Cult-Vir-Mary-art - 1/3/10
਀ഊ"The Cult of the Virgin Mary" by Lady Dominica de Zeragoza.
਀ഊNOTE: See also the files: Lite-Metaphor-art, Relics-fr-all-art. relics-msg, saints-msg, pilgrimages-msg, heretics-msg, Icons-art, M-Cult-th-Lit-art.
਀ഊ************************************************************************
਀一伀吀䤀䌀䔀 ⴀഊ
਀吀栀椀猀 愀爀琀椀挀氀攀 眀愀猀 猀甀戀洀椀琀琀攀搀 琀漀 洀攀 戀礀 琀栀攀 愀甀琀栀漀爀 昀漀爀 椀渀挀氀甀猀椀漀渀 椀渀 琀栀椀猀 猀攀琀 漀昀 昀椀氀攀猀Ⰰ 挀愀氀氀攀搀 匀琀攀昀愀渀✀猀 䘀氀漀爀椀氀攀最椀甀洀⸀ ഊ
਀吀栀攀猀攀 昀椀氀攀猀 愀爀攀 愀瘀愀椀氀愀戀氀攀 漀渀 琀栀攀 䤀渀琀攀爀渀攀琀 愀琀㨀 栀琀琀瀀㨀⼀⼀眀眀眀⸀昀氀漀爀椀氀攀最椀甀洀⸀漀爀最ഊ
਀䌀漀瀀礀爀椀最栀琀 琀漀 琀栀攀 挀漀渀琀攀渀琀猀 漀昀 琀栀椀猀 昀椀氀攀 爀攀洀愀椀渀猀 眀椀琀栀 琀栀攀 愀甀琀栀漀爀 漀爀 琀爀愀渀猀氀愀琀漀爀⸀ഊ
਀圀栀椀氀攀 琀栀攀 愀甀琀栀漀爀 眀椀氀氀 氀椀欀攀氀礀 最椀瘀攀 瀀攀爀洀椀猀猀椀漀渀 昀漀爀 琀栀椀猀 眀漀爀欀 琀漀 戀攀 爀攀瀀爀椀渀琀攀搀 椀渀 匀䌀䄀 琀礀瀀攀 瀀甀戀氀椀挀愀琀椀漀渀猀Ⰰ 瀀氀攀愀猀攀 挀栀攀挀欀 眀椀琀栀 琀栀攀 愀甀琀栀漀爀 昀椀爀猀琀 漀爀 挀栀攀挀欀 昀漀爀 愀渀礀 瀀攀爀洀椀猀猀椀漀渀猀 最爀愀渀琀攀搀 愀琀 琀栀攀 攀渀搀 漀昀 琀栀椀猀 昀椀氀攀⸀ഊ
਀吀栀愀渀欀 礀漀甀ⰀഊMark S. Harris...AKA:..Stefan li Rous
਀猀琀攀昀愀渀 愀琀 昀氀漀爀椀氀攀最椀甀洀⸀漀爀最ഊ************************************************************************
਀ഊThis paper was originally written for the author's University degree in history. 
਀ഊThe Cult of the Virgin Mary
਀戀礀 䰀愀搀礀 䐀漀洀椀渀椀挀愀 搀攀 娀攀爀愀最漀稀愀ഊ
਀䐀椀猀挀甀猀猀 琀栀攀 搀攀瘀攀氀漀瀀洀攀渀琀 漀昀 琀栀攀 䌀甀氀琀 漀昀 琀栀攀 嘀椀爀最椀渀 䴀愀爀礀 愀渀搀 椀琀猀 瀀愀爀琀椀挀椀瀀愀琀椀漀渀 椀渀 琀栀攀 攀猀琀愀戀氀椀猀栀洀攀渀琀 漀昀 琀栀攀 椀洀愀最攀 漀昀 愀 䌀栀爀椀猀琀椀愀渀 眀漀洀愀渀 愀渀搀 琀栀攀 猀琀爀甀挀琀甀爀攀 漀昀 琀栀攀椀爀 瀀愀爀琀椀挀椀瀀愀琀椀漀渀 椀渀 洀漀渀愀猀琀椀挀椀猀洀 眀椀琀栀椀渀 琀栀攀 䌀栀爀椀猀琀椀愀渀 挀栀甀爀挀栀⸀ഊ
਀ऀ吀漀 愀搀攀焀甀愀琀攀氀礀 搀椀猀挀甀猀猀 琀栀攀 搀攀瘀攀氀漀瀀洀攀渀琀 漀昀 琀栀攀 挀甀氀琀 漀昀 琀栀攀 嘀椀爀最椀渀 䴀愀爀礀Ⰰ 椀琀猀 椀洀瀀愀挀琀 漀渀 戀漀琀栀 琀栀攀 椀洀愀最攀爀礀 漀昀 眀漀洀攀渀 愀渀搀 琀栀攀椀爀 爀漀氀攀猀 椀渀 洀漀渀愀猀琀椀挀 瀀愀爀琀椀挀椀瀀愀琀椀漀渀Ⰰ 漀渀攀 洀甀猀琀 琀愀欀攀 椀渀琀漀 愀挀挀漀甀渀琀 琀栀攀 昀愀挀琀漀爀猀 琀栀愀琀 戀爀漀甀最栀琀 愀戀漀甀琀 椀琀猀 挀爀攀愀琀椀漀渀㨀 琀栀攀 挀栀愀渀最椀渀最 猀漀挀椀愀氀 猀琀爀甀挀琀甀爀攀猀 漀昀 琀栀攀 琀椀洀攀猀Ⰰ 琀栀攀 挀栀愀渀最攀猀 椀渀 挀甀氀琀甀爀攀 愀渀搀 猀琀愀琀椀漀渀 漀昀 琀栀攀 䌀愀琀栀漀氀椀挀 䌀栀甀爀挀栀 眀椀琀栀椀渀 琀栀攀 刀漀洀愀渀 䔀洀瀀椀爀攀Ⰰ 琀栀攀 䌀栀甀爀挀栀攀猀 攀渀搀攀愀瘀漀甀爀猀 琀漀 攀渀挀愀瀀猀甀氀愀琀攀 琀栀攀 爀椀琀甀愀氀猀 愀渀搀 挀甀猀琀漀洀猀 漀昀 漀琀栀攀爀 爀攀氀椀最椀漀渀猀 琀漀 猀甀瀀瀀漀爀琀 琀栀攀椀爀 最爀漀眀椀渀最 挀漀渀猀琀椀琀甀攀渀挀礀 愀渀搀 琀栀攀 昀漀爀洀愀氀椀猀愀琀椀漀渀 漀昀 猀琀爀甀挀琀甀爀攀猀 愀渀搀 搀漀挀琀爀椀渀攀猀 眀椀琀栀椀渀 琀栀攀 䌀栀甀爀挀栀 椀琀猀攀氀昀⸀  吀栀椀猀 瀀愀瀀攀爀 眀椀氀氀 愀搀搀爀攀猀猀 琀栀攀猀攀 椀猀猀甀攀猀 椀渀 爀攀氀愀琀椀漀渀 琀漀 䈀礀稀愀渀琀椀甀洀 昀爀漀洀 琀栀攀 昀椀爀猀琀 琀漀 猀攀瘀攀渀琀栀 挀攀渀琀甀爀椀攀猀⸀ഊ
਀ऀ䤀琀 洀甀猀琀 戀攀 渀漀琀攀搀 琀栀愀琀 琀栀攀 䌀栀爀椀猀琀椀愀渀 䌀栀甀爀挀栀 洀漀瘀攀搀 愀眀愀礀 昀爀漀洀 琀栀攀 瀀愀最愀渀 爀椀琀甀愀氀猀 琀栀愀琀 漀昀琀攀渀 椀渀瘀漀氀瘀攀搀 昀攀爀琀椀氀椀琀礀 愀渀搀 猀攀砀甀愀氀椀琀礀 琀漀 愀渀 椀搀攀漀氀漀最礀 戀愀猀攀搀 漀渀 栀甀洀愀渀 昀爀愀椀氀琀礀Ⰰ 最甀椀氀琀 ⴀ 愀猀 瀀攀爀猀漀渀椀昀椀攀搀 戀礀 䄀搀愀洀 愀渀搀 䔀瘀攀Ⰰ 愀渀搀 搀攀愀琀栀⸀嬀㄀崀  䈀爀漀眀渀 琀攀氀氀猀 甀猀 琀栀愀琀 琀栀攀 爀攀渀甀渀挀椀愀琀椀漀渀 漀昀 猀攀砀甀愀氀 愀挀琀椀瘀椀琀礀 戀攀挀愀洀攀 氀椀渀欀攀搀 愀琀 愀 猀礀洀戀漀氀椀挀 氀攀瘀攀氀 ∀眀椀琀栀 琀栀攀 爀攀最愀椀渀椀渀最 漀昀 琀栀攀 匀瀀椀爀椀琀 漀昀 䜀漀搀Ⰰ 愀渀搀Ⰰ 猀漀Ⰰ 眀椀琀栀 洀愀渀✀猀 愀戀椀氀椀琀礀 琀漀 甀渀搀漀 琀栀攀 瀀漀眀攀爀 漀昀 搀攀愀琀栀⸀∀嬀㈀崀  䘀爀漀洀 琀栀椀猀 戀攀最椀渀渀椀渀最 䌀栀爀椀猀琀椀愀渀椀琀礀 攀猀琀愀戀氀椀猀栀攀搀 琀眀漀 爀攀瀀爀攀猀攀渀琀愀琀椀瘀攀猀 昀漀爀 眀漀洀攀渀㨀  䔀瘀攀Ⰰ 眀栀漀 戀攀挀愀洀攀 琀栀攀 搀攀昀椀渀椀渀最 眀漀洀愀渀 漀昀 ∀伀爀椀最椀渀愀氀 匀椀渀Ⰰ∀嬀㌀崀 愀渀搀 䴀愀爀礀 眀栀漀 眀愀猀 琀栀攀 甀渀琀愀椀渀琀攀搀 攀瘀攀爀ⴀ瘀椀爀最椀渀⸀嬀㐀崀 ഊ
਀䄀渀搀 椀琀 眀愀猀 琀栀爀漀甀最栀 愀 瘀椀爀最椀渀 眀栀漀 搀椀猀漀戀攀礀攀搀 嬀渀愀洀攀氀礀 䔀瘀攀崀 琀栀愀琀 洀愀渀欀椀渀搀 眀愀猀 猀琀爀椀挀欀攀渀 愀渀搀 昀攀氀氀 愀渀搀 搀椀攀搀Ⰰ 猀漀 琀漀 椀琀 眀愀猀 琀栀爀漀甀最栀 琀栀攀 嘀椀爀最椀渀 嬀䴀愀爀礀崀Ⰰ 眀栀漀 漀戀攀礀攀搀 琀栀攀 眀漀爀搀 漀昀 䜀漀搀Ⰰ 琀栀愀琀 洀愀渀欀椀渀搀Ⰰ 爀攀猀甀猀挀椀琀愀琀攀搀 戀礀 氀椀昀攀Ⰰ 爀攀挀攀椀瘀攀搀 氀椀昀攀⸀  䘀漀爀 琀栀攀 䰀漀爀搀 嬀䌀栀爀椀猀琀崀 挀愀洀攀 琀漀 猀攀攀欀 戀愀挀欀 琀栀攀 氀漀猀琀 猀栀攀攀瀀Ⰰ 愀渀搀 椀琀 眀愀猀 洀愀渀欀椀渀搀 琀栀愀琀 眀愀猀 氀漀猀琀㬀 愀渀搀 琀栀攀爀攀昀漀爀攀 䠀攀 搀椀搀 渀漀琀 戀攀挀漀洀攀 猀漀洀攀 漀琀栀攀爀 昀漀爀洀愀琀椀漀渀Ⰰ 戀甀琀 䠀攀 氀椀欀攀眀椀猀攀Ⰰ 漀爀 栀攀爀 琀栀愀琀 眀愀猀 搀攀猀挀攀渀搀攀搀 昀爀漀洀 䄀搀愀洀 嬀渀愀洀攀氀礀Ⰰ 䴀愀爀礀崀Ⰰ 瀀爀攀猀攀爀瘀攀搀 琀栀攀 氀椀欀攀渀攀猀猀 漀昀 昀漀爀洀愀琀椀漀渀㬀 昀漀爀 䄀搀愀洀 栀愀搀 渀攀挀攀猀猀愀爀椀氀礀 琀漀 戀攀 爀攀猀琀漀爀攀搀 椀渀 䌀栀爀椀猀琀Ⰰ 琀栀愀琀 洀漀爀琀愀氀椀琀礀 戀攀 愀戀猀漀爀戀攀搀 椀渀 椀洀洀漀爀琀愀氀椀琀礀⸀  䄀渀搀 䔀瘀攀 嬀栀愀搀 渀攀挀攀猀猀愀爀椀氀礀 琀漀 戀攀 爀攀猀琀漀爀攀搀崀 椀渀 䴀愀爀礀Ⰰ 琀栀愀琀 愀 瘀椀爀最椀渀Ⰰ 戀礀 戀攀挀漀洀椀渀最 琀栀攀 愀搀瘀漀挀愀琀攀 漀昀 愀 瘀椀爀最椀渀Ⰰ 猀栀漀甀氀搀 甀渀搀漀 愀渀搀 搀攀猀琀爀漀礀 瘀椀爀最椀渀愀氀 搀椀猀漀戀攀搀椀攀渀挀攀 戀礀 瘀椀爀最椀渀愀氀 漀戀攀搀椀攀渀挀攀⸀嬀㔀崀ഊ
਀䤀琀 洀甀猀琀 愀氀猀漀 戀攀 渀漀琀攀搀 栀攀爀攀Ⰰ 琀栀愀琀 䴀愀爀礀 椀猀 渀漀琀 渀愀洀攀搀 眀椀琀栀椀渀 琀栀攀 攀砀琀爀愀ⴀ挀愀渀漀渀椀挀愀氀 氀椀琀攀爀愀琀甀爀攀 甀渀琀椀氀 䤀最渀愀琀椀甀猀 漀昀 䄀渀琀椀漀挀栀Ⰰ嬀㘀崀 猀栀攀 搀漀攀猀 渀漀琀 愀瀀瀀攀愀爀 戀礀 渀愀洀攀 愀最愀椀渀 甀渀琀椀氀 䨀甀猀琀椀渀 䴀愀爀琀礀爀 猀攀琀猀 漀甀琀 琀漀 樀甀猀琀椀昀礀 栀攀爀 瀀爀愀椀猀攀 戀礀 琀栀攀 䌀栀甀爀挀栀⸀嬀㜀崀ഊ
਀ऀ吀栀攀 椀洀愀最攀爀礀 愀渀搀 昀愀戀爀椀挀愀琀椀漀渀 漀昀 琀栀攀 䴀愀爀礀 椀搀攀愀氀 眀愀猀 挀爀攀愀琀攀搀 漀瘀攀爀 愀 挀漀渀猀椀搀攀爀愀戀氀攀 瀀攀爀椀漀搀 漀昀 琀椀洀攀㬀 椀琀 挀愀渀 戀攀 愀爀最甀攀搀 琀栀愀琀 洀愀渀礀 瀀愀最愀渀 最漀搀搀攀猀猀攀猀 栀愀瘀攀 戀攀攀渀 洀攀氀搀攀搀 椀渀琀漀 栀攀爀 瀀攀爀猀漀渀愀⸀  䤀渀挀漀爀瀀漀爀愀琀椀漀渀 漀昀 愀猀瀀攀挀琀猀 漀昀 琀栀攀 最爀攀愀琀 䴀漀琀栀攀爀Ⰰ 䴀漀琀栀攀爀 漀昀 䜀漀搀猀Ⰰ 刀栀攀愀Ⰰ 䌀礀戀攀氀攀Ⰰ 吀礀挀栀攀 愀渀搀 䤀猀椀猀 挀愀渀 戀攀 猀甀瀀瀀漀爀琀攀搀⸀嬀㠀崀  吀栀椀猀 攀渀挀漀洀瀀愀猀猀攀猀 琀栀攀 挀爀攀愀琀椀漀渀 漀昀 栀攀爀 椀洀愀最攀 ⴀ 洀漀琀栀攀爀 愀渀搀 挀栀椀氀搀 ⴀ 眀栀椀挀栀 眀愀猀 愀渀 愀氀洀漀猀琀 搀椀爀攀挀琀 挀漀瀀礀 漀昀 愀渀 椀洀愀最攀 漀昀 䤀猀椀猀 愀渀搀 䠀漀爀愀挀攀⸀嬀㤀崀  ഊ
਀ऀ圀栀椀氀攀 䴀愀爀礀 眀愀猀 瘀攀渀攀爀愀琀攀搀 昀漀爀 栀攀爀 爀漀氀攀 椀渀 琀栀攀 椀渀挀愀爀渀愀琀椀漀渀 漀昀 䌀栀爀椀猀琀 愀氀洀漀猀琀 昀爀漀洀 琀栀攀 戀攀最椀渀渀椀渀最 漀昀 䌀栀爀椀猀琀椀愀渀椀琀礀Ⰰ嬀㄀　崀 搀漀挀甀洀攀渀琀愀琀椀漀渀 昀漀爀 琀栀攀 昀漀甀渀搀椀渀最 漀昀 琀栀攀 挀甀氀琀 漀昀 琀栀攀 嘀椀爀最椀渀 椀猀 瀀漀猀猀椀戀氀攀 昀爀漀洀 琀栀攀 猀攀挀漀渀搀 挀攀渀琀甀爀礀㨀 愀瀀漀挀爀礀瀀栀愀氀 猀琀漀爀椀攀猀 眀爀椀琀琀攀渀 愀爀漀甀渀搀 ㄀㐀　ⴀ㄀㘀　 䌀䔀Ⰰ 愀渀搀 琀栀攀 倀爀漀琀漀攀瘀愀渀最攀氀椀漀渀 漀昀 䨀愀洀攀猀嬀㄀㄀崀 戀攀最愀渀 琀漀 攀猀琀愀戀氀椀猀栀 栀攀爀 愀洀漀渀最 琀栀攀 挀漀洀洀漀渀 瀀攀漀瀀氀攀 戀礀 洀愀欀椀渀最 栀攀爀Ⰰ 愀渀搀 䌀栀爀椀猀琀椀愀渀椀琀礀Ⰰ 洀漀爀攀 甀渀搀攀爀猀琀愀渀搀愀戀氀攀 琀漀 琀栀攀 洀愀猀猀攀猀⸀嬀㄀㈀崀  ഊ
਀ऀ伀瘀攀爀 琀栀攀 渀攀砀琀 琀眀漀 挀攀渀琀甀爀椀攀猀 䴀愀爀礀✀猀 爀漀氀攀 眀愀猀 攀砀瀀愀渀搀攀搀Ⰰ 眀椀琀栀 洀漀爀攀 攀洀瀀栀愀猀椀猀 瀀氀愀挀攀搀 漀渀 栀攀爀 猀愀椀渀琀氀椀渀攀猀猀⸀  䠀攀爀 爀漀氀攀 愀猀 琀栀攀 ∀椀搀攀愀氀 洀漀搀攀氀 昀漀爀 䌀栀爀椀猀琀椀愀渀 瘀椀爀最椀渀猀∀嬀㄀㌀崀 眀愀猀 猀漀氀椀搀椀昀椀攀搀Ⰰ 眀椀琀栀 琀栀攀 椀搀攀愀氀猀 漀昀 瀀甀爀椀琀礀Ⰰ 洀漀搀攀猀琀礀Ⰰ 最漀漀搀 眀漀爀欀猀 愀渀搀 瀀爀愀礀攀爀 戀攀挀漀洀椀渀最 琀栀攀 琀攀洀瀀氀愀琀攀 昀漀爀 愀氀氀 琀漀 昀漀氀氀漀眀⸀嬀㄀㐀崀  匀栀攀 眀愀猀Ⰰ 栀漀眀攀瘀攀爀Ⰰ 猀琀椀氀氀 猀攀攀渀 琀漀 栀愀瘀攀 椀洀瀀攀爀昀攀挀琀椀漀渀猀Ⰰ 愀 渀漀琀椀漀渀 琀栀愀琀 眀漀甀氀搀 氀愀琀攀爀 戀攀 眀攀攀搀攀搀 漀甀琀 漀昀 琀栀攀 氀椀琀攀爀愀琀甀爀攀⸀嬀㄀㔀崀  䤀琀 椀猀 眀椀琀栀椀渀 琀栀攀猀攀 挀攀渀琀甀爀椀攀猀 琀栀愀琀 栀礀洀渀猀 琀漀 䴀愀爀礀 戀攀最愀渀 琀漀 攀洀攀爀最攀Ⰰ嬀㄀㘀崀 䔀瀀栀爀愀椀洀 琀栀攀 匀礀爀椀愀渀嬀㄀㜀崀 戀攀椀渀最 漀渀攀 攀砀愀洀瀀氀攀Ⰰ 眀栀攀渀 椀渀椀琀椀愀氀 搀漀挀甀洀攀渀琀愀琀椀漀渀 昀漀爀 琀栀攀 挀漀渀挀攀瀀琀椀漀渀 挀愀渀 戀攀 昀漀甀渀搀Ⰰ嬀㄀㠀崀 愀渀搀 眀栀攀渀 琀栀攀 椀搀攀愀 琀栀愀琀 椀琀 眀愀猀 䴀愀爀礀 眀栀漀 椀洀瀀愀爀琀攀搀 ∀椀洀洀漀爀琀愀氀 昀氀攀猀栀 琀漀 䌀栀爀椀猀琀∀ 眀愀猀 昀椀爀猀琀 搀漀挀甀洀攀渀琀攀搀⸀嬀㄀㤀崀ഊ
਀圀椀琀栀椀渀 琀栀攀 昀漀甀爀琀栀 挀攀渀琀甀爀礀 琀栀攀 昀椀爀猀琀 ✀挀甀氀琀猀✀ 愀爀攀 搀漀挀甀洀攀渀琀攀搀Ⰰ 䔀瀀栀愀渀椀甀猀 搀攀猀挀爀椀戀攀猀 愀 最爀漀甀瀀 挀愀氀氀攀搀 琀栀攀 䌀漀氀氀礀爀椀搀椀愀渀猀Ⰰ 栀攀 挀椀琀攀猀 琀栀攀洀 愀猀 愀 挀甀氀琀 琀栀愀琀 眀漀爀猀栀椀瀀瀀攀搀 䴀愀爀礀 愀猀 愀 最漀搀搀攀猀猀 漀昀 瀀漀猀猀椀戀氀攀 攀焀甀愀氀 猀琀愀渀搀椀渀最 琀漀 䜀漀搀Ⰰ嬀㈀　崀 氀愀琀攀爀 爀攀猀攀愀爀挀栀 戀礀 䌀愀爀爀漀氀氀Ⰰ 猀甀最最攀猀琀 琀栀愀琀 琀栀攀猀攀 ✀䌀漀氀氀礀爀椀搀椀愀渀猀 眀攀爀攀 愀 搀攀爀椀瘀愀琀椀瘀攀 漀昀 琀栀攀 䴀漀渀琀愀渀椀猀琀✀猀⸀  吀栀椀猀 挀氀愀爀椀昀椀挀愀琀椀漀渀 椀猀 愀搀瘀愀渀琀愀最攀漀甀猀 愀猀 椀琀 爀攀洀漀瘀攀猀 䔀瀀栀愀渀椀甀猀✀ 渀漀琀愀琀椀漀渀 昀爀漀洀 漀渀攀 猀琀愀渀搀ⴀ愀氀漀渀攀 漀爀最愀渀椀猀愀琀椀漀渀 琀漀 愀 最爀漀甀瀀 琀栀愀琀 栀愀猀 愀 栀椀猀琀漀爀礀 瀀爀椀漀爀 琀漀 栀椀猀 眀爀椀琀椀渀最 愀渀搀 愀 昀甀琀甀爀攀 愀昀琀攀爀 椀琀⸀  吀栀椀猀 最爀漀甀瀀 挀漀渀琀椀渀甀攀搀 琀漀 昀氀漀甀爀椀猀栀 椀渀琀漀 琀栀攀 猀椀砀琀栀 挀攀渀琀甀爀礀 愀渀搀 挀漀甀氀搀 戀攀 昀漀甀渀搀 琀栀爀漀甀最栀漀甀琀 䄀猀椀愀 䴀椀渀漀爀 愀渀搀 一漀爀琀栀 䄀昀爀椀挀愀⸀嬀㈀㄀崀  ഊ
਀倀攀爀栀愀瀀猀 琀栀攀 洀漀猀琀 昀甀渀搀愀洀攀渀琀愀氀 猀漀氀椀搀椀昀椀挀愀琀椀漀渀 愀渀搀 瘀愀氀椀搀愀琀椀漀渀 漀昀 琀栀攀 挀甀氀琀 漀挀挀甀爀爀攀搀 搀甀爀椀渀最 琀栀攀 昀椀昀琀栀 挀攀渀琀甀爀礀㨀  䤀渀椀琀椀愀氀氀礀 琀栀椀猀 戀攀最愀渀 眀椀琀栀 䌀栀爀椀猀琀椀愀渀椀琀礀 洀漀瘀椀渀最 椀渀琀漀 琀栀攀 爀漀氀攀 漀昀 愀挀挀攀瀀琀攀搀 爀攀氀椀最椀漀渀Ⰰ 瀀甀戀氀椀挀氀礀 椀昀 渀漀琀 瀀爀椀瘀愀琀攀氀礀Ⰰ 搀甀攀 琀漀 琀栀攀 攀渀昀漀爀挀攀洀攀渀琀 漀昀 爀攀猀琀爀椀挀琀椀漀渀猀 愀最愀椀渀猀琀 琀栀攀 瀀爀愀挀琀椀挀攀猀 漀昀 瀀愀最愀渀 昀愀椀琀栀猀Ⰰ嬀㈀㈀崀 愀渀搀 琀栀攀 䔀搀椀挀琀 漀昀 䴀椀氀愀渀⸀  䌀愀爀爀漀氀氀 戀攀氀椀攀瘀攀猀 琀栀愀琀 琀栀攀 猀甀搀搀攀渀 爀椀猀攀 椀渀 琀栀攀 瀀爀漀昀椀氀攀 漀昀 琀栀攀 挀甀氀琀 愀琀 琀栀椀猀 琀椀洀攀 挀愀渀渀漀琀 戀攀 椀最渀漀爀攀搀㬀 椀琀 最爀攀眀Ⰰ 猀椀搀攀 戀礀 猀椀搀攀 眀椀琀栀 琀栀攀 猀琀愀琀椀漀渀 漀昀 琀栀攀 䌀栀甀爀挀栀⸀嬀㈀㌀崀  ഊ
਀吀栀攀 挀漀渀昀氀椀挀琀猀 戀攀琀眀攀攀渀 一攀猀琀漀爀椀漀猀 愀渀搀 䌀礀爀椀氀Ⰰ 眀栀椀挀栀 眀漀甀氀搀 攀瘀攀渀琀甀愀氀氀礀 氀攀愀搀 琀漀 琀栀攀 䌀漀甀渀挀椀氀 漀昀 䔀瀀栀攀猀甀猀Ⰰ 昀漀挀甀猀攀搀 琀栀攀 琀椀琀氀攀 漀昀 ✀䜀漀搀ⴀ戀攀愀爀攀爀✀ 漀爀 ✀吀栀攀漀琀漀欀漀猀✀ 漀渀琀漀 䴀愀爀礀⸀嬀㈀㐀崀  䤀渀挀漀爀瀀漀爀愀琀攀搀 椀渀琀漀 琀栀椀猀 挀漀渀昀氀椀挀琀 眀愀猀 倀爀漀挀氀甀猀✀ 猀攀爀洀漀渀Ⰰ 㐀㈀㠀Ⰰ嬀㈀㔀崀 眀栀椀挀栀 攀猀琀愀戀氀椀猀栀攀搀 琀栀攀 昀椀爀猀琀 挀漀洀洀攀洀漀爀愀琀椀漀渀 琀漀 琀栀攀 嘀椀爀最椀渀 眀椀琀栀椀渀 琀栀攀 挀愀瀀椀琀愀氀⸀  吀栀椀猀 挀漀洀洀攀洀漀爀愀琀椀漀渀 攀猀琀愀戀氀椀猀栀攀搀 渀漀琀 漀渀氀礀 愀 瀀漀椀渀琀 昀漀爀 眀漀洀攀渀 琀漀 挀攀氀攀戀爀愀琀攀 戀攀椀渀最 眀漀洀攀渀Ⰰ嬀㈀㘀崀 戀甀琀 愀氀猀漀 琀栀攀 昀漀挀甀猀椀渀最 漀昀 瀀爀愀椀猀攀 漀渀琀漀 琀栀攀 嘀椀爀最椀渀 栀攀爀猀攀氀昀⸀嬀㈀㜀崀  伀瘀攀爀 琀栀椀猀 搀攀挀愀搀攀 漀昀 琀栀攀 昀椀昀琀栀 挀攀渀琀甀爀礀 䴀愀爀礀 眀愀猀 爀愀椀猀攀搀 愀猀 愀渀 漀戀樀攀挀琀 漀昀 搀攀瘀漀琀椀漀渀 ∀猀攀挀漀渀搀 漀渀氀礀 琀漀 䌀栀爀椀猀琀 栀椀洀猀攀氀昀⸀∀嬀㈀㠀崀   ഊ
਀吀栀攀 䌀漀甀渀挀椀氀 漀昀 䔀瀀栀攀猀甀猀 㐀㌀㄀Ⰰ 爀愀琀椀昀椀攀搀 䴀愀爀礀 愀猀 吀栀攀漀琀漀欀漀猀 ⴀ ✀匀栀攀 圀栀漀 最愀瘀攀 戀椀爀琀栀 琀漀 䜀漀搀Ⰰ✀嬀㈀㤀崀 猀漀氀椀搀椀昀礀椀渀最 栀攀爀 椀洀愀最攀 愀猀 愀 眀漀洀愀渀 眀椀琀栀 愀 挀栀椀氀搀 琀漀 栀攀爀 戀爀攀愀猀琀Ⰰ 愀猀 琀愀欀攀渀 昀爀漀洀 䤀猀椀猀嬀㌀　崀Ⰰ 琀栀攀 椀洀愀最攀 琀栀愀琀 眀漀甀氀搀 戀攀 琀爀愀渀猀昀攀爀爀攀搀 琀栀爀漀甀最栀漀甀琀 琀栀攀 䌀栀爀椀猀琀椀愀渀 眀漀爀氀搀⸀嬀㌀㄀崀  䘀爀漀洀 琀栀椀猀 瀀漀椀渀琀 琀栀攀爀攀 椀猀 愀渀 椀渀挀爀攀愀猀攀 椀渀 氀椀琀甀爀最椀挀愀氀 瀀爀愀椀猀攀猀 琀漀 琀栀攀 嘀椀爀最椀渀 戀漀琀栀 椀渀 琀栀攀 昀漀爀洀 漀昀 瀀漀攀洀猀 愀渀搀 栀礀洀渀猀⸀嬀㌀㈀崀 ഊ
਀吀栀攀 䌀漀甀渀挀椀氀 漀昀 䌀栀愀氀挀攀搀漀渀 㐀㔀㄀Ⰰ 昀甀爀琀栀攀爀 挀攀洀攀渀琀攀搀 䴀愀爀礀✀猀 爀漀氀攀 眀椀琀栀椀渀 琀栀攀 䌀栀甀爀挀栀Ⰰ嬀㌀㌀崀 猀瀀攀愀爀栀攀愀搀攀搀 戀礀 倀甀氀挀栀攀爀椀愀Ⰰ 眀栀漀 栀愀搀 搀攀瘀漀琀攀搀 洀甀挀栀 漀昀 栀攀爀 瀀爀椀瘀愀琀攀 愀渀搀 瀀甀戀氀椀挀 氀椀昀攀 琀漀 瀀爀漀洀漀琀椀渀最 愀渀搀 琀栀攀 眀漀爀猀栀椀瀀椀渀最 琀栀攀 嘀椀爀最椀渀⸀嬀㌀㐀崀  匀栀攀 愀挀栀椀攀瘀攀搀 渀漀琀 漀渀氀礀 琀栀攀 䌀漀甀渀挀椀氀猀 爀愀琀椀昀椀挀愀琀椀漀渀猀 戀甀琀 攀猀琀愀戀氀椀猀栀攀搀 琀栀攀 瘀愀氀椀搀椀琀礀 漀昀 琀栀攀 挀甀氀琀 戀礀 攀爀攀挀琀椀渀最 琀栀爀攀攀 洀愀樀漀爀 䌀栀甀爀挀栀攀猀 搀攀搀椀挀愀琀攀搀 琀漀 栀攀爀 眀漀爀猀栀椀瀀⸀嬀㌀㔀崀  吀栀椀猀 瀀爀漀瘀椀搀攀搀 吀栀攀漀琀漀欀漀猀 ⴀ 琀栀攀 嘀椀爀最椀渀 ⴀ 眀椀琀栀 愀 瀀攀爀洀愀渀攀渀琀 爀攀猀椀搀攀渀挀攀 眀椀琀栀椀渀 愀 洀愀樀漀爀 挀椀琀礀⸀嬀㌀㘀崀  䤀琀 愀氀猀漀 最愀瘀攀 吀栀攀 嘀椀爀最椀渀 愀 渀攀眀 氀攀瘀攀氀 漀昀 ✀猀甀瀀攀爀渀愀琀甀爀愀氀✀ 瀀攀爀猀漀渀愀 琀栀愀琀 眀漀甀氀搀 氀攀愀搀 琀漀 栀攀爀 戀攀挀漀洀椀渀最 琀栀攀 瀀愀琀爀漀渀 猀愀椀渀琀 漀昀 琀栀攀 挀椀琀礀⸀嬀㌀㜀崀  倀甀氀挀栀攀爀椀愀 昀甀爀琀栀攀爀 瘀愀氀椀搀愀琀攀搀 琀栀攀 嘀椀爀最椀渀 愀渀搀 栀攀爀 眀漀爀猀栀椀瀀 戀礀 搀攀瘀攀氀漀瀀椀渀最 愀渀搀 攀砀瀀愀渀搀椀渀最 琀栀攀 䌀栀甀爀挀栀攀猀 搀攀瘀漀琀椀漀渀愀氀猀 琀漀 䴀愀爀礀㨀 瀀甀戀氀椀挀 瘀攀渀攀爀愀琀椀漀渀 眀椀琀栀 渀攀眀 挀攀爀攀洀漀渀椀攀猀 愀渀搀 瀀爀愀挀琀椀挀攀猀 眀攀爀攀 椀渀琀爀漀搀甀挀攀搀⸀嬀㌀㠀崀  䘀甀爀琀栀攀爀 眀攀椀最栀琀 眀愀猀 愀搀搀攀搀 琀漀 琀栀攀猀攀 挀攀爀攀洀漀渀椀攀猀 眀椀琀栀 倀甀氀挀栀攀爀椀愀 愀挀琀椀渀最 愀猀 愀 瀀漀渀琀椀昀攀砀 琀漀 琀栀攀 瀀攀漀瀀氀攀Ⰰ 愀渀搀 椀渀猀琀爀甀挀琀椀渀最 琀栀攀 攀挀挀氀攀猀椀愀爀挀栀猀⸀嬀㌀㤀崀  倀攀爀栀愀瀀猀Ⰰ 栀漀眀攀瘀攀爀Ⰰ 琀栀攀 洀漀猀琀 搀椀猀琀椀渀最甀椀猀栀椀渀最 愀挀琀椀漀渀 挀攀洀攀渀琀椀渀最 琀栀攀 嘀椀爀最椀渀 愀渀搀 栀攀爀 挀甀氀琀 愀猀 愀 爀攀氀椀最椀漀甀猀 昀漀爀挀攀 琀漀 戀攀 爀攀挀欀漀渀攀搀 眀椀琀栀 眀愀猀 倀甀氀挀栀攀爀椀愀✀猀 挀氀愀椀洀 琀栀愀琀 栀攀爀 椀搀攀渀琀椀琀礀 愀渀搀 琀栀愀琀 漀昀 琀栀攀 嘀椀爀最椀渀 眀攀爀攀 漀渀攀 愀渀搀 琀栀攀 猀愀洀攀⸀  䤀渀 琀栀攀 洀愀渀渀攀爀 漀昀 吀攀琀爀愀爀挀栀猀 猀栀攀 挀氀愀椀洀攀搀 搀椀瘀椀渀椀琀礀Ⰰ 琀栀攀 昀椀爀猀琀 椀洀瀀攀爀椀愀氀 瀀攀爀猀漀渀 猀椀渀挀攀 ㌀㈀㔀 琀漀 搀漀 猀漀⸀嬀㐀　崀ഊ
਀ഊIt can be argued that despite all these changes, for the average Christian, the most important change was the confirmation of Mary's high status within the church pantheon.[41]  Her appeal to the new constituents of the church may have played a role in this increased station.[42]  The reality of these changes was more attitude than lifestyle; the cult of the Virgin now carried powerful messages and icons, with virginity and obedience at the forefront of its creed.[43]
਀ഊFrom this point many scholars agree that the cult of the Virgin was allowed to expand almost unchecked.[44]  Churches and shrines in her honour appeared not only in Byzantium, but also in Rome itself.[45]  It is also argued that the Church recognised the potential of the cult to maintain and increase its constituents, providing them with a form of Christianity they could readily understand and accept.[46] It is during the sixth century that liturgical praises began to appear, both in the form of hymns and poems,[47] feast days in her honour made their way into the Church calendar, and the story of her childhood, life and death were expanded and documented, as were the works on her miracles. It is also during this century that she becomes the official patron of Constantinople.[48]  
਀ഊBy the seventh century feasts for the Virgin had made their way to the West[49] Within Byzantium, Theotokos - the Virgin, absorbed more and more of the older deities roles and duties, especially those of Tyche, and a greater transition of worshipping practices from the older religions crossed over into use within the Catholic Church.[50] Through this melding of images, Theotokos was able to appear as a powerful image for public veneration.[51]  Fundamental in all these changes was the consistent veneration and expectation of chastity, humility and obedience from women.[52] 
਀ഊFrom the beginning the ideal that those "who 'neither married nor were given in marriage' might become 'already equal to the angels,' and had already 'attained the world beyond and the resurrection.'"[53]  Amphilochius states "virginity is an unenslaved position, a free dwelling-place, an ascetical training ornament. Higher than human habits, and a release from the sufferings which occur daily from the mortal human condition"[54]  
਀ഊPrior to this it appears that many attitudes carried over from the Jewish faith. [55]  From the second century on, virgins, and the practitioners of abstinence, would change both the balances of power in society and religion.[56]  It must be realised that the promotion of virginity as a life long role had foundations firmly based within the evolving social structures.  People were discouraged form marrying outside their faith or social status, these limitations would have made finding suitable marriage partners within some social structures difficult, if not impossible.[57]  
਀ऀഊ	These facts impacted on female participation within the Church itself, more women, and men, were instilled with this 'devotion' to abstinence, virginity, and the ideal of monasticism,[58] leading larger numbers to join monastic orders, either voluntarily, or through family placement, often from a younger age.  However, should a family later find a suitable marriage arrangement, these youths could be just as easily removed from the monastic life and thrust back into the world.[59]  The church also became an alternate to exposing unwanted children; they could now be dedicated to the Church.[60]  These 'Brides of Christ' would become the status image for virginity itself.[61]
਀ഊ	Brown describes some of the paths virginity and abstinence could take during these centuries: virginity itself - throughout life, the abstinence from sex within married relationships,[62] a withdrawal from sexual relations within marriage after entering into the Christian faith,[63] and a move into continence after the death of a partner.[64] Chaste communities developed, the faithful lived together;[65] these communities became the foundation of what would later develop into the monastic orders, initially non-segregated, later separated under evolving stringent doctrines.[66]
਀ഊ	With this ecclesiastical history in mind one must look at the development of the depiction of the Virgin and its use within the Church.  Mary has become one of the most portrayed women within art and music.[67]  As stated previously, Marian iconography was influenced by depictions of Isis.[68]  Depictions of the virgin from this point, within two major streams, retain the same formula throughout the following centuries. The first major stream of icons depicts the mother and child, as with Isis: A third century Coptic frieze[69] demonstrates an initial starting point.  While the backgrounds may change and facial features and colouring move more towards the western European over time, little else changes.[70]  One depiction in this style became important in another way; The Virgin of Vladimir[71] transported the iconography of the Byzantine Virgin to Russia.  The other major style depicts Mary and child with supporting guards in the form of saints or angels.[72]  
਀ഊ	Tertullian put forward these questions: 
਀∀䠀漀眀 挀漀甀氀搀 漀爀搀椀渀愀爀礀 栀甀洀愀渀 戀攀椀渀最猀Ⰰ 洀攀渀 愀渀搀 眀漀洀攀渀 ✀猀甀戀樀攀挀琀 猀琀椀氀氀 琀漀 搀漀挀琀漀爀猀 愀渀搀 搀攀戀琀Ⰰ✀嬀㜀㌀崀 搀愀爀攀 琀漀 挀氀愀椀洀 琀漀 栀愀瘀攀 愀挀栀椀攀瘀攀搀Ⰰ 椀渀 琀栀攀 渀愀爀爀漀眀 挀漀洀瀀愀猀猀 漀昀 琀栀攀椀爀 挀爀愀洀瀀攀搀 氀椀瘀攀猀Ⰰ 琀栀攀 渀攀眀 昀爀攀攀搀漀洀 眀栀椀挀栀Ⰰ 猀漀 琀栀攀礀 猀愀椀搀Ⰰ 栀愀搀 戀攀挀漀洀攀 愀瘀愀椀氀愀戀氀攀 琀漀 琀栀攀洀 眀椀琀栀 琀栀攀 挀漀洀椀渀最 漀昀 䌀栀爀椀猀琀㼀  ✀䠀漀眀 挀愀渀 礀漀甀 瀀漀猀猀椀戀氀礀 琀栀椀渀欀 琀栀愀琀 礀漀甀 愀爀攀 昀爀攀攀搀 昀爀漀洀 琀栀攀 刀甀氀攀爀 漀昀 琀栀椀猀 䄀最攀Ⰰ 眀栀攀渀 攀瘀攀渀 栀椀猀 昀氀椀攀猀 猀琀椀氀氀 挀爀愀眀氀 愀氀氀 漀瘀攀爀 礀漀甀㼀✀嬀㜀㐀崀∀ഊ
਀吀栀攀 挀甀氀琀 漀昀 琀栀攀 嘀椀爀最椀渀 最愀瘀攀 瀀攀漀瀀氀攀 猀漀洀攀 漀昀 琀栀攀 愀渀猀眀攀爀猀⸀ 圀椀琀栀椀渀 琀栀攀 䌀愀琀栀漀氀椀挀 猀琀爀甀挀琀甀爀攀 嘀椀爀最椀渀猀 洀漀瘀攀搀 昀爀漀洀 猀琀愀琀甀猀 猀礀洀戀漀氀猀 栀攀氀搀 椀渀猀椀搀攀 琀栀攀 栀漀洀攀 漀瘀攀爀氀愀礀攀搀 眀椀琀栀 猀甀瀀攀爀渀愀琀甀爀愀氀 瀀漀眀攀爀猀⸀嬀㜀㔀崀 吀漀 最爀漀甀瀀猀 眀栀漀 挀漀甀氀搀 挀漀渀最爀攀最愀琀攀 琀漀最攀琀栀攀爀Ⰰ嬀㜀㘀崀 攀猀琀愀戀氀椀猀栀椀渀最 爀攀氀愀琀椀漀渀猀栀椀瀀猀 漀甀琀猀椀搀攀 琀栀攀 栀漀洀攀Ⰰ嬀㜀㜀崀 愀渀搀 琀愀欀椀渀最 漀渀 爀漀氀攀猀 眀椀琀栀椀渀 琀栀攀 挀栀甀爀挀栀 愀渀搀 椀琀猀 猀甀爀爀漀甀渀搀猀⸀嬀㜀㠀崀  吀栀椀猀 挀栀愀渀最攀 椀渀 猀琀爀甀挀琀甀爀攀 愀氀氀漀眀攀搀 愀挀挀攀猀猀 琀漀 攀搀甀挀愀琀椀漀渀Ⰰ嬀㜀㤀崀 洀漀戀椀氀椀琀礀Ⰰ嬀㠀　崀 愀渀搀 愀 猀攀渀猀攀 漀昀 昀爀攀攀搀漀洀 昀漀爀 洀愀渀礀Ⰰ嬀㠀㄀崀 昀漀爀 愀 琀椀洀攀 眀漀洀攀渀 栀愀搀 攀焀甀愀氀 愀挀挀攀猀猀 琀漀 栀漀氀椀渀攀猀猀⸀嬀㠀㈀崀  䈀愀猀椀氀 漀昀 䄀渀挀礀爀愀 戀攀氀椀攀瘀攀搀 ∀琀栀愀琀 洀攀渀 渀攀攀搀攀搀 椀渀 眀漀洀攀渀 眀栀愀琀 琀栀攀礀 氀愀挀欀攀搀 椀渀 琀栀攀洀猀攀氀瘀攀猀∀ 愀渀搀 琀栀愀琀 琀栀椀猀 眀愀猀 最椀昀琀 ∀戀攀猀琀漀眀攀搀 漀渀 眀漀洀攀渀 戀礀 䜀漀搀∀⸀嬀㠀㌀崀ഊ
਀ऀ吀栀攀爀攀 眀攀爀攀 愀氀琀攀爀渀愀琀攀 瘀椀攀眀猀 琀漀 琀栀攀猀攀 椀搀攀愀猀㨀 猀漀洀攀 猀愀眀 琀栀攀 搀攀瘀攀氀漀瀀洀攀渀琀 漀昀 琀栀攀 挀甀氀琀 愀猀 愀 洀攀愀渀猀 琀漀 攀渀猀氀愀瘀攀 眀漀洀攀渀 琀漀琀愀氀氀礀⸀嬀㠀㐀崀 ഊ
਀✀䘀漀爀 琀栀攀 昀椀爀猀琀 琀椀洀攀 椀渀 栀甀洀愀渀 栀椀猀琀漀爀礀 琀栀攀 洀漀琀栀攀爀 欀渀攀攀氀猀 戀攀昀漀爀攀 栀攀爀 猀漀渀㬀 猀栀攀 昀爀攀攀氀礀 愀挀挀攀瀀琀猀 栀攀爀 椀渀昀攀爀椀漀爀椀琀礀⸀  吀栀椀猀 椀猀 琀栀攀 猀甀瀀爀攀洀攀 洀愀猀挀甀氀椀渀攀 瘀椀挀琀漀爀礀Ⰰ 挀漀渀猀甀洀洀愀琀攀搀 椀渀 琀栀攀 挀甀氀琀 漀昀 琀栀攀 嘀椀爀最椀渀 ⴀ 椀琀 椀猀 琀栀攀 爀攀栀愀戀椀氀椀琀愀琀椀漀渀 漀昀 眀漀洀愀渀 琀栀爀漀甀最栀 琀栀攀 愀挀挀漀洀瀀氀椀猀栀洀攀渀琀 漀昀 栀攀爀 搀攀昀攀愀琀✀嬀㠀㔀崀ഊ
਀嘀椀爀最椀渀椀琀礀Ⰰ 漀戀攀搀椀攀渀挀攀Ⰰ 瀀甀爀椀琀礀 愀渀搀 洀漀搀攀猀琀礀Ⰰ 戀攀挀愀洀攀 琀栀攀 挀栀愀椀渀猀 琀栀愀琀 戀漀甀渀搀 眀漀洀攀渀 椀渀琀漀 愀 爀漀氀攀 眀栀攀爀攀 琀栀攀 䌀愀琀栀漀氀椀挀 䌀栀甀爀挀栀 挀漀渀琀爀漀氀氀攀搀 渀攀愀爀氀礀 攀瘀攀爀礀 愀猀瀀攀挀琀 漀昀 琀栀攀椀爀 氀椀瘀攀猀⸀嬀㠀㘀崀  倀愀爀琀 漀昀 琀栀椀猀 攀渀猀氀愀瘀攀洀攀渀琀 眀愀猀 琀栀攀 攀猀琀愀戀氀椀猀栀洀攀渀琀 漀昀 最甀椀氀琀Ⰰ 琀栀爀漀甀最栀 䔀瘀攀Ⰰ 琀漀 愀氀氀 眀漀洀攀渀⸀  䴀愀爀礀 愀挀栀椀攀瘀攀搀 爀攀搀攀洀瀀琀椀漀渀 昀爀漀洀 琀栀椀猀 猀椀渀嬀㠀㜀崀Ⰰ 戀甀琀 猀栀攀 爀攀洀愀椀渀猀 甀渀椀焀甀攀⸀  伀琀栀攀爀猀 猀愀眀 愀渀 愀琀琀攀洀瀀琀 琀漀 琀甀爀渀 眀漀洀攀渀 椀渀琀漀 洀攀渀⸀  䴀愀爀礀 栀攀爀猀攀氀昀 猀琀愀琀攀猀 ∀倀爀愀椀猀攀 栀椀猀 嬀䨀攀猀甀猀✀崀 最爀攀愀琀渀攀猀猀Ⰰ 昀漀爀 栀攀 栀愀猀 瀀爀攀瀀愀爀攀搀 甀猀 愀渀搀 洀愀搀攀 甀猀 椀渀琀漀 洀攀渀Ⰰ∀嬀㠀㠀崀 琀栀攀 䜀漀猀瀀攀氀猀 漀昀 吀栀漀洀愀猀 瀀爀漀瘀椀搀攀 漀琀栀攀爀 攀砀愀洀瀀氀攀猀⸀嬀㠀㤀崀ഊ
਀ऀ吀栀爀漀甀最栀 愀氀氀 漀昀 琀栀椀猀 琀栀攀 漀渀攀 挀漀渀猀椀猀琀攀渀挀攀 椀猀 琀栀攀 氀漀猀猀 漀爀 搀攀渀椀愀氀 漀昀 猀攀砀甀愀氀椀琀礀 昀漀爀 眀漀洀攀渀⸀嬀㤀　崀  吀栀攀 攀瘀攀爀ⴀ椀渀挀爀攀愀猀椀渀最 愀搀瘀漀挀愀挀礀 昀漀爀 瘀椀爀最椀渀椀琀礀Ⰰ 琀栀攀 洀漀瘀攀 漀昀 洀漀渀愀猀琀椀挀 挀漀洀洀甀渀椀琀椀攀猀 椀渀琀漀 挀漀渀琀爀漀氀氀攀搀 愀渀搀 猀攀最爀攀最愀琀攀搀 洀漀渀愀猀琀椀挀 漀爀搀攀爀猀Ⰰ 瀀氀愀挀攀搀 最爀攀愀琀攀爀 挀漀渀琀爀漀氀 椀渀琀漀 琀栀攀 栀愀渀搀猀 漀昀 琀栀攀 䌀栀甀爀挀栀⸀  䤀琀 椀猀 愀氀猀漀 挀氀攀愀爀 琀栀愀琀 琀栀攀 䌀栀甀爀挀栀 椀猀 渀漀琀 愀戀漀瘀攀 甀猀椀渀最 眀漀爀猀栀椀瀀Ⰰ 椀渀挀氀甀搀椀渀最 琀栀攀 挀甀氀琀 漀昀 琀栀攀 嘀椀爀最椀渀Ⰰ 琀漀 漀戀琀愀椀渀 愀渀搀 挀漀渀琀爀漀氀 渀攀眀 挀漀渀猀琀椀琀甀攀渀琀猀⸀  吀栀攀 搀攀瘀攀氀漀瀀洀攀渀琀 漀昀 琀栀攀 挀甀氀琀 椀渀椀琀椀愀氀氀礀 愀氀氀漀眀攀搀 眀漀洀攀渀 愀渀 漀瀀瀀漀爀琀甀渀椀琀礀 琀漀 眀漀爀猀栀椀瀀 椀渀 愀 洀愀渀渀攀爀 愀氀洀漀猀琀 漀昀 琀栀攀椀爀 漀眀渀 洀愀欀椀渀最⸀  䄀猀 琀栀攀 䌀栀爀椀猀琀椀愀渀 䌀栀甀爀挀栀 昀漀爀洀愀氀椀猀攀搀 椀琀猀攀氀昀 椀渀琀漀 愀 洀愀樀漀爀 爀攀氀椀最椀漀渀 琀栀椀猀 眀漀爀猀栀椀瀀 眀愀猀 昀漀爀洀愀氀椀猀攀搀 琀漀 愀搀栀攀爀攀 琀漀 琀栀攀 渀攀眀 椀搀攀愀氀猀⸀  吀栀攀 挀甀氀琀 戀攀挀愀洀攀 愀 琀漀漀氀㬀 漀渀攀 琀栀愀琀 栀愀猀 搀攀瘀攀氀漀瀀攀搀 漀瘀攀爀 琀椀洀攀 琀漀 攀渀挀愀瀀猀甀氀愀琀攀 愀氀氀 琀栀愀琀 椀猀 爀攀焀甀椀爀攀搀 昀漀爀 ✀最漀漀搀 眀漀洀攀渀✀ 眀椀琀栀椀渀 琀栀攀 昀愀椀琀栀Ⰰ 戀漀琀栀 洀漀渀愀猀琀椀挀愀氀氀礀 愀渀搀 眀椀琀栀椀渀 琀栀攀 漀甀琀猀椀搀攀 眀漀爀氀搀⸀ 䤀琀 愀氀猀漀 瀀爀漀瘀椀搀攀搀 琀栀攀 愀氀琀攀爀渀愀琀攀 椀洀愀最攀 椀渀 䔀瘀攀⸀ ഊ
਀䄀琀琀愀挀栀洀攀渀琀 伀渀攀㨀 䔀砀愀洀瀀氀攀猀 漀昀 䌀礀爀椀氀✀猀 栀礀洀渀✀猀 琀漀 䴀愀爀礀ഊ
਀䠀愀椀氀Ⰰ 䴀愀爀礀Ⰰ 琀栀攀 爀攀瘀攀爀攀搀†☀⸀ഊThe treasure chest of the world, 
਀吀栀攀 椀渀攀砀琀椀渀最甀椀猀栀愀戀氀攀 氀愀洀瀀Ⰰ ഊThe crown of virginity,
਀吀栀攀 猀挀攀瀀琀爀攀 漀昀 漀爀琀栀漀搀漀砀礀ഊThe indissoluble temple.
਀䠀愀椀氀 琀栀攀 氀漀挀愀琀椀漀渀 昀漀爀 琀栀攀 甀渀挀漀渀琀愀椀渀愀戀氀攀 漀渀攀ഊThe mother and virgin
਀吀栀爀漀甀最栀 眀栀漀洀 琀栀攀 吀爀椀渀椀琀礀 猀愀渀挀琀椀昀椀攀猀ഊThrough whom the honored cross is named
਀䄀渀搀 爀攀瘀攀爀攀搀 椀渀 愀氀氀 琀栀攀 眀漀爀氀搀⸀ഊThrough whom heaven delights
਀吀栀爀漀甀最栀 眀栀漀洀 琀栀攀 愀渀最攀氀猀 愀渀搀 愀爀挀栀愀渀最攀氀猀 爀攀樀漀椀挀攀ഊThrough whom demons flee
਀吀栀爀漀甀最栀 眀栀漀洀 琀栀攀 搀攀瘀椀氀 眀栀漀 琀攀洀瀀琀猀 昀攀氀氀 昀爀漀洀 栀攀愀瘀攀渠☀嬀㤀㄀崀ഊ
਀ഊHail to Mary, Theotokos, Virgin Mother
਀䰀椀最栀琀戀攀愀爀攀爀Ⰰ 甀渀猀琀愀椀渀攀搀 瘀攀猀猀攀氀⸀ഊ… For conceiving without seed, you gave
਀戀椀爀琀栀 椀渀 愀 洀愀渀渀攀爀 洀攀攀琀 昀漀爀 愀 最漀搀⸀ഊHail Mary, the temple where God rested, 
਀䴀漀爀攀 琀栀愀渀 栀漀氀礀Ⰰ 愀猀 琀栀攀 瀀爀漀瀀栀攀琀 䐀愀瘀椀搀 猀瀀漀欀攀Ⰰ ഊCrying out, 'Your holy temple , marvellous in
਀       刀椀最栀琀攀漀甀猀渀攀猀猀✀嬀㤀㈀崀 ഊHail Mary Theotokos, through whom the prophets
਀䌀爀椀攀搀 愀氀漀甀搀Ⰰ 琀栀爀漀甀最栀 眀栀漀洀 琀栀攀 猀栀攀瀀栀攀爀搀猀 最氀漀爀椀昀椀攀搀Ⰰ ഊSaying with the angels, this fearful hymn,
਀✀最氀漀爀礀 琀漀 䜀漀搀 椀渀 琀栀攀 栀椀最栀攀猀琀Ⰰ 愀渀搀 漀渀 攀愀爀琀栀 瀀攀愀挀攀ഊand good will towards men.'[93] 
ਠ☀ 䠀愀椀氀 䴀愀爀礀 吀栀攀漀琀漀欀漀猀Ⰰ 琀栀爀漀甀最栀 眀栀漀洀 挀愀洀攀 琀栀攀 琀爀甀攀ഊlight our Lord Jesus Christ, who said in the Gospels
਀✀䤀 愀洀 琀栀攀 氀椀最栀琀 漀昀 琀栀攀 眀漀爀氀搀⸀✀嬀㤀㐀崀 ഊ… Hail Mary Theotokos, through whom was announced
਀椀渀 琀栀攀 䜀漀猀瀀攀氀猀Ⰰ ✀䈀氀攀猀猀攀搀 椀猀 栀攀 眀栀漀 挀漀洀攀猀 椀渀 琀栀攀 渀愀洀攀 漀昀ഊthe lord,'[95] And through whom the orthodox church
਀眀愀猀 昀漀甀渀搀攀搀 椀渀 挀椀琀椀攀猀Ⰰ 瘀椀氀氀愀最攀猀 愀渀搀 漀渀 椀猀氀愀渀搀猀Ⰰഊ… Hail Mary Theotokos, through whom blossomed and shined the beauty of the resurrection.[96]
਀ഊ
਀䘀椀最甀爀攀 伀渀攀㨀 䤀琀愀氀椀愀渀 愀氀琀愀爀瀀椀攀挀攀 吀栀攀 䴀愀搀漀渀渀愀 漀昀 䠀甀洀椀氀椀琀礀 眀椀琀栀 琀栀攀 吀攀洀瀀琀愀琀椀漀渀 漀昀 䔀瘀攀嬀㤀㜀崀 䘀攀洀愀氀攀 最漀漀搀 愀渀搀 昀攀洀愀氀攀 攀瘀椀氀 愀爀攀 挀氀攀愀爀氀礀 椀搀攀渀琀椀昀椀攀搀 椀渀 琀栀攀猀攀 挀漀渀琀爀愀猀琀攀搀 昀椀最甀爀攀猀ഊ
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਀吀栀攀 瀀漀猀椀琀椀瘀攀猀 愀渀搀 琀栀攀 渀攀最愀琀椀瘀攀猀 漀昀 琀栀椀猀 椀洀愀最攀 昀漀爀洀甀氀愀琀攀搀 琀栀愀琀 眀栀椀挀栀 猀栀漀甀氀搀 戀攀 愀琀琀愀椀渀攀搀Ⰰ 愀渀搀 琀栀愀琀 眀栀椀挀栀 猀栀漀甀氀搀 戀攀 愀瘀漀椀搀攀搀⸀  圀椀琀栀椀渀 吀栀攀 䴀愀搀漀渀渀愀 漀昀 䠀甀洀椀氀椀琀礀 眀椀琀栀 琀栀攀 吀攀洀瀀琀愀琀椀漀渀 漀昀 䔀瘀攀 琀栀攀 䴀愀搀漀渀渀愀 椀猀 搀椀猀瀀氀愀礀攀搀 愀猀 琀栀攀 ✀最漀漀搀 眀漀洀愀渀Ⰰ✀ 搀椀猀攀洀戀漀搀椀攀搀Ⰰ 猀栀攀 椀猀 猀栀爀漀甀搀攀搀 攀砀挀攀瀀琀 昀漀爀 栀攀爀 昀愀挀攀Ⰰ 栀愀渀搀猀 愀渀搀 戀爀攀愀猀琀Ⰰ 愀氀氀 爀攀焀甀椀爀攀搀 昀椀攀氀搀猀 昀漀爀 琀栀攀 渀甀爀琀甀爀椀渀最 愀渀搀 瀀爀漀琀攀挀琀椀渀最 漀昀 琀栀攀 挀栀椀氀搀Ⰰ 猀栀攀 椀猀 最甀愀爀搀攀搀 戀礀 愀渀最攀氀猀Ⰰ 椀猀 猀甀爀爀漀甀渀搀攀搀 戀礀 猀琀愀爀猀⸀  䔀瘀攀Ⰰ 琀栀攀 ✀攀瘀椀氀 眀漀洀愀渀✀ 眀栀椀氀攀 最椀瘀攀渀 氀攀猀猀 猀瀀愀挀攀Ⰰ 搀椀猀瀀氀愀礀攀搀 渀愀欀攀搀 愀渀搀 最椀瘀攀渀 渀漀 挀漀洀昀漀爀琀 椀渀 栀攀爀 瀀漀猀攀Ⰰ 椀猀 戀漀搀礀 椀琀猀攀氀昀⸀  匀栀攀 椀猀 攀愀爀琀栀Ⰰ 氀椀昀攀 愀渀搀 搀攀愀琀栀Ⰰ 瀀氀愀渀琀猀 愀渀搀 愀渀椀洀愀氀猀Ⰰ 栀攀爀 昀漀爀洀 椀猀 爀攀愀氀椀猀琀椀挀㨀 ∀䠀攀爀 渀愀欀攀搀 戀漀搀礀 ⴀ 栀攀爀 爀攀愀氀椀猀琀椀挀 戀爀攀愀猀琀Ⰰ 猀漀 搀椀昀昀攀爀攀渀琀 昀爀漀洀 琀栀攀 嘀椀爀最椀渀✀猀 戀爀攀愀猀琀 愀戀漀瘀攀㬀 栀攀爀 昀氀漀眀椀渀最Ⰰ 眀愀瘀礀 栀愀椀爀 愀渀搀 猀栀愀瀀攀氀礀 琀栀椀最栀 ⴀ 猀椀最渀愀氀猀 栀攀爀 猀椀渀昀甀氀渀攀猀猀Ⰰ 樀甀猀琀 愀猀 琀栀攀 嘀椀爀最椀渀✀猀 氀愀挀欀 漀昀 戀漀搀礀 爀攀瘀攀愀氀猀 栀攀爀 最漀漀搀渀攀猀猀⸀∀嬀㤀㠀崀ഊFigure Two:  Isis and Horis and the Virgin with Jesus[99]
਀䘀椀最甀爀攀 䄀 椀猀 愀 搀攀瀀椀挀琀椀漀渀 漀昀 䤀猀椀猀 猀甀挀欀氀椀渀最 䠀漀爀甀猀 愀 琀栀椀爀搀 挀攀渀琀甀爀礀 䌀漀瀀琀椀挀 昀爀椀攀稀攀Ⰰ 䘀椀最甀爀攀 䈀 椀猀 䴀愀爀礀 猀甀挀欀氀椀渀最 䨀攀猀甀猀Ⰰ 昀椀昀琀栀 琀漀 猀椀砀琀栀 挀攀渀琀甀爀礀 琀漀洀戀猀琀漀渀攀 昀爀漀洀 䘀愀礀甀洀Ⰰ 䔀最礀瀀琀ഊA						B
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਀䘀椀最甀爀攀 吀栀爀攀攀㨀 猀椀砀 挀攀渀琀甀爀礀 匀礀爀椀愀渀 椀瘀漀爀礀 瀀愀渀攀氀嬀㄀　　崀ഊ
਀吀栀漀甀最栀 琀栀攀 攀愀猀琀攀爀渀 琀攀爀爀椀琀漀爀椀攀猀 栀愀搀 渀攀瘀攀爀 戀攀攀渀 昀甀氀氀礀 䠀攀氀氀攀渀椀稀攀搀Ⰰ 䈀礀稀愀渀琀椀洀攀 椀渀昀氀甀攀渀挀攀猀 愀爀攀 漀昀琀攀渀 攀瘀椀搀攀渀琀 椀渀 琀栀攀椀爀 愀爀琀Ⰰ 愀猀 搀攀洀漀渀猀琀爀愀琀攀搀 椀渀 琀栀攀 嘀椀爀最椀渀猀 昀攀愀琀甀爀攀猀 戀攀氀漀眀⸀ ഊ
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਀䘀椀最甀爀攀 䘀漀甀爀㨀 瀀爀攀ⴀ椀挀漀渀漀挀氀愀猀琀 䈀礀稀愀渀琀椀渀攀 猀椀砀ⴀ挀攀渀琀甀爀礀 嘀椀爀最椀渀 攀渀琀栀爀漀渀攀搀⸀嬀㄀　㄀崀ഊ
਀吀栀攀 洀漀渀愀猀琀攀爀礀 漀昀 匀琀 䌀愀琀栀攀爀椀渀攀✀猀Ⰰ 戀甀椀氀琀 戀礀 䨀甀猀琀椀渀椀愀渀Ⰰ 眀栀攀爀攀 琀栀椀猀 椀洀愀最攀 椀猀 氀漀挀愀琀攀搀Ⰰ 栀漀氀搀猀 琀栀攀 漀渀氀礀 攀砀琀攀渀猀椀瘀攀 挀漀氀氀攀挀琀椀漀渀 漀昀 瀀爀攀ⴀ椀挀漀渀漀挀氀愀猀琀 䈀礀稀愀渀琀椀渀攀 椀洀愀最攀猀⸀ഊ
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਀ഊFigure Five: Sixth century icon of Mary[102]
਀ഊThis image is found in St Catherine's Monastery in Sinai and depicts the Mother of God flanked by two saints.
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਀ഊFigure Six: Virgin and Child in the apse of Hagia Sophia[103]
਀ഊ"This monastic depiction of the Virgin and Child in the apse of Hagia Sophia in Constantinople is dated 867.  A famous sermon by the patriarch Photios describes the image and celebrates the end of the period of iconoclasm." [104]
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਀䘀椀最甀爀攀 匀攀瘀攀渀㨀 琀栀攀 嘀椀爀最椀渀 漀昀 嘀氀愀搀椀洀椀爀嬀㄀　㔀崀ഊ
਀䈀礀稀愀渀琀椀渀攀 愀爀琀 攀砀攀爀挀椀猀攀搀 愀 瀀爀漀昀漀甀渀搀 椀渀昀氀甀攀渀挀攀 漀瘀攀爀 琀栀攀 愀爀琀 漀昀 䬀椀攀瘀愀渀 刀甀猀猀椀愀Ⰰ 瀀愀爀琀椀挀甀氀愀爀氀礀 琀栀爀漀甀最栀 琀栀椀猀 椀挀漀渀Ⰰ 琀栀攀 嘀椀爀最椀渀 漀昀 嘀氀愀搀椀洀椀爀Ⰰ 瀀愀椀渀琀攀搀 椀渀 䌀漀渀猀琀愀渀琀椀渀漀瀀氀攀 愀戀漀甀琀 ㄀㄀㈀㔀 愀渀搀 猀甀戀猀攀焀甀攀渀琀氀礀 琀愀欀攀渀 琀漀 刀甀猀猀椀愀⸀ഊ
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਀ഊFigure Eight: Late 15th century Icon[106]
਀ഊThe Virgin is almost always depicted with Christ in Byzantine art, emphasizing the importance of her role in his incarnation.  This representation has her flanked by two angels
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਀ഊBibliography
਀ഊhttp://ministries.tliquest.net/theology/apocryphas/subapostolic/pjames.htm Website with a translation of the Protoevangelion of James
਀ഊhttp://www.tertullian.org/fathers/irenaeus_00_proof_eintro.htm Website with a translation of Irenaeus, Proof of the Apostolic Preaching
਀ഊhttp://www.tserkovnost.org/stephrem/  Online source for the works of Ephraim the Syrian
਀ഊAttkinson, Clarissa W., Buchanan, Constance, H., and Miles, Margaret R., Immaculate and Powerful - The female sacred image and social reality, Crucible, Great Britain, 1987
਀ഊBrown, Peter, The Body and Society: Men, Women and Sexual Renunciation in Early Christianity, Faber and Faber, London, 1990
਀ഊBrown, Peter, The World of Late Antiquity, Thames & Hudson, London, 2004
਀ ഊCameron, Averil, The Mediterranean world in Late Antiquity: AD 395-600, Routledge, London, 2000
਀ഊCarroll, Michael p., The Cult of the Virgin Mary - Psychological origins, Princeton University Press, Guilford, Surrey, 1986,
਀ഊCunningham, Mary, Faith in the Byzantine World, Lion Book, oxford, 2002
਀ഊDaly, Mary, The Church and the Second Sex, Geoffrey Chapman, London, 1968
਀ഊDaley, Brian E., On the Dormition of Mary - Early Patristic Homilies, St Vladimir's Seminary Press, Crestwood, NY, 1998
਀ഊGregory, Timothy E., A History of Byzantium, Blackwell Publishing, Oxford, 2006
਀ഊHerrin, Judith, Women in Purple: Rulers of Medieval Byzantium, Phoenix Press London, 2002
਀ഊLimberis, Vasliki, Divine Heiress - The Virgin Mary and the Creation of Christian Constantinople, Routledge, London, 1994
਀ഊMiles, Margaret, R, Carnal Knowing: Female nakedness and Religious Meaning in the Christian West, Beacon Press, Boston, 1989
਀ഊNorwick, John Julius, Byzantium the Early Centuries, Guild Publishing, London, 1988
਀ഊO'Faolain, Julia and Martines, Lauro, (eds), Not in God's Image - Women in History from the Greeks to the Victorians, Harper Torchbooks, New York, 1973
਀ഊPelikan, Jaroslav, Mary Through the Centuries - her place in the History of Culture, Yale University Press, New Haven, 1996
਀ഊSawyer, Deborah F., Women and Religion in the First Christian Centuries, Routledge, London and New York, 1996
਀ഊVryonis, Speros, Byzantium and Europe, Thames and Hudson, London, 1967
਀ഊWarner, Marina, Alone of all her Sex - The myth and the cult of the Virgin Mary, Picador, Great Britain, 1990
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਀ഊEndnotes: 
਀㄀ 䈀爀漀眀渀Ⰰ 倀攀琀攀爀Ⰰ 吀栀攀 䈀漀搀礀 愀渀搀 匀漀挀椀攀琀礀㨀 䴀攀渀Ⰰ 圀漀洀攀渀 愀渀搀 匀攀砀甀愀氀 刀攀渀甀渀挀椀愀琀椀漀渀 椀渀 䔀愀爀氀礀 䌀栀爀椀猀琀椀愀渀椀琀礀Ⰰ 䘀愀戀攀爀 愀渀搀 䘀愀戀攀爀Ⰰ 䰀漀渀搀漀渀Ⰰ ㄀㤀㤀　Ⰰ 瀀⸀ 㠀㘀㬀 倀攀氀椀欀愀渀Ⰰ 䨀愀爀漀猀氀愀瘀Ⰰ 䴀愀爀礀 吀栀爀漀甀最栀 琀栀攀 䌀攀渀琀甀爀椀攀猀 ⴀ 栀攀爀 瀀氀愀挀攀 椀渀 琀栀攀 䠀椀猀琀漀爀礀 漀昀 䌀甀氀琀甀爀攀Ⰰ 夀愀氀攀 唀渀椀瘀攀爀猀椀琀礀 倀爀攀猀猀Ⰰ 一攀眀 䠀愀瘀攀渀Ⰰ 䌀栀⸀ ㌀ഊ2 Brown, 1990, p. 86
਀㌀ 匀愀眀礀攀爀Ⰰ 䐀⸀Ⰰ 䐀攀戀漀爀愀栀 䘀⸀Ⰰ 圀漀洀攀渀 愀渀搀 刀攀氀椀最椀漀渀 椀渀 琀栀攀 䘀椀爀猀琀 䌀栀爀椀猀琀椀愀渀 䌀攀渀琀甀爀椀攀猀Ⰰ 刀漀甀琀氀攀搀最攀Ⰰ 䰀漀渀搀漀渀 愀渀搀 一攀眀 夀漀爀欀Ⰰ ㄀㤀㤀㘀Ⰰ 瀀瀀⸀ ㄀㔀㘀ⴀ㄀㔀㜀 ⴀ 挀椀琀椀渀最 䄀甀最甀猀琀椀渀攀㬀 倀攀氀椀挀愀渀Ⰰ 挀栀⸀ ㌀㬀 䄀琀琀欀椀渀猀漀渀Ⰰ 䌀氀愀爀椀猀猀愀 圀⸀Ⰰ 䈀甀挀栀愀渀愀渀Ⰰ 䌀漀渀猀琀愀渀挀攀Ⰰ 䠀⸀Ⰰ 愀渀搀 䴀椀氀攀猀Ⰰ 䴀愀爀最愀爀攀琀 刀⸀Ⰰ 䤀洀洀愀挀甀氀愀琀攀 愀渀搀 倀漀眀攀爀昀甀氀 ⴀ 吀栀攀 昀攀洀愀氀攀 猀愀挀爀攀搀 椀洀愀最攀 愀渀搀 猀漀挀椀愀氀 爀攀愀氀椀琀礀Ⰰ 䌀爀甀挀椀戀氀攀Ⰰ 䜀爀攀愀琀 䈀爀椀琀愀椀渀Ⰰ ㄀㤀㠀㜀Ⰰ 瀀⸀ ㄀㜀㌀ഊ4 Sawyer, pp. 156-157; Limberis, Vasliki, Divine Heiress - The Virgin Mary and the Creation of Christian Constantinople, Routledge, London, 1994, p.106; Miles, Margaret, R, Carnal Knowing: Female nakedness and Religious Meaning in the Christian West, Beacon Press, Boston, 1989, pp. 140-141; Cunningham, Mary, Faith in the Byzantine World, Lion Book, oxford, 2002, pp.98-100; This imagery is artistically displayed in fig. one; Pelikan, ch. 3; Attkinson et al., pp. 2, 173; Daly, Mary, The Church and the Second Sex, Geoffrey Chapman, London, 1968, p. 46 -citing PG 13, 1819 C. In Lucam homilia VIII, f4 - PL 40, 186. De fide et symbolo, 4 and - PL 38, 1108. Sermo 232,2; Attkinson et al., p. 173
਀㔀 倀攀氀椀欀愀渀Ⰰ 瀀瀀⸀ 㐀㈀ⴀ㐀㌀ ⴀ 挀椀琀椀渀最 䤀爀愀渀愀攀甀猀 倀爀漀漀昀 漀昀 琀栀攀 䄀瀀漀猀琀漀氀椀挀 倀爀攀愀挀栀椀渀最 ㌀㌀ ⠀琀爀⸀ 䨀漀猀攀瀀栀 倀⸀ 匀洀椀琀栀Ⰰ 爀攀瘀椀猀攀搀⤀㬀 愀渀 漀渀氀椀渀攀 瘀攀爀猀椀漀渀 漀昀 琀栀攀 眀漀爀欀 挀愀渀 戀攀 昀漀甀渀搀 愀琀 栀琀琀瀀㨀⼀⼀眀眀眀⸀琀攀爀琀甀氀氀椀愀渀⸀漀爀最⼀昀愀琀栀攀爀猀⼀椀爀攀渀愀攀甀猀开　　开瀀爀漀漀昀开攀椀渀琀爀漀⸀栀琀洀ഊ6 Limberis, pp. 101-102 - citing Ignatius of Antioch, Epistle to the Ephesians 7:2, The Anti-Nicene Fathers, vol. 1
਀㜀 䰀椀洀戀攀爀椀猀Ⰰ 瀀瀀⸀ ㄀　㄀ⴀ㄀　㈀ ⴀ 挀椀琀椀渀最 䨀甀猀琀椀渀 䴀愀爀琀礀爀Ⰰ 䐀椀愀氀漀最甀攀 圀椀琀栀 吀爀礀瀀栀漀 㘀㘀㬀 䄀瀀漀氀漀最礀 ㄀⸀㌀㌀Ⰰ 吀栀攀 䄀渀琀椀ⴀ一椀挀攀渀攀 䘀愀琀栀攀爀猀Ⰰ 瘀漀氀⸀ ㄀ഊ8 Limberis, pp. 127-130, 133-134 - citing Jane Harrison, Prolegomena to Greek Religion, Cambridge, Cambridge University Press, 1903, p. 560; and Farnell, Lewis R., The Cults of the Greek States, 5 Vols, New Rochelle, NY, Caratzas Brothers, 1977, pp. 140-141, citing John of Damascus, PG, 96.741-744; A pictorial representation of this can be seen in fig. 2; Brown, 1990, p. 92, citing Odes of Solomon, 8.14, p. 42; see esp. Cramer, Geist Gottes, p.37 and Robert Murray, Symbols of Church and Kingdom, pp 312-320, ""In Syriac, the word for spirit was feminine.  The Spirit was the mother of the soul:
਀      䤀 昀愀猀栀椀漀渀攀搀 琀栀攀椀爀 洀攀洀戀攀爀猀Ⰰഊ      And my own breasts I prepared for them,   
਀     吀栀愀琀 琀栀攀礀 洀椀最栀琀 搀爀椀渀欀 洀礀 栀漀氀礀 洀椀氀欀 愀渀搀 氀椀瘀攀 戀礀 椀琀∀ഊ9 Brown, Peter, The World of Late Antiquity, Thames & Hudson, London, 2004, p.142, Carroll, p. 111 - citing Fergusin, John, The Religion of the Roman Empire, Ithaca, NY: Cornell University Press, 1970:239; Hyde, Walter W., Paganism to Christianity in the Roman Empire, Philadelphia: University of Pennsylvania Press, 1946: 54; Witt, R.E., Isis in the Greco-Roman World, London: Thames and Hudson, 1971: 272-273, As demonstrated in Figure Two
਀㄀　 䌀甀渀渀椀渀最栀愀洀Ⰰ 瀀瀀⸀㤀㠀ⴀ㄀　　ഊ11 An online copy of a translation of the Protoevangelion of James can be found at http://ministries.tliquest.net/theology/apocryphas/subapostolic/pjames.htm
਀㄀㈀ 䰀椀洀戀攀爀椀猀Ⰰ 瀀⸀ ㄀　㈀Ⰰ ㄀　㐀Ⰰ ⴀ 漀渀攀 漀昀 琀栀攀 漀氀搀攀猀琀 攀砀琀攀渀琀 瀀爀愀礀攀爀猀 愀搀搀爀攀猀猀椀渀最 䴀愀爀礀 愀猀 吀栀攀漀琀漀欀漀猀Ⰰ ∀唀渀搀攀爀 礀漀甀爀 洀攀爀挀礀 眀攀 琀愀欀攀 爀攀昀甀最攀Ⰰ 吀栀攀漀琀漀欀漀猀Ⰰ 搀漀 渀漀琀 爀攀樀攀挀琀 漀甀爀 猀甀瀀瀀氀椀挀愀琀椀漀渀猀 椀渀 渀攀挀攀猀猀椀琀礀 戀甀琀 搀攀氀椀瘀攀爀 甀猀 昀爀漀洀 搀愀渀最攀爀⸀∀ ⠀䰀椀洀戀攀爀椀猀Ⰰ 瀀⸀ ㄀　㐀 ⴀ 挀椀琀椀渀最 ⠀昀㈀㘀⤀ 䜀愀戀爀椀攀氀攀 䜀椀愀洀戀攀爀愀爀搀椀渀椀Ⰰ 䤀氀 挀甀氀琀漀 洀愀爀椀愀渀漀 椀渀 䔀最椀琀琀漀 渀攀椀 瀀爀椀洀椀 猀攀椀 猀攀挀漀氀椀㨀 伀爀椀最椀渀攀ⴀ匀瘀椀氀甀瀀瀀漀ⴀ䌀愀甀猀攀Ⰰ 䨀攀爀甀猀愀氀攀洀Ⰰ 䘀爀愀渀挀椀猀挀愀渀 倀爀椀渀琀椀渀最Ⰰ ㄀㤀㘀㜀Ⰰ 挀栀⸀ 㘀⤀㬀 䌀甀渀渀椀渀最栀愀洀Ⰰ 瀀瀀⸀㤀㠀ⴀ㄀　　㬀 ഊ13 Cunningham, pp. 98-100 - citing a letter written by Athanasius
਀㄀㐀 䌀甀渀渀椀渀最栀愀洀Ⰰ 瀀瀀⸀ 㤀㠀ⴀ㄀　　ഊ15 Cunningham, pp. 98-100; Limberis, p. 118 - citing Panarion 79.p. 353
਀㄀㘀 䰀椀洀戀攀爀椀猀Ⰰ 瀀⸀ ㄀　㔀Ⰰ 䐀漀挀甀洀攀渀琀愀琀椀漀渀 昀爀漀洀 䜀爀攀最漀爀礀 漀昀 一愀稀椀愀渀稀甀猀Ⰰ 匀漀稀漀洀攀渀 愀渀搀 吀栀攀漀搀漀猀椀甀猀 ㄀ 愀氀氀 瀀爀漀瘀椀搀攀 瘀愀氀椀搀愀琀椀漀渀 琀栀愀琀 䴀愀爀礀 眀愀猀 戀攀椀渀最 眀漀爀猀栀椀瀀瀀攀搀Ⰰ ∀琀栀攀 瀀漀眀攀爀 漀昀 䜀漀搀 眀愀猀 琀栀攀爀攀 洀愀渀椀昀攀猀琀攀搀 戀礀 搀爀攀愀洀猀Ⰰ 戀礀 瘀椀猀椀漀渀猀Ⰰ 愀渀搀 戀礀 洀椀爀愀挀甀氀漀甀猀 挀甀爀攀猀 漀昀 搀椀瘀椀渀攀 搀椀猀攀愀猀攀猀㬀 琀栀攀猀攀 洀椀爀愀挀氀攀猀 眀攀爀攀 甀猀甀愀氀氀礀 愀琀琀爀椀戀甀琀攀搀 琀漀 琀栀攀 椀渀猀琀爀甀洀攀渀琀愀氀椀琀礀 漀昀 䴀愀爀礀 琀栀攀 䠀漀氀礀 嘀椀爀最椀渀Ⰰ 琀栀攀 吀栀攀漀琀漀欀漀猀∀ 䰀椀洀戀攀爀椀猀Ⰰ 瀀⸀ ㄀　㔀 ⴀ 挀椀琀椀渀最 匀漀稀漀洀攀渀Ⰰ 䔀挀挀氀⸀ 䠀椀猀琀⸀ 㜀⸀㔀㬀 䐀愀氀攀礀Ⰰ 䈀爀椀愀渀 䔀⸀Ⰰ 伀渀 琀栀攀 䐀漀爀洀椀琀椀漀渀 漀昀 䴀愀爀礀 ⴀ 䔀愀爀氀礀 倀愀琀爀椀猀琀椀挀 䠀漀洀椀氀椀攀猀Ⰰ 匀琀 嘀氀愀搀椀洀椀爀✀猀 匀攀洀椀渀愀爀礀 倀爀攀猀猀Ⰰ 䌀爀攀猀琀眀漀漀搀Ⰰ 一夀Ⰰ ㄀㤀㤀㠀ഊ17 http://www.tserkovnost.org/stephrem/ Online source for Ephraim the Syrian
਀㄀㠀 䰀椀洀戀攀爀椀猀Ⰰ 瀀⸀ ㄀　㌀Ⰰ 挀椀琀椀渀最 䔀瀀栀爀愀攀洀 匀礀爀甀猀 䠀礀洀渀攀渀Ⰰ 椀渀 䔀搀洀甀渀搀 䈀攀挀欀 ⠀攀搀⸀ 䄀渀搀 琀爀愀渀猀⸀⤀Ⰰ 䌀漀爀瀀甀猀 匀挀爀椀瀀琀漀爀甀洀 䠀椀猀琀漀爀椀愀攀 䈀礀稀愀渀琀椀渀愀攀Ⰰ 䰀漀甀瘀愀椀渀Ⰰ ㄀㤀　㌀㬀 ✀䈀爀椀搀攀 漀昀 䌀栀爀椀猀琀✀Ⰰ 䠀礀洀攀渀 搀攀 渀愀琀椀瘀椀琀愀琀攀Ⰰ 匀挀爀椀瀀琀漀爀甀洀 䠀椀猀琀漀爀椀愀攀 䈀礀稀愀渀琀椀渀愀攀㄀㠀㜀Ⰰ㌀Ⰰ㄀Ⰰ㄀㘀㬀 ✀瀀甀爀椀昀椀挀愀琀椀漀渀 戀礀 栀漀氀礀 匀瀀椀爀椀琀✀Ⰰ 䠀礀洀攀渀 搀攀 攀挀挀氀攀猀椀愀攀Ⰰ 匀挀爀椀瀀琀漀爀甀洀 䠀椀猀琀漀爀椀愀攀 䈀礀稀愀渀琀椀渀愀攀 ㄀㤀㤀Ⰰ㠀㠀Ⰰ㌀㘀Ⰰ㈀㬀 ✀椀洀洀漀爀琀愀氀 昀氀攀猀栀✀Ⰰ 䠀礀洀攀渀 搀攀 瘀椀爀最椀渀椀琀愀琀攀Ⰰ 匀挀爀椀瀀琀漀爀甀洀 䠀椀猀琀漀爀椀愀攀 䈀礀稀愀渀琀椀渀愀攀 ㈀㈀㐀Ⰰ㌀Ⰰ㌀㬀 ∀䄀挀挀漀爀搀椀渀最 琀漀 䔀瀀栀爀愀椀洀 䴀愀爀礀 眀愀猀 琀栀攀 ✀戀爀椀搀攀 漀昀 䌀栀爀椀猀琀✀Ⰰ 琀栀攀 挀漀渀挀攀瀀琀椀漀渀 漀昀 䌀栀爀椀猀琀 漀挀挀甀爀爀攀搀 琀栀爀漀甀最栀 栀攀爀 攀愀爀Ⰰ 愀渀搀 䴀愀爀礀 眀愀猀 挀氀攀愀渀猀攀搀 漀昀 琀栀攀 猀椀渀 漀昀 䄀搀愀洀 戀礀 琀栀攀 䠀漀氀礀 匀瀀椀爀椀琀 戀攀昀漀爀攀 猀栀攀 挀漀渀挀攀椀瘀攀搀∀椀ഊ19 Limberis, p. 103, citing Brown; Norwick, John Julius, Byzantium the Early Centuries, Guild Publishing, London, 1988, p. 431 citing  - Nestorius' argument against this idea "the Virgin Mary could not be described as the Theotokos, the Mother of God, since such a description would suggest that the devine nature was born of woman."; Gregory, Timothy E., A History of Byzantium, Blackwell Publishing, Oxford, 2006, p. 103; Cunningham, p. 130 - citing John 10.30, "'The Father and I are one' (John 10.30) justified the idea that the Virgin Mary, or Theotokos, in fact gave birth to God."
਀㈀　 䰀椀洀戀攀爀椀猀Ⰰ 瀀瀀⸀ ㄀㄀㠀 ⴀ 挀椀琀椀渀最 倀愀渀愀爀椀漀渀 㜀㠀⸀㈀㌀Ⰰ 瀀⸀ ㌀㔀㄀ ∀吀栀攀礀 猀愀礀 琀栀愀琀 挀攀爀琀愀椀渀 眀漀洀攀渀 昀爀漀洀 吀栀爀愀挀攀 眀栀漀 氀椀瘀攀 琀栀攀爀攀 椀渀 䄀爀愀戀椀愀 栀愀瘀攀 栀攀氀搀 琀栀椀猀 瘀愀椀渀 搀漀挀琀爀椀渀攀Ⰰ 猀漀 琀栀愀琀 椀渀 琀栀攀 渀愀洀攀 漀昀 琀栀攀 攀瘀攀爀ⴀ嘀椀爀最椀渀 琀栀攀礀 漀昀昀攀爀 愀 猀洀愀氀氀 氀漀愀昀Ⰰ 愀渀搀 洀攀攀琀 琀漀最攀琀栀攀爀∀ഊ21 Carroll, Michael p., The Cult of the Virgin Mary - Psychological origins, Princeton University Press, Guilford, Surrey, 1986, p. 47
਀㈀㈀ 䌀愀爀爀漀氀氀Ⰰ 瀀⸀ 㜀㜀㬀 䌀甀渀渀椀渀最栀愀洀Ⰰ 瀀瀀⸀㤀㠀ⴀ㄀　　Ⰰ 倀攀氀椀欀愀渀Ⰰ 瀀⸀ 㔀㘀ഊ23 Carroll, p. 77
਀㈀㐀 䌀甀渀渀椀渀最栀愀洀Ⰰ 瀀瀀⸀ 㤀㤀ⴀ㄀　　ഊ25 Limberis, p. 106 - citing - Martin Jugie, La Mort et l'Assomption de la Sainte Viérge, Studi e testi, no. 114, Vatican, 1944, p. 175
਀㈀㘀 䰀椀洀戀攀爀椀猀Ⰰ 瀀⸀ ㄀　㘀Ⰰ ∀圀漀洀攀渀 眀攀爀攀 挀愀氀氀攀搀 戀礀 琀栀攀 吀栀攀漀琀漀欀漀猀 栀攀爀猀攀氀昀 琀漀 挀攀氀攀戀爀愀琀攀 琀栀攀椀爀 爀攀氀攀愀猀攀 昀爀漀洀 琀栀攀 猀椀渀猀 漀昀 䔀瘀攀⸀  匀漀 昀椀爀猀琀 琀栀攀 栀漀氀椀搀愀礀 眀愀猀 琀漀 愀氀氀漀眀 瘀椀爀最椀渀猀 ⴀ 愀渀搀 愀氀氀 眀漀洀攀渀 ⴀ 琀漀 挀漀爀瀀漀爀愀琀攀氀礀 爀攀挀漀最渀椀稀攀 愀渀搀 攀渀樀漀礀 琀栀攀椀爀 漀眀渀 栀愀瀀瀀礀 猀琀愀琀攀 眀栀椀挀栀 爀攀猀甀氀琀攀搀 愀猀 愀 挀漀渀猀攀焀甀攀渀挀攀 漀昀 琀栀攀 吀栀攀漀琀漀欀漀猀✀ 愀挀琀椀漀渀猀∀ഊ27 Limberis, p. 106, citing  Martin Jugie, La Mort et l'Assomption de la Sainte Viérge, Studi e testi, no. 114, Vatican, 1944, chapter 3, pp. 67-8
਀㈀㠀 䌀甀渀渀椀渀最栀愀洀Ⰰ 瀀⸀ ㄀　　ഊ29 Brown 2004, p. 143; Limberis, pp.55-60
਀㌀　 䘀椀最甀爀攀 ㈀ഊ31 Brown 2004, p. 143; Limberis, pp.55-60; Vryonis, Speros, Byzantium and Europe, Thames and Hudson, London, 1967, p. 147; pictorial depictions are demonstrated in figures One through Eight
਀㌀㈀ 䌀甀渀渀椀渀最栀愀洀Ⰰ 瀀瀀⸀ 㤀㤀ⴀ㄀　　㬀 攀砀愀洀瀀氀攀猀 漀昀 䌀礀爀椀氀猀 䠀礀洀渀猀 琀漀 琀栀攀 嘀椀爀最椀渀 愀爀攀 椀渀 䄀琀琀愀挀栀洀攀渀琀 伀渀攀ഊ33 Cunningham, pp. 131-132, quoting The Definition of the Council of Chalcedon, 451, "We all with one voice confess our Lord Jesus Christ one and the same Son, the same perfect in Godhead, the same perfect in manhood, truly God and truly man, the same consisting of a reasonable soul and a body, of one essence with the Father as touching the Godhead, the same of one essence with us as touching the manhood… born from the Virgin Mary, the Theotokos… to be acknowledged in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way abolished because of the union but rather the characteristic property of each nature being preserved, and concurring into one person and one hypostasis."  
਀㌀㐀 䰀椀洀戀攀爀椀猀Ⰰ 瀀⸀ 㔀㜀Ⰰ 䠀攀爀爀椀渀Ⰰ 䨀甀搀椀琀栀Ⰰ 圀漀洀攀渀 椀渀 倀甀爀瀀氀攀㨀 刀甀氀攀爀猀 漀昀 䴀攀搀椀攀瘀愀氀 䈀礀稀愀渀琀椀甀洀Ⰰ 倀栀漀攀渀椀砀 倀爀攀猀猀 䰀漀渀搀漀渀Ⰰ ㈀　　㈀Ⰰ 瀀爀漀瘀椀搀攀猀 昀甀爀琀栀攀爀 搀攀琀愀椀氀猀 漀渀 倀甀氀挀栀攀爀椀愀✀猀 氀椀昀攀 愀渀搀 愀挀琀椀漀渀猀 ഊ35 Limberis, p. 57, The three churches were the Hodegetria, the Blachernae, and the Chalkoprateia, (Limberis, p. 57 - citing Theophanes, Chronographia, 105; Theodore the Reader, Migne, Patrologia Graeca, 86.200, 86.168)
਀㌀㘀 䰀椀洀戀攀爀椀猀Ⰰ 瀀⸀ 㔀㜀Ⰰ 㔀㤀㬀 琀栀椀猀 琀漀漀欀 琀栀攀 昀漀爀洀 漀昀 ∀栀攀爀 猀栀爀漀甀搀Ⰰ 栀攀爀 挀椀渀挀琀甀爀攀Ⰰ 愀渀搀 愀渀 椀挀漀渀 漀昀 栀攀爀 瀀愀椀渀琀攀搀 戀礀 匀琀 䰀甀欀攀∀ ⠀䰀椀洀戀攀爀椀猀Ⰰ 瀀⸀ 㔀㜀 ⴀ 挀椀琀椀渀最 一漀爀洀愀渀 䠀⸀ 䈀愀礀渀攀猀Ⰰ ✀吀栀攀 匀甀瀀攀爀渀愀琀甀爀愀氀 䐀攀昀攀渀搀攀爀猀 漀昀 䌀漀渀猀琀愀渀琀椀渀漀瀀氀攀Ⰰ✀ 椀渀 䈀礀稀愀渀琀椀渀攀 匀琀甀搀椀攀猀 愀渀搀 伀琀栀攀爀 䔀猀猀愀礀猀Ⰰ 䰀漀渀搀漀渀Ⰰ 唀渀椀瘀攀爀猀椀琀礀 漀昀 䰀漀渀搀漀渀Ⰰ ㄀㤀㔀㔀Ⰰ 瀀瀀⸀ ㈀㔀㜀ⴀ㘀　⤀ഊ37 Limberis, p. 59
਀㌀㠀 䰀椀洀戀攀爀椀猀Ⰰ 瀀⸀ 㔀㤀 ⴀ 挀椀琀椀渀最 䰀椀洀戀攀爀椀猀 䐀椀瘀椀渀攀 䠀攀椀爀攀猀猀 ⴀ 吀栀攀 嘀椀爀最椀渀 䴀愀爀礀 愀渀搀 琀栀攀 䌀爀攀愀琀椀漀渀 漀昀 䌀栀爀椀猀琀椀愀渀 䌀漀渀猀琀愀渀琀椀渀漀瀀氀攀Ⰰ 挀栀⸀ 㐀Ⰰ 愀渀搀 瀀⸀ ㄀㐀㄀ഊ39 Limberis, p. 59
਀㐀　 䰀椀洀戀攀爀椀猀Ⰰ 瀀瀀⸀ 㘀　ⴀ㘀㄀ഊ41 Carroll, p. 85
਀㐀㈀ 䌀愀爀爀漀氀氀Ⰰ 瀀瀀Ⰰ 㔀Ⰰ 㠀㔀㬀 䌀甀渀渀椀渀最栀愀洀Ⰰ 瀀瀀⸀㤀㠀ⴀ㄀　　ഊ43 Cameron, Averil, The Mediterranean world in Late Antiquity: AD 395-600, Routledge, London, 2000, pp. 149-150, citing - Averil McAmeron, Christianity and the Rhetoric of Empire, 165ff. The complex of ideas and associations surrounding the concept of Mary in relation to women: E Pagels, Adam, Eve and the Serpent, London, 1988; O'Faolain Julia and Martines, Lauro, (eds), Not in God's Image - Women in History from the Greeks to the Victorians, Harper Torchbooks, New York, 1973, p. 74, citing -  Chrysosiom, Instructions to Catechumens, trans. by W.R.W. Stephens and T.P. Brandram, Library of Nicene and Post-Nicene Fathers, IX, p. 169, "Dost thou wish to adorn thy face? Do so not with pearls but with modest dignity…. These are the tints of virtue.  By means of these thou wilt attract angels, not human beings, to be thy lovers."
਀㐀㐀 䌀愀爀爀漀氀氀Ⰰ 瀀瀀⸀ 㠀㌀ⴀ㠀㐀㬀 ഊ45 Carroll, p. 5, citing Denis-Boulet, Noelle M., 1960, The Christian Calander, New York, Hawthorn Publishers; and Graef, Hilda, 1963 Mary, a History of Doctrine and Divotion, Vol. 1, From the Beginning to the Eve of the Reformation, New York, Sheed and Ward
਀㐀㘀 䌀愀爀爀漀氀氀Ⰰ 瀀瀀⸀ 㠀㌀ⴀ㠀㐀ഊ47 Examples of two such hymns can be found in Attachment two
਀㐀㠀 䌀甀渀渀椀渀最栀愀洀Ⰰ 瀀瀀⸀㤀㠀ⴀ㄀　　㬀 琀栀攀 猀椀攀最攀 漀昀 䌀漀渀猀琀愀渀琀椀渀漀瀀氀攀 戀礀 琀栀攀 䄀瘀愀爀猀 愀渀搀 倀攀爀猀椀愀渀猀 椀渀 㘀㈀㘀 瀀爀漀瘀椀搀攀猀 漀渀攀 攀砀愀洀瀀氀攀 漀昀 䴀愀爀礀✀猀 洀椀爀愀挀氀攀猀Ⰰഊ49 Carroll, p. 5, citing Denis-Boulet, Noelle M., 1960, The Christian Calander, New York, Hawthorn Publishers; and Graef, Hilda, 1963 Mary, a History of Doctrine and Divotion, Vol. 1, From the Beginning to the Eve of the Reformation, New York, Sheed and Ward
਀㔀　 䰀椀洀戀攀爀椀猀Ⰰ 瀀瀀⸀ ㄀㈀㜀ⴀ㄀㈀㠀 ⴀ 渀漀琀攀 洀漀爀攀 漀渀 琀栀攀 愀猀猀甀洀瀀琀椀漀渀 漀昀 琀栀攀 爀漀氀攀 挀愀渀 戀攀 昀漀甀渀搀 漀渀 瀀瀀⸀ ㄀㈀㠀ⴀ㄀㌀　Ⰰ ㄀㐀㄀Ⰰ 愀渀搀 ㄀㐀　ⴀ㄀㐀㄀Ⰰ 挀椀琀椀渀最 䨀漀栀渀 漀昀 䐀愀洀愀猀挀甀猀Ⰰ 倀䜀Ⰰ 㤀㘀⸀㜀㐀㄀ⴀ㜀㐀㐀Ⰰ 吀栀攀 攀砀愀洀瀀氀攀 最椀瘀攀渀 椀猀 漀昀 琀栀攀 挀爀漀猀猀漀瘀攀爀 漀昀 眀漀爀猀栀椀瀀 昀爀漀洀 刀栀攀愀 琀漀 吀栀攀漀琀漀欀漀猀Ⰰ  ∀瀀攀漀瀀氀攀 眀攀爀攀 攀椀琀栀攀爀 猀礀渀挀爀攀琀椀猀椀渀最 琀栀攀 吀栀攀漀琀漀欀漀猀 愀猀 琀栀攀 洀漀琀栀攀爀 漀昀 琀栀攀 最漀搀猀Ⰰ 漀爀Ⰰ 愀猀 椀猀 洀漀爀攀 氀椀欀攀氀礀Ⰰ 眀攀爀攀 眀漀爀猀栀椀瀀瀀椀渀最 琀栀攀 吀栀攀漀琀漀欀漀猀 眀椀琀栀 琀栀攀 猀愀洀攀 爀椀琀甀愀氀猀 愀渀搀 氀愀渀最甀愀最攀 愀猀 琀栀攀礀 栀愀搀 攀洀瀀氀漀礀攀搀 昀漀爀 琀栀攀 眀漀爀猀栀椀瀀 漀昀 琀栀攀 洀漀琀栀攀爀 漀昀 琀栀攀 最漀搀猀⸀ഊ51 Limberis, p. 141
਀㔀㈀ 圀愀爀渀攀爀Ⰰ 䴀愀爀椀渀愀Ⰰ 䄀氀漀渀攀 漀昀 愀氀氀 栀攀爀 匀攀砀 ⴀ 吀栀攀 洀礀琀栀 愀渀搀 琀栀攀 挀甀氀琀 漀昀 琀栀攀 嘀椀爀最椀渀 䴀愀爀礀Ⰰ 倀椀挀愀搀漀爀Ⰰ 䜀爀攀愀琀 䈀爀椀琀愀椀渀Ⰰ ㄀㤀㤀　Ⰰ 瀀⸀ 砀砀ഊ53 Brown, 1990, p. 87 citing  - D. E. Aune, The Cultic Setting of realized Eschatology in Early Christianity, pp. 195-212)
਀㔀㐀 䄀洀瀀栀椀氀漀挀栀椀甀猀 漀昀 䤀挀漀渀椀甀洀Ⰰ 倀䜀 ㌀㤀⸀㌀㜀 愀猀 焀甀漀琀攀搀 椀渀 䰀椀洀戀攀爀椀猀Ⰰ 瀀⸀ ㄀　㘀ഊ55 Brown, 1990, p. 146, citing I. Timothy 2:12 and 15, Let women learn in silence with all subjection.  But I suffer not a women to teach, nor to usurp authority over the man, but to be in silence…. Not-withstanding, she shall be saved through child-bearing if they [her children] continue in faith and charity and holiness with sobriety.
਀㔀㘀 䈀爀漀眀渀Ⰰ ㄀㤀㤀　Ⰰ 瀀⸀ ㄀㐀㘀Ⰰ 挀椀琀椀渀最 䤀⸀ 吀椀洀漀琀栀礀 ㈀㨀㄀㈀ 愀渀搀 ㄀㔀Ⰰ ∀䴀愀爀爀椀攀搀 洀攀渀 琀爀攀洀戀氀攀搀 漀渀 琀栀攀 戀爀椀渀欀 漀昀 戀攀椀渀最 搀攀洀漀琀攀搀 琀漀 琀栀攀 瀀漀猀椀琀椀漀渀 漀昀 眀漀洀攀渀㨀 琀栀攀椀爀 瀀栀礀猀椀漀氀漀最椀挀愀氀 椀渀瘀漀氀瘀攀洀攀渀琀 椀渀 猀攀砀 洀愀搀攀 琀栀攀洀 椀渀攀氀椀最椀戀氀攀 昀漀爀 爀漀氀攀猀 漀昀 氀攀愀搀攀爀猀栀椀瀀 椀渀 琀栀攀 挀漀洀洀甀渀椀琀礀⸀  匀漀洀攀 眀漀洀攀渀Ⰰ 栀漀眀攀瘀攀爀Ⰰ 攀搀最攀搀 挀氀漀猀攀爀 琀漀 琀栀攀 挀氀攀爀最礀㨀 挀漀渀琀椀渀攀渀挀攀 漀爀 眀椀搀漀眀栀漀漀搀 猀攀琀 琀栀攀洀 昀爀攀攀 昀爀漀洀 琀栀攀 搀椀猀焀甀愀氀椀昀椀挀愀琀椀漀渀猀 愀猀猀漀挀椀愀琀攀搀 眀椀琀栀 猀攀砀甀愀氀 愀挀琀椀瘀椀琀礀⸀∀ഊ57 Brown, 1990, p. 147, citing f33- Hippolytus, Refutation of all Heresies 9.7, in J.H. MacMahon, trans., The Ante-Nicene Fathers, 5:131.  
਀㔀㠀 䈀爀漀眀渀Ⰰ ㄀㤀㤀　Ⰰ 瀀⸀ ㈀㘀　 ⴀ ㈀㘀㄀Ⰰ 挀椀琀椀渀最  ⴀ 䐀 䄀洀愀渀搀 愀渀搀 䴀⸀䌀⸀ 䴀漀漀渀猀Ⰰ ✀唀渀攀 挀甀爀椀攀甀猀攀 栀漀洀氀椀攀 最爀攀挀焀甀攀 猀甀爀 氀愀 瘀椀爀最椀渀椀琀Ⰰ✀ 瀀⸀ ㌀㔀㬀 ഊ59 Brown, 1990, p. 260, citing  - Evelyne Patlagean, Pauvreté économique et pauvreté sociale à Byzance, pp. 113-128, and 'L'enfant et son avenir dans la famille Byzantine.'; Council of Saragossa (380), cannon 8 and Council of Carthage (397), cannon 4; John Boswell, Exposition and Oblatio: The abandonment of Children and the Ancient and Medieval family, pp 13-19 and Cynthia Patterson, 'Not worth the raising: the causes of infant exposure in ancient Greece; 
਀㘀　 䈀爀漀眀渀Ⰰ ㄀㤀㤀　Ⰰ 瀀⸀ ㈀㘀　Ⰰ 挀椀琀椀渀最  ⴀ 䈀愀猀椀氀Ⰰ 䰀攀琀琀攀爀 ㄀㄀㤀⸀㄀㠀Ⰰ 椀渀 刀⸀䨀⸀ 䐀攀昀攀爀爀愀爀椀Ⰰ 匀愀椀渀琀 䈀愀猀椀氀㨀 䰀攀琀琀攀爀猀Ⰰ ㈀㨀㄀　㤀Ⰰ 挀昀 䈀愀氀猀愀洀漀渀Ⰰ 倀⸀䜀 ㄀㌀㠀㨀㘀㔀㄀ 愀渀搀 一漀瘀攀氀氀 㘀 漀昀 䴀愀樀漀爀椀愀渀 椀渀 㐀㔀㠀Ⰰ ∀倀愀爀攀渀琀猀Ⰰ 愀渀搀 戀爀漀琀栀攀爀猀 愀渀搀 漀琀栀攀爀 爀攀氀愀琀椀瘀攀猀 戀爀椀渀最 昀漀爀眀愀爀搀 洀愀渀礀 最椀爀氀猀 戀攀昀漀爀攀 琀栀攀 瀀爀漀瀀攀爀 愀最攀Ⰰ 渀漀琀 戀攀挀愀甀猀攀 琀栀攀 最椀爀氀猀 栀愀瘀攀 愀渀 椀渀渀攀爀 甀爀最攀 琀漀眀愀爀搀猀 挀漀渀琀椀渀攀渀挀攀Ⰰ 戀甀琀 椀渀 漀爀搀攀爀 琀栀愀琀 琀栀攀椀爀 爀攀氀愀琀椀瘀攀猀 洀愀礀 最愀椀渀 猀漀洀攀 洀愀琀攀爀椀愀氀 愀搀瘀愀渀琀愀最攀 昀爀漀洀 猀漀 搀漀椀渀最⸀∀愀渀搀 䈀爀漀眀渀Ⰰ ㄀㤀㤀　Ⰰ 瀀⸀ ㄀　㄀Ⰰ 挀椀琀椀渀最 氀愀琀攀爀 攀砀愀洀瀀氀攀猀 漀昀 琀栀攀 挀漀洀洀甀渀椀琀礀 漀昀 琀栀攀 䄀戀攀氀漀渀椀椀Ⰰ 爀攀瀀漀爀琀攀搀 渀攀愀爀 䠀椀瀀瀀漀 ⴀ 瀀爀攀猀甀洀愀戀氀礀 椀渀 琀栀攀 洀漀甀渀琀愀椀渀猀 ⴀ 戀礀 䄀甀最甀猀琀椀渀攀Ⰰ 搀攀 栀愀攀爀攀猀椀戀甀猀 㠀㜀㨀 倀愀琀爀漀氀漀最椀愀 䰀愀琀椀渀愀 㐀㈀㨀㐀㜀⸀  䘀漀爀  洀愀爀挀椀漀渀椀琀攀 瘀椀氀氀愀最攀猀 琀栀愀琀 猀甀爀瘀椀瘀攀搀 椀渀 琀栀攀 栀椀氀氀猀 渀攀愀爀 䌀礀爀爀栀甀猀 椀渀琀漀 琀栀攀 洀椀搀搀氀攀 漀昀 琀栀攀 昀椀昀琀栀 挀攀渀琀甀爀礀Ⰰ 猀攀攀 吀栀攀漀搀漀爀攀猀琀Ⰰ 䠀椀猀琀漀爀椀愀 刀攀氀椀最椀漀猀愀 ㈀㄀㨀 倀⸀䜀⸀ 㠀㈀㨀 ㄀㐀㌀㤀䐀ⴀ㄀㐀㐀㤀䈀 愀渀搀 䰀攀琀琀攀爀 㠀㄀㨀 倀⸀䜀⸀ 㠀㌀㨀 ㄀㈀㘀㄀䌀⤀ഊ61 Brown, 1990, p. 262, citing various churches; Brown, 1990, p. 271, citing - L. Th. Lefort, 'Sur la virginité,' Coptic text. P. 128; trans. p. 257; and f63 - Gregory Mazianzen, etter 223: P.G. 37: 364C; Theidiret, Historia Religiosa 30.1 P.G. 82: 1492D, "it was the virgins who could call themselves 'daughters of Jerusalem.' They stood for all that was most holy and enduring in the heart of the settled land."
਀㘀㈀ 䈀爀漀眀渀Ⰰ ㄀㤀㤀　Ⰰ 瀀⸀ 㤀㘀Ⰰ 挀椀琀椀渀最  ⴀ 倀攀琀攀爀猀漀渀Ⰰ ✀䔀椀渀椀最攀 䈀攀漀戀愀挀栀琀甀渀最攀渀 稀甀 搀攀渀 䄀渀昀渀最攀渀 搀攀爀 挀栀爀椀猀琀氀椀挀栀攀渀 䄀猀欀攀猀攀Ⰰ✀ 瀀⸀ ㈀㄀㤀Ⰰ  ∀愀 ✀戀漀礀挀漀琀琀 漀昀 琀栀攀 眀漀洀戀✀㬀 琀栀攀礀 挀漀甀氀搀 眀椀琀栀栀漀氀搀 琀栀攀椀爀 戀漀搀椀攀猀 昀爀漀洀 猀攀砀甀愀氀 椀渀琀攀爀挀漀甀爀猀攀Ⰰ 琀栀攀爀攀戀礀 挀栀攀愀琀椀渀最 搀攀愀琀栀 漀昀 昀甀爀琀栀攀爀 瀀爀攀礀⸀∀ഊ63 Brown, 1990, p. 96 citing - J.Z. Smith, ' The Garments of Shame,' in Map is not Territory; Hippolytus, Apostolic Traditions, 21.5 and 11, "The initiates stepped naked into the baptismal pool.  They were thought to have put off the sexualised 'garments' of their old body."
਀㘀㐀 䈀爀漀眀渀Ⰰ ㄀㤀㤀　Ⰰ 瀀⸀ ㄀㐀㤀 挀椀琀椀渀最 ⴀ 䈀⸀ 䬀琀琀椀渀最Ⰰ ✀唀渀椀瘀椀爀愀 椀渀 䤀渀猀挀栀爀椀昀琀攀渀Ⰰ✀ 椀渀 圀⸀ 挀愀渀 搀攀爀 䈀漀攀爀Ⰰ 攀琀 愀氀⸀Ⰰ 攀搀猀⸀Ⰰ 刀漀洀愀渀椀琀愀猀 攀琀 䌀栀爀椀猀琀椀愀渀椀琀愀猀⸀ 匀琀甀搀椀愀 䤀⸀ 䠀⸀ 圀愀猀稀椀渀欀 漀戀氀愀琀愀Ⰰ 瀀瀀⸀ ㄀㤀㔀ⴀ㈀　㘀ഊ65 Brown, 1990, p. 100, citing - G. Flecker, Amphilochiana, p. 69 and Epiphanius, Panarion, 46.3, with A. Guillaumont, 'Le nom das 'Agapètes' and p. 101, citing later examples of the community of the Abelonii, reported near Hippo - presumably in the mountains - by Augustine, de haeresibus 87: Patrologia Latina 42:47.  For marcionite villages that survived in the hills near Cyrrhus into the middle of the fifth century, see Theodorest, Historia Religiosa 21: P.G. 82: 1439D-1449B and Letter 81: P.G. 83: 1261C; Brown, 1990, p. 266 "These informal structures meant that ascetic women were free to seek protection and spiritual guidance from males of any kind - from relatives, from ascetic soul-mates, and from men of exceptional insight or learning."
਀㘀㘀 䈀爀漀眀渀Ⰰ ㄀㤀㤀　Ⰰ 瀀⸀ ㄀㐀㄀Ⰰ 挀椀琀椀渀最 䔀甀猀攀戀椀甀猀Ⰰ 䰀椀昀攀 漀昀 䌀漀渀猀琀愀渀琀椀渀攀Ⰰ ㄀⸀㔀㌀Ⰰ 䔀⸀䌀⸀ 刀椀挀栀愀爀搀猀漀渀Ⰰ 琀爀愀渀猀⸀Ⰰ 䰀椀戀爀愀爀礀 漀昀 琀栀攀 一椀挀攀渀攀 䘀愀琀栀攀爀猀Ⰰ ㄀㨀㐀㤀㜀Ⰰ 瀀爀漀瘀椀搀攀猀 琀栀椀猀 攀砀愀洀瀀氀攀 漀昀 椀渀椀琀椀愀氀 挀栀愀渀最攀猀 ∀䄀猀 氀愀琀攀 愀猀 琀栀攀 ㌀㈀　猀Ⰰ 琀栀攀 䔀洀瀀攀爀漀爀 䰀椀挀椀渀椀甀猀 栀愀爀愀猀猀攀搀 琀栀攀 挀栀甀爀挀栀攀猀 椀渀 琀栀攀 攀愀猀琀攀爀渀 瀀爀漀瘀椀渀挀攀猀Ⰰ 戀礀 愀 氀愀眀 琀栀愀琀 ✀攀渀樀漀椀渀攀搀 琀栀攀 洀攀渀 猀栀漀甀氀搀 渀漀琀 愀瀀瀀攀愀爀 椀渀 挀漀洀瀀愀渀礀 眀椀琀栀 眀漀洀攀渀 椀渀 琀栀攀 栀漀甀猀攀猀 漀昀 瀀爀愀礀攀爀Ⰰ 愀渀搀 昀漀爀戀愀搀攀 眀漀洀攀渀 琀漀 愀琀琀攀渀搀 琀栀攀 猀挀愀爀攀搀 猀挀栀漀漀氀猀 漀昀 瘀椀爀琀甀攀 漀爀 琀漀 爀攀挀攀椀瘀攀 椀渀猀琀爀甀挀琀椀漀渀 昀爀漀洀 琀栀攀 戀椀猀栀漀瀀猀∀ഊ67 Pelikan, p. 2
਀㘀㠀 䈀爀漀眀渀Ⰰ ㈀　　㐀Ⰰ 瀀⸀㄀㐀㈀Ⰰ 䌀愀爀爀漀氀氀Ⰰ 瀀⸀ ㄀㄀㄀ ⴀ 挀椀琀椀渀最 䘀攀爀最甀猀椀渀Ⰰ 䨀漀栀渀Ⰰ 吀栀攀 刀攀氀椀最椀漀渀 漀昀 琀栀攀 刀漀洀愀渀 䔀洀瀀椀爀攀Ⰰ 䤀琀栀愀挀愀Ⰰ 一夀㨀 䌀漀爀渀攀氀氀 唀渀椀瘀攀爀猀椀琀礀 倀爀攀猀猀Ⰰ ㄀㤀㜀　㨀㈀㌀㤀㬀 䠀礀搀攀Ⰰ 圀愀氀琀攀爀 圀⸀Ⰰ 倀愀最愀渀椀猀洀 琀漀 䌀栀爀椀猀琀椀愀渀椀琀礀 椀渀 琀栀攀 刀漀洀愀渀 䔀洀瀀椀爀攀Ⰰ 倀栀椀氀愀搀攀氀瀀栀椀愀㨀 唀渀椀瘀攀爀猀椀琀礀 漀昀 倀攀渀渀猀礀氀瘀愀渀椀愀 倀爀攀猀猀Ⰰ ㄀㤀㐀㘀㨀 㔀㐀㬀 圀椀琀琀Ⰰ 刀⸀䔀⸀Ⰰ 䤀猀椀猀 椀渀 琀栀攀 䜀爀攀挀漀ⴀ刀漀洀愀渀 圀漀爀氀搀Ⰰ 䰀漀渀搀漀渀㨀 吀栀愀洀攀猀 愀渀搀 䠀甀搀猀漀渀Ⰰ ㄀㤀㜀㄀㨀 ㈀㜀㈀ⴀ㈀㜀㌀Ⰰ 䄀猀 搀攀洀漀渀猀琀爀愀琀攀搀 椀渀 䘀椀最甀爀攀 吀眀漀ഊ69 Figure 2
਀㜀　 䰀愀琀攀爀 搀攀瀀椀挀琀椀漀渀 漀昀 琀栀攀 嘀椀爀最椀渀 愀渀搀 挀栀椀氀搀 挀愀渀 戀攀 昀漀甀渀搀 椀渀 䄀琀琀愀挀栀洀攀渀琀猀 匀椀砀 愀渀搀 匀攀瘀攀渀⸀ഊ71 Attachment Seven
਀㜀㈀ 䔀砀愀洀瀀氀攀猀 漀昀 琀栀椀猀 猀琀礀氀攀 挀愀渀 戀攀 昀漀甀渀搀 椀渀 䘀椀最甀爀攀猀 伀渀攀Ⰰ 吀栀爀攀攀Ⰰ 䘀漀甀爀Ⰰ 䘀椀瘀攀Ⰰ 愀渀搀 䔀椀最栀琀ഊ73 Brown, 1990, p. 84, citing  - Tertullian, de pudicitia 22.3
਀㜀㐀 䈀爀漀眀渀Ⰰ ㄀㤀㤀　Ⰰ 瀀⸀ 㠀㐀Ⰰ 挀椀琀椀渀最 ⴀ 吀攀爀琀甀氀氀椀愀渀Ⰰ 䄀搀瘀⸀ 䴀愀爀挀Ⰰ ㄀⸀㈀㐀⸀㘀ഊ75 Brown, 1990, p. 263, citing- ibid, pp. 41-43 and The Canons of Athanasius 92 and 98, W. Riedel and W.E. Crum, ed. And trans. pp. 58, 64
਀㜀㘀 䈀爀漀眀渀Ⰰ ㄀㤀㤀　Ⰰ 瀀⸀ ㈀㘀㔀Ⰰ 挀椀琀椀渀最 ⴀ 䰀椀昀攀 漀昀 伀氀礀洀瀀椀愀猀㘀Ⰰ 椀渀 䔀氀椀稀愀戀攀琀栀 䄀 䌀氀愀爀欀Ⰰ 琀爀愀渀猀⸀Ⰰ 䨀攀爀漀洀攀Ⰰ 䌀栀爀礀猀漀猀琀漀洀Ⰰ 愀渀搀 䘀爀椀攀渀搀猀Ⰰ 瀀⸀ ㄀㌀㈀㬀 䜀爀攀最漀爀礀 漀昀 一礀猀猀愀Ⰰ 䰀椀昀攀 漀昀 䴀愀挀爀椀渀愀 㜀⸀㘀㬀 ㄀㄀⸀㤀ⴀ㄀㌀㬀 ㈀㘀⸀㌀㄀ⴀ㌀㐀 椀渀 倀⸀ 䴀愀爀愀瘀愀氀Ⰰ 攀搀⸀Ⰰ 䜀爀最椀漀甀爀攀 搀攀 一礀猀猀攀㨀 嘀椀攀 搀攀 匀愀椀渀琀攀 䴀愀挀爀椀渀攀Ⰰ 瀀瀀⸀ ㄀㘀㐀Ⰰ ㄀㜀㘀Ⰰ ㈀㌀㈀Ⰰ ∀伀氀礀洀瀀椀愀猀 眀愀猀 愀戀氀攀 琀漀 椀渀猀琀愀氀氀 ㈀㔀　 猀甀挀栀 搀攀瀀攀渀搀攀渀琀猀 椀渀 琀栀攀 挀漀渀瘀攀渀琀 琀栀愀琀 昀氀愀渀欀攀搀 琀栀攀 䜀爀攀愀琀 䌀栀甀爀挀栀 漀昀 䌀漀渀猀琀愀渀琀椀渀漀瀀氀攀∀ഊ77 Brown, 1990, p. 265, citing  - examples from Socrates,  Eccles. Hist. 9.2 and Theodoret, Eccles. Hist. 3.10:  - R. Rémondon, 'L'église dans la société égyotienne à l'époque Byzantine,' p. 260 and E.A. Judge, ' The Earliest Use of 'Monachos',' pp. 82-83;  - Pseudo-Athanasius, Sôtérios Logos peri parthenias 9, in H,. von der Gotz, ed., Texte und Untersuchungen 29.2, pp. 43-44;
਀㜀㠀 䈀爀漀眀渀Ⰰ ㄀㤀㤀　Ⰰ 瀀⸀ ㈀㘀㔀Ⰰ 挀椀琀椀渀最 ⴀ 倀愀氀氀愀搀椀甀猀Ⰰ 䠀椀猀琀⸀ 䰀愀甀猀⸀ ㄀⸀㐀㬀 㔀⸀㌀㬀 㘀㜀⸀㄀ 愀渀搀 吀栀攀漀搀漀爀攀琀Ⰰ 䔀挀挀氀攀猀⸀ 䠀椀猀琀⸀ ㌀⸀㄀㐀ഊ79 Brown, 1990, pp. 276/7, citing  - Vita Euprax 2.8 and 3.37: 367E and 274D; Vita Febron 4: 18F; Brock and Harvey, trans. p. 154
਀㠀　 䈀爀漀眀渀Ⰰ ㄀㤀㤀　Ⰰ 瀀⸀ ㄀㔀　Ⰰ 挀椀琀椀渀最 刀⸀ 䴀愀挀䴀甀氀氀愀渀Ⰰ ✀圀漀洀愀渀 椀渀 瀀甀戀氀椀挀 椀渀 琀栀攀 刀漀洀愀渀 䔀洀瀀椀爀攀Ⰰ✀ 瀀瀀⸀ ㈀　㠀ⴀ㈀㄀㠀 眀椀琀栀 刀⸀ 嘀愀渀 䈀爀攀洀攀渀Ⰰ ✀ 圀漀洀攀渀 愀渀搀 圀攀愀氀琀栀∀Ⰰ 攀猀瀀Ⰰ 瀀瀀⸀ ㈀㌀㌀ⴀ㈀㌀㜀⸀  䈀爀漀漀琀攀渀Ⰰ 圀漀洀攀渀 䰀攀愀搀攀爀猀Ⰰ 瀀瀀⸀ ㄀㔀㜀ⴀ㄀㘀㔀㬀 愀渀搀 ⴀ 䤀 吀椀洀漀漀琀栀礀 㔀㨀㄀㌀ഊ81 Cameron, pp. 148 - 9, citing R. Rosemary Ruether (ed), Religion and Sexism, New York, 1974
਀㠀㈀ 䌀愀洀攀爀漀渀⸀ 倀瀀⸀ ㄀㐀㠀ⴀ㤀Ⰰ 挀椀琀椀渀最 ⴀ 䔀氀椀稀愀戀攀琀栀 䄀⸀ 䌀氀愀爀欀攀Ⰰ 䨀攀爀漀洀攀Ⰰ 䌀栀爀礀猀漀猀琀漀洀 愀渀搀 䘀爀椀攀渀搀猀Ⰰ 一攀眀 夀漀爀欀 愀渀搀 吀漀爀漀渀琀漀Ⰰ ㄀㤀㜀㤀ഊ83 Brown, 1990, p. 268, citing Basil, de virginitate tuenda 3: 676C
਀㠀㐀 䐀愀氀礀Ⰰ 瀀瀀⸀ ㄀㤀ⴀ㈀　ഊ85 Daly, pp. 19-20 - citing Simone de Beauvoir, The Second Sez, translated by H.M. Parshley, (London: Jonathan Cape, 1953), pp. 188 and 21
਀㠀㘀 䐀愀氀礀Ⰰ 瀀瀀⸀ ㄀㤀ⴀ㈀　ഊ87 Daly, p. 46, citing - PG 13, 1819 C. In Lucam homilia VIII, and - PL 40, 186. De fide et symbolo, 4 and  - PL 38, 1108. Sermo 232,2, Augustine claimed "since man (homo) fell through the female sex, he was restored through the female sex.  'Through the woman, death; through the woman, life"
਀㠀㠀 䴀椀氀攀猀Ⰰ 瀀⸀ 㔀㘀 ⴀ 挀椀琀椀渀最 䜀漀猀瀀攀氀 漀昀 䴀愀爀礀Ⰰ 椀渀 吀栀攀 一愀最 䠀愀洀洀愀搀椀 䰀椀戀爀愀爀礀Ⰰ 攀搀⸀ 䨀愀洀攀猀 䴀 刀漀戀椀渀猀漀渀 ⠀匀愀渀 䘀爀愀渀挀椀猀挀漀㨀 䠀愀爀瀀攀爀 愀渀搀 刀漀眀Ⰰ ㄀㤀㜀㜀⤀Ⰰ 㐀㜀㈀ഊ89 Miles, p. 56, citing - Gospel of Thomas 51.19-26, in The Nag Hammadi Library, ed. James M Robinson (San Francisco: Harper and Row, 1977), 130, "'Let Mary leave us, for women are not worthy of life'. [But] Jesus said, 'I myself shall lead her, in order to make her male, so that she may become a living spirit, resembling you males.  For every woman who will make herself male will enter the Kingdom of Heaven.'"
਀㤀　 䌀愀洀攀爀漀渀Ⰰ 瀀瀀⸀ ㄀㐀㤀ⴀ㄀㔀　ഊ91 Limberis, pp. 109-110
਀㤀㈀ 倀猀愀氀洀 㘀㐀㨀㘀Ⰰ 愀猀 焀甀漀琀攀搀 昀爀漀洀 䰀椀洀戀攀爀椀猀Ⰰ 瀀⸀ ㄀㄀　ഊ93 Luke 2:4, as quoted from Limberis, p. 110
਀㤀㐀 䨀漀栀渀 㠀㨀㄀㈀Ⰰ 愀猀 焀甀漀琀攀搀 昀爀漀洀 䰀椀洀戀攀爀椀猀Ⰰ 瀀⸀ ㄀㄀　ഊ95 Mathew 21:9, as quoted from Limberis, p. 110
਀㤀㘀 䰀椀洀戀攀爀椀猀Ⰰ 瀀⸀ ㄀㄀　ഊ97 Miles, pp. 140-141
਀㤀㠀 䴀椀氀攀猀Ⰰ 瀀瀀⸀ ㄀㐀　ⴀ㄀㐀㄀ഊ99 Brown, 2004, p 142
਀㄀　　 嘀爀礀漀渀椀猀 瀀⸀ 㜀㠀ഊ101 Vryonis p. 105
਀㄀　㈀ 䌀甀渀渀椀渀最栀愀洀Ⰰ 瀀⸀ ㄀㘀㔀ഊ103 Cunningham, p. 34
਀㄀　㐀 䌀甀渀渀椀渀最栀愀洀Ⰰ 瀀⸀ ㌀㐀ഊ105 Vryonis, p. 147
਀㄀　㘀 䌀甀渀渀椀渀最栀愀洀Ⰰ 瀀⸀ 㤀㠀ഊ------
਀䌀漀瀀礀爀椀最栀琀 ㈀　　㤀 戀礀 圀椀氀氀栀愀洀攀攀渀愀 倀漀眀攀爀Ⰰ 倀伀 䈀漀砀 ㈀㐀㜀Ⰰ 䨀攀猀洀漀渀搀Ⰰ 一匀圀Ⰰ 䄀甀猀琀爀愀氀椀愀Ⰰ ㈀㈀㤀㤀⸀ 㰀圀椀氀氀栀愀洀攀攀渀愀㄀㔀 愀琀 漀瀀琀甀猀渀攀琀⸀挀漀洀⸀愀甀㸀⸀ 倀攀爀洀椀猀猀椀漀渀 椀猀 最爀愀渀琀攀搀 昀漀爀 爀攀瀀甀戀氀椀挀愀琀椀漀渀 椀渀 匀䌀䄀ⴀ爀攀氀愀琀攀搀 瀀甀戀氀椀挀愀琀椀漀渀猀Ⰰ 瀀爀漀瘀椀搀攀搀 琀栀攀 愀甀琀栀漀爀 椀猀 挀爀攀搀椀琀攀搀⸀  䄀搀搀爀攀猀猀攀猀 挀栀愀渀最攀Ⰰ 戀甀琀 愀 爀攀愀猀漀渀愀戀氀攀 愀琀琀攀洀瀀琀 猀栀漀甀氀搀 戀攀 洀愀搀攀 琀漀 攀渀猀甀爀攀 琀栀愀琀 琀栀攀 愀甀琀栀漀爀 椀猀 渀漀琀椀昀椀攀搀 漀昀 琀栀攀 瀀甀戀氀椀挀愀琀椀漀渀 愀渀搀 椀昀 瀀漀猀猀椀戀氀攀 爀攀挀攀椀瘀攀猀 愀 挀漀瀀礀⸀ഊ
਀䤀昀 琀栀椀猀 愀爀琀椀挀氀攀 椀猀 爀攀瀀爀椀渀琀攀搀 椀渀 愀 瀀甀戀氀椀挀愀琀椀漀渀Ⰰ 䤀 眀漀甀氀搀 愀瀀瀀爀攀挀椀愀琀攀 愀 渀漀琀椀挀攀 椀渀 琀栀攀 瀀甀戀氀椀挀愀琀椀漀渀 琀栀愀琀 礀漀甀 昀漀甀渀搀 琀栀椀猀 愀爀琀椀挀氀攀 椀渀 琀栀攀 䘀氀漀爀椀氀攀最椀甀洀⸀ 䤀 眀漀甀氀搀 愀氀猀漀 愀瀀瀀爀攀挀椀愀琀攀 愀渀 攀洀愀椀氀 琀漀 洀礀猀攀氀昀Ⰰ 猀漀 琀栀愀琀 䤀 挀愀渀 琀爀愀挀欀 眀栀椀挀栀 愀爀琀椀挀氀攀猀 愀爀攀 戀攀椀渀最 爀攀瀀爀椀渀琀攀搀⸀ 吀栀愀渀欀猀⸀ ⴀ匀琀攀昀愀渀⸀ഊ
਀㰀琀栀攀 攀渀搀㸀ഊ
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਀䔀搀椀琀攀搀 戀礀 䴀愀爀欀 匀⸀ 䠀愀爀爀椀猀ऀ䌀甀氀琀ⴀ嘀椀爀ⴀ䴀愀爀礀ⴀ愀爀琀ऀ倀愀最攀 ㈀㄀ 漀昀 ㈀㄀ഊ
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