts the summer Jazz Concert, and of Sessione Senese per la Musica è l'arte (SSMA), a leading classical and opera summer music festival. The football club A.C. Siena, currently of Serie A, play their games at the Stadio Artemio Franchi.

Il Palio

The Palio delle contrade is a horse race held twice each year, in which the horse and rider represent one of the seventeen contrade, city wards. See Palio di Siena for more information.

Getting There

The nearest airport to Siena is Pisa. Siena can be reached by train from both Pisa and Florence, changing at Empoli. Siena's train station is located at the bottom of a long hill, and travellers with luggage should look for a taxi or bus (from the stop opposite the station). Bus connections are available from Florence and Rome, and from various other towns in Tuscany and beyond. Drivers should be aware that almost no traffic is permitted within the city centre. A large carpark is located on the outskirts (payment required).

External links

- [http://www.comune.siena.it/ Official site]
- [http://www.aboutsiena.com/ AboutSiena.Com]
- [http://www.lodgephoto.com/galleries/italy-tuscany/siena/ Photographs of Siena] Category:Siena ja:シエーナ

Sienna

:For the Italian city, see Siena. :For the vehicle, see Toyota Sienna. :For the British actress, see Sienna Guillory. Sienna Guillory Sienna Guillory Sienna is a form of limonite clay most famous in the production of oil paint pigments. Its yellow-brown colour comes from ferric oxides contained within. As a natural pigment, it (along with its chemical cousins ochre and umber) was one of the first pigments to be used by humans, and is found in many cave paintings. Sienna, in and of itself, is sometimes referred to as "raw sienna", in order to differentiate it from "burnt sienna", which is a more common pigment than the raw form. The difference is in the process applied to burnt sienna, which is raw sienna heated to remove the water from the clay and redden its brownish colour. The name derives from the most notable Renaissance location for the earth, Siena, Italy, and is short for terra di Sienna, "earth of Sienna". The mines used to produce this sienna petered out in the 1940s. Much of today's sienna production is still carried out in the Italian islands of Sardinia and Sicily, while other major deposits are found in the Appalachian Mountains, where it often goes hand-in-hand with the region's iron deposits. Many of these deposits date back to the Precambrian, and are pointed to as evidence of the Snowball Earth hypothesis. See also:
- SIENNA Technologies
- Sienna Plantation, Missouri
- clay earth pigment Category:Pigments ja:シェンナ

Tuscany

Tuscany (Italian Toscana) is a region in central Italy, bordering on Latium to the south, Umbria and Marche to the east, Emilia-Romagna and Liguria to the north, and the Tyrrhenian Sea to the west. It is often regarded as among the most beautiful parts of Italy. Tuscany was essentially the birthplace of the Italian Renaissance, and its artistic heritage includes architecture, painting and sculpture, collected in dozens of museums, the best-known of which is the Uffizi in Florence and in situ in even quite small cities. Tuscany is known for its wines (most famous of which are Chianti, Morellino di Scansano and Brunello di Montalcino) and has 120 protected regions (nature reserves). Notable tourist destinations in Tuscany include Florence, Siena, Pisa, Lucca, the Maremma, the Crete Senesi, the Lunigiana and Garfagnana areas, and the island of Elba.

History

See main article: History of Tuscany

Provinces of Tuscany

- Arezzo
- Florence (Firenze)
- Grosseto
- Livorno
- Lucca
- Massa-Carrara
- Pisa
- Pistoia
- Prato
- Siena

Landscapes

- Casentino
- Chianti
- Maremma
- Mugello
- Val di Chiana

External links

- [http://www.regione.toscana.it/ Regione Toscana (Official page)]
- [http://www.italy-weather-and-maps.com/maps/italy/tuscany.gif Map of Tuscany]
- [http://www.castellitoscani.com/ Castles of Tuscany] Category:NUTS 2 Statistical Regions of Europe ko:토스카나 주 ja:トスカーナ州

UNESCO

The United Nations Educational, Scientific and Cultural Organization, commonly known as UNESCO, is a specialized agency of the United Nations system established in 1945. Its main objective is to contribute to peace and security by promoting collaboration among the nations through education, science and culture in order to further universal respect for justice, for the rule of law and for the human rights and fundamental freedoms (Article 1 of the UNESCO Constitution). 191 nations belong to UNESCO. The Organization is headquartered in Paris, France, with over 50 field offices and several institutes and centres throughout the world. UNESCO pursues its action through five major programmes: education, natural sciences, social and human sciences, culture and communication and information. Projects sponsored by UNESCO include literacy, technical, and teacher-training programmes; international science programmes; regional and cultural history projects, the promotion of cultural diversity; international cooperation agreements to secure the world cultural and natural heritage and to preserve human rights; and attempts to ameliorate the worldwide digital divide. UNESCO has at times been highly controversial. During the 1970s and 1980s, Western countries, especially the United States and the United Kingdom, believed it was being used as a forum for Communist and Third World countries to attack the West. UNESCO developed a plan called the "New World Information Order", to stop alleged lies and misinformation being spread about developing countries. The West rejected it as an attempt by Third World and Communist states to destroy freedom of the press; the United States withdrew from the organization in protest in 1984, and the United Kingdom withdrew in 1985. (The UK rejoined in 1997, and the US rejoined in 2003.) UNESCO has also been criticized by some for its large and ponderous bureaucracy. The organization's reforms included the following measures: the number of divisions in UNESCO was cut in half, allowing a corresponding halving of the number of Directors -- from 200 to under 100, out of a total staff of approximately 2,000 worldwide. At the same time, the number of field units was cut from a 1999 high of 79 to 52 today. Parallel management structures, including 35 Cabinet-level special advisor positions, were abolished. 209 negotiated staff departures and buy-outs took place from 1999-2003, causing the inherited $10 million staff cost deficit to disappear. The staff pyramid, which was the most top-heavy in the UN system, was cut back as the number of high-level posts was halved and the “inflation” of posts was reversed through down-grading many positions. Open competitive recruitment, results-based appraisal of staff, training of all managers and field rotation were instituted, as well as SAP systems for transparency in results-based programming and budgeting. One of UNESCO's missions is to maintain a list of World Heritage Sites. These sites are important natural or historical sites whose preservation and safe keeping are deemed important for the world community. However UNESCO does not get involved with the preservation of the site. UNESCO also maintains the list of Masterpieces of the Oral and Intangible Heritage of Humanity, and since 1997, the Memory of the World International Register. In 2005 it awarded its first Sergei Eisenstein Medal for merit in cinematographic art. UNESCO was also responsible for the founding of OANA, the Organization of Asia-Pacific News Agencies. It provides funding to the International Council of Science. UNESCO is represented by UNESCO Goodwill Ambassadors. UNESCO is entrusted to coordinate the activities of the International Decade for the Promotion of a Culture of Peace and Non-Violence for the Children of the World (2001-2010) proclaimed by UN in 1998. Every year, UNESCO promotes freedom of expression and freedom of the press as a basic human right by marking World Press Freedom Day on May 3. The event is held to remember, celebrate and emphasize the importance of press freedom as a crucial ingredient of any healthy, democratic and free society. In 1998, UNESCO began supporting free software (software that gives users freedom to modify and redistribute it). Most notably, UNESCO part-financed the building of the Free Software Directory. The remainder was financed by Free Software Foundation.

Directors General of UNESCO

# Julian Huxley, United Kingdom (1946–1948) # Jaime Torres Bodet, Mexico (1948–1952) # John Wilkinson Taylor, United States (acting 1952–1953) # Luther Evans, United States (1953–1958) # Vittotino Veronese, Italy (1958–1961) # René Maheu, France (1961–1974; acting 1962) # Amadou-Mahtar M'Bow, Senegal (1974–1987) # Federico Mayor, Spain (1987–1999) # Koïchiro Matsuura, Japan (1999–present)

External links

- [http://www.unesco.org/ Official UNESCO website]
- [http://www.unesco.org/dg UNESCO's Reforms at a Glance]
- [http://portal.unesco.org/en/ev.php-URL_ID=3657&URL_DO=DO_TOPIC&URL_SECTION=201.html Directors-General of UNESCO]
- [http://www.unesco.org/whc/ World Heritage website]
- [http://portal.unesco.org/ci/en/ev.php-URL_ID=2493&URL_DO=DO_TOPIC&URL_SECTION=201.html UNESCO - Division of Freedom of Expression] Category:Educational organizations Category:Scientific organizations
- Category:United Nations specialized agencies Category:United Nations zh-min-nan:Unesco ko:유네스코 ja:国際連合教育科学文化機関 simple:United Nations Educational, Scientific and Cultural Organization th:องค์การศึกษา วิทยาศาสตร์ และวัฒนธรรมแห่งสหประชาชาติ [[Image:Link title]]

Tuscany

History

See main article: History of Tuscany

Provinces of Tuscany

- Arezzo
- Florence (Firenze)
- Grosseto
- Livorno
- Lucca
- Massa-Carrara
- Pisa
- Pistoia
- Prato
- Siena

Landscapes

- Casentino
- Chianti
- Maremma
- Mugello
- Val di Chiana

External links

Etruscan civilization

The Etruscan civilization flourished in Etruria and the Po valley in the northern part of what is now Italy, prior to the arrival of Gauls in the Po valley and the formation of the Roman Republic. Etruscan culture developed in northern and central Italy after ca 800 BC without a serious break out of the preceding Villanovan culture. The Villanovan culture, the earliest Iron Age culture of central and northern Italy, gave way in the 7th century to an increasingly orientalizing culture that was influenced by Greek traders and Greek neighbors in Magna Graecia, the Hellenic civilization of southern Italy.

Language

:Main article: Etruscan language. The Etruscans are generally believed to have spoken a non-Indo-European language. Herodotus (c. 400 BC) records the legend that they came from Lydia (modern western Turkey). Contrarily, Dionysius of Halicarnassus (c. 100 BC) pronounced that the Etruscans were indigenous to Italy, calling themselves Rasenna and being part of an ancient nation "which does not resemble any other people in their language or in their way of life, or customs." Knowledge of the Etruscan language only began with the discovery of the bilingual Phoenician-Etruscan Pyrgi Tablets found at the port of Caere in 1964, and this knowledge is still incomplete. 1964, Italy.]] Some researchers have proposed that the non-Greek inscriptions found on the island of Lemnos, appearing to be related to the Etruscan language and dated to the sixth century BC, support Herodotus' hypothesis. However, recent research, referencing burial rituals, shows that there was no break in practices from the earlier settlements of the Villanovan culture to the Etruscans, indicating that they were likely indigenous after all.

Collapse of Etruscan politics

The fall of the Etruscan state can be attributed to a variety of factors, the most influential being its disunity. The Etruscan state government was essentially a theocracy. The Etruscans met annually at the shrine of Voltumna to discuss military and political affairs. Apart from this, the Etruscans could be considered, as many ancient sources describe them, “duodecim populi Eturiae” or “the twelve peoples of Eturia”. Although the divisions between the states were not as extreme as those found in ancient Greece, individual states were under no obligation to provide aid to one another, and frequently found it difficult to unify against one threat. For this reason, the Romans attacked and annexed individual cities between 510 and 29 BC. This disunity is further illustrated by the fact that Rome created treaties individually with the Etruscan states, rather than the whole. With the fall of Veii to the Romans, a key southern defense was destroyed, leaving the Etruscans pressed in on from all sides by several different forces, and ripe for conquest.

Some Etruscan cities

The cities that composed the Etruscan Dodecapoli or league of "twelve cities" has no completely authoritative roster. Those Etruscan cities most often included (with their more familiar Latin and Italian equivalents) are:
- Arretium (Arezzo)
- Caisra (Caere or modern Cerveteri)
- Clevsin, (Clusium or modern Chiusi)
- Curtun (modern Cortona)
- Perusna (Perugia)
- Pupluna (Populonium)
- Veii
- Tarchna (Tarquinii or modern Tarquinia-Corneto)
- Vetluna (Vetulonia)
- Felathri (Volaterrae or modern Volterra)
- Velzna (Volsinii, presumed modern Orvieto)
- Velch (Vulci or modern Volci). Other Etruscan cities, not members of the Dodecapoli:
- Adria
- Spina
- Felsina (modern Bologna)
- Rusellae, near modern Roselle Terme
- Alalia in Corsica (Roman and modern Aleria)
- Capeva (Capua)
- Manthva (Mantua)
- [http://www.mysteriousetruscans.com/cities.html "The Etruscan League of twelve cities"]

Some Etruscan rulers

- Osiniu (at Clusium) probably early 1100s
- Mezentius fl. c. 1100 ?
- Lausus (at Caere)
- Tyrsenos
- Velsu fl. 8th century
- Larthia (at Caere)
- Arimnestos (at Arimnus)
- Lars Porsena (at Clusium) fl. late 6th century
- Thefarie Velianas (at Caere) late 500s–early 400s
- Aruns (at Clusium) fl. c. 500
- Volumnius (at Veii) mid 400s–437
- Lars Tolumnius (at Veii) late 400s–428

Bibliography

- Barker, G. and T. Rasmussen. The Etruscans. London: Blackwell, 1998.
- Bloch, Raymond. The ancient civilization of the Etruscans. Translated from the French by James Hogarth. Ancient Civilizations Series. New York: Cowles Book Co, 1969.
- Bonfante, Larissa et al. ed. Etruscan Life and Afterlife: a handbook of Etruscan studies. Warminster: Aris and Phillips, 1986.
- Brendel, Otto. Etruscan art. 2nd edition. New Haven: Yale University Press, 1995.
- Maetzke, Guglielmo. The Art of the Etruscans. 1970. Originally published in Italian, 1969.
- Richardson, Emeline. The Etruscans: their art and civilization. Chicago: University of Chicago Press, 1964.
- Spivy, N. and S. Stoddart. Etruscan Italy. London: Batsford, 1990.
- Torelli, Mario. ed. The Etruscans. Milan: Bompiani, 2000.
- Pallottino, M. tr. Cremona, J. The Etruscans. London: Penguin Books, 1975,
- Hampton, C. The Etruscans: and the survival of Eturia. London: Victor Gollancz Ltd, 1969.
- Macnamara, E., Everyday Life of the Etruscans. London: B. T. Batsford Ltd, 1973.
- Haynes, S., Etruscan Civilization. Los Angeles: The J. Paul Getty Trust, 2000.
- Ed. Bram, L., Funk & Wagnalls New Encyclopedia. New York: Funk & Wagnalls, Inc, 1975.
- Greenidge, A., History of Rome: During the Later Republic Early Principate. 2003, from gutenberg.org, Last accessed, 8/05/2004

External links

- [http://etp.classics.umass.edu Etruscan Texts Project], a searchable database of Etruscan inscriptions.
- [http://bcs.fltr.ucl.ac.be/EpiC.html Web bibliography of Etruscan-related sites] (in Italian)
- [http://web.tiscali.it/pittau/Etrusco/Tabula/tabcort.html Tabula Cortonensis], described by Dr Massimo Pittau (in Italian).
- [http://www.usc.edu/dept/LAS/wsrp/educational_site/uscarc/Pendant.shtml Etruscan Lion Plaque Pendant], article on a piece of Etruscan art.
- [http://www.baruch.cuny.edu/mishkin/lombra/etruscan.html Etruscan Splendors from Volterra in Tuscany]
- [http://members.tripod.com/~Centime/Etruscans/eng.html#Spina Etruscan Engineering and Agricultural Achievements: The Ancient City of Spina]
- [http://www.mysteriousetruscans.com Mysterious Etruscans], community dedicated to the preservation of Etruscan culture. Category:Ancient Roman enemies and allies Category:Ancient Italic peoples Category:Iron Age
- ja:エトルリア

Paganism

Paganism (from Latin paganus) and Heathenry are catch-all terms which have come to connote a broad set of spiritual/religious beliefs and practices of a natural religion, as opposed to the Abrahamic religions. These beliefs, which are not necessarily compatible with each other, are usually characterized by polytheism and animism. Often, the term has pejorative connotations, comparable to infidel and Kafir in Islam. Kafir labelled their non-Muslim neighbours (such as this Kapsiki diviner) Kirdi, or "pagans".]]

Etymology

Pagan

The term pagan is from Latin paganus, an adjective originally meaning "rural", "rustic" or "of the country". As a noun, paganus was used to mean "country dweller, villager". "Peasant" is a cognate, via Old French paisent. ([http://www.perseus.tufts.edu/cgi-bin/ptext?doc=Perseus%3atext%3a1999%2e04%2e0062&query=id%3dpagus#id,pagus Harry Thurston Peck, Harper's Dictionary of Classical Antiquity, 1897; "pagus"]. In their distant origins, these usages derived from pagus, "province, countryside", cognate to Greek πάγος "rocky hill", and, even earlier, "something stuck in the ground", as a landmark: the root pag- means "fixed" and is also the source of the words "page", "pale" (stake), and "pole", as well as "pact" and "peace". Later, through metaphorical use, paganus came to mean 'rural district, village' and 'country dweller' and, as the Roman Empire declined into military autocracy and anarchy, in the 4th and 5th centuries it came to mean "civilian", in a sense parallel to the English usage "the locals". It was only after the Late Imperial introduction of serfdom, in which agricultural workers were legally bound to the land (see Serf), that it began to have negative connotations, and imply the simple ancient religion of country people, which Virgil had mentioned respectfully in Georgics. Like its approximate synonym heathen (see below), it was adopted by Middle English-speaking Christians as a slur to refer to those too rustic to embrace Christianity. Neoplatonists in the Early Christian church attempted to Christianize the values of sophisticated pagans such as Plato and Virgil. This had some influence among the literate class, but did little to counter the more general prejudice expressed in "pagan". While pagan is attested in English from the 14th century, there is no evidence that the term paganism was in use in English before the 17th century. The OED instances Edward Gibbon's Decline and Fall of the Roman Empire (1776): "The divisions of Christianity suspended the ruin of paganism." The term was not a neologism, however, as paganismus was already used by Augustine.

Heathen

Heathen is from Old English hæðen "not Christian or Jewish", (c.f. Old Norse heiðinn). Historically, the term was probably influenced by Gothic haiþi "dwelling on the heath", appearing as haiþno in Ulfilas' bible as "gentile woman," (translating the Greek in Mark 7:26). This translation probably influenced by Latin paganus, "country dweller", or it was chosen because of its similarity to the Greek ethne, "gentile". It has even been suggested that Gothic haiþi is not related to "heath" at all, but rather a loan from Armenian hethanos, itself loaned from Greek ethnos.

Terminology

Common Word Usage

The term has historically been used as a pejorative by adherents of monotheistic religions (such as Judaism, Christianity and Islam) to indicate a disbeliever in their religion. "Paganism" is also sometimes used to mean the lack of (an accepted monotheistic) religion, and therefore sometimes means essentially the same as atheism. "Paganism" frequently refers to the religions of classical antiquity, most notably Greek mythology or Roman religion, and can be used neutrally or admiringly by those who refer to those complexes of belief. However, until the rise of Romanticism and the general acceptance of freedom of religion in Western civilization, "paganism" was almost always used disparagingly of heterodox beliefs falling outside of the established political framework of the Christian Church. It has more recently (from the 19th century) been used admiringly by those who believe the monotheistic religions to be confining or colourless. "Pagan" came to be equated with a popular, Christianized sense of "epicurean" to signify a person who is sensual, materialistic, self-indulgent, unconcerned with the future and uninterested in sophisticated religion. The word was usually used in this worldly sense by those who were drawing attention to the limitations of paganism, as when G.K. Chesterton wrote: "The pagan set out, with admirable sense, to enjoy himself. By the end of his civilization he had discovered that a man cannot enjoy himself and continue to enjoy anything else." Perhaps such usages reflect more light on Victorians than on the world of Antiquity.

Heathenry

"Heathen" (Old English hæðen) is a translation of paganus. The term is used for Germanic paganism, or Germanic Neopaganism, in particular. Originating with the Jastorf culture, the Germanic tribes were distributed over Eastern and Central Europe by the 5th century, and their dialects ceased to be mutually intelligible from around that time. Christianization of the Germanic peoples took place from the 4th (Goths) to the 6th (Anglo-Saxons, Alamanni) or 8th (Saxons) centuries on the continent, and from the 9th to 12th centuries in Iceland and Scandinavia.

Pagan classifications

Pagan subdivisions coined by Isaac Bonewits [http://www.neopagan.net/PaganDefs.html]
- Paleo-Paganism: A retronym coined to contrast with "neopaganism", denoting a pagan culture that has not been disrupted by other cultures. The term applies to Hinduism, Shinto, pre-Migration period Germanic paganism as described by Tacitus, and Graeco-Roman religion.
- Meso-Paganism: A group, which is, or has been, significantly influenced by monotheistic, dualistic, or nontheistic worldviews, but has been able to maintain an independence of religious practices. This includes Native Americans and Australian Aborigine Bushmen, Viking Age Norse paganism, Freemasonry, Rosicrucianism, Theosophy, Spiritualism, as well as Sikhism, and the many Afro-Diasporatic faiths like Haitian Vodou, and Santería.
- Neo-Paganism: An attempt by modern people to reconnect with nature, pre-Christian religions, or other nature-based spiritual paths. This definition includes such religions as Ásatrú, Neo-Druidism, and Wicca.

Pagan religions

- Ancient Greek religion
- Roman religion
- Finnish paganism
- Ancient Near East Paganism
- Paganism in the Eastern Alps
- Uniterranism
- Asatru

Neo-pagan religions

Neopaganism

In another sense, as used by modern practitioners, paganism is a polytheistic, panentheistic or pantheistic often nature-based religious practice, but again can be atheism sometimes as well. This includes reconstructed religions such as revivalist Hellenic polytheism and Ásatrú, as well as more recently founded religions such as Wicca c. 1960, and these are normally categorised as "Neopaganism". Although many Neopagans often refer to themselves simply as "Pagan", for purposes of clarity this article will focus on the ancient religion, while Neopaganism is discussed in its own article. This also includes religions such as Forn Sed, Celtic Neo-druidism, Longobardic odinism, Lithuanian Romuva, and Slavic Rodoverie that claim to revive an ancient religion rather than reconstruct it, though in general the difference is not absolutely fixed. Many of these revivals, Wicca, Asatru and Neo-druidism in particular, have their roots in 19th century Romanticism and retain noticeable elements of occultism or theosophy that were current then, setting them apart from historical rural (paganus) folk religion. The Íslenska Ásatrúarfélagið is a notable exception in that it was derived more or less directly from remnants in rural folklore. Still, some practitioners even of syncretized directions tend to object to the term "Neopaganism" for their religion as they consider what they are doing not to be a new thing. It must be said, also, that since the 1990s, the number of reconstructionist movements that reject romantic or occult influences has increased, even if those Neopagans who make a conscious effort to separate pre-Christian from romantic influences are still a minority.

Modern nature religion

Many current pagans in industrial societies base their beliefs and practices on a connection to Nature, and a divinity within all living things, but this may not hold true for all forms of paganism, past or present. Some believe that there are many deities, while some believe that the combined subconscious spirit of all living things forms the universal deity. Paganism predates modern monotheism, although its origins are lost in prehistory. Ancient paganism, which tended in many cases to be a deification of the local deity, as Athena in Athens, saw each local emanation as an aspect of an Olympian deity during the Classical period and then after Alexander to syncretize the deity with the political process, with "state divinities" increasingly assigned to various localities, as Roma personified Rome. Many ancient regimes would claim to be the representative on earth of these gods, and would depend on more or less elaborate bureaucracies of state-supported priests and scribes to lend public support to their claims. This is something paganism shares with more 'mainstream' revealed religions, as can be seen in the history of the Catholic church, the Church of England and the ancient and current trends in Islam. In one well-established sense, paganism is the belief in any non-monotheistic religion, which would mean that the Pythagoreans of ancient Greece would not be considered pagan in that sense, since they were monotheist, but not in the Abrahamic tradition. In an extreme sense, and like the pejorative sense below, any belief, ritual or pastime not sanctioned by a religion accepted as orthodox by those doing the describing, such as Burning Man, Halloween, or even Christmas, can be described as pagan by the person or people who object to them.

External links

- James J. O'Donnell, "[http://ccat.sas.upenn.edu/jod/texts/demise.html The Demise of Paganism]," Traditio 35(1979), 45-88
- [http://www.wwpn.org/Pages/pagan_faq.htm WorldWide Pagan Network Paganism FAQ] (neopagan)
- [http://www.paganassociation.co.uk Pagan Associatin UK] (neopagan)
- [http://www.uniterran-church.org The Universal Terran Church]
- [http://www.religioustolerance.org/ Ontario Consultants on Religious Tolerance]
- [http://www.cuups.org/ Covenant of Unitarian Universalist Pagans] (neopagan)
- [http://paganwiki.org/ Pagan Wiki]
- [http://www.sacredhearth.com/Whatispagan.html What is Pagan Religion?] Category:Christian history Category:Paganism

Mary, the mother of Jesus

:Saint Mary and Saint Mary the Virgin both redirect here. See Saint Mary's for entities named after St. Mary. See Blessed Virgin Mary for a discussion of the Catholic Veneration of Mary, the mother of Jesus. In Christianity according to the New Testament, Mary (Judeo-Aramaic מרים Maryām "Bitter"; Septuagint Greek Μαριαμ, Mariam, Μαρια, Maria; Arabic: Maryam, مريم) was the mother of Jesus of Nazareth and at the time of his conception was the betrothed wife of Joseph (cf. Matt 1:18-20, Luke 1:35). Most Christians and Muslims understand the Gospel accounts in this respect to mean that Mary was a virgin when she conceived Jesus through a miracle of God. Mary is the subject of much veneration in the Christian faith, particularly in the Roman Catholic Church and Orthodox Church, and is also highly regarded by Muslims. The area of Christian theology concerning her is Mariology. The feast of the nativity of Mary is celebrated both in the Orthodox and in the Roman Catholic (and also Anglican) churches on 8 September.

Titles given to Mary

Mary's most common titles include the Blessed Virgin Mary or Our Lady (this latter, in French, Spanish, and Italian, is rendered Notre Dame) or "La Virgen de Guadalupe" in Mexico.

Historical records

Christian Scriptures

Blessed Virgin Mary to Mary. Painting by El Greco (1575)]] Little is known of Mary's personal history from the New Testament. She was a relative of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who herself was of the lineage of Aaron (Luke 1:5; 1:36). By tradition, she was the daughter of Anne and Joachim. Mary resided at Nazareth in Galilee, presumably with her parents, while betrothed to Joseph of the House of David (Luke 1:26). It has sometimes been argued that she, too, must have been a descendant of King David. During their betrothal – the first stage of a Jewish marriage, during which the couple are not ever permitted to be alone together under one roof, hence may not yet cohabit, despite already being husband and wife in legal terms – the angel Gabriel announced to her that she was to be the mother of the promised Messiah by conceiving him through the Holy Spirit, the power of the Most High (the Annunciation, Luke 1:35). When Joseph was told of her conception by the Holy Spirit, he was afraid; but "an angel of the Lord" commanded him in a dream to be unafraid and take his wife to his home, which Joseph obediently did, thereby formally completing the wedding rites (Matthew 1:18-25). Since the angel had told Mary that Elizabeth, having previously been barren, was now herself pregnant by the power of the word of God, Mary then hurried to visit her relation, who was living with her husband Zechariah in a city of Judah in the hill country (probably at Juttah, Joshua 15:55; 21:16, in the neighbourhood of Maon), at a considerable distance (about 160 km) from Nazareth (Luke 1:39). Immediately on entering the house she was saluted by Elizabeth as the mother of her Lord, and then forthwith gave utterance to her hymn of thanksgiving (Luke 1:46-56; comp. 1 Samuel 2:1-10) commonly known as the Magnificat. After three months Mary returned to her house. Shortly before her own confinement a decree of Augustus (Luke 2:1) required that Mary and Joseph should proceed to Bethlehem (Micah 5:2), some 80 or 90 miles (about 130 kilometers) from Nazareth; and while there they found shelter in the inn (a shelter-place provided for strangers, cf. Luke 2:6,7). But as the inn was crowded, Mary had to retire to a place among the cattle. There Mary gave birth to her son, whom Joseph in accordance with the angel's instruction called Jesus, because he was to save his people from their sins (Matthew 1:21). This was followed by Jesus's circumcision, his presentation to the Lord, the visit of the Magi, the family's flight into Egypt, their return after the death of King Herod the Great about 2/1 BCE and taking up residence in Nazareth (Matthew 2). Mary apparently remained in Nazareth for thirty uneventful years. She is involved in an incident during the only event in Jesus's early adult life that is recorded: his going up to Jerusalem when twelve years of age, where he was found among the teachers in the temple (Luke 2:41-52). Probably some time between this event and the opening of Jesus's public ministry Mary was widowed, for Joseph is not mentioned again. After Jesus's baptism by His cousin, John "the Baptist" (in which the Holy Spirit came down and rested upon Jesus "like a dove"), and His temptations by the Devil in the desert wilderness, Mary was present at the marriage in Cana, where Jesus worked his first public miracle, at her intercession (John 2:1-11). After this event, there are some events with Mary present along with her other sons (James, Joseph, Simon and Judas) and sometimes her daughters (never named)[Matthew 13:54-56; Mark 6:3; Acts 1:14; Roman Catholics do not believe these to be Mary's children, but perhaps some relatives or some others.] We find her at the Cross along with her sister Mary, and Mary Magdalene, Salome and other women (John 19:26). Mary, cradling the dead body of her Son, is a common motif in art, called a "pietà" or "piety". After the Ascension, of about 120 people gathered in the Upper Room on the occasion of the election of Matthias to the vacancy of Judas, Mary is the only person mentioned by name other than the eleven Apostles and the candidates (Acts 1:12-26, especially v. 14 though it is said that Jesus's brothers were there as well in this verse). From this time, she wholly disappears from the historical, Biblical accounts, although it is held by some Christian groups that she is again portrayed as the heavenly Woman of Revelation (Revelation 12:1). Her death is not recorded in Scripture.

Later Christian writings and traditions

According to the Gospel of James, which, though not part of the New Testament, contains biographical material about Mary considered "plausible" by some Orthodox and Catholic Christians, she was the daughter of Joachim and Anna. Before Mary's conception, Anna had been barren, and her parents were quite old when she was conceived. They took her to live in the Temple in Jerusalem when she was three years old, much like Hanna took Samuel to the Tabernacle, as recorded in the Old Testament (Tanakh, Hebrew Bible). Old Testament]] According to Roman Catholic and Eastern Orthodox tradition, between three and fifteen years after Christ's Ascension, in either Jerusalem or Ephesus, Mary died; while surrounded by the apostles. Later, when the apostles opened her tomb, they found it empty, and concluded that she had been bodily assumed into Heaven. ("Mary's Tomb" - a tomb in Jerusalem is attributed to Mary, but it was unknown until the 6th century.)

Mary in The Qur'an

And We Made son of Mary and his mother a Sign ... (23.50)

Mary, mother of Jesus, enjoys a singularly distinguished and honored position amongst women in The Qur'an: She is the only woman directly named in The Book; declared (uniquely along with Jesus) to be a Ayat Allah or Sign of The God to mankind (23.50); as one who "guarded her chastity" (66.12); an obedient one (66.12); chosen of her mother and dedicated to Allah whilst still in the womb to the-God (3.36); uniquely (amongst women) Accepted into service by Allah (3.37); cared for by (the High Priest) Zakariya (Zecharias) (3:37); that in her childhood she resided in the Temple and uniquely had access to Al-Mihrab (understood to be the Holy of Holies), and was provided with heavenly 'provisions' by Allah (3:37); a Chosen One (3.42); a Purified One (3.42); a Truthful one (5.75); a fulfillment of Prophecy (66.12); a vessel for the Spirit of The-God breathed into her (66.12); her child conceived through "a Word from The-God" (3.45); and "exalted above all women of The Worlds/Universes" (3.42). The Qur'an relates detailed narrative accounts of Maryam (Mary) in two places: 3:35-47 and 19:16-34. The account given in (Sura 19 of) The Qur'an is nearly identical with that in The Gospel according to Luke, and it should be noted that both of these (Luke, Sura 19) begin with an account of the visitation of an angel upon Zakariya (Zecharias) and Good News of the birth of Yahya (John), followed by the account of the annunciation. It should also be noted that the account in (Sura 3 of) The Qur'an tracks the accounts in Apocrypha, namely the Gospel of Pseudo-Matthew and infancy gospel of James the Just, regarding the use of 'rods' to determine a guardian/husband after she reached the age of puberty (3.44), and, the account of the scandal caused upon the discovery of her with child (19.27-28), both of which are not recorded in the canonical Gospels. Finally, the Qur'an describes Mary (Maryam) as "sister of Harun" (19.28-29) and "daughter of Imran" (66.12). Harun is the Arabic form of the Hebrew Aaron, while Imran is an Arabic form of the Hebrew Amram. Amran was the father of "Aaron, Moses and Miriam" in the Old Testament (Numbers 26.59). The title "sister of Aaron" is further given to Miriam in the Old Testament. Based on this, some commentators have posited a confusion in the Qur'an between Mary, mother of Jesus and Miriam, sister of Moses. This is denied by other commentators, who argue that the similarity in family names is either coincidental or metaphorical.

Christian and Muslim beliefs about Mary

Immaculate Conception of Mary

: Main article: Immaculate Conception The Immaculate Conception is the doctrine that states that Mary was filled with grace from the very moment of her conception in her mother's womb. While it might be permitted for Orthodox Christians to believe the doctrine, only the Roman Catholic Church has officially adopted this teaching, and the title "Immaculate Conception" is one used only by Catholics. Most Protestants reject the idea that Mary was saved by God from her very first moment, since they consider it unscriptural. While it is technically true to say that Orthodox believe Mary was conceived immaculate, Orthodox do not believe in the same idea of original sin as the West, and they believe all babies are born immaculate. Sin is not considered ontological in Orthodoxy, only the tendency toward it. (This tendency is referenced by the phrase, "ancestral curse," which sometimes leads to confusion on the Orthodox view of the fall.) Mary is considered sinless in the Orthodox Church because it is believed that the grace of God allowed her not to sin, thereby remaining immaculate. So in the Orthodox view, it seems Mary was conceived immaculately but her conception was not out of the ordinary in any way.
Mary's age
Whilst the teaching of the Catholic Church that Mary was a virgin is not accepted by a number of liberal Christian scholars who argue that the Greek term parthenos in Luke 1:27 does not necessarily have to mean "virgin [intacta]" but that there is also evidence for it signifying any "young woman", it is generally agreed that Mary was very young when she conceived Jesus. On the other hand, the "young woman" evidence is based on the Isaiah prophecy hundreds of years prior and is taken from the Hebrew language. Other Christian scholars point out that Joseph "kept her a virgin until she gave birth to a Son" in Matthew 1:25, and it is difficult for the meaning to be "young woman" and not "virgin," as well as the fact that a young woman conceiving would not be much of a sign as a virgin conceiving. Some insight into traditions concerning her later life, e.g., that she died between three and 15 years after the crucifixion of Jesus, can be found in the New Testament Apocrypha. Assuming that Jesus died in his 30s, there is also little reason to doubt that his mother could still be alive at the time of his death, or that she could have witnessed it (cf. Jn 19:25).
Virgin birth of Jesus
Virgin birth, Egypt, 16th century.]] : Main article: Nativity The Apostles' Creed and Nicene Creed both refer to Mary as "the Virgin Mary". This alludes to the belief that Mary conceived Jesus through the action of God the Holy Spirit, and not through intercourse with Joseph or anyone else. That she was a virgin at this time is affirmed by Eastern Christianity, Roman Catholicism and by many (though not all) Protestants. Denial of this is considered heretical by Catholics and Eastern Orthodox (and Evangelicals) alike. Historic Christianity, including modern-day Roman Catholicism and Eastern Orthodoxy, teaches that she was a virgin before, during, and after giving birth to Jesus. Islam also takes this position, which is stated explicitly in the Quran (3:47). Some Protestants also hold this view, while many others believe that she was a virgin when she gave birth to Jesus, but that she later was not and had other children with her husband, Joseph. Catholics and Orthodox explain references to Jesus' brothers as either cousins, or as step-brothers who were Joseph's children by a prior marriage. Pope Boniface VIII denied the virginity of Mary. Persons who are neither Christians nor Muslims generally doubt that Mary was a virgin when she gave birth to Jesus. A common view by non-Christian sources speculates that Mary had relations with a Roman soldier and then married Joseph who protected her from the harsh Jewish laws of the time which would have sentenced her to death by stoning for such an act. This version is recorded by Origen in the third century and attributed to Celsus of the second century, who said he heard it from a Jew, in Origen's Contra Celsum 1.28-32. Also see: Illegitimacy of Jesus: A Feminist Theological Interpretation of the Infancy Narratives (Biblical Seminar Series, No 28), Jane Schaberg, ISBN 1850755337. The Gospel of Matthew describes Mary as a virgin who fulfilled the prophecy of Isaiah 7:14. The Hebrew word almah that appears in this verse, and the Greek word parthenos that Jews used to translate it in the Greek Septuagint that Matthew quotes here, have been the subjects of dispute for almost two millennia. This disagreement is related to the question of whether Isaiah 7:14 is a prophecy of Jesus' birth. Regardless of the meaning of this verse, it is clear that the authors of the Gospel of Matthew and the Gospel of Luke asserted that Mary had "no relations with man" before Jesus' birth.

Virgin birth of Jesus in the Qu'ran

The Qur'an quite decisively declares that Jesus was the result of a virgin birth, but that neither she nor her son were divine, but merely "honoured servants" (21.26). The most detailed account of the annunciation and birth of Jesus is provided in Sura 3 and 19 of The Qur'an wherein it is written that Allah/The-God sent an angel to announce that she could shortly expect to bear a son, despite being a virgin:

(Remember) When the angels said O Mary! Allah Gives thee Good News of a son through a Word from Him! His name shall be the Messiah, Jesus son of Mary, honoured in this world and in the next, and of those who Are Granted Nearness to Allah! (3.45)

And he shall speak to the people in the cradle, and when of middle age, and he shall be of The Righteous (3.46)

She said My Lord! How shall I have a son when no man has touched me ? He Said, That is as it shall be. Allah Creates what He Pleases. When HE decrees a thing HE says to it "Be" and it is! (3.47)

The Qur'an also declares that one of the reasons (amongsts many listed) for the punishments of The-God upon the People of The Book -- "Allah has sealed their hearts" (4.155) -- is for their "uttering a monsterous lie against Mary" (4.156). This is generally understood to refer to the accusations of wanton unchastity which was directed by some against Mary in her lifetime and which remain recorded in the Talmud. Sura 5 Signs 116-119 of The Qur'an includes the Prophecy of the Judgement Day where "Jesus son of Mary" will be questioned by Allah as regards to those who worship him and Mary, and that Jesus will deny them:

And when ALLAH will say O Jesus, son of Mary, didst thou say to men: Take me and my mother for two gods beside ALLAH ? He will answer Holy art Thou! I could never say that which I had no right. If I had said it, Thou wouldst have surely known it. Thou knowest what is in my mind, and I know not what is in Thy mind. It is Thou alone Who Art the Knower of all hidden things

I said nothing to them except that which Thou didst command me - Worship Allah (The-God), my Lord and your Lord. And I was a witness over them as long as I remained among them, but since Thou didst cause me to die, Thou, hast been the Watcher over them, and Thou art Witness over all things

If Thou punish them, they are Thy servants; and if Thou forgive them, Thou surely art the Mighty, the Wise.

Allah Will Say This is a Day when only The Truthful shall profit by their truthfulness. For them are Gardens beneath which streams flow; therein shall they abide forever. Allah Is well Pleased with them, and they are well pleased with HIM! That indeed is the Supreme Triumph!

Theotokos ("Mother of God")

: Main article: Theotokos At the Third Ecumenical council, the Council of Ephesus (against the Nestorians), A.D. 431, it was decided that it was entirely appropriate to refer to Mary as the Theotokos, to emphasize that Mary's child, Jesus Christ, was in fact God (Denziger §111a). That Council clarified that the Church Fathers "did not hesitate to speak of the holy Virgin as the Mother of God" (ibid.), thus affirming what had always been held as true: e.g. St. Ignatius of Antioch, ca. A.D. 110 (Jurgens §42); Alexander of Alexandria, A.D. 328 (Jurgens §680); among other references from similar sources. She is often referred to as "Theotokos" in Eastern Orthodox hymns. The Qur'an quite decisively declares that neither Mary nor her son Jesus were divine, but merely "honoured servants" (21.26).
Perpetual virginity
: Main article: Perpetual virginity of Mary That Mary remained a virgin after the birth of Jesus is a doctrinal stance of the Catholic and Eastern Orthodox churches. Of the early fathers of the Church, only Tertullian seems to have questioned the teaching. The question of Mary's virginity is related to the interpretation of the New Testament references to Jesus' "brothers". Those who defend the doctrine of Mary's perpetual virginity point out that Aramaic, the language spoken by Christ and his disciples, lacked a specific word for "cousin," so that the word "brother" was used instead. This is also true in Hebrew, and there are several places in the Old Testament that use the word "brother" to mean nephew or cousin. Others argue that Jesus' "brothers" were sons of Joseph by a previous wife - and thus Jesus' stepbrothers, who would have been regarded as his half-brothers by the people Jesus and Mary lived alongside, who were unaware of Jesus' divinity and assumed him to be the son of Joseph. (For more details, see this section of the article on James the Just.) The most prominent leaders of the Reformation, Luther, Zwingli, and Calvin also defended the perpetual virginity of Mary against those who questioned it. But by the 17th century, the Catholic and Protestant churches came to see Mary as a major point of division, and Protestant theologians began arguing that Mary did not remain a virgin and that the "brothers" of Jesus were indeed his half-brothers, sons of Mary and Joseph. Today most Protestants reject the doctrine of Mary's perpetual virginity. Islam teaches that Mary conceived Jesus as a virgin, but that Jesus had a single parent (Mary) and was not the Son of God. Muslims also believe that Mary remained a virgin for her entire life.

Dormition and Assumption

Calvin : Main article: Assumption of Mary For Eastern Orthodox and Roman Catholics alike, Mary's assumption, i.e., the lifting up of her body into Heaven after her death, is seen as a concrete and present instance of the resurrection of the body, a belief integral to Christian theology and found in the creeds.
The doctrine in Roman Catholicism
The belief in the corporeal assumption of Mary was formally declared to be dogma by Pope Pius XII in 1950; Roman Catholics must therefore hold the doctrine as true. Pope Pius XII states in Munificentissimus Deus [http://www.ewtn.com/library/PAPALDOC/P12MUNIF.HTM]: "[W]e pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory. Hence if anyone, which God forbid, should dare willfully to deny or to call into doubt that which we have defined, let him know that he has fallen away completely from the divine and Catholic Faith." This is an example of an invocation of papal infallibility. The Feast of the Assumption is celebrated on August 15. The promulgated dogma is not worded so as to force the issue as to whether she experienced death prior to her Assumption, as there is no theological basis for doing so. Ludwig Ott (Bk. III, Pt. 3, Ch. 2, §6) states that "the fact of her death is almost generally accepted by the Fathers and Theologians, and is expressly affirmed in the Liturgy of the Church," to which he adduces a number of helpful citations, and concludes that "for Mary, death, in consequence of her freedom from original sin and from personal sin, was not a consequence of punishment of sin. However, it seems fitting that Mary's body, which was by nature mortal, should be, in conformity with that of her Divine Son, subject to the general law of death." In keeping with the historical consensus of the Church, Pius XII himself almost certainly rejected the notion of Mary's "immortality" (the idea that she never suffered death) in favor of the more widely accepted understanding that her assumption took place after her physical death.
The doctrine in Eastern and Oriental Orthodoxy
The tradition of the Eastern Orthodox Church holds that Mary died, and that after her death and burial, she was not resurrected but that her body was miraculously transposed into heaven, as was the body of Enoch, Moses and Elijah. This two-fold event is celebrated as the Dormition ("falling asleep") of the Theotokos. The Feast of the Dormition is celebrated on August 15, and is preceded by a fourteen day fast from meat and dairy products, the third longest fast of the liturgical year after Great Lent and Winter Lent. Despite the great importance of this feast in the Orthodox liturgical calendar, it is not considered a matter of dogma as in the Catholic Church (dogmatization of the Dormition for the Roman Catholic Church was formalized by a Roman Catholic pope after the Great Schism, whose authority Eastern Orthodox did not recognize).
Religious attitudes towards Mary

Veneration of Mary: Divisions Among Christians
Great Schism]] Roman Catholic, Orthodox and many Anglican Christians venerate Mary, as do the non-Chalcedonian or Oriental Orthodox, a communion of churches that has been traditionally deemed monophysite (such as the Coptic Orthodox Church of Egypt and the Ethiopian Tewahedo Church). This veneration especially takes the form of prayer for intercession with her Son, Jesus Christ. Additionally it includes composing poems and songs in Mary's honor, painting icons or carving statues representing her, bowing or kneeling before such images as a token of respect to the one portrayed by them, and conferring titles on Mary that reflect her exalted position among the saints. She is also one of the most highly venerated saints in both the Roman Catholic and the Eastern Orthodox Church; several major feast days are devoted to her each year. (See Liturgical year.) Protestants have generally been less enthusiastic about the veneration of the Virgin than their Catholic and Orthodox cousins, often arguing that if too much attention is focused on Mary, there is a danger of detracting from the worship due to God alone. By contrast, certain documents of the Second Vatican Council, such as chapter VIII of the dogmatic constitution Lumen Gentium [http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html] describe Mary as higher than all other created beings, even angels: "she far surpasses all creatures, both in heaven and on earth"; but still in the final analysis, a created being, solely human - not divine - in her nature. On this showing, Catholic traditionalists would argue that there is no conflation [http://dictionary.reference.com/search?q=conflation] of the human and divine levels in their veneration of Mary. Liturgical year shows the apparition in the Burning Bush as the Blessed Virgin in a bower of flaming roses.]] The major origin and impetus of veneration of Mary comes from the Christological controversies of the early church - many debates denying in some way the divinity or humanity of Jesus Christ. So not only would one side affirm that Jesus was indeed God, but would assert the conclusion that Mary was the mother of God. Both Roman Catholics and Orthodox make a clear distinction between such veneration (which is also due to the other saints) and adoration which is due to God alone. (The term worship is used by some theologians to subsume both sacrificial worship and worship of praise, e.g. Orestes Brownson in his book Saint Worship. The word "worship", while commonly used in place of "adoration" in the modern English vernacular, strictly speaking implies nothing more than the acknowledgement of "worth-ship" or worthiness, and thus means no more than the giving of honor where honor is due [e.g. the use of "Your Worship" as a form of address to judges in certain English legal traditions]. "Worship" is sometimes used in this sense in Catholic literature when referring to the veneration of the Blessed Virgin and other saints). Mary, they point out, is not of herself divine, and has only such powers to help as are granted to her by God in response to her prayers. Such miracles as may occur through Mary's intercession are ultimately the result of God's love and omnipotence. Roman Catholicism distinguishes three forms of honor: latria, due only to God, and usually translated by the English word adoration; hyperdulia, accorded only to the Blessed Virgin Mary, usually translated simply as veneration; and dulia, accorded to the rest of the saints, also usually translated as veneration. The Orthodox distinguish between worship and veneration but do not accept a sort of "hyper"-veneration only for the Theotokos. The surge in the cult of Mary in the High Middle Ages owes some of its initial impetus to Bernard of Clairvaux. Bernard expanded upon Anselm of Canterbury's role in transmuting the sacramental ritual Christianity of the Early Middle Ages into a new, more personally held faith, with the life of Christ as a model and a new emphasis on the Virgin Mary. In opposition to the rational approach to divine understanding that the schoolmen adopted, Bernard preached an immediate faith, in which the intercessor was the Virgin Mary. "the Virgin that is the royal way, by which the Savior comes to us." "Bernard played the leading role in the development of the Virgin cult, which is one of the most important manifestations of the popular piety of the twelfth century. In early medieval thought the Virgin Mary had played a minor role, and it was only with the rise of emotional Christianity in the eleventh century that she became the prime intercessor for humanity with the deity." (Cantor 1993 p 341) Some early Protestants venerated and honored Mary. Martin Luther said Mary is "the highest woman," that "we can never honour her enough," that "the veneration of Mary is inscribed in the very depths of the human heart," and that we should "wish that everyone know and respect her." John Calvin said, "It cannot be denied that God in choosing and destining Mary to be the Mother of his Son, granted her the highest honor." Zwingli said, "I esteem immensely the Mother of God," and, "The more the honor and love of Christ increases among men, so much the esteem and honor given to Mary should grow." Thus the idea of respect and high honour was not rejected by the first Protestants; but, they came to criticize the Catholics for blurring the line, between high admiration of the grace of God wherever it is seen in a human being, and religious service given to another creature. The Roman Catholic practice of celebrating saints' days and making intercessory requests addressed especially to Mary and other departed saints they considered (and consider) to be idolatry. With the exception of some portions of the Anglican Communion, Protestantism usually follows the reformers in rejecting the practice of directly addressing Mary and other saints in prayers of admiration or petition, as part of their religious worship of God. Protestants will not typically call the respect or honor that they may have for Mary veneration because of the special religious significance that this term has in the Catholic practice.
- Norman F. Cantor, The Civilization of the Middle Ages 1993
Joint Anglican/Roman Catholic document
Anglican Communion On May 16, 2005, the Roman Catholic and Anglican churches issued a joint 43-page statement, "[http://www.anglicancommunion.org/acns/articles/39/75/acns3978a.cfm Mary: Hope and Grace in Christ]" (also known as the Seattle Statement) on the role of the Virgin Mary in Christianity as a way to uphold ecumenical cooperation despite differences over other matters. The document was released in Seattle, Washington, by Alexander Brunett, the local Catholic Archbishop, and Peter Carnley, Anglican Archbishop of Perth, Western Australia, co-chairmen of the Anglican-Roman Catholic International Commission (ARCIC). The joint document is said to seek a common understanding to help both churches agree on the theological reasoning behind the Catholic dogmas, despite Anglicans not accepting the papal authority that underpins them. Carnley has reportedly said that Anglican concerns, that dogmas about Mary are not provable by scripture, would "disappear", with the document discussing that Anglicans would stop opposition to Roman Catholic teachings of the Immaculate Conception (defined in 1854) and the Assumption of Mary (defined in 1950) as being "consonant" with the Biblical teachings.
Non-Abrahamic worship of Mary
Some followers of non-Abrahamic religions, particularly followers of Wicca, link Mary to the Earth Mother of various Neo-pagan traditions. Some Buddhists have even been known to link Mary to Kwan-Yin, a Bodhisattva of compassion venerated by various Chinese Buddhist faiths. Followers of Santería identify Mary (as Our Lady of Regla) with the goddess Yemaja.
Mary and Shakespeare
In sixteenth-century England, veneration of Mary was a central issue in public controversy about the sense of Scriptural text, religious images, and religious practices in Christian life. Some leading figures in sixteenth-century England considered pilgrimages to Marian shrines and praying the rosary to be un-Scriptural, "superstitious", and/or idolatrous. From 1535 to 1538, under orders from Henry VIII, all Christian shrines in England were destroyed. Most of these shrines were Marian shrines, and they included the highly-popular shrine of Our Lady of Walsingham, as well as other popular shrines at Ipswich, Worcester, Doncaster, and Penrise. At the same time, "Mary" rose dramatically in popularity, as a given name for baby girls in sixteenth-century England. About 1500, in Warwick County, England, perhaps only 1% of baby girls were named Mary. By 1600, the share of baby girls named Mary had risen to about 10%.[http://www.galbithink.org/sense-s8.htm] This change is remarkable, in light of extensive government efforts during that same time-period to extirpate veneration of Marian images, and to direct Christian worship to the written word. William Shakespeare had keen appreciation for the controversy over the "sense of Mary" in Christian life. Concern about the relationship between words and images, and players, shadows, and real persons, pervades Shakespeare's work. His play, Romeo and Juliet, Act 1, Scene 5, includes a dialogue, formally organized as a sonnet, that uses Marian pilgrimage to figure Romeo's wooing of Juliet. The last scene in The Winter's Tale includes instructions from Paulina, that place Perdita in the position of asking the statue of Hermione for intercessory prayer, much as a pilgrim to a Marian shrine might have prayed before an image of Mary. Turmoil about the sense of Mary in sixteenth-century English history is closely-related to the development of Shakespeare's theatre, according to some critics.
Portrayals
Mary has been portrayed in several films:
- Linda Darnell, The Song of Bernadette, 1943
- Angela Clarke, The Miracle of Our Lady of Fatima, 1951
- Siobhán McKenna, King of Kings, 1961
- Olivia Hussey, Jesus of Nazareth, 1977
- Verna Bloom, The Last Temptation of Christ, 1988
- Maia Morgenstern, The Passion of the Christ, 2004
See also

- Prayer to Mary, the mother of Jesus
- Blessed Virgin Mary
- Theotokos
- Immaculate Conception
- Assumption of Mary
- The Madonna
- Our Lady of Sorrows
- Marian apparitions
- The Virgin Mary shrines
- Our Lady of Guadalupe
- Joy of all who Sorrow
Further reading

- Orestes Brownson, Saint Worship and the Worship of Mary, [http://www.sophiainstitute.com Sophia Institute Press], 2003, ISBN 1928832881
- Chantal Epie, The Scriptural Roots of Catholic Teaching, [http://www.sophiainstitute.com Sophia Institute Press], 2002, ISBN 1928832539
- William A. Jurgens, The Faith of the Early Fathers
- Jaroslav Pelikan, Mary Through the Centuries: Her Place in the History of Culture, [http://www.yale.edu/yup/ Yale University Press], 1998, hardcover, 240 pages ISBN 0300069510; trade paperback, 1998, 240 pages, ISBN 0300076614 Hilda Graef, Mary: A History of Doctrine and Devotion, London: Sheed & Ward, 1985, ISBN 0722052219
External links

- [http://www.religionfacts.com/christianity/beliefs/mary.htm Christian Beliefs about Mary]
- [http://www.insecula.com/contact/A004142.html/ 632 pictures of the Virgin]
- [http://www.ewtn.com/library/PAPALDOC/P12MUNIF.HTM Munificentissimus Deus]
- [http://www.catholic.net/rcc/Periodicals/Homiletic/2001-10/orchard.html Bernard Orchard, The Betrothal and Marriage of Mary to Joseph, Part 1;] [http://www.catholic.net/rcc/Periodicals/Homiletic/2001-11/orchard.html Part 2]
- [http://uk.geocities.com/ducatumevangelii@btinternet.com/Maryandjoseph1a.htm Bernard Orchard, Summary of The Betrothal and Marriage of Mary to Joseph and chronological chart]
- [http://www.niranamchurch.com/StMary.asp St Mary in Indian Orthodox tradition]
- [http://www.fisheaters.com/mary.html Traditional Catholic View of the Blessed Virgin Mary]
- [http://www.galbithink.org/sense-s5.htm The Sense of Mary and Shakespeare in Sixteenth-Century England]
- [http://www.americancatholic.org/Features/Saints/Mary.asp American Catholic - Blessed Virgin Mary - The First Disciple]
- [http://followchrist.info/e_mary.html Criticism of the veneration of Mary by "Josef", a non-denominational Christian]
- [http://www.atmajyoti.org/ul_unknown_lives_forward.asp The Unknown Lives of Jesus and Mary] from the Apocrypha and other little known sources.
- [http://www.fisheaters.com/marygardens.html Mary Gardens] the Catholic customs of making gardens in honor of Mary
Footnotes

- ¹[http://www.mariology.com/ See Mariology.com: A Study of the Blessed Virgin in the Scriptures] Category:1st century BC births Category:1st century deaths Category:Blessed Virgin Mary Category:Jesus Category:Saints Mary ja:イエスの母マリア

Roman Empire

:For other uses, see Roman Empire (disambiguation) The Roman Empire is the term conventionally used to describe the Ancient Roman polity in the centuries following its reorganization under the leadership of Octavian (better known as Caesar Augustus), until its radical reformation in what was later to be known as the Byzantine Empire. Roman Empire is also used as translation of the expression Imperium Romanum, probably the best known Latin expression where the word "imperium" is used in the meaning of a territory, the "Roman Empire", as that part of the world where Rome ruled. The expansion of this Roman territory beyond the borders of the initial city-state of Rome had started long before the state organisation turned into an Empire. One of the first historians to describe this expansion of the Roman territory was the Greek Polybius, writing in the Epoch of the Roman Republic. In the centuries before the autocracy of Augustus, Rome had already accumulated a collection of tribute-states beyond the Italian Peninsula, including former Mediterranean competitors Syracuse and Carthage. In the late Republic Augustus (then still "Octavian") added Egypt definitively to the Imperium Romanum. The remainder of this article treats the Roman Empire as Imperial state (see Roman Kingdom and Roman Republic for development of the territory in earlier times). Augustus' reforms turning the Roman state into an Empire survived mostly unchanged until the Diocletian reform at end of the 3rd century, which turned the empire into a tetrarchy. While the political form given by Diocletian was short-lived, it led to the division of the Empire into two halves. This allowed Roman rule to continue for two more centuries over the whole empire, although divided into the Eastern and the Western Roman Empire. The end of the Western Empire is traditionally set in 476, when Odovacar deposed the last Emperor and sent the Imperial insignia to Constantinople; henceforth he nominally ruled as dux on behalf of Constantinople. After another millennium, in 1453, the Eastern Empire, better known as the Byzantine Empire, fell to the Ottoman Turks. From Augustus to the Fall of the Western Empire Rome dominated the region of Western Eurasia, comprising over half its population. The Roman Empire's influence on government, law, military, and monumental architecture, as well as many other aspects of Western life remains inescapable. The Greeks adopted the Roman name in the Middle Ages and were known as Romans, a trend that survives until today in Greece, a result of their cultural position (see Names of the Greeks). Roman titles of power were adopted by successor states and other entities with imperial pretensions, including the Frankish kingdom, the Holy Roman Empire, the first and second Bulgarian empires, the Russian/Kiev dynasties, and the German Empire. See also Roman culture.
Historians' viewpoints on the evolution of Imperial Rome
Because the empire of Rome lasted for such a long period of time (31 BC–1453), there are certain alternative names used by historians to distinguish various semantic periods or eras. Such names include Byzantine Empire, Eastern Roman Empire and Western Roman Empire, which are used interchangeably throughout this article to mean the same as Roman Empire (or the Western or Eastern part thereof). For many years historians made a distinction between the Principate, the period from Augustus until the Crisis of the Third Century, and the Dominate, the period from Diocletian until the end of the Empire in the West. According to this theory, during the Principate (from the Latin word princeps, meaning "first citizen", the only title Augustus would permit himself) the realities of dictatorship were concealed behind Republican forms; while during the Dominate (from the word dominus, meaning "Master") imperial power showed its naked face, with golden crowns and ornate imperial ritual. More recently historians established that the situation was far more nuanced: certain historical forms continued until the Byzantine period, more than one thousand years after they were created, and displays of imperial majesty were common from the earliest days of the Empire.
Age of Augustus (31 BC–AD 14)

Political developments
Latin As a matter of convenience, the Roman Empire is held to have begun with the constitutional settlement following the Battle of Actium in 31 BC. In fact the Republican institutions at Rome had been destroyed over the preceding century and Rome had been in continuous crisis with periods of dictatorial rule since Sulla. The long, peaceful and consensual reign of Augustus greatly changed the view toward hereditary monarchy. Rome–the city that had not too long before assassinated its leader, Julius Caesar, when his ambitions seemed to threaten the republic–now placidly accepted one man rule. Augustus' reign was notable for several long-lasting achievements that would define the Empire:
- Creation of an hereditary office, which we refer to as Emperor of Rome.
- Fixation of the payscale. Duration of Roman military service marked the final step in the evolution of the Roman Army from a citizen army to a professional one.
- Creation of the Praetorian Guard, which would make and unmake emperors for centuries.
- Expansion to the natural borders of the Empire. The borders reached upon Augustus' death remained the limits of Empire, with minimal exceptions, for the next four hundred years.
- Development of trade links with regions as far as India and China.
- Creation of a civil service outside of the Senatorial structure, leading to a continuous weakening of Senatorial authority.
- Enactment of the lex Julia of 18 BC and the lex Papia Poppaea o