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Journal articles on the topic 'Christians in Jordan'

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Published: 4 June 2021

Last updated: 10 February 2022

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1

Schouten, Lucy. "Why Church Leaders Discourage Christians from Leaving Jordan: An Anti-Emigration Perspective." Exchange 49, no. 3-4 (November 9, 2020): 339–57. http://dx.doi.org/10.1163/1572543x-12341573.

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Abstract Migration and refugee displacement are some of the most pressing issues facing the contemporary Middle East. Regional church leaders have cautioned against Christian emigration from ancient Middle Eastern churches to countries outside the Middle East; even Christian refugees who have already been displaced internally within the region are often discouraged from leaving. This article surveys some of the public statements that discourage Middle Eastern Christians from leaving the region, as presented from various denominational perspectives. Building on fieldwork conducted in Amman, Jordan, in 2018 and 2019, the article then argues that the attempts by Arab Anglican leaders in Jordan to dissuade church members from emigrating are based on a particular self-understanding of Middle Eastern Christianity that emphasizes an active, continuing Christian presence within the Middle East, as well as practices of unity among different Christian communities and longstanding coexistence with Muslim neighbors.

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Maggiolini, Paolo. "Christian Churches and Arab Christians in the Hashemite Kingdom of Jordan." Archives de sciences sociales des religions, no. 171 (September 1, 2015): 37–58. http://dx.doi.org/10.4000/assr.27010.

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3

Hager, Anna. "The Orthodox Issue in Jordan: The Struggle for an Arab and Orthodox Identity." Studies in World Christianity 24, no. 3 (December 2018): 212–33. http://dx.doi.org/10.3366/swc.2018.0228.

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Scholarship on Christians in the Middle East has paid little attention to the role the Christian laity has played in defining and maintaining Christian identity and community boundaries. The so-called Orthodox issue (al-qaḍya al-urthudhuksiyya in Arabic) enhances our understanding of this role. It is an ongoing conflict within the Greek Orthodox Patriarchate of Jerusalem between the church leadership of Greek extraction and the Arab – usually lower-ranking – clergy and laity. This article uses a case-study approach to a series of protests in Jordan in 2014 against a decision by the Patriarchate to relocate a local reform-minded cleric. Using ethnographic, historical and philological methods, I argue that through their engagement in this struggle, Greek Orthodox Jordanians assert their identity as Christians, as Arabs and as loyal Jordanians. This offers a perspective into the complex interplay between church—community relations, the issue of pastoral care, and this community's identity.

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Shuriquie, Nasser. "Military psychiatry – a Jordanian experience." Psychiatric Bulletin 27, no. 10 (October 2003): 386–88. http://dx.doi.org/10.1017/s0955603600003184.

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Jordan is a Middle-Eastern country, located North West of Saudia Arabia. The total area is 93 300 sqkm. Jordan has borders with Iraq, Israel, Saudi Arabia, Syria and the West Bank. Regarding ethnic groups, about 98% of population are Arabs, 1% Circassian and 1% Armenian. Moslems make up around 94% of the population and the remaining 6% are Christians. Jordan is a constitutional Monarchy that became independent from British administration in 1946. The population of Jordan is 5 307 740 (July 2002 estimate), the capital is Amman and the language is Arabic.

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Shuriquie, Nasser. "Military psychiatry – a Jordanian experience." Psychiatric Bulletin 27, no. 10 (October 2003): 386–88. http://dx.doi.org/10.1192/pb.27.10.386.

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Jordan is a Middle-Eastern country, located North West of Saudia Arabia. The total area is 93 300 sqkm. Jordan has borders with Iraq, Israel, Saudi Arabia, Syria and the West Bank. Regarding ethnic groups, about 98% of population are Arabs, 1% Circassian and 1% Armenian. Moslems make up around 94% of the population and the remaining 6% are Christians. Jordan is a constitutional Monarchy that became independent from British administration in 1946. The population of Jordan is 5 307 740 (July 2002 estimate), the capital is Amman and the language is Arabic.

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6

Lineham, Peter. "Recruiting Young Love: How Christians Talk about Homosexuality, by Mark D. Jordan." Relegere: Studies in Religion and Reception 3, no. 1 (2013): 194–96. http://dx.doi.org/10.11157/rsrr3-1-604.

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7

Caputo, Andrea. "Religious motivation, nepotism and conflict management in Jordan." International Journal of Conflict Management 29, no. 2 (April 9, 2018): 146–66. http://dx.doi.org/10.1108/ijcma-02-2017-0015.

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Purpose The purpose of this research paper is to investigate the role of individual and cultural differences, specifically religious motivation and attitudes toward nepotism, in the selection of conflict management styles (obliging, avoiding, forcing, integrating and compromising), in the Middle-Eastern context. Design/methodology/approach The research surveyed a sample of 588 individuals (both Muslims and Christians), representative of the Jordanian population. Data were analyzed through multiple ANOVAs and multiple regressions. Findings Results suggest that both religious motivation and attitude toward nepotism affect the choice of conflict management styles, while demographic variables, such as age and gender, do not seem to have an effect. Originality/value This paper constitutes one of the first attempts to investigate the conflict management style preferences of a Middle-Eastern society and the role of two important cultural variables, namely, religious motivation and attitudes toward nepotism, which have not been previously investigated by conflict management research.

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8

Miller, Duane Alexander. "The Episcopal Church in Jordan: Identity, Liturgy, and Mission." Journal of Anglican Studies 9, no. 2 (July 30, 2010): 134–53. http://dx.doi.org/10.1017/s1740355309990271.

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AbstractThe article begins with a brief review of the history of the diocese of Jerusalem. By interviewing eight members of the diocesan clergy in Jordan, the researcher desires to explore how the concepts in the title are related to each other within the Jordanian context. Is there a unique identity of Jordanian Anglicans? What is the desirability and/or feasibility of revising the prayer book? Given the declining demographics of Christians in the region, what avenues are open to these ministers to sustain their congregations? Specific care is paid to the topic of incorporating Muslim converts into existing congregations. Also included are some theological reflections on the meaning of liturgy within the Jordanian context and the diocesan policies for the formation of future priests, which have important implications for the future of the diocese.

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Yahya, Yuangga Kurnia, and Linda Sari Haryani. "HAK MINORITAS KRISTEN DI TENGAH MASYARAKAT TIMUR TENGAH: STATUS SOSIAL DAN KEBIJAKAN GEREJA." RELIGI JURNAL STUDI AGAMA-AGAMA 14, no. 2 (January 16, 2019): 243. http://dx.doi.org/10.14421/rejusta.2018.1402-05.

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AbstractThis article will discuss Christian rights in the Middle East as a minority. With their number not more than 10% of the total population of the Middle East. The little existence of Christianity means nothing. Historically, Christianity in the Middle East emerged several centuries before Islam was born. Therefore, they have an emotional connection and bond with this region. On the other hand, Jesus and His followers first settled in the region of Nazareth, which is currently located in the Middle East. Through Albert Hourani's glasses, the author tries to photograph the lives of Christians in the Middle East. One of the portraits taken is the number of churches that are one of the real symbols of the existence and recognition of minority rights in the Middle East. In this discussion, the churches that became the object were churches in Jerusalem, Syria, Egypt, Lebanon, Iraq, Turkey, and Jordan who were members of the Middle East Council of Churches (MECC). This study found that Christians in the Middle East still have rights as a minority. The ups and downs faced by Christians in the Middle East did not dampen the enthusiasm and the number of Christians survived under the domination of Islam.Keywords: Christian, Middle East, Minority Right, Church, Social Status.AbstrakArtikel ini akan membahas tentang hak-hak Kristen di Timur Tengah selaku minoritas. Dengan jumlah mereka yang tidak sampai 10% dari keseluruhan penduduk Timur Tengah. Eksistensi Kristen yang sedikit tidak berarti tidak ada. Secara historis, Kristen di Timur Tengah muncul beberapa abad sebelum Islam lahir. Karenanya, mereka memiliki hubungan dan ikatan emosional dengan kawasan ini. Di sisi lain, Yesus dan para pengikutNya yang pertama bermukim di kawasan Nazaret, yang saat ini terletak di Timur Tengah. Melalui kacamata Albert Hourani, penulis mencoba memotret kehidupan umat Kristen di Timur Tengah. Salah satu potret yang diambil adalah jumlah Gereja yang menjadi salah satu simbol nyata keberadaan dan pengakuan hak-hak minoritas di Timur Tengah. Dalam pembahasan ini, gereja-gereja yang menjadi objek adalah gereja-gereja di Yerussalem, Syria, Mesir, Lebanon, Iraq, Turki, dan Yordania yang tergabung dalam Middle East Council of Churches (MECC). Penelitian ini menemukan bahwa Umat Kristen di Timur Tengah masih memiliki hak sebagai minoritas. Pasang surut gelombang yang dihadapi umat Kristen di Timur Tengah tidak menyurutkan semangat dan jumlah umat Kristen bertahan di bawah dominasi agama Islam.Kata Kunci: Kristen, Timur Tengah, Hak Minoritas, Gereja, Status Sosial

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PEPPARD, MICHAEL. "The Photisterion in Late Antiquity: Reconsidering Terminology for Sites and Rites of Initiation." Journal of Ecclesiastical History 71, no. 3 (September 20, 2019): 463–83. http://dx.doi.org/10.1017/s0022046919000642.

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What is a photisterion? Translators usually render the Greek word phōtistērion (site of illumination) as ‘baptistery’ (site of immersion in water). This article reopens the study of phōtistēria, arguing that being ‘immersed’ or ‘illuminated’ evokes different senses of the concomitant meaning of the sites and rites of initiation. It situates late ancient phōtistēria from epigraphic and literary sources in their theological and liturgical contexts. The evidence from Galilee, Syria, Jordan and Cyprus corroborates the idea that many Christians of late antiquity preferred ‘illumination’ to express the composite rite of initiation in a phōtistērion, within which ‘baptism’ was one part.

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Maqsood, Ruqaiyyah Waris. "Christianity in the Arab World." American Journal of Islam and Society 15, no. 3 (October 1, 1998): 153–58. http://dx.doi.org/10.35632/ajis.v15i3.2166.

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As Prince Charles commented in his opening words, "Jordan has long been conspicuousas a land of tolerance and peaceful coexistence between people of different faiths,"a coexistence increasingly abused by extremists of all three faiths included in the phraseAhl al Kitiib (People of the Book). Prince Hassan 's original intent in writing this book wasto brief Muslim Arabs on the nature of Christianity and Christian religious institutions.His major focus is on the historical development of the Eastern Christian traditions in theMuslim Arab milieu and the standing of Christians in Arab society today. ft is his intentionto provide Muslim Arabs with accurate and concise information about the Christianswho historically have lived in their midst. The text was first published in English andArabic by the Royal Institute for Inter-faith studies in Amman, Jordan. and should be classifiedunder both historical and theological sections. It is in wide demand in the Westbecause of the paucity of easily accessible relevant information.The Arab Christian tradition goes back to Christianity's very earliest days, antedatingIslam by those six centuries that witnessed the growth of Christian Trinitarian theology,the spread of the Church, and the division of that Church into different communions.Some of these historical communions have survived in the Arab world and bear titles thatusually are greeted with complete ignorance on the part of Christian tourists encounteringChristianity in Arab lands for the first time.As an overall picture of the historical development of Christian doctrine, this bookpresents the main features and arguments with exceptional clarity and a highly admirabledepth of understanding of extremely confusing issues. A more clear, precise, concisegestalt picture of the subject does not exist, so far as I know. The reader can follow thereasons for the various theological developments, the schisms that arose, and the passionswith which various positions and views were defended.The text is academic, excellent at history and explanation, and displays a sensitiveawareness of words and concepts that require careful definition. The Prince has presentedthe world of religious scholars and the issues that were so important to them that theywere (and remain) willing to sacrifice everything, even life. It does not show the world ofactual church people who regard themselves as the body of the living Christ, the devotedfollowers who strive to live good, prayerful lives pleasing to God by imitating the way ofJesus to the best of their ability. This is not a criticism, but I felt the book would have beenimproved with a short section on Christian spirituality to counter all the nitpicking andskullduggery that went on in the theological realm ...

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Ryen, Jon Olav. "Baptism in Jordan – for Christians and Gnostics: Remarkable similarities between Old Syrian baptismal liturgies and the Mandaean masbuta." Zeitschrift für Antikes Christentum 13, no. 2 (January 2009): 282–315. http://dx.doi.org/10.1515/zac.2009.20.

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13

Ioannides, George. "Mark D. Jordan: Recruiting Young Love: How Christians Talk about Homosexuality. Chicago and London: University of Chicago Press, 2011; pp. xx + 273." Journal of Religious History 38, no. 3 (August 26, 2014): 445–46. http://dx.doi.org/10.1111/1467-9809.12199.

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Lofton, Kathryn. "Jordan, Mark D. Recruiting Young Love: How Christians Talk about Homosexuality. Chicago: University of Chicago Press, 2011. xx+273 pp. $35.00 (cloth)." Journal of Religion 93, no. 2 (April 2013): 256–58. http://dx.doi.org/10.1086/670797.

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15

Traina, Cristina L. H. "Recruiting Young Love: How Christians Talk about Homosexuality. By Mark D. Jordan. Chicago: University of Chicago Press, 2011. xx + 273 pp. $35.00 cloth." Church History 81, no. 1 (March 2012): 239–41. http://dx.doi.org/10.1017/s0009640712000479.

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16

Johnson, Dean. "Review of Mark D. Jordan, Recruiting Young Love: How Christians Talk About Homosexuality, Chicago and London: The University of Chicago Press 2011." Religion and Gender 4, no. 1 (June 23, 2014): 59. http://dx.doi.org/10.18352/rg.9489.

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17

Al-Zoubi, Mohammad Ibrahim, and Yahaya Ibrahim. "THE RELATIONSHIP BETWEEN RELIGIOUS TOURISM AND INTERNATIONAL CHRISTIANS VISITOR’S PERCEPTIONS: A CASE STUDY OF A MOUNT NEBO HOLY SITE IN THE HASHEMITE KINGDOM OF JORDAN." International Review of Management and Marketing 10, no. 2 (March 1, 2020): 50–55. http://dx.doi.org/10.32479/irmm.9321.

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Johnson, Dean J. "Review of Mark D. Jordan, Recruiting Young Love: How Christians Talk About Homosexuality, Chicago: University of Chicago Press 2014, 273 pp., ISBN 978-0-226-41044-9." Religion and Gender 4, no. 1 (February 19, 2014): 59–61. http://dx.doi.org/10.1163/18785417-00401010.

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Sepetcioğlu, Tuncay Ercan. "Cretan Turks at the End of the 19th Century: Migration and Settlement." Sosyolojik Bağlam Dergisi 1, no. 1 (December 28, 2020): 27–41. http://dx.doi.org/10.52108/2757-5942.1.1.3.

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The Cretan Turks (and now their descendants) are a group of people who originally had lived in the Island of Crete till 1923 when the Obligatory Population Exchange Agreement signed between Turkey and Greece. Through almost the entire 19th century, as a result of Greek revolts one after another in different times in history and the public order on the island was disrupted, the Cretan Turkish population in fear of their lives left their living places, became refugees and the demographic structure of the island changed in favor of the Orthodox Christians. Among those migrations, the biggest and the most decisive on the political future of the island is the Heraklion Events that started in 1897 which resulted in the migration of at least 40,000 Turks. This population movement is particularly important as it caused the expansion of Cretan Turks to very different regions. The present existence of a Cretan community in Turkey, Lebanon, Syria, Libya, the Rhodes and Kos Islands of Greece, along with (albeit few) Egypt, Jordan, Tunisia, the Island of Cyprus and Palestine happened due to this immigration movement. This article approaches the immigration and settlement process that happened at the very end of the 19th century as a result of a revolt in Crete, in a sudden and involuntary manner, in a period where the Ottoman Empire suffered from political, economic and social difficulties. Tracking the official records and by fieldwork where and how immigrants settled, how many and where new settlements were founded for them were analyzed with the methodological approaches of history and historical anthropology.

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Classen, Albrecht. "William Chester Jordan, The Apple of His Eye: Converts from Islam in the Reign of Louis IX. Jews, Christians, and Muslims from the Ancient to the Modern World. Princeton, NJ, and Oxford: Princeton University Press, 2019, xiii, 177 pp." Mediaevistik 32, no. 1 (January 1, 2020): 412–14. http://dx.doi.org/10.3726/med.2019.01.92.

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Throughout history, migrants have crossed borders and looked for a new home in new countries, which has always constituted problems, challenges, and difficulties. Some migrants come on their own volition, fleeing violence and persecutions in <?page nr="413"?>their home countries, others are invited in for economic, political or religious reasons. This phenomenon is not simply a modern one, but can also be identified in the Middle Ages. William Chester Jordan here offers a fascinating look into Muslim converts who were brought by the French King Louis IX from Acre to France and were settled in many different towns in northern France, that is, far away from the southern parts where there might have been the danger that the new converts might flee and return home again. After all, as the documentation illustrates impressively, for people of Arabic descent, who had lived their whole life in the eastern Mediterranean and were not used to the harsh climate, the different kind of food, and the at times probably hostile social environment. Having available this data could ultimately help us today to understand analogies to modern situations, and build direct bridges between the past events and modern conditions.

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Gedda, L., M. Martins, and P. Parisi. "Twinning in the Palestinian Population of Jerusalem and the West Bank." Acta geneticae medicae et gemellologiae: twin research 41, no. 1 (January 1992): 1–3. http://dx.doi.org/10.1017/s0001566000002452.

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Although it is currently believed that the Palestinian population has relatively high twinning rates, to our knowledge no specific studies on this have yet been conducted. Therefore, and as a first step in our institutional program to develop medical and social care, as well as research programs specifically directed to twins in this area of the world, a number of observations have been conducted in order to gather estimates of twinning rates in the Palestinian population of East Jerusalem and the West Bank of the Jordan. This corresponds to the regions of Judea and Samaria, largely composed of small villages where most of the population lives, as well as a number of more important centers, such as Jenin, Nablus, Ramallah, Bethlehem, and Hebron.Although we have, unfortunately, been unable to obtain vital statistics on the entire Palestinian population of the West Bank from the administrative offices of Judea and Samaria, information on total maternities and twin maternities by sex, for the period 1984-1988, was kindly provided by all Arab hospitals and maternity clinics in Jerusalem, and also by the United Nations Refugees World Agencies (UNRWA) with respect to the refugee camps.The population we have studied, therefore, is limited to the Palestinians of East Jerusalem and the West Bank refugee camps, and corresponds to about one-third of the entire Palestinian population of the area. However, it does include both an urban setting (East Jerusalem) as well as a rural one (the refugee camps), and both Moslems and Christians, so it can be safely considered as representative of the entire Palestinian population. As for the period considered, we elected to limit our survey to the five-year period 1984-1988 because the records for then are considered to be more reliable than they had been previously, when little, if anything, was known on statistics, particularly on twin statistics relating to the West Bank population.

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al-Salameen, Zeyad, Hani Falahat, Salameh Naimat, and Fawzi Abudanh. "New Arabic-Christian inscriptions from Udhruḥ, southern Jordan." Arabian Archaeology and Epigraphy 22, no. 2 (October 13, 2011): 232–42. http://dx.doi.org/10.1111/j.1600-0471.2011.00336.x.

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23

Bird, Jessalynn. "The Apple of His Eye: Converts from Islam in the Reign of Louis IX. William Chester Jordan, Jews, Christians, and Muslims from the Ancient to the Modern World Princeton, NJ: Princeton University Press, 2019. Pp. 190. $35.00 cloth. ISBN: 9780691190112." International Journal of Middle East Studies 52, no. 2 (April 14, 2020): 372–74. http://dx.doi.org/10.1017/s0020743820000197.

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24

Titlestad, Michael, and Michael Kissack. "'I am Christiaan Jordan, a White Man': Liberal Anxieties and the Politics of Transition in Sheila Fugard's The Castaways." Religion and Theology 13, no. 2 (2006): 125–49. http://dx.doi.org/10.1163/157430106778540642.

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AbstractThis article assesses the contribution that Sheila Fugard's short novel, The Castaways, makes towards an understanding of the dilemmas of white identity in South Africa during the apogee of white hegemony in the mid 1970s. The novel's protagonist, Christiaan Jordan, is emblematic of a white liberal individual, who acknowledges his/her complicity in the historical violence that has been inflicted on the defeated and colonised indigenous subjects of white rule. Such individuals sought a transition to a more just future, but dreaded the violence that might attend such a transformation. We examine Jordan's embrace of Buddhism as an attempt to evade the logic of violent confrontation, demonstrating the profound difficulties involved in the translation of Buddhist philosophy into political practice. We conclude with an affirmation of the value of secular liberal democracy for the minimization of violent political conflict, despite the imperfections and compromises that this perspective implies.

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Kowalski, Marcin. "Baptism – the Revelation of the Filial Relationship of Christ and the Christian." Biblical Annals 11, no. 3 (July 16, 2021): 459–95. http://dx.doi.org/10.31743/biban.12263.

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The author analyses Jesus’ baptism in Jordan, looking for its parallel in the Christian baptism. He begins by acknowledging the historicity of Jesus’ baptism and reflects on the meaning of the baptism of John by juxtaposing it with similar rites described in the Old Testament texts, in Second Temple Jewish literature, and in rabbinical sources. Then he analyses the meaning of Jesus’ baptism, criticizing the historical-critical interpretations that separate the scene of baptism from the theophany that follows it. According to the author, such an operation is unfounded due to the nature of ancient texts and the literary and thematic continuity between baptism and theophany in the synoptic Gospels. Further, the author presents arguments demonstrating that Jesus comes to Jordan already aware of his identity and mission, which the Father’s voice announces to others and objectivizes. In the last step, it is argued that Jesus’ baptism in Jordan together with the Lord’s death and resurrection could have been a point of reference for the early Christian understanding of baptism connected with the gift of the Spirit, with the filial dignity and the “Abba” prayer and with the inheritance of heaven. All these elements can be found in Rom 8:14-17,23 which describes the new life of those baptized in Christ.

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Baldwin, John W. "The Invention of Sodomy in Christian Theology.Mark D. Jordan." Speculum 74, no. 2 (April 1999): 438–40. http://dx.doi.org/10.2307/2887091.

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Engelcke, Dörthe. "ESTABLISHING FILIATION (NASAB) AND THE PLACEMENT OF DESTITUTE CHILDREN INTO NEW FAMILIES: WHAT ROLE DOES THE STATE PLAY?" Journal of Law and Religion 34, no. 3 (December 2019): 408–32. http://dx.doi.org/10.1017/jlr.2019.45.

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AbstractThe article comparatively maps state involvement in the establishment of filiation and the placement of destitute children into new families. It first reports findings from an expert survey that investigates four key areas of state involvement—the legal framework, the role of courts and ministries, guardianship regulations, and financial support and services for destitute children—across fourteen jurisdictions, twelve Muslim-majority countries, and two Muslim-minority countries. Overall, the placement of children into new families remains a sensitive issue because it is linked to different communities “claiming” the child. In principle, the states surveyed do not allow the creation of new families across religious lines. Using Jordan as a case study, the article then focuses on the implications of one particular survey finding: non-Muslims in Muslim-majority countries sometimes cannot have children placed into their homes. This finding is based on qualitative data collected in Jordan on adoption (tabannī) in the Greek Catholic community. The article argues that in settings of legal pluralism, state involvement affects different religious communities in different ways. In Jordan, due to structural factors, the state shapes Islamic family law differently than the family laws applied by Christian communities. This leads to the unequal development of different bodies of religious law and thereby to the unequal treatment of Muslim and Christian citizens.

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Chatelard, G. "The Constitution of Christian Communal Boundaries and Spheres in Jordan." Journal of Church and State 52, no. 3 (June 1, 2010): 476–502. http://dx.doi.org/10.1093/jcs/csq079.

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Hemming, Laurence. "Jordan, Mark D.,The Invention of Sodomy in Christian Theology." Theology & Sexuality 1998, no. 8 (January 1998): 118–21. http://dx.doi.org/10.1177/135583589800400811.

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Stevenson, Thomas B. "The Voice of a Condor (Chile, Palestine) 2014 Color 45 min. In Spanish and Arabic w/English subtitles. Director/Producer: Hebat-Allah El Attar; Distributor: Hebat-Allah El Attar (e-mail: h.elattar@csuohio.edu)." Review of Middle East Studies 49, no. 1 (February 2015): 56–58. http://dx.doi.org/10.1017/rms.2015.23.

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The Voice of a Condor opens with Reverend Naim Ateek's humorous anecdote about Americans who are unaware that Christianity “was born” in Palestine and that there are, in fact, Christian Arabs. Even in academic circles, discussion of Palestinians tends to focus narrowly on the Muslim Palestinians in Israel and residents of the occupied territories or refugee camps in Jordan and Lebanon. Christian Palestinians once comprised more than ten percent of the population, but their numbers have been declining in the Holy Lands for more than a century. Today, they represent less than two percent of the population.

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McCray, Donyelle C. "Black Feminist Triptych." Homiletic 45, no. 2 (December 2, 2020): 5–13. http://dx.doi.org/10.15695/hmltc.v45i2.4996.

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Two driving features of Black feminism are care and collectivity. This article considers them as vectors for Christian preaching. I focus on a specific speech event that involves Alice Walker, Angela Davis, and June Jordan, and treat it as a case study for Black feminist preaching. Ultimately, I propose a triptych approach to preaching that entails layering sermonic messages, accommodating dissonance, and foregrounding mutuality.

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Droeber, Julia. "‘We are different!’ Similarities between Christian and Muslim women in Jordan." Islam and Christian–Muslim Relations 23, no. 1 (January 2012): 59–78. http://dx.doi.org/10.1080/09596410.2011.634597.

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Dooley, Timothy W. "Religious competition in the third century CE. Jews, Christians and the Greco-Roman world. Edited by Jordan D. Rosenblum , Lily C. Young and Nathaniel P. DesRosiers . (Supplements to Journal of Ancient Judaism, 15.) Pp. 260. Göttingen: Vandenhoeck and Ruprecht, 2014. €79.99. 978 3 525 55068 7." Journal of Ecclesiastical History 68, no. 1 (January 2017): 134. http://dx.doi.org/10.1017/s0022046916002013.

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Gandolfo, K. Luisa. "The Political and Social Identities of the Palestinian Christian Community in Jordan." Middle East Journal 62, no. 3 (July 1, 2008): 437–55. http://dx.doi.org/10.3751/62.3.14.

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Tolan, John. "The apple of his eye. Converts from Islam in the reign of Louis IX. By William Chester Jordan. (Jews, Christians, and Muslims from the Ancient to the Modern World.) Pp. xvi + 181 incl. 2 ills and 2 maps. Princeton–Oxford: Princeton University Press, 2019. £27. 978 0 691 19011 2." Journal of Ecclesiastical History 71, no. 3 (July 2020): 641–43. http://dx.doi.org/10.1017/s0022046920000299.

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Berger, Edward. "Jazz Portraits: 2000–2010." Journal of Jazz Studies 7, no. 1 (March 1, 2011): 77. http://dx.doi.org/10.14713/jjs.v7i1.10.

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Musicians featured in this collection of Ed Berger's photographs include Eric Alexander, Geri Allen, Billy Bang, Eddie Bert, Ray Bryant, Candido, Ron Carter, Marc Cary, Dave Douglas, Kurt Elling, Ned Goold, Wycliffe Gordon, Henry Grimes, Chico Hamilton, Roy Hargrove, Barry Harris, Jon Hendricks, Fred Hersch, Ingrid Jensen, Howard Johnson, Kidd Jordan, Teo Macero, Russell Malone, Branford Marsalis, Christian McBride, Grachan Moncur III, Paul Motian, Nicki Parrott, Les Paul, Jeremy Pelt, Houston Person, Riza Printup, Dizzy Reece, Eric Reed, Sam Rivers, Scott Robinson, Fred Staton, George Wein, Frank Wess, Joe Wilder, and Jackie Williams.

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Murad, Ibrahim, and Harvey Gordon. "Psychiatry and the Palestinian population." Psychiatric Bulletin 26, no. 1 (January 2002): 28–30. http://dx.doi.org/10.1192/pb.26.1.28.

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Palestinian sources estimated the population in 1992 on the West Bank as approaching 1.5 million, and that of Gaza as just under 800 000 (Abdeen & Abu-Libdeh, 1993), with an increase of about 45% anticipated over the next decade (Planning and Research Centre, 1994). Significant numbers of Palestinians also live in surrounding Arab countries, especially Jordan, where they may even be in a majority (Stendel, 1996). About 1 million Israeli Arabs also live within the borders of Israel. The majority of Palestinians are Muslim, but about 6% are Christian (Bin-Talal, 1995).

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Franzmann, Majella. "The Concept of Rebirth as the Christ and the Initiatory Rituals of the Bridal Chamber in theGospel of Philip." Antichthon 30 (November 1996): 34–48. http://dx.doi.org/10.1017/s0066477400001003.

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In this article I begin with an outline of the connection between theological concepts related to the person of the Gnostic Christian Saviour and the ritual practice of Gnostic Christian groups. After setting the scene in this general way, I look specifically at theGospel of Philip, investigating the connection between the description of the rebirth of the Saviour at the Jordan and the rebirth of the Gnostic in the ritual of the bridal chamber.The Nag Hammadi corpus, to which theGospel of Philipbelongs, contains many texts which may be identified as Gnostic Christian, partly because of the fact that, in these texts, the key figure of the Saviour or Revealer is identified as Jesus or Christ. The work that Jesus performs in the world for the Gnostics is revelation, for the most part, rather than redemption in the sense in which mainstream Christianity identified his activity. His revelation may involve imparting secret knowledge, especially during that time prior to his final ascent into the heavenly region of light (for those texts which are closely aligned with the mainstream Christian pattern of descent and several stages of ascent for Jesus), but it must be generally categorised as activity designed to awaken the Gnostic to the insight (gnosis) which this person already possesses.

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Watkins, Jessica. "SEEKING JUSTICE: TRIBAL DISPUTE RESOLUTION AND SOCIETAL TRANSFORMATION IN JORDAN." International Journal of Middle East Studies 46, no. 1 (February 2014): 31–49. http://dx.doi.org/10.1017/s002074381300127x.

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AbstractIn Jordan, tribal dispute settlements have played a pivotal role in the management of various types of grievances between individuals since long before the establishment of the modern state. To varying degrees, Jordanians—from the East and West Banks, Muslim and Christian, urban and rural—cherish the kinship networks associated with these procedures, and theʿaṭwa(truce) andṣulḥ(reconciliation) processes remain time-honored mechanisms for preventing revenge and making amends for wrongs committed. However, under the state's influence, the purpose of observing tribal settlements is evolving within an increasingly heterogeneous society. Drawing on documentary analysis combined with ethnographic material from across the kingdom, this article investigates the current status of tribal dispute resolution traditions among different sectors of the population. I argue that observance of such traditions can signify conformity with the hegemonic values that the state promotes as well as resistance to aspects of state control.

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Imbert, Yannick. "Criticism and Legitimacy of “Cultural Marxism”: Implications for Christian Witness in the Postmodern World." Unio Cum Christo 7, no. 1 (April 1, 2021): 59. http://dx.doi.org/10.35285/ucc7.1.2021.art4.

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Recently, there has been a good deal of controversy regarding the use and definition of the expression “cultural Marxism.” Some consider it to be simply conspiracy theorists’ term for their fantasies; others consider it the best descriptor of the confusion of our current social discourse. This article critically evaluates the construction of “cultural Marxism,” especially its Marxist-postmodern connection. It concludes that while the expression is relatively improper, it is difficult to deny the existence of a Marxist cultural turn and its impact on the historical development of our society. KEYWORDS: Marxism, postmodernism, cultural Marxism, apologetics, Jordan Peterson, cultural turn

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Puspita, Natania, and Jusuf I. Ibrahim. "PROMOTING RHEMA TOURS AND TRAVEL’S HOLYLAND TOURS USING A MARKETING BOOKLET." K@ta Kita 5, no. 1 (July 18, 2017): 116–21. http://dx.doi.org/10.9744/katakita.5.1.116-121.

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Rhema Tours and Travel is a travel agency located in Jalan Jemursari 234A that specializes in Christian pilgrimage trips. It offers tours to Israel, Jordan, Egypt, and Europe. There were only a few people who know about Rhema Tours and Travel. This is probably due to ineffective promotional tools. Rhema Tours and Travel had brochures and company profiles to promote their Holy-land tours. However, those promotional tools are not very effective since they did not highlight the uniqueness of Rhema’s Holy Land Tours. Therefore, I made a marketing booklet to serve as an effective promotional tool that can promote Rhema’s Holy Land tours to customers by highlighting its uniqueness.

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Tsafrir, Yoram, and Gideon Foerster. "The dating of the ‘Earthquake of the Sabbatical Year’ of 749 C.E. in Palestine." Bulletin of the School of Oriental and African Studies 55, no. 2 (June 1992): 231–35. http://dx.doi.org/10.1017/s0041977x00004584.

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In the mid eighth century, towards the end of the Umayyad regime, a major earthquake occurred in Palestine and the East, of which we know from Christian, Jewish and Muslim sources. Archaeologists relate to destruction by this earthquake layers in several sites, such as Jerusalem, Gerasa in Arabia, and sites mostly along the Jordan valley, among them Kh. Mefjer near Jericho, Pella, Capernaum, Sussita-Hippos, and recently, Bet Shean-Scythopolis (see below).The exact date of this earthquake is controversial; some scholars date it to 746, others to 747 or 748, In 1960, M. Margaliot suggested that the earthquake took place in 749. In this article we present new archaeological and numismatic evidence in support of this later date (see below p. 234, and pl.II).

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Haddad, Mohanna. "Christian Identity in the Jordanian Arab Culture: A Case Study of Two Communities in North Jordan." Journal of Muslim Minority Affairs 20, no. 1 (April 2000): 137–46. http://dx.doi.org/10.1080/13602000050008951.

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Kennedy, Hugh. "The Early Development of Church Architecture in Syria and Jordan c. 300-c. 750." Studies in Church History 36 (2000): 1–33. http://dx.doi.org/10.1017/s0424208400014303.

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The early church architecture of Syria remains comparatively little known in western academic circles, yet there is no area of the early Christian world where the remains of so many churches of different types have been preserved. The main purpose of this paper is to provide an introduction to this architecture; it also offers bibliography for those who may feel moved to find out more. Within Syria itself, there were marked regional variations which allow the area to be divided into three districts on the basis of geography, architectural style and building materials. The first of these to be treated here is northern Syria, essentially the late Roman provinces of Syria I and Syria II with their capitals at Apamea and Antioch. The paper then turns to southern Syria, that is most of the province of Arabia with its capital at Bostra, before moving to the final area, comprising Jordan, the southern part of Provincia Arabia and the eastern, transjordanian half of Palestine III.

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Milchman, Alan, and Alan Rosenberg. "On the Government of the Living." Review of Politics 77, no. 4 (2015): 683–87. http://dx.doi.org/10.1017/s0034670515000674.

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It has been widely claimed that Foucault's 1980 lecture course at the Collège de France, On the Government of the Living (GL), constituted an important turning point in his thinking. That course would begin a series of lecture courses at the Collège that would end in March 1984, just before his death, all devoted to core issues arising in Hellenistic philosophy and Christian theology. While Christian practices of penance and confession are a focus of GL, as Mark Jordan has claimed, throughout what has been termed his “Greco-Roman” trip Foucault always emphasized “the historical importance of pastoral power for modern subjectivity.” There is, then, a definite link between what is often described as the “final Foucault,” with his interest in Patristic Christianity and its own governmental practices, on one hand, and, on the other, the broader question of “government,” both of the self and of others, as well as the historical modes of subject formation, all concerns that characterized the whole of Foucault's oeuvre. Indeed, as Foucault says in his conclusion to GL, the obligation “to tell the truth about oneself” has shaped not just Christianity, but Western modernity too; indeed “the whole social system to which we belong” (312).

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CALZINI GYSENS Jacqueline. ""Change and continuity in ruban settlement patterns in Palaestina Tertia: the case of Christian Areopolis (Rabba, Jordan)." ARAM Periodical 15, no. 1 (April 14, 2005): 1–10. http://dx.doi.org/10.2143/aram.15.1.504522.

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Grattan, John, Steven Huxley, Lotus Abu Karaki, Harry Toland, David Gilbertson, Brian Pyatt, and Ziad al Saad. "‘Death... more desirable than life’? The human skeletal record and toxicological implications of ancient copper mining and smelting in Wadi Faynan, southwestern Jordan." Toxicology and Industrial Health 18, no. 6 (July 2002): 297–307. http://dx.doi.org/10.1191/0748233702th153oa.

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Skeletal material from 36 people, dating from the early Christian era, who lived by or worked in the notorious Roman copper mines of Phaeno, were analysed to determine their exposure to copper and lead. We demonstrate that many of the bones analysed had a substantially higher concentration of these cations than modern individuals exposed to metals through industrial processes. Health, toxicological and environmental implications of these data are reviewed.

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Watson, Natalie. "Jordan, Mark D.,Blessing Same-Sex Unions: The Perils of Queer Romance and the Confusions of Christian Marriage." Theology & Sexuality 13, no. 1 (January 2006): 109–11. http://dx.doi.org/10.1177/1355835806069792.

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Booker, Vaughn A. "Mothers of the Movement: Evangelicalism and Religious Experience in Black Women’s Activism." Religions 12, no. 2 (February 22, 2021): 141. http://dx.doi.org/10.3390/rel12020141.

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This article centers Black religious women’s activist memoirs, including Mamie Till Mobley’s Death of Innocence: The Story of the Hate Crime that Changed America (2003) and Rep. Lucia Kay McBath’s Standing Our Ground: The Triumph of Faith over Gun Violence: A Mother’s Story (2018), to refocus the narrative of American Evangelicalism and politics around Black women’s authoritative narratives of religious experience, expression, mourning, and activism. These memoirs document personal transformation that surrounds racial violence against these Black women’s Black sons, Emmett Till (1941–1955) and Jordan Davis (1995–2012). Their religious orientations and experiences serve to chart their pursuit of meaning and mission in the face of American brutality. Centering religious experiences spotlights a tradition of Black religious women who view their Christian salvation as authorizing an ongoing personal relationship with God. Such relationships entail God’s ongoing communication with these Christian believers through signs, dreams, visions, and “chance” encounters with other people that they must interpret while relying on their knowledge of scripture. A focus on religious experience in the narratives of activist Black women helps to make significant their human conditions—the contexts that produce their co-constitutive expressions of religious and racial awakenings as they encounter anti-Black violence. In the memoirs of Till and McBath, their sons’ murders produce questions about the place of God in the midst of (Black) suffering and their intuitive pursuit of God’s mission for them to lead the way in redressing racial injustice.

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Viefhues-Bailey, Ludger. "Blessing Same-Sex Unions: The Perils of Queer Romance and The Confusions of Christian Marriage. By Mark D. Jordan." Journal of the American Academy of Religion 75, no. 1 (January 29, 2007): 230–33. http://dx.doi.org/10.1093/jaarel/lfl056.

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