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Carillet, Joel Andrew. "The Palestinian church an ancient body and its modern challenges /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Stalder, William Andrew. "Palestinian Christians and the Old Testament : hermeneutics, history, and ideology." Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=192229.
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The foundation of the modern State of Israel in 1948 is commemorated by countless Palestinians as a day of „catastrophe.‟ Many Palestinian Christians claim that it was also spiritually catastrophic as the characters, names, events, and places of the Old Testament took on new significance with the newly formed political state and thereby caused vast portions of the text to be abandoned and unusable in their eyes. The present dissertation investigates this issue and asks, “How do Palestinian Christians read the Old Testament in light of the foundation of the modern State of Israel?” “Is it markedly different from that which preceded it?” “And what is the solution to the problem?” These questions form the basis of the present dissertation, “Palestinian Christians and the Old Testament: Hermeneutics, History and Ideology.” Chapter 1 introduces the dissertation. Chapter 2 looks at the basic elements of contemporary Palestinian Christian hermeneutics of the Old Testament, outlining the opinions of Naim Ateek, Mitri Raheb, Naim Khoury, Yohanna Katanacho, Michel Sabbah, and Atallah Hanna (Hermeneutics). Chapters 3-5 examine the degree to which Palestinian Christianity has developed and PCHOT has changed over the years (History). Chapter 3 looks at the years prior to 1917 and analyzes among other things the views of Chalil Jamal, Seraphim Boutaji, and Michael Kawar. Chapter 4 then surveys the years between 1917 and 1948, and chapter 5 reviews the years since 1948. Chapters 6-7 then look at how Palestinian Christians might read the Old Testament in the future (Ideology). Chapter 6 examines proposals made by Michael Prior, Charles Miller, and Gershon Nerel. Chapter 7 then outlines this author‟s own hermeneutic and provides an in depth analysis of Deuteronomy 7. Chapter 8 concludes the dissertation and proposes a way forward for Palestinian Christians and their reading of the Old Testament.
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Kuruvilla, Samuel Jacob. "Radical Christianity in the Holy Land : a comparative study of liberation and contextual theology in Palestine-Israel." Thesis, University of Exeter, 2009. http://hdl.handle.net/10036/71932.
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Palestine is known as the birthplace of Christianity. However the Christian population of this land is relatively insignificant today, despite the continuing institutional legacy that the 19th century Western missionary focus on the region created. Palestinian Christians are often forced to employ politically astute as well as theologically radical means in their efforts to appear relevant within an increasingly Islamist-oriented society. My thesis focuses on two ecumenical Christian organisations within Palestine, the Sabeel Ecumenical Liberation Theology Centre in Jerusalem (headed by the Anglican cleric Naim Stifan Ateek) and Dar Annadwa Addawliyya (the International Centre of Bethlehem-ICB, directed by the Lutheran theologian Mitri Raheb). Based on my field work (consisting of an in-depth familiarisation with the two organisations in Palestine and interviews with their directors, office-staff and supporters worldwide, as well as data analyses based on an extensive literature review), I argue that the grassroots-oriented educational, humanitarian, cultural and contextual theological approach favoured by the ICB in Bethlehem is more relevant to the Palestinian situation, than the more sectarian and Western-oriented approach of the Sabeel Centre. These two groups are analysed primarily according to their theological-political approaches. One, (Sabeel), has sought to develop a critical Christian response to the Palestine-Israel conflict using the politico-theological tool of liberation theology, albeit with a strongly ecumenical Western-oriented focus, while the other (ICB), insists that its theological orientation draws primarily from the Levantine Christian (and in their particular case, the Palestinian Lutheran) context in which Christians in Israel-Palestine are placed. Raheb of the ICB has tried to develop a contextual theology that seeks to root the political and cultural development of the Palestinian people within their own Eastern Christian context and in light of their peculiarly restricted life under an Israeli occupation regime of over 40 years. In the process, I argue that the ICB has sought to be much more situationally relevant to the needs of the Palestinian people in the West Bank, given the employment, socio-cultural and humanitarian-health opportunities opened up by the practical-institution building efforts of this organisation in Bethlehem.
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Marten, Michael. "Attempting to bring the gospel home : Scottish Presbyterian churches' missionary efforts to the Christians, Jews and Muslims of Palestine, 1839-1917." Thesis, University of Edinburgh, 2003. http://hdl.handle.net/1842/24907.
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The thesis portrays Scottish missions to Palestine carried out by Presbyterian churches, largely the Free Church of Scodand, between the years 1839 and 1917. These missions had as their stated arm the conversion of Jews to Protestantism, but also attempted to convert Christians and Muslims. The missions to Damascus, Aleppo, Tiberias, Safad, Hebron and Jaffa are examined, with the missionaries being portrayed in their religious, theological, social, economic, national and imperial contexts. The theological devotion to the land of Palestine and the missionaries' assumptions about the place of Jews in the divine economy form a basis for the link between the theological aims and the imperial ambition of the protagonists. The three main methods of the missionaries' work - confrontation, education and medicine - are described, with attendant results analysed, along with the ways in which these were communicated to the supporting constituency in Scotland. The relationship of the missionaries to their Scottish constituency and their employers is shown to be a complex one characterised predominantly by limited control from Scotland, and misconceptions, misinterpretations and misunderstandings from the missionary field. The racism, denial of distinct local agency, and suppositions regarding theological imperatives in relations to people in the Levant are shown to represent an imperial model of practice on the part of the Scots. In this context, the successes and failures of the missionaries' methods - initially aimed at securing conversions, but when that failed to produce adequate quantifiable results, became about communicating their imperial cultural norms - are shown to result primarily from the agency of indigenous actors in response to the actions of the Scots. Local actors utilised the services offered, but did not pursue religious conversion. Using models of identification and reculturation, the missionaries' failure to adequately address the dialectic of identity and difference that they faced is shown to symbolise the failure of the imperial ambition as expressed in their desire to produce religious converts.
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PRAZERES, TAMIRES SILVA PEREIRA. "A RELIGIÃO NO CONFLITO ENTRE ISRAEL E PALESTINA NO CONTEXTO DA CRIAÇÃO DO ESTADO JUDAICO: ASPECTOS HISTÓRICOS (1896-1948)." Universidade Metodista de Sao Paulo, 2016. http://tede.metodista.br/jspui/handle/tede/1484.
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This search examines the religion in the conflict between Israel and Palestine, especially in the context of implementation of the State of Israel in 1948. The analysis takes as historical definition of conflict the period 1896-1948, when the inmigration of the first groups of Jews to the Palestinian territories. The initial question is how Jews and Muslims were related in the early years of inmigration to the creation of the State of Israel. The main issue to be clarified is how Western cultural building toward the Palestinians interfered in the conflict, especially with regard to the taking of the land and the construction of a new country within an existing, socially, religiously and culturally. Finally, the search asks about the effect of the conflict between Israelis and Palestinians in the Protestant religious space, especially among conservative groups and fundamentalists of this branch of christianity. The research is fully literature and refers to postcolonial theories to discuss the history of the territory, with regard to the religious aspects of the conflict
O presente trabalho analisa o papel da religião no conflito entre Israel e Palestina, principalmente no contexto da implantação do Estado de Israel, em 1948. A análise toma como delimitação histórica do conflito o período de 1896 a 1948, quando ocorre a migração das primeiras levas de judeus para os territórios palestinos. A pergunta inicial é sobre como judeus e muçulmanos se relacionavam nos primeiros anos de imigração até a criação do Estado de Israel. O problema principal a ser esclarecido é como a construção cultural ocidental em relação aos palestinos interferiu no conflito, principalmente no que tange à tomada da terra e à construção de um novo país dentro de um já existente, socialmente, religiosamente e culturalmente. Finalmente a pesquisa pergunta pela repercussão do conflito entre israelenses e palestinos no campo religioso protestante, principalmente entre grupos conservadores e fundamentalistas deste ramo do cristianismo. A pesquisa é totalmente bibliográfica e toma como referência as teorias pós-coloniais para debater a história do território, no que se refere aos aspectos religiosos do conflito.
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Leppert-Wahl, Marlaina A. "Pacifist Activists: Christian Peacemakers in Palestine 1995-2014." University of Cincinnati / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1406901078.
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Meimaris, Yiannis E. "Sacred names, saints, martyrs and church officials in the Greek inscriptions and papyri pertaining to the Christian church of Palestine." Athens, Greece : Paris : Research Centre for Greek and Roman Antiquity, National Hellenic Research Foundation ; Diffusion De Boccard, 1986. http://catalog.hathitrust.org/api/volumes/oclc/18374549.html.
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"Based on the thesis submitted by the author for the degree 'Doctor of Philosophy' to the Senate of Hebrew University, Jerusalem, in 1976"--P. viii.Includes bibliographical references (p. 265-275) and indexes.
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Freas, Erik Eliav. "Muslim-Christian relations in Palestine during the British mandate period." Thesis, University of St Andrews, 2006. http://hdl.handle.net/10023/2789.
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My dissertation examines Muslim-Christian relations in Palestine during the British mandate period, specifically, around the question of what constituted Palestinian-Arab identity. More broadly speaking, the dissertation addresses the topic within the context of the larger debate concerning the role of material factors (those related to specific historical developments and circumstances) versus that of ideological ones. in determining national identities. At the beginning of the twentieth, century, two models of Arab nationalism were proposed-a more secular one emphasising a shared language and culture (and thus, relatively inclusive of non-Muslims) and one wherein Arab identity was seen as essentially an extension of the Islamic religious community, or umma. While many historians dealing with Arab nationalism have tended to focus on the role of language (likewise, the role of Christian Arab intellectuals), I would maintain that it is the latter model that proved determinative of how most Muslim Arabs came to conceive of their identity as Arabs. Both models were essentially intellectual constructs; that the latter prevailed in the end reflects the predominance of material factors over ideological ones. Specifically, I consider the impact of social, political and economic changes related to the Tanzimat reforms and European economic penetration of the nineteenth century; the role of proto-nationalist models of communal identification-particularly those related to religion; and finally, the role played by political actors seeking to gain or consolidate authority through the manipulation of proto-nationalist symbols.
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Phillips, Elizabeth Rachel. "Apocalyptic theopolitics : dispensationalism, Israel/Palestine, and ecclesial enactments of eschatology." Thesis, University of Cambridge, 2009. https://www.repository.cam.ac.uk/handle/1810/288883.
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This thesis is a critical analysis of the theology and ethics of dispensationalist Christian Zionism in America. Chapter One introduces the thesis and its method, which draws constructively from history, sociology, and anthropology while remaining substantively theological. Chapter Two describes dispensationalism's origins in nineteenth-century Britain and its dissemination and development in America. Chapter Three moves from broad, historical description to the contemporary and particular through an introduction to Faith Bible Chapel (FBC), an American Christian Zionist congregation. This description arises from an academic term spent at FBC observing congregational life and conducting extensive interviews, as well as fieldwork undertaken in FBC's "adopted settlement" in the West Bank, including interviews with Israeli settlers about partnerships with American Christians. The remaining chapters move to more explicitly doctrinal analysis. Chapters Four through Six are shaped by William Cavanaugh's concept of 'theopolitics' (Theopolitical Imagination, 2002): a disciplined, community-gathering common imagination of time and space. Through the exploration of a key historical text (The Scofield Reference Bible, 1917) and its continuing legacies in the life and thought of FBC, these chapters examine the theopolitics of dispensationalist Christian Zionism, demonstrating that it is a complex system of convictions and practices in which the disciplines of biblicism and biblical literalism form an eschatology which subordinates ecclesiology and Christology, nurturing an imagination of the roles of Christ and the church in time and space which sever social ethics from necessary Christological and ecclesiological sources. John Howard Yoder's work is used to bring this system into relief, and to establish that eschatology per se is not inimical to Christian social ethics. Chapter Seven concludes the thesis with a summary of its findings, as well as a discussion of the positive functions of apocalyptic in Christian social ethics, pointing toward the possibility of alternative ecclesial enactments of apocalyptic theopolitics.
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Elliott-Binns, John. "Cyril of Scythopolis and the monasteries of the Palestinian desert." Thesis, King's College London (University of London), 1989. https://kclpure.kcl.ac.uk/portal/en/theses/cyril-of-scythopolis-and-the-monasteries-of-the-palestinian-desert(c91f6126-398d-428a-a2b8-c11eb51cfd2f).html.
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Reynolds, Daniel Kenneth. "Monasticism and Christian pilgrimage in early Islamic Palestine c.614-c.950." Thesis, University of Birmingham, 2014. http://etheses.bham.ac.uk//id/eprint/4988/.
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Recent studies of early Islamic Palestine have stressed the minimal impact of the Arab conquest on the Christian communities of the region. None, however, have sought to trace the trajectories of these communities beyond the eighth century. This thesis provides the first long-term study of the impact of the Arab conquest on monasticism and pilgrimage between 614 and 950. The study explores the changes to the physical landscape of monasteries and Christian cult sites, in terms of site abandonment and continuity, and situates these processes in the broader political and economic context of the Palestinian region between the seventh and tenth centuries. This thesis offers a systematic critique of current theories which view Palestinian monasticism and Christian pilgrimage as social entities dependent upon patronage from Byzantium and the early medieval west. Rather, it stresses the need for a more nuanced recognition of monastic communities and Christian cult sites as places closely interlinked with localised developments and the high degree of variation between communities in terms of patron economies and social transactions. This study demonstrates that these variances often provide the key to understanding the highly varied response of Palestinian monastic communities and Christian cult sites to early Muslim rule.
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Sabine, Levi. "A critical analysis of the Kairos Palestine document and its significance in relation to contemporary Christian approaches to the Israel/Palestine conflict." Thesis, University of Birmingham, 2016. http://etheses.bham.ac.uk//id/eprint/7029/.
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In December 2009, a group of ecumenical Palestinian Christians released a document entitled: Kairos Palestine. The document has had an international impact, eliciting responses from numerous Jewish, Muslim and Christian groups as well as top-level Israeli and Palestinian politicians. From those who denounced the document as a dangerously one-sided portrayal of a complicated conflict to those who embraced its message and call, few would deny its significance. This thesis is chiefly concerned with an academic analysis of the origins of the document, its historical, political and theological claims and context as well as an assessment of and interaction with the responses and ramifications of the document. This includes exploration of the Christian Boycott, Divestment and Sanctions (BDS) movement, the area where the document’s impact can be most demonstrably seen. Of particular focus throughout has been Kairos Palestine’s significance for understanding contemporary Christian positions in relation to the Israel/Palestine conflict. While some Christians have seen a Biblical obligation to support the State of Israel, Kairos Palestine argues that there is a duty to resist the State. This study examines Kairos Palestine contributing new knowledge to the contradictory ways that modern Christians are approaching Israel.
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Milson, David. "Aspects of the impact of Christian art and architecture on synagogues in Byzantine Palestine." Thesis, University of Oxford, 2002. http://ora.ox.ac.uk/objects/uuid:17261fb5-fbfb-4417-90a3-f0d01673f262.
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This thesis examines the relationship between Jews and Christians in the Holy Land from the age of Constantine the Great to the conquest of the eastern provinces by the Arabs from an archaeological viewpoint. At stake is a better understanding of how Jews adapted to changing times, particularly during the rise of Christianity in Palestine. Whereas earlier scholars have viewed the growth of the Byzantine empire as time of persecution toward the Jews, a re-evaluation of the archaeological evidence indicates that Jews prospered along with their Christian neighbors. In scope, this dissertation aims first to re-evaluate how many ancient building remains can be classified as synagogues, and how many of those can be accurately dated. For only after a solid body of archaeological research is firmly established can further progress be made toward our better understanding of the ancient world. Diversity in contemporaneous synagogue layouts, rather than a linear development throughout this period is the norm. Yet, in the sixth-century, one-third of all known synagogues in Palestine bear similar features to early Byzantine churches: basilical layouts, mosaic floors, apses, and chancel screens. Since no single fourth-century synagogue had an apse or chancel screen in its repertoire of furnishings, a reform must have taken place, which ultimately enhanced the synagogue. It has long been held that this change had originated under the influence of the growing Christian population in the Holy Land. Examining the nature of early Christian liturgical practice throws light on these changes to synagogues. For the focal point of the early Christian basilica, the altar in the sanctuary, separated from the hall by a chancel screen, was adapted by these Jewish communities. By placing the Torah Shrine in the apse of synagogues, the sacred nature of the Five Books of Moses was glorified. In focusing on the apse and niche it is suggested that rather than a positive influence toward the Jews, the deeply-rooted rivalry between Christianity and Judaism was the main implement for change. Jewish leaders built synagogues with apses and chancel screens to amplify and venerate the most important object in the hall - the Torah Scrolls - kept in the Torah Ark. Unlike earlier buildings, the Torah Shrine was set in the same position as the altar in churches, in the apse. Renovating interiors, changes to entrances, and new types of furnishings in synagogues were the physical changes to this institution which reflect the impact of Christian art on synagogues.
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Goldfus, Haim. "Tombs and burials in churches and monasteries of Byzantine Palestine (324-628 A.D.)." Full text available, 1997. http://images.lib.monash.edu.au/ts/theses/goldfus.pdf.
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Coffey, Quinn. "The political, communal and religious dynamics of Palestinian Christian identity : the Eastern Orthodox and Latin Catholics in the West Bank." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/9598.
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Despite the increasingly common situation of statelessness in the contemporary Middle East, a majority of the theoretical tools used to study nationalism are contingent upon the existence of a sovereign state. As such, they are unable to fully explain the mechanisms of national identity, political participation, and integration in non-institutional contexts, where other social identities continue to play a significant political role. In these contexts, the position of demographic minorities in society is significant, as actors with the most popular support –majorities -- tend to have the strongest impact on the shape of the political field. This thesis demonstrates what we can learn from studying the mechanisms of nationalism and political participation for one such minority group, the Palestinian Christians, particularly with regards to how national identity fails or succeeds in instilling attachment to the state and society. This is accomplished by applying the theoretical framework of social identity theory to empirical field research conducted in the West Bank in 2014, combined with an analysis of election and survey data. It is argued that the level of attachment individuals feel towards the “state” or confessional communities is dependent on the psychological or material utility gained from group membership. If individuals feel alienated from the national identity, they are more likely to identify with their confessional community. If they are alienated from both, then they are far likelier to emigrate. Additionally, I suggest that the way in which national identity is negotiated in a stateless context is important to future state building efforts, as previous attempts to integrate national minorities into the political system through, e.g., devolved parliaments and quotas, have failed to instil a universal sense of the nation.
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Lee, Young Gil. "Land in Paul a comparison with contemporary Judaism." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Meïmaris, Giannis E. "Sacred names, saints, martyrs and Church officials in the Greek inscriptions and papyri pertaining to the Christian Church of Palestine /." Athens : Paris : Research centre for Greek and Roman antiquity, the National Hellenic research foundation ; diff. de Boccard, 1986. http://catalogue.bnf.fr/ark:/12148/cb36632633z.
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Abu, Assab Nour. "The Umayyad and Fātimid attitude towards Christian sacred sites in Palestine with special reference to ʻAbd al-Malik ibn Marwān and Ḥākim bi-Amr Allāh." Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=203389.
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This research examined to what extent the two Muslim dynasties, the Umayyad and the Fāṭimid, applied Islamic teachings in dealing with Christian sacred places in Palestine. It also compared the two dynasties, in terms of tolerance towards Christian sacred places, with special reference to the Caliphs ‛Abd Al-Malik ibn Marwān and Al-Ḥākim Biamrillah in an attempt to explore the reasons leading to such an attitude. This research outlined a theoretical framework, which Muslims were supposed to have adopted in their dealings with Christian places based on the various opinions of the exegetes from both Sunnī and Shī‛ī interpretations of the Qur'ān besides the practice of Prophet Muḥammad and his Companions in addition to the opinions of the jurists. The outline shows that the teachings of Islamic core sources have the rules for the protection of churches and other places of worship The findings have shown that the attitude would, to a large extent, correspond with the Islamic teachings in the manner of dealing with Christian sacred places under the two different dynasties. As for the Umayyads, the historical accounts and the archaeological evidence have indicated that the old churches and monasteries were kept protected, many new churches and monasteries were erected, several of the ruined ones were rebuilt, and renovation was made. In addition, the rituals were performed publically and pilgrimage continued. The Umayyads also showed formally their respect to the Christian sacred places. However, the economic decline during that period with its natural disasters, the political situation, peaceful abandonment, and demographical changes were the main reasons behind the decline in the number of churches, rather than a passive change in the Muslims' attitude. As for the Umayyads, the historical accounts and the archaeological evidence have indicated that the old churches and monasteries were kept protected, many new churches and monasteries were erected, several of the ruined ones were rebuilt, and renovation was made. In addition, the rituals were performed publically and pilgrimage continued. The Umayyads also showed formally their respect to the Christian sacred places. However, the economic decline during that period with its natural disasters, the political situation, peaceful abandonment, and demographical changes were the main reasons behind the decline in the number of churches, rather than a passive change in the Muslims' attitude. As for the Fāṭimids, the historical accounts have proved that formally the state shared in the celebrations, permitted the Cross display and allowed the pilgrimage flow to continue. Few institutions were newly built under the Fāṭimids when compared to the number under the Umayyads. This might indicate that the Fāṭimids in particular followed a certain policy backed by the political situation. In this regard, the researcher argues that the strategic and political circumstances played a pivotal role in elevating this policy which was mainly linked to the relationship with the Byzantine Empire. Still, apart from the destruction of the Holy Sepulchre, no physical evidence showed that there was a deliberate destruction of churches and monasteries based on any formal policy. In respect to the actions of ‛Abd Al-Malik ibn Marwān and Al-Ḥākim Biamrillah, the research has revealed that the acts of both did not seem to show hostility towards the Church of the Holy Sepulchre and the other Christian sacred places. ‘Abd Al-Malik did not consider the Holy Sepulchre as a threat. Similarly, Al-Ḥākim's action was an exception among his fellow Fāṭimid caliphs and when exploring the reasons for the destruction, it has been suggested that his personal character played a major role, which together with the political and social motivations led to his actions. The Holy Sepulchre and the other churches were rebuilt during the Fāṭimid ruling, which testified that enmity was not the attitude towards the Christian sacred places. The research has also suggested that however the two dynasties appear to be tolerant in dealing with Christian sacred places, not all the motivations that led to this attitude were very alike. It has been suggested that the Umayyads' policy in keeping the political, economic, and social stability of the Muslim state made it a necessity to keep the good relations with the influential Christian community, thus, positively deal with their sacred places. While the Fāṭimids tended to positively treat the Christians because they wanted to retain the Christians on their side as a minority supporting the Ismā‘īlī Fāṭimids who were ruling over the Sunnī majority and whom they failed to convert to the rulers' own creed.
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Brefeld, Josephie. "A guidebook for the Jerusalem pilgrimage in the late Middle Ages a case for computer-aided textual criticism /." Hilversum : Verloren, 1994. http://catalog.hathitrust.org/api/volumes/oclc/30968186.html.
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Israel, Rebekah. "The American Politics of a Jewish Judea and Samaria." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/999.
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This dissertation poses a set of six questions about one of the Israel Lobby’s particular components, a Potential Christian Jewish coalition (PCJc) within American politics that advocates for Israeli sovereignty over “Judea and Samaria” (“the West Bank”). The study addresses: the profiles of the individuals of the PCJc; its policy positions, the issues that have divided it, and what has prevented, and continues to prevent, the coalition from being absorbed into one or more of the more formally organized components of the Israel Lobby; the resources and methods this coalition has used to attempt to influence U.S. policy on (a) the Middle East, and (b) the Arab-Israeli conflict in particular; the successes or failures of this coalition’s advocacy and why it has not organized; and what this case reveals about interest group politics and social movements in the United States.
This dissertation follows the descriptive-analytic case-study tradition that comprises a detailed analysis of a specific interest group and one policy issue, which conforms to my interest in the potential Christian Jewish coalition that supports a Jewish Judea and Samaria. I have employed participant observation, interviewing, content analysis and documentary research.
The findings suggest: The PCJc consists of Christian Zionists and mostly Jews of the center religious denominations. Orthodox Jewish traditions of separation from Christians inhibit like-minded Christians and Jews from organizing. The PCJc opposes an Arab state in Judea and Samaria, and is not absorbed into more formally organized interest groups that support that policy. The PCJc’s resources consist of support and funding from conservatives. Methods include use of education, debates and media. Members of the PCJc are successful because they persist in their support for a Jewish Judea and Samaria and meet through other organizations around Judeo-Christian values. The PCJc is deterred from advocacy and organization by a mobilization of bias from a subgovernment in Washington, D.C. comprising Congress, the Executive branch and lobby organizations. The study’s results raise questions about interest group politics in America and the degree to which the U.S. political system is pluralistic, suggesting that executive power constrains the agenda to “safe” positions it favors.
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Sonnenschein, Hannes. "The Living Messiah of Brooklyn : Dealing with the theological postmortem legacy of the Chabad movement’s last Rebbe and final messianic redeemer." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-123535.
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The Chassidic Chabad movement is one of Judaism’s most successful and influential groups interms of missionary presence around the world and distributed missionary material online.Chabad’s final Rebbe is still regarded by his followers to be the long-awaited final redeemerand Messiah, despite his clinical death in 1994. The aim of this study is to describe how theChabad-followers, through the movement’s publications, maintain the belief in the Rebbe asthe Jewish Messiah, and the theological interpretive tools utilized in order to ‘survive’ as aunited movement. The study indicates that Chabad is still a united and radical messianicmovement, wherein, internal theological mechanisms interpret the Rebbe as corporally alivebut concealed by illusion, and will soon be revealed or imminently resurrected to complete theredemption of the world. The study also discusses the movement’s extreme right-wingedpolitical stance in regards to the ongoing Israel-Palestine conflict, the movement’s Holocausttheology as means to further understand how the group ‘survived’ the cognitive dissonance thedeath of the Rebbe created and the theological similarities between Chabad and earlyChristianity.Den Chassidiska Chabadrörelsen är en av judendomens mest framgångsrika och inflytesrikanya religiösa rörelser när det gäller missionär närvaro runt om i världen och missionärt materialonline. Chabads sista Rebbe anses av hans anhängare att vara världens sista försonare ochMessias, trots hans uppenbara kliniska död år 1994. Denna studie beskriver hurChabadanhängare, genom rörelsens egna tryckta och online publikationer, upprätthåller tron påRebbe som den judiska messias och de teologiska tolkningsverktyg som rörelsen använder föratt ‘överleva’ som en enad grupp. Studien indikerar att Chabadrörelsen, ändå till våra dagar, ärenad och radikal-messianistisk där man genom interna teologiska mekanismer tolkar Rebbensom levande i materiell kropp, gömd genom illusion men snart uppenbarad eller snartåteruppväckt från de fysiskt döda och i båda fallen för att fullgöra världens försoning där Gudförsonar människan i den materiella världen. Studien diskuterar också rörelsens extremahögerpolitik, i synnerhet när det gäller Israel-Palestina konflikten och förintelseteologi som ettsätt att vidare förstå hur gruppen ‘överlevde’ den kognitiva dissonansen Rebbens död skapadei termer av misslyckad profetia och de teologiska likheterna mellan Chabadrörelsen och tidigkristendom.Nyckelord: NRR,
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Henderson, Priscilla H. "The Christian mosaics of Byzantine Palestine : towards an interpretation." Phd thesis, 1990. http://hdl.handle.net/1885/136167.
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The problems inherent in attempts to interpret the imagery of the mosaic
pavements of Christian buildings of the fifth and sixth centuries, have been
compounded by the varying opinions of scholars. These range from a belief that the
mosaics are merely decorative adjuncts to the building and have no particular
meaning; to the idea that some motifs on a pavement may be symbolic but most are
not, or that some mosaics in some churches are without symbolic value, while others
have more than one meaning; or that the mosaic pavements, viewed in the context of
their place and time, can be read in several levels of meaning, consonant with early
Christian traditions of Scriptural exegesis and hermeneutics.
This thesis begins with a review of the previous literature, in an attempt to
understand the philosophical, religious and cultural grounds which contribute to these
different opinions. Some of the problems engendered by the application of modern methodology to understand an ancient culture are discussed. The attitudes of the early Church to
exegesis and to art, are examined through a wide range of patristic texts and primary
sources. Proceeding from the fact that, in the fifth and sixth century, the church was
viewed as a microcosm, with the floor representing the earth as it was created by God,
early Christian ideas of the Creation and cosmology, are examined. The widespread
effects of contemporary Neoplatonic thought on hermeneutics, the intention of the
artist as opposed to the interpretation of the viewer, and the anagogical function of
sensible matter are all taken into account. The thesis proceeds to a review of the imagery on the Christian pavements
thence to an attempt to interpret a number of the compositional types and motifs
appearing on them, to determine whether they can, in fact, be read in different levels
of meaning. It concludes with a discussion of the mosaicists, their workshops and their patrons and the social and economic background against which the mosaics were made. The conclusion is that it is possible to interpret the mosaic pavements of
Palestine at a number of different levels, in accordance with the traditional exegetic
method of the Christian Church. This was probably intended by the artist or patron: it
would have been encouraged by the Church. The pavements seem to have functioned,
as did the other decoration of the church building, as a contemplative medium through
which the Christian could gain a closer understanding of God.Partial contents : v. 2. Corpus of the Christian, figurative mosaics of the Holy Land
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Tarasenko, Olexandr. "Úzkost židovského světa v <> Epištole Jakuba v kontextu náboženských a politických konfliktů epochy Druhého chrámu." Doctoral thesis, 2017. http://www.nusl.cz/ntk/nusl-368455.
Full textAbstract:
This dissertation explores the value system held by the author of the Epistle of James. Most likely, this interesting Epistle of a former Galilean peasant is a collection of his sermons or discourses gathered and edited by one of his followers. The Epistle does not relate to any specific problems of concrete communities or persons and, therefore, it may be viewed as an encyclical letter. The author's main tone is: «you must act in this way and only this way». Therefore this document is a type of «halakhah», a literary form used by the sages of Israel before the Common Era. «Halakhah», as well as the Greek literary form paraenesis, does not imply any discussion of the material, but rather calls the readers to submission. The author of this «halakhic» encyclical shifts the attention of his readers from their realities to his idealistic world. He omits many aspects of Second-Temple-Period Jewish life, focusing his attention instead on the rules of spiritual life common for both Judeans and Christians. This focus explains why the Epistle has only two brief and indirect references to Jesus Christ, who as the hero surprisingly does not play a distinctive role. for several reasons the Messiah is replaced by famous characters from the Tanakh (i. e., Abraham, Rahab, Job, and Elijah) as being the best examples for...
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Smuts, Stephen (Theologian). "The impact of Biblical archaeological findings on Christian pilgrimage : the case of the burial sites of Jesus." Diss., 2016. http://hdl.handle.net/10500/21714.
Full textAbstract:
This dissertation comparatively explores and critically evaluates the historical and traditional notions that are commonly held by Christian pilgrims visiting the Holy Land; and it does so by examining the archaeological, historical, and literary evidence, with specific reference to the existent material remnants that are closely associated with the burial of Christ Jesus.
The research will highlight the impact that biblical archaeological findings and the results thereof have had on these identified pilgrimage sites. Both the strengths and the weaknesses of the evidence will be enumerated; and the implications for the practice and significance of pilgrimages will be set out.Old Testament and Ancient Near Eastern Studies
M.A. (Biblical Archaeology)
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Detellier, Élise. ""They always remain girls" : la re/production des rapports de genre dans les sports féminins au Québec, 1919-1961." Thèse, 2011. http://hdl.handle.net/1866/5319.
Full textAbstract:
Cette thèse lève en partie le voile sur l’histoire des sports féminins au Québec de 1919 à 1961, soit de l’âge d’or des sports féminins au Canada jusqu’à l’adoption de la Loi sur la condition physique et le sport amateur par le gouvernement fédéral. Elle montre comment les rapports de genre ont été re/produits dans les sports féminins en étudiant les discours et les pratiques, tout en portant une attention particulière à l’influence qu’exercent l’appartenance de classe, l’ethnicité et la religion sur les sports féminins. L’analyse se penche d’abord sur les discours des médecins, des professeurs d’éducation physique et des clercs de l’Église catholique pour étudier les prescriptions qu’ils ont formulées à l’égard de la participation sportive des femmes. Les idées de deux Montréalaises, Myrtle Cook et Cécile Grenier, sont ensuite examinées pour montrer comment elles contestent les discours dominants. Enfin, les pratiques sportives des femmes dans deux centres sportifs montréalais, soit la Palestre nationale et le Young Women’s Christian Association, ont été étudiées de manière détaillée afin de mettre en lumière les différences, mais aussi certaines similitudes, entre l’organisation des sports féminins dans les communautés francophones et anglophones de la ville.
Cette thèse met en évidence les tensions qui découlent des rapports de genre, de classe, d’ethnicité et de l’appartenance religieuse, et qui sont présentes à la fois dans les discours et les pratiques. Comme ailleurs en Amérique du Nord et même ailleurs en Occident, les discours dominants au Québec ne sont pas univoques, alors que des vues divergentes les contestent et que les pratiques sont plurielles. Tout en s’inscrivant dans le mouvement plus large d’accès des femmes aux sports en Occident, les discours et les pratiques observables à Montréal s’en distinguent, notamment par la forte influence de l’Église catholique et par les tensions ethniques. Le Québec est donc un cas d’espèce tout indiqué pour mettre en lumière la complexité de la re/production des rapports de genre à travers l’analyse des sports féminins, l’étude de ce champ constituant en même temps une avenue de recherche fort stimulante pour mieux saisir l’entrée de la province dans la modernité.This dissertation analyses women’s sports in Quebec from 1919 to 1961 from the golden age of women’s sport in Canada to the adoption of the Fitness and Amateur Sport Act by the federal government. It shows how gender relations have been re/produced in women’s sport by studying discourses and practices, while also considering the influence of class, ethnicity, and religion on women’s sport. The analysis studies first the way doctors, physical education teachers, and the Catholic Church conceived women’s participation in sport. The ideas of two active participants in women’s sport organization in Montreal, namely Myrtle Cook and Cécile Grenier, are then analyzed in order to see how they contested dominant discourses. Finally, women’s sports played at the Palestre and Young Women’s Christian Association, two sport centers of Montreal, are detailed in order to show the differences, but also some similarities, in sport organization in the Francophone and Anglophone communities. This dissertation highlights the tensions ensuing from gender, class, ethnicity, and religion, all of which were present in discourses and practices. As elsewhere in North America, and even in Occident, dominant discourses on women’s sport in Quebec were not homogeneous, as different points of view contested them, and practices were numerous and varied. While taking part in the larger movement of women’s access to sport in Occident, discourses and practice in Montreal had also their own particularities because of the Catholic Church influence and the ethnic tensions. The province of Quebec is thus an interesting case study to highlight the complexity of re/production of gender relations in women’s sport. Moreover, women’s sport is a greatly stimulating research avenue to better grasp the entry of the province in modernity.