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My work on the thealogy of Mary conveys a largely subjective way of thinking, it does not claim to present the view of any group, and it does not profess a theoretical agenda for a cult or a religious movement of Mary. The framework of this work is grounded in symbolic (legends, fairy tales and images), psychological (the structure of the psyche according to Carl Gustav Jung: the Self, the conscious, the unconscious, the Shadow) and imaginative (individual interpretations of narratives and images) spheres that are combined with feminist spirituality theories, religious philosophy and literary analysis. In my thesis, I offer a non-Christian myth of Mary which I form out of the folklore narratives about Mary. In my work, Mary is understood as the female divine archetype on the collective level, and as an expression of the Self on the individual level. Following Jung’s theory, the archetypes are forms and not contents, that is, an archetype can be comparable to an empty shell, which we fill with our own experience or with narratives that are meaningful to us. I take the image of Mary out of the Roman Catholic context and give it a new mythological narrative. This means to me a possibility not only to acquire a non-Christian myth of Mary but also to develop an individual relationship with the divine in its female personification. On the collective level, the thealogy of Mary creates a spiritual and psychological sphere in which the female divine has a possibility to outweigh the one-sidedness of the past few thousand years of the male predominance in the religious philosophy in the West.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-07-23T12:48:41Z No. of bitstreams: 1 Alexandre Augusto Siles.pdf: 955129 bytes, checksum: 3f3248eb595860422490daa63392ebf7 (MD5) / Made available in DSpace on 2018-07-23T12:48:42Z (GMT). No. of bitstreams: 1 Alexandre Augusto Siles.pdf: 955129 bytes, checksum: 3f3248eb595860422490daa63392ebf7 (MD5) Previous issue date: 2018-05-11 / Aliança de Misericordia - ADVENIAT / This dissertation proposes to highlight the merits of the Virgin Mary in the life of the People of God and of the Church, from her divine motherhood. However, it is a fact that there was a way to be followed so that Mary could receive the title of Mother of God and intercessor, above all, from the birth of the Church on Mount Calvary, where on the cross, Jesus gives her as Mother of the faithful disciple (John 19:26). Thus, emphasizing Christology in the life of Mary and with a look from a Marian perspective, I propose a small reflection on the benefits that the Mother of Jesus received because of the merits of her divine motherhood (LG 53). In fact, Mary also has a special place in the life and heart of the little ones, since according to the Gospel of Luke they will call her by all generations of blessed (Lk 1:48). Thus, to speak of Marian merits and intercession is an immense pleasure, for Jesus will always be at the center of every theme, and at the same time to mark Marian traits in the history of Jesus of Nazareth is a great ecclesial and pastoral challenge. Faults of communication, because it is from Jesus that all salvation comes, and it is from Mary that the Savior is born / Esta dissertação traz a proposta de destacar os méritos da Virgem Maria na vida do Povo de Deus e da Igreja, a partir de sua maternidade divina. No entanto, é fato, que houve um caminho a ser percorrido para que Maria pudesse receber o título de Mãe de Deus1 e intercessora2, sobretudo, a partir do evento nascente da Igreja, no Monte Calvário, onde do alto da Cruz, Jesus a entrega como Mãe do discípulo fiel (Jo 19,26). Assim, acentuando a cristologia na vida de Maria e com um olhar dentro de uma perspectiva mariana, proponho pequena reflexão sobre os benefícios que a Mãe de Jesus recebeu devido aos méritos de sua maternidade divina (LG 53). Com efeito, Maria também possui lugar especial na vida e no coração dos mais pequeninos, pois conforme o Evangelho lucano, a chamarão por todas as gerações de bem-aventurada (Lc 1,48). Assim, falar dos méritos e a intercessão mariana é um imenso prazer, pois Jesus estará sempre ao centro de toda temática, e ao mesmo tempo elencar traços marianos na história de Jesus de Nazaré é um grande desafio eclesial e pastoral, sendo que não deve haver falhas de comunicação, pois é de Jesus que provém toda salvação e é de Maria que nasce o Salvador

This thesis examines the role of the Manichean dualism, the pervasive colour symbolism of white as good and black as evil. It looks at the manifestation of this symbolism in representations of Christianity, and the subsequent implications for race and racism in Western society. Through images of Jesus Christ and the Virgin Mary, I posit that the Western conflation of holiness with whiteness is a primary means through which whiteness retains hegemony. I argue that Renaissance painting has had a pivotal role in privileging the white body through its hyper-whitening of both Jesus and Mary. Both figures emerge as improbable ideals of male and female whiteness, demonstrating the anxiety around the intersection of race, gender and religion. I am primarily interested in Mary and how the canon of Western art has didactically laid out the terms of her representation as a means of controlling the female body, dependant on the disavowal and whitening of her body. The privileging of religious Renaissance art results in the continued infection of the construction and reception of the Virgin's image as an ideal figure of feminine whiteness. As such, I analyze the lasting effects of the whitening of her image in the controversy surrounding the display of Chris Ofili's The Holy Virgin Mary (1996) at the Brooklyn Museum of Art, as well as her representation in Hail Mary (1985) and The Passion of the Christ (2004). These readings attempt to draw out the specious nature of the Manichean dualism of black and white, aiming to help in the creation of a space for alternative readings of race through the eyes of hegemonic society.