圣母崇拜

Because of the seclusion from the world outside the monastery and the Catholic idolatry, in Ambrosio's world, there is only one type of femininity which he regards as true and acceptable, that is, the ideal type of the sacred Virgin Mary.

由于长期与修道院外面的真实世界隔离，再加上天主教偶像崇拜的理念，使得Ambrosion只能认得，且只接受唯一的一种女性的特质，那就是圣母玛利亚那种无瑕完美的女性典型。

In the next chapter, the essay reveals the courses of the medieval gender discourse by using the concept of Foucault's discourse, and analyzes newly the influences of such historical phenomena as ecclesiastical law, virgin worship and courtly love on the shaping of female with such psychological concepts as Gender stereotypes, masculinty and feminity etc .

文章在第二部分运用福柯的话语概念，阐述了中世纪性别话语的来源，并借用心理学上的性别刻板定型、两性气质等概念，重新剖析教会法、圣母崇拜、典雅爱情等历史现象对女性性别塑造的影响。

This essay, through a critical analysis of the women's images in Robert Browning's well-known dramatic monologue,"My Last Duchess", attempts to prove that the two women's images in this poem are in fact an embodiment of two archetypes of women, which were handed down from an early literary tradition, misogyny and Mariolatry.

通过对罗伯特·勃朗宁的著名戏剧独白诗《我的前公爵夫人》中的女性形象进行批评分析，旨在阐明这两个女性形象实际上所隐含的从早期文学传统，厌女症和对圣母马利亚的崇拜继承下来的两个女性原型

There is no place for the Blessed Mary in Protestantism, but Anti- Reformation pushed the devotion to another extreme, it led to Mariolatry, which is criticized by rationalists. Several Apparitions in 19th and 20th Century caused new upsurge to devoting the Virgin. Vatican also established the "Immaculate Conception"(in 1854) and the "Assumption"(in 1950) as dogma.

在新教信仰和神学中没有玛利亚的位置；而天主教为了对抗新教的冷淡和忽视，将圣母崇拜推向另一个极端，遭到18世纪兴起的理性主义的抨击。19世纪的几次显圣引发了圣母崇拜的新热潮，教廷也于1854年和1950年将玛利亚"无染原罪"和"灵肉升天"确立为教义。

The council of Ephsus in 431 summed up the development of Mariology and made the Virgin Mary as "Theotokos". This council symbolized the beginning of upsurge to the Blessed Mary in Byzantine Empire. To the eighth Century, the upsurge reached to its climax.

玛利亚论是基督学的副产品，发源于东方教会，由早期教父对玛利亚—夏娃的对比论述逐步衍生发展。431年以弗所会议对玛利亚"天主之母"称号的确立，总结了前一阶段玛利亚论的成果，也标志着拜占廷圣母崇拜热潮的开始。5—8世纪拜占廷教会的圣母崇拜在各方面都达到了一个高峰。

With the social revivification in Europe from 11th Century, the cult of the Virgin also developed and arrived its climax in the High Middle Ages.

随着西方社会自11世纪开始的全面复兴，圣母崇拜也逐步发展并在中古后期达到高潮。

The council of Ephsus in 431 summed up the development of Mariology and made the Virgin Mary as "Theotokos". This council symbolized the beginning of upsurge to the Blessed Mary in Byzantine Empire. To the eighth Century, the upsurge reached to its climax.

玛利亚论是基督学的副产品，发源于东方教会，由早期教父对玛利亚—夏娃的对比论述逐步衍生发展。431年以弗所会议对玛利亚&天主之母&称号的确立，总结了前一阶段玛利亚论的成果，也标志着拜占廷圣母崇拜热潮的开始。5—8世纪拜占廷教会的圣母崇拜在各方面都达到了一个高峰。

Of or relating to or venerating the Virgin Mary.

圣母玛丽亚的，与圣母玛丽亚有关的，或崇拜圣母玛丽亚的。

Patriarchy has suppressed and changed the latter, but it can not erase the power and the influence of human beings collective unconsciousness. This contradiction leads to many paradoxes in Marian Devotion.Chapter three illustrates the cult of the Virgin in the East Church (first in Byzantine Church, then in Russian Orthodox Church).

一方面父权制社会及其上层建筑的代表基督教压制和改造了对大女神的崇拜，使玛利亚始终无法成为基督教的女神，但另一方面却也无法消除母亲原型所体现的集体无意识的力量，这种情况导致以后的圣母崇拜出现许多令人困惑的矛盾现象。

This present study deals with origin and development of Marian Devotion, its cultural and psychological connotation and its influence to Catholicism and Orthodox Eastern Church.

本文主要论述圣母崇拜的产生与发展、其文化和心理内涵以及对天主教和东正教的影响。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。