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Although this text is regularly classed among the early narratives of Mary’s dormition and assumption, the Coptic Homily on the Theotokos attributed to Cyril of Jerusalem is actually an early example of a Life, or vita, of the Virgin Mary, and indeed, it is one of the earliest such texts to survive.
The veneration of the Mother of God and the imagery dedicated to her developed gradually in the Early Christian Church. Scholars still struggle to single out the earliest and most relevant evidence for the cult of the Virgin and to determine the starting point of devotion that is specifically Marian in focus.
The story of the Annunciation (Lk 1:26–38) inspired a flourishing tradition of homiletic and hymnographic literature in early Christianity. A recurring feature of this strand was the portrayal of characters through dialogue.
On a spring day in the middle of the twentieth century, the Swedish poet Gunnar Ekelöf visited the holy fountain (hagiasma) of the Virgin in the Blachernai church in modern Istanbul.
Epiphanios, who belonged to the Kallistratos monastery in Constantinople in the late eighth or early ninth century, conceived his Life of the Theotokos as a new literary venture.
The story of the Annunciation (Lk 1:26–38) inspired a flourishing tradition of homiletic and hymnographic literature in early Christianity. A recurring feature of this strand was the portrayal of characters through dialogue.
This book explores how the Virgin Mary's life is told in hymns, sermons, icons, art, and other media in the Byzantine Empire before AD 1204. A group of international specialists examines material and textual evidence from both Byzantine and Muslim-ruled territories that was intended for a variety of settings and audiences and seeks to explain why Byzantine artisans and writers chose to tell stories about Mary, the Mother of God, in such different ways. Sometimes the variation reflected the theological or narrative purposes of story-tellers; sometimes it expressed their personal spiritual preoccupations. Above all, the variety of aspects that this holy figure assumed in Byzantium reveals her paradoxical theological position as meeting-place and mediator between the divine and created realms. Narrative, whether 'historical', theological, or purely literary, thus played a fundamental role in the development of the Marian cult from Late Antiquity onward.
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