Instruct: Given a question, retrieve relevant passages that answer the question.
Query: Who coined the term "marianismo"?
Evelyn Stevens' essay was very significant to this area of study. However, since its publication, her argument has been debated by other researchers and critics. Although her argument addresses marianismo in Latin America at large, many of the sources she uses mainly focus on Mexican culture, thus severely limiting her frame of reference. Also, she is criticized for implying that, despite other differences among various socioeconomic classes, the ideal woman's characteristics are ultimately the same across social classes. Her critics claim Stevens ignores socioeconomic factors, saying "her description of women as altruistic, selfless, passive, [and] morally pure" is inadequate. There have been some responses in the literature to the concept of marianismo that assert that its model of/for women's behavior is very class-based. In other words, the idea that men do all the hard work, while women remain idle, on a pedestal, is a life that rarely exists, particularly for the peasant, poor and working class women that make up the majority of Latin America women. As Gil and Vazquez remind us, "most of her [Stevens's] data came from middle class Mexican women".
"Pope" is a pronominal honorific, not an office or a title, meaning "Father" (the common honorific for all clergy). The honorific "pope" was from the early 3rd century used for any bishop in the West, and is known in Greek as far back as Homer's "Odyssey" (6:57). In the East, "pope" is still a common form of address for clergy in the Russian Orthodox Church, and is the style of the Bishop of Alexandria. Pope Marcellinus (d. 304) is the first Bishop of Rome shown in sources to have had the title "pope" used of him. From the 6th century, the imperial chancery of Constantinople normally reserved this designation for the Bishop of Rome. From the early 6th century, it began to be confined in the West to the Bishop of Rome, a practice that was firmly in place by the 11th century, when Pope Gregory VII declared it reserved for the Bishop of Rome.
Giovanni Pierluigi da Palestrina ( 1525 – 2 February 1594) was an Italian Renaissance composer of sacred music and the best-known 16th-century representative of the Roman School of musical composition. He had a lasting influence on the development of church music, and his work is considered as the culmination of Renaissance polyphony.
The Joint Declaration of Pope Francis and Patriarch Kirill, also known as the Havana Declaration, was issued following the first meeting in February 2016 between Pope Francis, who as the Bishop of Rome is the pontiff of the Catholic Church, and Patriarch Kirill of Moscow, Patriarch of Moscow and all Rus', Patriarch of the Russian Orthodox Church (ROC), the largest of the Eastern Orthodox churches. This was the first time leaders of the Roman Church and the Moscow Patriarchate had met. While the meeting was also seen as a symbolic moment in the history of relations between the Catholic Church and the Orthodox churches as a community, which had split in the Great Schism of 1054, centuries before the Moscow Patriarchate was constituted, it was not expected to lead to any immediate rapprochement between them.
Upon the death of Pope Pius V (1566–1572), the conclave chose Cardinal Boncompagni, who assumed the name of Gregory XIII in homage to the great reforming Pope, Gregory I (590–604), surnamed the Great. It was a very brief conclave, lasting less than 24 hours. Many historians have attributed this to the influence and backing of the Spanish King. Cardinal Borromeo and the cardinals wishing reform accepted Boncompagni's candidature and so supported him in the conclave while the Spanish faction also deemed him acceptable due to his success as a nuncio in Spain.
The name was first used in the Lateran Treaty, signed on 11 February 1929, which established the modern city-state. The name is taken from Vatican Hill, the geographic location of the state. "Vatican" is derived from the name of an Etruscan settlement, "Vatica" or "Vaticum" meaning garden, located in the general area the Romans called "vaticanus ager", "Vatican territory".
The Protestant movement of the 16th century largely spread under the protection of the Saxon rulers. Ernest's son, Elector Frederick the Wise established in 1502 the University at Wittenberg, where the Augustinian monk, Martin Luther, was appointed professor of philosophy in 1508. At the same time he became one of the preachers at the castle church in Wittenberg. On 31 October 1517, he enclosed in a protest letter to Albert of Brandenburg the Archbishop of Mainz, "The Ninety-Five Theses" against the sale of indulgences and other Catholic practices, an action that marked the start of what came to be called the "Reformation". Although the Elector did not at first share the new attitude, he granted his protection to Luther anyway. Owing to this intervention, Pope Leo X decided against summoning Luther to Rome in 1518, and the Elector secured for Luther Imperial safe-conduct to the Diet of Worms in 1521. When Luther was declared banned in the entire empire by Emperor Charles V, the Elector had him brought to live in Wartburg Castle on his Thuringian estate. Lutheran doctrines spread first in "Ernestine" Saxony.
Many argue that the ideas characterizing the Renaissance had their origin in late 13th-century Florence, in particular with the writings of Dante Alighieri (1265–1321) and Petrarch (1304–1374), as well as the paintings of Giotto di Bondone (1267–1337). Some writers date the Renaissance quite precisely; one proposed starting point is 1401, when the rival geniuses Lorenzo Ghiberti and Filippo Brunelleschi competed for the contract to build the bronze doors for the Baptistery of the Florence Cathedral (Ghiberti won). Others see more general competition between artists and polymaths such as Brunelleschi, Ghiberti, Donatello, and Masaccio for artistic commissions as sparking the creativity of the Renaissance. Yet it remains much debated why the Renaissance began in Italy, and why it began when it did. Accordingly, several theories have been put forward to explain its origins.
"The Jesuits in the Philippines 1581-1768", a book written by Fr. Horacio de la Costa, states that Archbishop Miguel Garcia Serrano of Manila entrusted the island of Marinduque to the care of the Society of Jesus in 1621. The Jesuits stayed in the province and founded the town of Boac on 8 December 1622 and later on the towns of Sta. Cruz and Gasan. By virtue of a Spanish royal decree dated 19 May 1864, the Augusti-nian Recollect Fathers took over the spiritual administration of Boac in exchange for the curacies they left behind to the hands of the Jesuit missionaries in Mindanao.
The "Catechism of the Catholic Church" defines virtue as "a habitual and firm disposition to do the good." Traditionally, the seven Christian virtues or heavenly virtues combine the four classical cardinal virtues of prudence, justice, temperance and courage (or fortitude) with the three theological virtues of faith, hope and charity. These were adopted by the Church Fathers as the seven virtues.
Alvarus, Eulogius, and earlier their mutual teacher Speraindeo were the first Iberian Christians who systematically and theologically attacked Islam in their writings. They also viewed the Christian community around them as divided by a distinct line. On one side were those who cooperated significantly with the Muslim officials and embraced Arabic culture and language, or at the least chose to conceal their Christian beliefs in public; on the other side lay Alvarus, Eulogius, and other devoted Christians including the martyrs who believed that no ground whatsoever could be given to the Muslims. If Christians and Muslims were to exist side-by-side, they believed, there should be no intermixing of their religion or culture, nor suppression of Christian expression. This was not only an ideological divide but also a physical divide, manifested in the temporary splitting of the Church into two halves: One in support of the martyrs, and one against them.
Sorel had been politically monarchist and traditionalist before embracing orthodox Marxism in the 1890s. He attempted to fill in what he believed were gaps in Marxist theory, resulting in an extremely heterodox and idiosyncratic view of Marxism. For instance, Sorel saw pessimism and irrationalism at the core of Marxism and rejected Karl Marx's own rationalism and "utopian" tendency. Sorel also saw Marxism as closer in spirit to early Christianity than to the French Revolution. He did not view Marxism as "true" in a scientific sense, as orthodox Marxists did, but believed Marxism's "truth" lay in its promise of a morally redemptive role for the proletariat, within a terminally decadent society.
The etymology of the word "Caraga" is said to have originated from the native word ""Kalag"" which means "spirit of soul". Hence, the whole "Provincia de Caraga" of 1622 was called ""region de gente animosa"", that is "region of spirited men". This being "spirited men and women" is grounded on its cultural, religious and political background. With culture, Caragans were spirited in view of their closeness to nature and attitude towards the creation. With religiosity, Caragans were spirited as to their belief on the spirits of nature (like the trees "balete tree", the rivers and mountains, sun and moon); in fact, they have "anito worship" and "ancestor worship" led by the dancing priestess ("balyan") and the singing priestess ("catalunan"). With primitive politics, Caragans were spirited as they invited a "bagani system" of governance. A ""bagani"" is like a "warrior" kinglet or datu" who ruled by banditry and by occupation.
He was born Pietro Geremia Celesia in Palermo in 1814, the son of Lancellotto Celesia, Marchese of Sant'Antonino, and Giuseppa Caruso Azzolini. As a teenager, he felt called to become a monk of the Monastery of San Martino della Scala in his native city, which belonged to the Cassinese Congregation of the Order of Saint Benedict. He was received as a candidate of the monastery in 1833 and, at admission into the novitiate, he was given the religious name of Michelangelo. He made his solemn profession on January 15, 1835, and was ordained to the priesthood on July 24, 1836.
The term was coined by Vladimir Lenin in 1895, responding to Peter Struve, to counter what he considered to be the futility of objectivity in political economic analysis.
Class interests and material conditions of existence determine ideology, and thus, in a Marxist-Leninist view, true objectivity (in terms of non-partisanship) is not possible in a society of antagonistic classes. Marxists, in Lenin's view, should openly acknowledge their partisanship on the side of proletarian revolution. Bourgeois emphasis on the normative goal of objectivity is thus considered to be delusional. In this sense, "partiinost"' is a universal and inevitable element of political and ideological life, but its presence is not always acknowledged, or is often flatly denied, by the ruling class.
During his sojourn in Tübingen in 1536 Melanchthon was severely attacked by Cordatus, preacher in Niemeck, because he had taught that works are necessary for salvation. In the second edition of his "Loci" (1535), he abandoned his earlier strict doctrine of determinism which went even beyond that of Augustine of Hippo, and in its place taught more clearly his so-called Synergism. He repulsed the attack of Cordatus in a letter to Luther and his other colleagues by stating that he had never departed from their common teachings on this subject, and in the Antinomian Controversy of 1537 Melanchthon was in harmony with Luther.
Philip Melanchthon (born Philipp Schwartzerdt; 16 February 1497 – 19 April 1560) was a German Lutheran reformer, collaborator with Martin Luther, the first systematic theologian of the Protestant Reformation, intellectual leader of the Lutheran Reformation, and an influential designer of educational systems. He stands next to Luther and John Calvin as a reformer, theologian, and molder of Protestantism. After Luther himself, he is the primary founder of Lutheranism.
Vasconcelos is often referred to as the father of the "" philosophy. In recent times, this philosophy has come under criticism from Native Americans because of its negative implications concerning indigenous peoples. To an extent, his philosophy argued for a new, "modern" mestizo people, but at the cost of cultural assimilation of all ethnic groups. His research on the nature of Mexican modern identity had a direct influence on the young writers, poets, anthropologists and philosophers who wrote on this subject. He also influenced the point of view of Carlos Pellicer with respect to several aesthetic assumptions reflected in his books. Together, Pellicer and Vasconcelos made a trip through the Middle East (1928–29), looking for the "spiritual basis" of Byzantine architecture.
The term "Sureño" means "Southerner" in Spanish. Even though Sureños were established in 1968, the term was not used until the 1970s as a result of the continued conflict between the Mexican Mafia and Nuestra Familia in California's prison system. As a result of these prison wars, all Hispanic California street gangs align themselves with the Sureño or Norteño movements—with very few exceptions, such as the Fresno Bulldogs and the Maravilla gangs of East Los Angeles, California. When a Sureño is asked what being a Sureño means, members answer, "A Sureño is a foot soldier for the Mexican Mafia."
The Caravaggisti (or the "Caravagesques") were stylistic followers of the 16th-century Italian Baroque painter Caravaggio. His influence on the new Baroque style that eventually emerged from Mannerism was profound. Caravaggio never established a workshop as most other painters did, and thus had no school to spread his techniques. Nor did he ever set out his underlying philosophical approach to art, the psychological realism which can only be deduced from his surviving work. But it can be seen directly or indirectly in the work of Rubens, Jusepe de Ribera, Bernini, and Rembrandt. Famous while he lived, Caravaggio himself was forgotten almost immediately after his death. Many of his paintings were reascribed to his followers, such as "The Taking of Christ", which was attributed to the Dutch painter Gerrit van Honthorst until 1990. It was only in the 20th century that his importance to the development of Western art was rediscovered. In the 1920s Roberto Longhi once more placed him in the European tradition: "Ribera, Vermeer, La Tour and Rembrandt could never have existed without him. And the art of Delacroix, Courbet and Manet would have been utterly different". The influential Bernard Berenson stated: "With the exception of Michelangelo, no other Italian painter exercised so great an influence."
The gilded three-story altarpiece, the Arezzo (or Arentine or Tarlati) Polyptych, was commissioned in 1320 by bishop Guido Tarlati for the Santa Maria della Pieve in Arezzo. At its centre is the Madonna (draped in a magnificent ermine-lined robe) and child, flanked by John the Evangelist, John the Baptist, Saint Matthew, and Arezzo's patron saint, Donatus (martyred in 361 CE). The rich colours, graceful lines, decorative detail, and supple figures (suggestive of Martini's influence), endow the piece with "a vivacity rare in contemporary Sienese art."
Cultural society placements of patriarchal framework allowed for enslaved people to be viewed through gender roles. Just as the concept of male domination through ‘machismo’ solidified, the concept of 'marianismo' also came out through a freed woman’s position. Machismo are two sides of the same coin where the white Cuban male is supposed to express dominance in intercepting ventures within public space, marianismo embraces the notion of private space for a women’s fitting nature, such as through motherhood and honor of the householdorder to combat these divisions, white women during this time embraced submissive tools to utilize “modesty (or virtue)” 
Though gender roles predominated enslaved duties, the way in which historical narratives are viewed reveals how gender has played a role in the way in which male resistance were viewed as dominant. For instance, La Escalera was seen as fault on an enslaved woman: “As December 1843 drew to a close, an enslaved woman in the Sabanilla district named Polonia Gangá shocked her master with the information that his prized sugar property was about to be engulfed in open rebellion…But commencing the story of 1844 at the moment of Polonia’s declaration also necessarily equates a woman’s betrayal” Despite women being viewed through a negative lens outside of machismo, enslaved women played a key role in resistance. One of the most famous slave resistance leaders by female that is viewed like male machismo is Carlota from 1843 who led a rebellion in the Triunvirate plantation in Mantanzas Cuba. Although she is considered to be as one of the pioneers behind women battle in the fight against slavery, there is an incident which was portrayed and occurring in the public eye nearly a hundred years later since Pepe Antonio in addition to the other slave resistances led by menThis gendered perspective is also seen not only in rebellions, but in resistance, such as through oral histories and newspaper cutouts of female runaway slaves.
She believes that marianismo is rooted in the awe and worship of female bodies, particularly in the context of pregnancy, exemplified by early cultures. She discusses the various versions of holy Mother figures found through the world, such as Ninhursaga, Mah, Ninmah, Innana, Ishtar, Astarte, Nintu, and Aruru. In many of these goddess' myths, there are stories of the young male figure in their lifves, be it a son or lover, disappearing. The response of the goddesses is typically grief, and as she grieves the earth is barren. Stevens argues that this may be an allegory or explanation of the seasons.
Two researchers with experience as therapists for Latin Americans, Rosa Maria Gil and Carmen Inoa Vasquez, present the beliefs they observed many of their patients holding as ten commandments in marianismo. They argue that marianismo demands the following beliefs be held by women:“Don’t forget the place of the woman; don’t give up your traditions; don’t be an old maid, independent, or have your own opinions; don’t put your needs first; don’t wish anything but to be a housewife; don’t forget sex is to make babies, not pleasure; don’t be unhappy with your man, no matter what he does to you; don’t ask for help; don’t discuss your personal problems outside the house; and don’t change”
Marianismo presents a foundation for normal female behavior within Latin countries. Under Marianismo, women are expected to present behavior that shows compliance to male dominance, strong ties to morality (especially relating to the Virgin Mary), and willing to give up everything for the name of family. Like machismo, Marianismo sets up a list of rules that promotes how one needs to be when interacting with society, strongly encouraging a gap between the genders by reinforcing these beliefs in various ways throughout society. Latinos who are exposed to the constructs of Marianismo and Machismo are predisposed to behaviors normative within the Latino culture of what constitutes being a man and a woman. Expectations of behavior begin to be evident before birth with these social constructs, liberating and constricting both genders to fit inside a bubble deemed appropriate by Latino cultural values. Men are viewed as providers and decision-makers for their family, while women are to provide emotional support to their families only.