APA 6th Edition Parlov, M. (2004). Marulić - mariolog i marijanski pjesnik. Colloquia Maruliana ..., 13, 111-129. Retrieved from https://hrcak.srce.hr/8001
MLA 8th Edition Parlov, Mladen. "Marulić - mariolog i marijanski pjesnik." Colloquia Maruliana ..., vol. 13, 2004, pp. 111-129. https://hrcak.srce.hr/8001. Accessed 28 Oct. 2020.
Chicago 17th Edition Parlov, Mladen. "Marulić - mariolog i marijanski pjesnik." Colloquia Maruliana ... 13 (2004): 111-129. https://hrcak.srce.hr/8001
Harvard Parlov, M. (2004). 'Marulić - mariolog i marijanski pjesnik', Colloquia Maruliana ..., 13, pp. 111-129. Available at: https://hrcak.srce.hr/8001 (Accessed 28 October 2020)
Vancouver Parlov M. Marulić - mariolog i marijanski pjesnik. Colloquia Maruliana ... [Internet]. 2004 [cited 2020 October 28];13:111-129. Available from: https://hrcak.srce.hr/8001
IEEE M. Parlov, "Marulić - mariolog i marijanski pjesnik", Colloquia Maruliana ..., vol.13, pp. 111-129, 2004. [Online]. Available: https://hrcak.srce.hr/8001. [Accessed: 28 October 2020]
Abstracts There were in Marulić’s time in Split eight churches dedicated to the BVM, as well as several smaller chapels. And Split was particularly distinguished for its love for and piety concerning Mary. This is one of the traits of the spiritual life of the Croatian people as a whole, in fact. The Split of Marulić’s time was a real Mariapolis, as it was once called. Marulić is a member of the Croatian, Marian, people, and a citizen of the town of Split, of Mariapolis. This fact could hardly remain without any echoes in his works, in both the Latin and the Croatian. In the first Marulić shows himself a Mariologist, a writer who ponders theologically the mystery of the BVM and her role in the history of salvation. His Mariology is not original, but it does subsume almost everything that the Church in his time be-lieved and taught with respect to Mary. In his theological disquisitions on Mary, along with the Scriptures, he follows his great teachers, Jerome, Augustine, Bernard, not hesitating, however, when he thought it proper, to diverge from their doctrines. In the absence of sources for Mary’s life and works, he would willingly make use of apocryphal writings and pious legends, always, however, preserving restraint and orthodoxy in his exposition.
It was difficult for Marulić to be just a Mariologist, that is, a theologian who in a scholarly way had to expound the truth about the BVM. His Mariology was not just theology, but it was also an expression of his Marian spirit, that is of his love and respect for the BVM. This is completely discernible in the Latin works, and absolutely present in the Croatian verses, in which he gives full rein to his own love and piety with respect to Her who bore in her womb, who bore, suck-led and raised the Saviour and stood alongside his Cross. In the Croatian verses Marulić expounds various mysteries of the life of the BVM, among which the mystery of Our Lady of the Sorrows stands out. In this there is the best mirror of his time and the spirit of his contemporaries, and what they felt for the Virgin. Her sorrow and suffering became not only a call for conversion, which is the cen-tral message, but encouragement to live through and bear one’s own sufferings in patience, gaze directed always towards the skies, that is, towards the life eternal. Marulić’s Mariology and Marian soul are summed up in the idea of inheriting Mary, the imitatio Mariae. Mary is the prototype, the model of the religious and Christian life that should not only be contemplated, but inherited, as she was the best inheritrix of her Son.