Perfect mother obsessional opp - Motherfucking Website


Thank you for visiting the BEST FOR BRIDE web site! Please take the time to browse our web site thoroughly and do not hesitate to Contact Us with any questions you may have. We look forward to seeing you or hearing from you soon!



About Us

Best for Bride is your one-stop bridal destination in Canada, bringing you the best wedding services at the best prices and highest quality. At Best for Bride, you will find an impressive inventory of top-notch designer wedding dress collections , apart from dresses for your bridesmaids and the rest of your wedding party. Making your wedding vision come true is easy when you work with us, as we bring you every wedding service you need for your big day.

Best for Bride has been serving brides for over ten years now. We opened our first store in Toronto, in June 2005. After our humble beginning, we successfully expanded our business, and opened our first big store in Etobicoke three years later. Today, Best for Bride has bridal stores in four locations in Ontario—Toronto, Mississauga/Etobicoke, Hamilton and Barrie.

At Best for Bride, a range of wedding dress collections from famous designers in the industry are available. We stock dresses in sizes ranging from 0-34, and feature classic and timeless designs, as well as the latest and trendiest collections. So, you have plenty of options to compare and consider. Every dress is advertised online, making it convenient for you to know your options and narrow down your choices before you even visit the store.

If you are on a budget, you can still find fantastic wedding dresses in our clearance and sale sections . Here, original dress prices are slashed by up to 80%, giving you great value for the money you spend. Attractive bridal package deals, referral bonuses and special offers allow every bride to find a great wedding dress within her budget. Also available is a wide selection of bridal accessories like veils, tiaras and wedding jewelry to complete your ensemble. You can also use our Rental services to rent your wedding dress and accessories at extremely low prices. So, you can now dress up like you always wanted to on your wedding day, but at an amazingly low price.

When you walk into our store, you will find our enthusiastic team ready to assist you with all your shopping needs. Brides instantly fall in love with the calm and relaxed ambiance at our stores, which makes shopping enjoyable and stress-free. You will be served by talented wedding dress consultants who are seasoned experts in bridal fashion, and can help you find the dress of your dreams within no time.

Just like with wedding dresses, you can also find bridesmaids dresses, dresses for the mother-of-the-bride , flower girls and for all your wedding-related events in our collection. Every collection is constantly updated, allowing you to choose from the best and most trendy designs on the wedding scene. Our attractive discount sales, bulk booking offers and dress rentals on bridal party dress collections give you the best budget-friendly options to plan your wedding day.

Choose Best for Bride for all your bridal shopping needs, to enjoy top-class customer service and experience the best wedding shopping experience you can possibly find.

Maybe you're more of a MILF fan, if yes, just click on the MILF category and you'll find loads of stunning moms who love to show off their dick sucking skills. Watch as they slowly strip and seduce their lover before dropping down on their knees to take a stiff cock in their mouth, this and much more can easily be found on ! The best part about this xxx site is that is is all completely free! You can put your credit card back, you will not need it on this porno site. All you need here is spare time and to know what it is that you would like to see. Even if you are not sure what kind of porn you would like to indulge in, you can always check out most viewed porn or newest porn. This website is made in such a way that you will never feel bored and you will always find a new xxx video to watch! If you like watching blowjobs, you will easily find stunning chicks taking a thick man sausage between their juicy lips and sucking on it until it provides them with hot jizz. Whatever it is that makes you horny, you will find it here for sure! Feel free to browse this free porno website and you will surely keep coming back for more! Enjoy your stay on and remember to bookmark us for future visitations!

It was June 14, a hot Sunday afternoon that had driven a lot of people indoors to the blessings of air-conditioning. The first few comments on the status are from friends expressing wild disbelief. Maybe the page had been hacked. Maybe someone should call. Does anyone know where they live? Should someone call the police, give them the address?

From the philosophies expressed (poorly) above, txti was created. You should try it today to make your own motherfucking websites.

The possibility for lesbian and bisexual women in same-sex relationships (or women without a partner) to become mothers has increased over the past few decades [ when? ] due to technological developments. Modern lesbian parenting (a term that somewhat erases the bisexual case) originated with women who were in heterosexual relationships who later identified as lesbian or bisexual, as changing attitudes provided more acceptance for non-heterosexual relationships. Another way for such women to become mothers is through adopting or foster parenting . There is also the option of self- insemination and clinically assisted donor insemination, forms of artificial insemination . As fertility technology has advanced, more females not in a heterosexual relationship have become mothers through in vitro fertilization . [9] [10]

Thus far we have appealed to the writings or the remains of the early Christian era in as far as they explain or illustrate the teaching of the Old Testament or the New , concerning the Blessed Virgin. In the few following paragraphs we shall have to draw attention to the fact that these same sources, to a certain extent, supplement the Scriptural doctrine . In this respect they are the basis of tradition ; whether the evidence they supply suffices, in any given case, to guarantee their contents as a genuine part of Divine revelation , must be determined according to the ordinary scientific criteria followed by theologians . Without entering on these purely theological questions, we shall present this traditional material, first, in as far as it throws light on the life of Mary after the day of Pentecost ; secondly, in as far as it gives evidence of the early Christian attitude to the Mother of God. Post-pentecostal life of Mary On the day of Pentecost , the Holy Ghost had descended on Mary as He came on the Apostles and Disciples gathered together in the upper room at Jerusalem . No doubt, the words of St. John (19:27) , "and from that hour the disciple took her to his own", refer not merely to the time between Easter and Pentecost , but they extend to the whole of Mary's later life. Still, the care of Mary did not interfere with John's Apostolic ministry. Even the inspired records ( Acts 8:14-17 ; Galatians 1:18-19 ; Acts 21:18 ) show that the apostle was absent from Jerusalem on several occasions, though he must have taken part in the Council of Jerusalem, . 51 or 52. We may also suppose that in Mary especially were verified the words of Acts 2:42 : "And they were persevering in the doctrine of the apostles , and in the communication of the breaking of bread , and in prayers ". Thus Mary was an example and a source of encouragement to the early Christian community. At the same time, it must be confessed that we do not possess any authentic documents bearing directly on Mary's post-Pentecostal life. Place of her life, death, and burial As to tradition , there is some testimony for Mary's temporary residence in or near Ephesus, but the evidence for her permanent home in Jerusalem is much stronger. Arguments for Ephesus Mary's Ephesian residence rests on the following evidence: (1) A passage in the synodal letter of the Council of Ephesus [111] reads: "Wherefore also Nestorius , the instigator of the impious heresy , when he had come to the city of the Ephesians, where John the Theologian and the Virgin Mother of God St. Mary, estranging himself of his own accord from the gathering of the holy Fathers and Bishops . ." Since St. John had lived in Ephesus and had been buried there [112], it has been inferred that the ellipsis of the synodal letter means either, "where John . .and the Virgin. .Mary lived", or, "where John . .and the Virgin. .Mary lived and are buried ". (2) Bar-Hebraeus or Abulpharagius, a Jacobite bishop of the thirteenth century, relates that St. John took the Blessed Virgin with him to Patmos , then founded the Church of Ephesus, and buried Mary no one knows where. [113] (3) Benedict XIV [114] states that Mary followed St. John to Ephesus and died there. He intended also to remove from the Breviary those lessons which mention Mary's death in Jerusalem , but died before carrying out his intention. [115] (4) Mary's temporary residence and death in Ephesus are upheld by such writers as Tillemont [116], Calmet [117], etc. (5) In Panaghia Kapoli, on a hill about nine or ten miles distant from Ephesus, was discovered a house, or rather its remains, in which Mary is supposed to have lived. The house was found, as it had been sought, according to the indications given by Catherine Emmerich in her life of the Blessed Virgin. Arguments against Ephesus On closer inspection these arguments for Mary's residence or burial in Ephesus are not unanswerable. (1) The ellipsis in the synodal letter of the Council of Ephesus may be filled out in such a way as not to imply the assumption that Our Blessed Lady either lived or died in Ephesus. As there was in the city a double church dedicated to the Virgin Mary and to St. John , the incomplete clause of the synodal letter may be completed so as to read, "where John the Theologian and the Virgin. .Mary have a sanctuary". This explanation of the ambiguous phrase is one of the two suggested in the margin in Labbe's Collect. Concil. (.) [118] (2) The words of Bar-Hebraeus contain two inaccurate statements; for St. John did not found the Church of Ephesus, nor did he take Mary with him to Patmos . St. Paul founded the Ephesian Church , and Mary was dead before John's exile in Patmos . It would not be surprising, therefore, if the writer were wrong in what he says about Mary's burial . Besides, Bar-Hebraeus belongs to the thirteenth century; the earlier writers had been most anxious about the sacred places in Ephesus; they mention the tomb of St. John and of a daughter of Philip [119], but they say nothing about Mary's burying place . (3) As to Benedict XIV , this great pontiff is not so emphatic about Mary's death and burial in Ephesus, when he speaks about her Assumption in heaven . (4) Neither Benedict XIV nor the other authorities who uphold the Ephesian claims, advance any argument that has not been found inconclusive by other scientific students of this question. (5) The house found in Panaghia-Kapouli is of any weight only in so far as it is connected with the visions of Catherine Emmerich . Its distance from the city of Ephesus creates a presumption against its being the home of the Apostle St. John . The historical value of Catherine's visions is not universally admitted. Mgr. Timoni, Archbishop of Smyrna , writes concerning Panaghia-Kapouli: "Every one is entire free to keep his personal opinion". Finally the agreement of the condition of the ruined house in Panaghia-Kapouli with Catherine's description does not necessarily prove the truth of her statement as to the history of the building. [120] Arguments against Jerusalem Two considerations militate against a permanent residence of Our Lady in Jerusalem : first, it has already been pointed out that St. John did not permanently remain in the Holy City ; secondly, the Jewish Christians are said to have left Jerusalem during the periods of Jewish persecution (cf. Acts 8:1 ; 12:1 ). But as St. John cannot be supposed to have taken Our Lady with him on his apostolic expeditions, we may suppose that he left her in the care of his friends or relatives during the periods of his absence. And there is little doubt that many of the Christians returned to Jerusalem , after the storms of persecution had abated. Arguments for Jerusalem Independently of these considerations, we may appeal to the following reasons in favour of Mary's death and burial in Jerusalem : (1) In 451 Juvenal, Bishop of Jerusalem , testified to the presence of Mary's tomb in Jerusalem . It is strange that neither St. Jerome , nor the Pilgrim of Bordeaux, nor again pseudo-Silvia give any evidence of such a sacred place. But when the Emperor Marcion and the Empress Pulcheria asked Juvenal to send the sacred remains of the Virgin Mary from their tomb in Gethsemani to Constantinople , where they intended to dedicate a new church to Our Lady, the bishop cited an ancient tradition saying that the sacred body had been assumed into heaven , and sent to Constantinople only the coffin and the winding sheet. This narrative rests on the authority of a certain Euthymius whose report was inserted into a homily of St. John Damascene [121] now read in the second Nocturn of the fourth day within the octave of the Assumption . Scheeben [122] is of opinion that Euthymius's words are a later interpolation: they do not fit into the context; they contain an appeal to pseudo-Dionysius [123] which are not otherwise cited before the sixth century; and they are suspicious in their connection with the name of Bishop Juvenal, who was charged with forging documents by Pope St. Leo . [124] In his letter the pontiff reminds the bishop of the holy places which he has under his very eyes, but does not mention the tomb of Mary . [125] Allowing that this silence is purely incidental, the main question remains, how much historic truth underlies the Euthymian account of the words of Juvenal? (2) Here must be mentioned too the apocryphal "Historia dormitionis et assumptionis .", which claims St. John for its author. [126] Tischendorf believes that the substantial parts of the work go back to the fourth, perhaps even to the second, century. [127] Variations of the original text appeared in Arabic and Syriac , and in other languages; among these must be noted a work called "De transitu Mariae Virg.", which appeared under the name of St. Melito of Sardes . [128] Pope Gelasius enumerates this work among the forbidden books. [129] The extraordinary incidents which these works connect with the death of Mary do not concern us here; but they place her last moments and her burial in or near Jerusalem . (3) Another witness for the existence of a tradition placing the tomb of Mary in Gethsemani is the basilica erected above the sacred spot, about the end of the fourth or the beginning of the fifth century. The present church was built by the Latins in the same place in which the old edifice had stood. [130] (4) In the early part of the seventh century, Modestus, Bishop of Jerusalem , located the passing of Our Lady on Mount Sion, in the house which contained the Cenacle and the upper room of Pentecost . [131] At that time, a single church covered the localities consecrated by these various mysteries. One must wonder at the late evidence for a tradition which became so general since the seventh century. (5) Another tradition is preserved in the "Commemoratorium de Casis Dei" addressed to Charlemagne . [132] It places the death of Mary on Mt. Olivet where a church is said to commemorate this event. Perhaps the writer tried to connect Mary's passing with the Church of the Assumption as the sister tradition connected it with the cenacle. At any rate, we may conclude that about the beginning of the fifth century there existed a fairly general tradition that Mary had died in Jerusalem , and had been buried in Gethsemani . This tradition appears to rest on a more solid basis than the report that Our Lady died and was buried in or near Ephesus. As thus far historical documents are wanting, it would be hard to establish the connection of either tradition with apostolic times. [133] Conclusion It has been seen that we have no absolute certainty as to the place in which Mary lived after the day of Pentecost . Though it is more probable that she remained uninterruptedly in or near Jerusalem , she may have resided for a while in the vicinity of Ephesus, and this may have given rise to the tradition of her Ephesian death and burial . There is still less historical information concerning the particular incidents of her life. St. Epiphanius [134] doubts even the reality of Mary's death; but the universal belief of the Church does not agree with the private opinion of St. Epiphanius . Mary's death was not necessarily the effect of violence ; it was undergone neither as an expiation or penalty, nor as the effect of disease from which, like her Divine Son , she was exempt. Since the Middle Ages the view prevails that she died of love , her great desire to be united to her Son either dissolving the ties of body and soul , or prevailing on God to dissolve them. Her passing away is a sacrifice of love completing the dolorous sacrifice of her life. It is the death in the kiss of the Lord ( in osculo Domini ), of which the just die. There is no certain tradition as to the year of Mary's death. Baronius in his Annals relies on a passage in the Chronicon of Eusebius for his assumption that Mary died . 48. It is now believed that the passage of the Chronicon is a later interpolation. [135] Nirschl relies on a tradition found in Clement of Alexandria [136] and Apollonius [137] which refers to a command of Our Lord that the Apostles were to preach twelve years in Jerusalem and Palestine before going among the nations of the world; hence he too arrives at the conclusion that Mary died . 48. Her assumption into heaven The Assumption of Our Lady into heaven has been treated in a SPECIAL ARTICLE . [138] The feast of the Assumption is most probably the oldest among all the feasts of Mary properly so called. [139] As to art , the assumption was a favourite subject of the school of Siena which generally represents Mary as being carried to heaven in a mandorla. Early Christian attitude to the Mother of God Her image and her name Depictions of her image No picture has preserved for us the true likeness of Mary. The Byzantine representations, said to be painted by St. Luke , belong only to the sixth century, and reproduce a conventional type . There are twenty-seven copies in existence, ten of which are in Rome . [140] Even St. Augustine expresses the opinion that the real external appearance of Mary is unknown to us, and that in this regard we know and believe nothing. [141] The earliest picture of Mary is that found in the cemetery of Priscilla; it represents the Virgin as if about to nurse the Infant Jesus , and near her is the image of a prophet , Isaias or perhaps Micheas . The picture belongs to the beginning of the second century, and compares favourably with the works of art found in Pompeii. From the third century we possess pictures of Our Lady present at the adoration of the Magi ; they are found in the cemeteries of Domitilla and Calixtus. Pictures belonging to the fourth century are found in the cemetery of Saints Peter and Marcellinus; in one of these she appears with her head uncovered, in another with her arms half extended as if in supplication, and with the Infant standing before her. On the graves of the early Christians , the saints figured as intercessors for their souls , and among these saints Mary always held the place of honour . Besides the paintings on the walls and on the sarcophagi, the Catacombs furnish also pictures of Mary painted on gilt glass disks and sealed up by means of another glass disk welded to the former. [142] Generally these pictures belong to the third or fourth century. Quite frequently the legend M ARIA or M ARA accompanies these pictures . Use of her name Towards the end of the fourth century, the name Mary becomes rather frequent among Christians ; this serves as another sign of the veneration they had for the Mother of God. [143] Conclusion No one will suspect the early Christians of idolatry , as if they had paid supreme worship to Mary's pictures or name ; but how are we to explain the phenomena enumerated, unless we suppose that the early Christians venerated Mary in a special way? [144] Nor can this veneration be said to be a corruption introduced in later times. It has been seen that the earliest picture dates from the beginning of the second century, so that within the first fifty years after the death of St. John the veneration of Mary is proved to have flourished in the Church of Rome . Early writings For the attitude of the Churches of Asia Minor and of Lyons we may appeal to the words of St. Irenaeus , a pupil of St. John's disciple Polycarp [145]; he calls Mary our most eminent advocate. St. Ignatius of Antioch , part of whose life reached back into apostolic times, wrote to the Ephesians (c. 18-19) in such a way as to connect the mysteries of Our Lord's life more closely with those of the Virgin Mary. For instance, the virginity of Mary, and her childbirth, are enumerated with Christ's death , as forming three mysteries unknown to the devil . The sub-apostolic author of the Epistle to Diognetus , writing to a pagan inquirer concerning the Christian mysteries , describes Mary as the great antithesis of Eve , and this idea of Our Lady occurs repeatedly in other writers even before the Council of Ephesus . We have repeatedly appealed to the words of St. Justin and Tertullian , both of whom wrote before the end of the second century. As it is admitted that the praises of Mary grow with the growth of the Christian community, we may conclude in brief that the veneration of and devotion to Mary began even in the time of the Apostles .
Sources [1] Quaest. hebr. in Gen., ., XXIII, col. 943
[2] cf. Wis., ii, 25; Matt., iii, 7; xxiii, 33; John, viii, 44; I, John, iii, 8-12.
[3] Hebräische Grammatik, 26th edit., 402
[4] Der alte Orient und die Geschichtsforschung, 30
[5] cf. Jeremias, Das Alte Testament im Lichte des alten Orients, 2nd ed., Leipzig, 1906, 216; Himpel, Messianische Weissagungen im Pentateuch, Tubinger theologische Quartalschrift, 1859; Maas, Christ in Type and Prophecy, I, 199 sqq., New York, 1893; Flunck, Zeitschrift für katholische Theologie, 1904, 641 sqq.; St. Justin, dial. c. Tryph., 100 (., VI, 712); St. Iren., adv. haer., III, 23 (., VII, 964); St. Cypr., test. c. Jud., II, 9 (., IV, 704); St. Epiph., haer., III, ii, 18 (., XLII, 729).
[6] Lagarde, Guthe, Giesebrecht, Cheyne, Wilke.
[7] cf. Knabenbauer, Comment. in Isaiam, Paris, 1887; Schegg, Der Prophet Isaias, Munchen, 1850; Rohling, Der Prophet Isaia, Munster, 1872; Neteler, Das Bush Isaias, Munster, 1876; Condamin, Le livre d'Isaie, Paris, 1905; Maas, Christ in Type and Prophecy, New York, 1893, I, 333 sqq.; Lagrange, La Vierge et Emmaneul, in Revue biblique, Paris, 1892, pp. 481-497; Lémann, La Vierge et l'Emmanuel, Paris, 1904; St. Ignat., ad Eph., cc. 7, 19, 19; St. Justin, Dialogue with Trypho ; St. Iren., adv. haer., IV, xxxiii, 11.
[8] Cf. the principal Catholic commentaries on Micheas; also Maas, "Christ in Type and Prophecy, New York, 1893, I, pp. 271 sqq.
[9] ., XXV, col. 205; XXVI, 12 76
[10] In Jer., ., XXIV, 880
[11] cf. Scholz, Kommentar zum Propheten Jeremias, Würzburg, 1880; Knabenbauer, Das Buch Jeremias, des Propheten Klagelieder, und das Buch Baruch, Vienna, 1903; Conamin, Le texte de Jeremie, xxxi, 22, est-il messianique? in Revue biblique, 1897, 393-404; Maas, Christ in Type and Prophecy, New York, 1893, I, 378 sqq.
[12] cf. St. Ambrose, de Spirit. Sanct., I, 8-9, ., XVI, 705; St. Jerome, Epist., cviii, 10; ., XXII, 886.
[13] cf. Gietmann, In Eccles. et Cant. cant., Paris, 1890, 417 sq.
[14] cf. Bull "Ineffabilis", fourth Lesson of the Office for 10 Dec.
[15] Response of seventh Nocturn in the Office of the Immaculate Conception.
[16] cf. St. Justin, dial. c. Tryph., 100; ., VI, 709-711; St. Iren., adv. haer., III, 22; V, 19; ., VII, 958, 1175; Tert., de carne Christi, 17; ., II, 782; St. Cyril., catech., XII, 15; ., XXXIII, 741; St. Jerome, ep. XXII ad Eustoch., 21; ., XXII, 408; St. Augustine, de agone Christi, 22; ., XL, 303; Terrien, La Mère de Dien et la mère des hommes, Paris, 1902, I, 120-121; II, 117-118; III, pp. 8-13; Newman, Anglican Difficulties, London, 1885, II, pp. 26 sqq.; Lecanu, Histoire de la Sainte Vierge, Paris, 1860, pp. 51-82.
[17] de B. Virg., l. IV, c. 24
[18] La Vierge Marie d'apres l'Evangile et dans l'Église
[19] Letter to Dr. Pusey
[20] Mary in the Gospels , London and New York, 1885, Lecture I.
[21] cf. Tertullian, de carne Christi, 22; ., II, 789; St. Aug., de cons. Evang., II, 2, 4; ., XXXIV, 1072.
[22] Cf. St. Ignat., ad Ephes, 187; St. Justin, c. Taryph., 100; St. Aug., c. Faust, xxiii, 5-9; Bardenhewer, Maria Verkundigung, Freiburg, 1896, 74-82; Friedrich, Die Mariologie des hl. Augustinus, Cöln, 1907, 19 sqq.
[23] Jans., Hardin., etc.
[24] hom. I. de nativ., 2, ., XCVI, 664
[25] ., XLVII, 1137
[26] de praesent., 2, ., XCVIII, 313
[27] de laud. Deipar., ., XLIII, 488
[28] ., XCVI, 278
[29] in Nativit. Deipar., ., CLI, 324
[30] cf. Aug., Consens. Evang., l. II, c. 2
[31] Schuster and Holzammer, Handbuch zur biblischen Geschichte, Freiburg, 1910, II, 87, note 6
[32] Anacreont., XX, 81-94, ., LXXXVII, 3822
[33] hom. I in Nativ., 6, II, ., CCXVI, 670, 678
[34] cf. Guérin, Jérusalem, Paris, 1889, pp. 284, 351-357, 430; Socin-Benzinger, Palästina und Syrien, Leipzig, 1891, p. 80; Revue biblique, 1893, pp. 245 sqq.; 1904, pp. 228 sqq.; Gariador, Les Bénédictins, I, Abbaye de Ste-Anne, V, 1908, 49 sq.
[35] cf. de Vogue, Les églises de la Terre-Sainte, Paris, 1850, p. 310
[36] 2, 4, ., XXX, 298, 301
[37] Itiner., 5, ., LXXII, 901
[38] cf. Lievin de Hamme, Guide de la Terre-Sainte, Jerusalem, 1887, III, 183
[39] haer., XXX, iv, II, ., XLI, 410, 426
[40] ., XCVII, 806
[41] cf. Aug., de santa virginit., I, 4, ., XL, 398
[42] cf. Luke, i, 41; Tertullian, de carne Christi, 21, ., II, 788; St. Ambr., de fide, IV, 9, 113, ., XVI, 639; St. Cyril of Jerus., Catech., III, 6, ., XXXIII, 436
[43] Tischendorf, Evangelia apocraphya, 2nd ed., Leipzig, 1876, pp. 14-17, 117-179
[44] ., XLVII, 1137
[45] ., XCVIII, 313
[46] ., XXXVCIII, 244
[47] cf. Guérin, Jerusalem, 362; Liévin, Guide de la Terre-Sainte, I, 447
[48] de virgin., II, ii, 9, 10, ., XVI, 209 sq.
[49] cf. Corn. Jans., Tetrateuch. in Evang., Louvain, 1699, p. 484; Knabenbauer, Evang. sec. Luc., Paris, 1896, p. 138
[50] cf. St. Ambrose, Expos. Evang. sec. Luc., II, 19, ., XV, 1560
[51] cf. Schick, Der Geburtsort Johannes' des Täufers, Zeitschrift des Deutschen Palästina-Vereins, 1809, 81; Barnabé Meistermann, La patrie de saint Jean-Baptiste, Paris, 1904; Idem, Noveau Guide de Terre-Sainte, Paris, 1907, 294 sqq.
[52] cf. Plinius, Histor. natural., V, 14, 70
[53] cf. Aug., ep. XLCCCVII, ad Dardan., VII, 23 sq., ., XXXIII, 840; Ambr. Expos. Evang. sec. Luc., II, 23, ., XV, 1561
[54] cf. Knabenbauer, Evang. sec. Luc., Paris, 1896, 104-114; Schürer, Geschichte des Jüdischen Volkes im Zeitalter Jesu Christi, 4th edit., I, 508 sqq.; Pfaffrath, Theologie und Glaube, 1905, 119
[55] cf. St. Justin, dial. c. Tryph., 78, ., VI, 657; Orig., c. Cels., I, 51, ., XI, 756; Euseb., vita Constant., III, 43; Demonstr. evang., VII, 2, ., XX, 1101; St. Jerome, ep. ad Marcell., XLVI [al. XVII]. 12; ad Eustoch., XVCIII [al. XXVII], 10, ., XXII, 490, 884
[56] in Ps. XLVII, II, ., XIV, 1150;
[57] orat. I, de resurrect., ., XLVI, 604;
[58] de fide orth., IV, 14, ., XLIV, 1160; Fortun., VIII, 7, ., LXXXVIII, 282;
[59] 63, 64, 70, ., XXXVIII, 142;
[60] Summa theol., III, q. 35, a. 6;
[61] cf. Joseph., Bell. Jud., II, xviii, 8
[62] In Flaccum, 6, Mangey's edit., II, p. 523
[63] cf. Schurer, Geschichte des Judischen Volkes im Zeitalter Jesu Christi, Leipzig, 1898, III, 19-25, 99
[64] The legends and traditions concerning these points may be found in Jullien's "L'Egypte" (Lille, 1891), pp. 241-251, and in the same author's work entitled "L'arbre de la Vierge a Matarich", 4th edit. (Cairo, 1904).
[65] As to Mary's virginity in her childbirth we may consult St. Iren., haer. IV, 33, ., VII, 1080; St. Ambr., ep. XLII, 5, ., XVI, 1125; St. Aug., ep CXXXVII, 8, ., XXXIII, 519; serm. LI, 18, ., XXXVIII, 343; Enchir. 34, ., XL, 249; St. Leo, serm., XXI, 2, ., LIV, 192; St. Fulgent., de fide ad Petr., 17, ., XL, 758; Gennad., de eccl. dogm., 36, ., XLII, 1219; St. Cyril of Alex., hom. XI, ., LXXVII, 1021; St. John Damasc., de fide orthod., IV, 14, ., XCIV, 1161; Pasch. Radb., de partu Virg., ., CXX, 1367; etc. As to the passing doubts concerning Mary's virginity during her childbirth, see Orig., in Luc., hom. XIV, ., XIII, 1834; Tertullian, adv. Marc., III, 11, ., IV, 21; de carne Christi, 23, ., II, 336, 411, 412, 790.
[66] Matt., xii, 46-47; xiii, 55-56; Mark, iii, 31-32; iii, 3; Luke, viii, 19-20; John, ii, 12; vii, 3, 5, 10; Acts, i, 14; I Cor., ix, 5; Galatians 1:19 ; Jude, 1
[67] cf. St. Jerome, in Matt., i, 2 (., XXVI, 24-25)
[68] cf. St. John Chrys., in Matt., v, 3, ., LVII, 58; St. Jerome, de perpetua virgin., 6, ., XXIII, 183-206; St. Ambrose, de institut. virgin., 38, 43, ., XVI, 315, 317; St. Thomas, Summa theol., III, q. 28, a. 3; Petav., de incarn., XIC, iii, 11; etc.
[69] cf. Exodus 34:19 ; Numbers 18:15 ; St. Epiphan., haer. lxxcviii, 17, ., XLII, 728
[70] cf. Revue biblique, 1895, pp. 173-183
[71] St. Peter Chrysol., serm., CXLII, in Annunt. V., ., LII, 581; Hesych., hom. V de S. M. Deip., ., XCIII, 1461; St. Ildeph., de virgin. perpet., ., XCVI, 95; St. Bernard, de XII praer., 9, ., CLXXXIII, 434, etc.
[72] ad Ephes., 7, ., V, 652
[73] adv. haer., III, 19, ., VIII, 940, 941
[74] Against Praxeas 27
[75] Serm. I, 6, 7, ., XLVIII, 760-761
[76] Cf. Ambr., in Luc. II, 25, ., XV, 1521; St. Cyril of Alex., Apol. pro XII cap.; c. Julian., VIII; ep. ad Acac., 14; ., LXXVI, 320, 901; LXXVII, 97; John of Antioch, ep. ad Nestor., 4, ., LXXVII, 1456; Theodoret, haer. fab., IV, 2, ., LXXXIII, 436; St. Gregory Nazianzen, ep. ad Cledon., I, ., XXXVII, 177; Proclus, hom. de Matre Dei, ., LXV, 680; etc. Among recent writers must be noticed Terrien, La mère de Dieu et la mere des hommes, Paris, 1902, I, 3-14; Turnel, Histoire de la théologie positive, Paris, 1904, 210-211.
[77] cf. Petav., de incarnat., XIV, i, 3-7
[78] ep. CCLX, ., XXXII, 965-968
[79] hom. IV, in Matt., ., LVII, 45; hom. XLIV, in Matt., XLVII, 464 sq.; hom. XXI, in Jo., ., LIX, 130
[80] in Jo., ., LXXIV, 661-664
[81] St. Ambrose, in Luc. II, 16-22; ., XV, 1558-1560; de virgin. I, 15; ep. LXIII, 110; de obit. Val., 39, ., XVI, 210, 1218, 1371; St. Augustin, de nat. et grat., XXXVI, 42, ., XLIV, 267; St. Bede, in Luc. II, 35, ., XCII, 346; St. Thomas, Summa theol., III. Q. XXVII, a. 4; Terrien, La mere de Dieu et la mere des hommes, Paris, 1902, I, 3-14; II, 67-84; Turmel, Histoire de la théologie positive, Paris, 1904, 72-77; Newman, Anglican Difficulties, II, 128-152, London, 1885
[82] cf. Iliad, III, 204; Xenoph., Cyrop., V, I, 6; Dio Cassius, Hist., LI, 12; etc.
[83] cf. St. Irenaeus, c. haer., III, xvi, 7, ., VII, 926
[84] ., XLIV, 1308
[85] See Knabenbauer, Evang. sec. Joan., Paris, 1898, pp. 118-122; Hoberg, Jesus Christus. Vorträge, Freiburg, 1908, 31, Anm. 2; Theologie und Glaube, 1909, 564, 808.
[86] cf. St. Augustin, de virgin., 3, ., XL, 398; pseudo-Justin, quaest. et respons. ad orthod., I, q. 136, ., VI, 1389
[87] cf. Geyer, Itinera Hiersolymitana saeculi IV-VIII, Vienna, 1898, 1-33; Mommert, Das Jerusalem des Pilgers von Bordeaux, Leipzig, 1907
[88] Meister, Rhein. Mus., 1909, LXIV, 337-392; Bludau, Katholik, 1904, 61 sqq., 81 sqq., 164 sqq.; Revue Bénédictine, 1908, 458; Geyer, l. c.; Cabrol, Etude sur la Peregrinatio Silviae, Paris, 1895
[89] cf. de Vogüé, Les Eglises de la Terre-Sainte, Paris, 1869, p. 438; Liévin, Guide de la Terre-Sainte, Jerusalem, 1887, I, 175
[90] cf. Thurston, in The Month for 1900, July-September, pp. 1-12; 153-166; 282-293; Boudinhon in Revue du clergé français, Nov. 1, 1901, 449-463
[91] Praef. in Jo., 6, ., XIV, 32
[92] Orat. VIII in Mar. assist. cruci, ., C, 1476
[93] cf. Sermo dom. infr. oct. Assumpt., 15, ., XLXXXIII, 438
[94] cf. Terrien, La mere de Dieu et la mere des hommes, Paris, 1902, III, 247-274; Knabenbauer, Evang. sec. Joan., Paris, 1898, 544-547; Bellarmin, de sept. verb. Christi, I, 12, Cologne, 1618, 105-113
[95] de Virginit., III, 14, ., XVI, 283
[96] Or. IX, ., C, 1500
[97] de div. offic., VII, 25, ., CLIX, 306
[98] de excell., 6, ., CLIX, 568
[99] Quadrages. I, in Resurrect., serm. LII, 3
[100] Exercit. spirit. de resurrect., I apparit.
[101] de myster. vit. Christi, XLIX, I
[102] In IV Evang., ad XXVIII Matth.
[103] See Terrien, La mere de Dieu et la mere des hommes, Paris, 1902, I, 322-325.
[104] cf. Photius, ad Amphiloch., q. 228, ., CI, 1024
[105] in Luc. XI, 27, ., XCII, 408
[106] de carne Christi, 20, ., II, 786
[107] Cf. Tertullian, de virgin. vel., 6, ., II, 897; St. Cyril of Jerus., Catech., XII, 31, ., XXXIII, 766; St. Jerome, in ep. ad Gal. II, 4, ., XXVI, 372.
[108] cf. Drach, Apcal., Pris, 1873, 114
[109] Cf. pseudo-Augustin, serm. IV de symbol. ad catechum., I, ., XL, 661; pseudo-Ambrose, expos, in Apoc., ., XVII, 876; Haymo of Halberstadt, in Apoc. III, 12, ., CXVII, 1080; Alcuin, Comment. in Apoc., V, 12, ., C, 1152; Cassiodor., Complexion. in Apoc., ad XII, 7, ., LXX, 1411; Richard of St. Victor, Explic. in Cant., 39, ., VII, 12, ., CLXIX, 1039; St. Bernard, serm. de XII praerog., 3, ., CLXXXIII, 430; de la Broise, Mulier amicta sole, in Etudes, April-June, 1897; Terrien, La mère de Dieu et la mere des hommes, Paris, 1902, IV, 59-84.
[110] Anglican Difficulties, London, 1885, II, 54 sqq.
[111] Labbe, Collect. Concilior., III, 573
[112] Eusebius, Church History and , ., XX, 280, 493
[113] cf. Assemani, Biblioth. orient., Rome, 1719-1728, III, 318
[114] de fest., I, vii, 101
[115] cf. Arnaldi, super transitu ., Genes 1879, I, c. I
[116] Mém. pour servir à l'histoire ecclés., I, 467-471
[117] Dict. de la Bible, art. Jean, Marie, Paris, 1846, II, 902; III, 975-976
[118] cf. Le Camus, Les sept Eglises de l'Apocalypse, Paris, 1896, 131-133.
[119] cf. Polycrates, in Eusebius's Church History , ., XX, 280
[120] In connection with this controversy, see Le Camus, Les sept Eglises de l'Apocalypse, Paris, 1896, pp. 133-135; Nirschl, Das Grab der hl. Jungfrau, Mainz, 1900; P. Barnabé, Le tombeau de la Sainte Vierge a Jérusalem, Jerusalem, 1903; Gabriélovich, Le tombeau de la Sainte Vierge à Ephése, réponse au P. Barnabé, Paris, 1905.
[121] hom. II in dormit., 18 ., XCVI, 748
[122] Handb. der Kath. Dogmat., Freiburg, 1875, III, 572
[123] de divinis Nomin., III, 2, ., III, 690
[124] et. XXIX, 4, ., LIV, 1044
[125] ep. CXXXIX, 1, 2, ., LIV, 1103, 1105
[126] cf. Assemani, Biblioth. orient., III, 287
[127] Apoc. apocr., Mariae dormitio, Leipzig, 1856, p. XXXIV
[128] ., V, 1231-1240; cf. Le Hir, Etudes bibliques, Paris, 1869, LI, 131-185
[129] ., LIX, 152
[130] Guerin, Jerusalem, Paris, 1889, 346-350; Socin-Benzinger, Palastina und Syrien, Leipzig, 1891, pp. 90-91; Le Camus, Notre voyage aux pays bibliqes, Paris, 1894, I, 253
[131] ., LXXXVI, 3288-3300
[132] Tobler, Itiner, Terr. sanct., Leipzig, 1867, I, 302
[133] Cf. Zahn, Die Dormitio Sanctae Virginis und das Haus des Johannes Marcus, in Neue Kirchl. Zeitschr., Leipzig, 1898, X, 5; Mommert, Die Dormitio, Leipzig, 1899; Séjourné, Le lieu de la dormition de la . Vierge, in Revue biblique, 1899, -144; Lagrange, La dormition de la Sainte Vierge et la maison de Jean Marc, ibid., pp. 589, 600.
[134] haer. LXXVIII, 11, ., XL, 716
[135] cf. Nirschl, Das Grab der hl. Jungfrau Maria, Mainz, 1896, 48
[136] Stromat. vi, 5
[137] in Eusebius, Church History
[138] The reader may consult also an article in the "Zeitschrift fur katholische Theologie", 1906, pp. 201 sqq.
[139]; cf. "Zeitschrift fur katholische Theologie", 1878, 213.
[140] cf. Martigny, Dict. des antiq. chrét., Paris, 1877, p. 792
[141] de Trinit. VIII, 5, ., XLII, 952
[142] cf. Garucci, Vetri ornati di figure in oro, Rome, 1858
[143] cf. Martigny, Dict. das antiq. chret., Paris, 1877, p. 515
[144] cf. Marucchi, Elem. d'archaeol. chret., Paris and Rome, 1899, I, 321; De Rossi, Imagini scelte della . Maria, tratte dalle Catacombe Romane, Rome, 1863
[145] adv. haer., V, 17, . VIII, 1175

I have a Parcelle de vetement de Marie Sainte-Cecile de Rome. I am not religious but would like someone who is to have it. It is from my great grandmother. Please let me know what to do with it.


Perfect Mother Obsessional OPPPerfect Mother Obsessional OPPPerfect Mother Obsessional OPPPerfect Mother Obsessional OPP

hk.kulturformidling.info



kulturformidling.info