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In narratives or abridged cycles more or less faithful to the biblical text, art has portrayed biblical women as role models and reference, occasionally adding exegetical elements both Christian and Jewish. In early Christian and medieval art the image of biblical women served primarily to emphasize a typological meaning. The courageous acts of Jael , Judith , and Esther intended to save their people, or the figures of Miriam and Ruth based on the woman of worth Prov. With the introduction of print, sixteenth- and seventeenth-century Northern artists produce books presenting the images of biblical women such as Sarah , Rebecca and Rachel as paragons of virtue. Renaissance, Baroque and eighteenth-century art often have recourse to biblical women as an acceptable excuse for presenting the contemporary ideal of the female sensuous nude. Twentieth-century art sees the emergence of a secular image of the biblical women, which replaces the misogynist view of earlier centuries, treating them from formal, personal or national perspectives.
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The First Amendment Encyclopedia

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Presentation of the Virgin in the Temple | painting by Titian | Britannica

Mary [c] was a 1st century Galilean Jewish woman of Nazareth , [2] [3] the wife of Joseph and the mother of Jesus , according to the canonical gospels and the Quran. According to Christian theology , Mary conceived Jesus through the Holy Spirit while still a virgin, and accompanied Joseph to Bethlehem , where Jesus was born. According to Catholic and Eastern Christian teachings, at the end of her earthly life, God raised Mary's body directly into heaven ; this is known in the Christian West as the Assumption of Mary. Mary has been venerated since early Christianity , [9] [10] and is considered by millions to be the most meritorious saint of the religion. She is said to have miraculously appeared to believers many times over the centuries. There is significant diversity in the Marian beliefs and devotional practices of major Christian traditions.
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Virgin Goddess

VIRGIN GODDESS is a nonhomogeneous, highly problematic concept for scholarly use, for it was partly made up by the religious politics of Greek city-states in order to further their patriarchal aims, and for the other part has been popularized by a certain kind of feminist interest promoted by followers of the contemporary goddess religion. Goddess worshipers in Western postmodern societies promote a biologistic understanding of femaleness that is focused on the procreative capacity of the female body, and therefore venerate one or several goddesses as givers and takers of life. In relating all possible functions of goddesses from all times and religions to sexuality and fertility, the goddess movement s reveal an outlook on the essence of femaleness that resembles that of ancient Greek gender ideology, even though it arrives at a different evaluation of it.
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To this list might be added, in certain respects, the practice of medicine principally obstetrics and gynaecology as an investigation into the form and interior of the female body. Each of these practices regard the image of the naked woman as the object alternately of fascination and suspicion. Alongside these privileged discourses, the ubiquity of images of women's bodies in both advertising and art, make the female form one of the most familiar, if also most contested, images in newspapers, on cinema screens, and along any public street. In each case a question of legitimacy arises. How are these images to be judged?
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