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Journal articles on the topic 'Council of Jerusalem'
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1
Hocken, P. "Toward Jerusalem Council II." Journal of Pentecostal Theology 16, no. 1 (April 1, 2007): 3–17. http://dx.doi.org/10.1177/0966736907083263.
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Hocken, Peter. "TOWARD JERUSALEM COUNCIL II." Journal of Pentecostal Theology 16, no. 1 (April 1, 2008): 3–17. http://dx.doi.org/10.1163/174552507x00013.
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Pavlovic, Jovana. "John Damascene or Jerusalem monk John." Zbornik radova Vizantoloskog instituta, no. 51 (2014): 7–15. http://dx.doi.org/10.2298/zrvi1451007p.
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Most of original manuscripts wrongly claim authority of the treatise Adversus Constantinum Caballinum to John of Damascus. We applied the method of detailed linguistic analysis in order to check the hypothesis that Jerusalem monk John, the representative of three eastern patriarchs on the Second Council of Nicaea, wrote this iconophile work. Stylistic resemblance between the speech that John of Jerusalem held on the Second Council of Nicaea and sermon Adversus Constantinum Caballinum could indicate the same person as author.
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Klimova, Anastasiia. "The Relationship Between the Russian Orthodox Church and the Jerusalem Patriarchate in 1948-1953 in the Context of Soviet-Israeli Relations." Исторический журнал: научные исследования, no. 1 (January 2020): 49–62. http://dx.doi.org/10.7256/2454-0609.2020.1.31977.
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The subject of this article is the relationship between the Russian Orthodox Church and the Jerusalem Patriarchate in 1948-1953 within the context of Soviet-Israeli relations. The designated chronological framework was not chosen by chance as it was precisely during these years that important events took place which influenced the development of the named bilateral relations: the founding of the State of Israel, the establishment of diplomatic relations, the ascertainment of Jerusalem's status, and the severance of other diplomatic relations. The Russian Orthodox Church was involved in Soviet Middle Eastern policy, the purpose of which was to strengthen ties between the Moscow Patriarchate and the Eastern Patriarchates. The methodological basis of this study is the principle of historicism, which involves taking into account specific historical conditions and events that shaped the process under study. The scientific novelty of the presented work lies in the fact that it studies the previously unexplored process of the development of the relations between the Moscow Patriarchate and the Jerusalem Orthodox Church during this period. The source base of this research is the unpublished documents from the collection of the Council for Religious Affairs under the Council of Ministers of the USSR State Archive of the Russian Federation. On the basis of an analysis of archival materials, which are also introduced into scientific circulation for the first time, the author concluded, on the one hand, that the contacts between the Russian Orthodox Church and the Jerusalem Patriarchate were maintained through the Soviet diplomatic mission in the State of Israel. This is why the state of bilateral relations influenced the relations between the Churches. On the other hand, after the severance of diplomatic relations in February 1953, the position of the Russian Orthodox Ecclesiastical Mission in Jerusalem worsened, but contacts between the Moscow and Jerusalem patriarchies were not interrupted. Representatives of the Jerusalem Church had the right to freely cross the border, as a result of which they could visit the Mission despite the state of the Soviet-Israeli relations.
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Giladi, Rotem M. "The Practice and Case Law of Israel in Matters Related to International Law." Israel Law Review 33, no. 1 (1999): 106–38. http://dx.doi.org/10.1017/s0021223700015910.
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On 15 February 1999, the Director-General of the Israeli Ministry of Foreign Affairs sent a letter addressed to the Heads of the Diplomatic Missions in Israel concerning “recent meetings held by diplomatic representatives in the Orient House in Jerusalem”. This letter noted that under the Israeli-Palestinian agreements, Jerusalem is one of the final status negotiations issues and that as the jurisdiction of the Palestinian Council does not cover Jerusalem, the Council cannot locate its offices in the City. The letter also took the position that holding meetings at the Orient House was “a clear and serious violation” of the agreements. The Heads of the Diplomatic Missions were therefore urged not to encourage or participate in “any such violation” — nor to allow their staff and visitors to do so.
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la Porta, Sergio. "The Armenian Episcopacy in Mamluk Jerusalem in the Aftermath of the Council of Sis (1307)." Journal of the Royal Asiatic Society of Great Britain & Ireland 17, no. 2 (April 2007): 99–114. http://dx.doi.org/10.1017/s1356186307007110.
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From the earliest days of Christianity in Armenia, Jerusalem was an important centre of pilgrimage, culture, and faith. An Armenian hierarchy free from the authority of the Imperial Greek church had existed in Jerusalem possibly from the time of Justinian and an Armenian episcopacy from the time of the Arab conquests. According to Armenian tradition, first recorded in M. Č‘amč‘ian's History of the Armenians, in 1311 Bishop Sargis of Jerusalem (sed. 1281–1313) dramatically changed the nature of that office, when he declared himself and his entire charge independent of both the spiritual overlordship of the Catholicossate of Sis and the political protection of the Armenian kingdom founded in Cilicia. The catalyst for the rupture was the Cilician Church's decision in favour of union with Rome taken with the encouragement of the Armenian monarchy at the Council of Sis in 1307. According to Č‘amč‘ian, Bishop Sargis, rejecting the Armenian kingdom's demands of obedience, turned to the Mamluk Sultan of Egypt and received from him an edict declaring that henceforth the Armenian bishop of Jerusalem would be able to exercise full Patriarchal rights, namely, the ability to appoint bishops and to use the red patriarchal seal to ratify documents.
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Nikolenyi, Csaba. "The 2018 Municipal Elections in Jerusalem: A Tale of Fragmentation and Polarization." Contemporary Review of the Middle East 7, no. 1 (January 8, 2020): 6–24. http://dx.doi.org/10.1177/2347798919889762.
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This article analyzes the 2018 local elections in Jerusalem, the contested capital of the State of Israel. These elections were unique in terms of their level of competitiveness and fragmentation as well as producing a highly divided local government in the wake of the incumbent mayor’s, Nir Barkat’s, decision to leave the local political scene and enter national politics. While his party has no representation in city council, the new mayor of Jerusalem, Moshe Lion, built a broadly based new coalition that includes all parties in the council except for Hitorerut, the party that won the most seats and whose mayoral candidate, Ofer Berkovitch, was the runner-up to Lion. With the exception of the ultra-orthodox parties, national political parties that sought to interfere with the local electoral process to promote their candidates and lists by and large failed. Therefore, the governance of the city of Jerusalem once again fell under the control of the ultra-orthodox majority. Furthermore, even though the Arab population of East Jerusalem largely continued its traditional abstention from the electoral process, there was some evidence to suggest that a slight shift was taking place in that community in favor of participating in the institutional process of municipal government and democracy.
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Kattan, Victor. "Why U.S. Recognition of Jerusalem Could Be Contrary to International Law." Journal of Palestine Studies 47, no. 3 (2018): 72–92. http://dx.doi.org/10.1525/jps.2018.47.3.72.
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President Trump's decision to recognize Jerusalem as the capital of Israel and to move the U.S. embassy to the city has been universally condemned, as it is contrary to a well-established rule of international law stipulating that states must not recognize the fruits of conquest. While the United States chose to exercise its right of veto in the UN Security Council to block a resolution criticizing the presidential decision, the remaining members of the council, including close U.S. allies, criticized it. Similarly, the UN General Assembly, the European Union, the Arab League, and the Organisation of Islamic Cooperation have all passed strongly worded resolutions saying that they would not recognize any changes to the pre-1967 borders, including in and around Jerusalem. This paper examines the legal standing of the U.S. decision in light of previous positions that the United States has historically adopted or endorsed.
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Schwöbel, Christoph. "The Trinity between Athens and Jerusalem." Journal of Reformed Theology 3, no. 1 (2009): 22–41. http://dx.doi.org/10.1163/156973109x403705.
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AbstractThis article uncovers the roots of the doctrine of the Trinity in the 'prototrinitarian grammar of discourse on God' of the New Testament and in its Old Testament presuppositions. Contrary to the well-worn thesis of Harnack, it is argued that it was Jerusalem rather than Athens—i.e., the biblical witness rather than Greek metaphysics—that gave rise to the dogma of the Trinity. Greek metaphysics only came in when the early Christians had to express the universality of the truth they claimed for God's self-disclosure through Christ in the Spirit by engaging with Greek philosophy. This was a risky experiment, since it implied a conceptual redefinition that went against the doctrine's original import. It is shown, however, that the crucial link to the biblical witness was re-established by the Cappadocian fathers and subsequently adopted by the Council of Constantinople (381).
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Sagan, Oleksandr N. "Two families of Orthodox churches: is it possible to unite?" Ukrainian Religious Studies, no. 21 (December 18, 2001): 88–97. http://dx.doi.org/10.32420/2002.21.1233.
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The Fourth (Chalcedonian) Ecumenical Council in 451 divided the Ecumenical Orthodoxy into two large parts. The first is Orthodox churches (Chalcedonian, orthodox, "Eastern" (Efsten), which include the four ancient patriarchates (Constantinople, Alexandria, Antioch, Jerusalem), along with the younger recognized and unrecognized autocephalous Orthodox Churches, which today are numbered around the world However, in spite of the later division of Orthodoxy with the national churches (the separation here was usually based on an administrative principle), they all represent a single church community with a common faith nnyam nature and expression of church life. The basis of the true apostolic faith they accept the first, except the Bible, and even the decision of the seven ecumenical councils.
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Morris, Colin. "Memorials of the Holy Places and Blessings from the East: Devotion to Jerusalem before the Crusades." Studies in Church History 36 (2000): 90–109. http://dx.doi.org/10.1017/s0424208400014352.
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Jerusalem, the Holy Sepulchre and the liturgy of the Resurrection appear to be the origin of everything.’ Carol Heitz was emphatic about the significance of the Jerusalem ideal in shaping the liturgy and architecture of the Carolingian period. The question of how far this interest in Jerusalem lies behind the origin of the crusades has for a long time been the subject of discussion among historians. Their productivity on the subject has inevitably been increased by the occurrence of the ninth centenary of the preaching of the First Crusade at the Council of Clermont in 1095. It is agreed by almost all that there was a devotion to Jerusalem in Western Europe in the preceding centuries, but there are profoundly different views about its effect on the decision of Urban II to proclaim the crusade and on the response to his preaching. This paper does not attempt to add to this voluminous debate. It is concerned rather to explore the reasons for the reverence for the Holy Land, the forms which it took, and the changes which took place from the Carolingian period to the beginning of the crusade movement.
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Paczkowski, Mieczysław C. "Od „tronu świętego Jakuba” do patriarchatu jerozolimskiego." Vox Patrum 58 (December 15, 2012): 9–33. http://dx.doi.org/10.31743/vp.4066.
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The place of beginning of the Christian community was called „the Upper Church of the Apostles” in Mount Zion. It became the seat of the Mother Church under the leadership of fourteen bishops of Jewish stock from the beginning until the reign of Constantine. The authority of the bishops was symbolized by the throne of St. James. The complete transformation of Jerusalem into a „Roman city” operated by Emperor Aelius Hadrian meant the end of the Jewish hierarchy in the Mother Church and the emergence of a new leadership of Gentile origin. Until the time of bishop Maximus the Holy Sepulcher became the center of the Gentile Church. In the IV century we can say the growing rivalry between Caesarea and Jerusalem and appearing of many members of the hierarchy and the monastic communities participated very energetically in the problems of the local Church. In the time of Cyril of Alexandria can be seen the support given to him by the Palestinian bishops. The alliance Jerusalem – Alexandria would last until the beginning of the council of Chalcedon. At that time Juvenal of Jerusalem was striving for the recognition of patriarchal status for the see of the Holy City, decided to go over to the opposite side, formed by Constantinople, Rome and the Antiochenes, thus abandoning the „monophysite party”. Thanks to this dramatic change, the Church of the Holy Land was able to associate itself officially with the dogmatic decision of Chalcedon and the Metropolitan of Jerusalem was elevated to the status of Patriarch.
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Mickiewicz, Franciszek. "The Missionary Activity of St. Peter Outside Palestine in the Light of the New Testament Literature." Collectanea Theologica 90, no. 5 (March 29, 2021): 415–42. http://dx.doi.org/10.21697/ct.2020.90.5.17.
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From the historical works of Eusebius of Caesarea we learn that St. Peter went to Rome in 42 and preached the Gospel there for 25 years. However, this information is not confirmed in the books of the New Testament. For this reason, this article attempts to answer the question of where St. Peter could have stayed and acted from the moment he left Jerusalem (Acts 12:17) until his arrival in Rome. The analysis of Gal 2:11–14 leads to the conclusion that after the Council of Jerusalem he certainly stayed in Antioch for some time. It is possible that during his long journey he reached the northern regions of Asia Minor, as a reminiscence of this can be found in 1 Peter 1:1. Then, on his way to Rome, he probably paid a visit to Christians in Corinth, as evidenced by 1 Cor 1:12; 9:5. These texts therefore allow us to suppose that after leaving Jerusalem, St. Peter became an itinerant apostle, carried out extensive missionary activities and, thanks to his personal contacts with Christian communities, gained great authority among them.
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Palmisano, Stefania, and Marcin Jewdokimow. "New Monasticism: An Answer to the Contemporary Challenges of Catholic Monasticism?" Religions 10, no. 7 (June 28, 2019): 411. http://dx.doi.org/10.3390/rel10070411.
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New Monasticism has been interpreted by its protagonists as an answer to the challenges of the future of Christian monasticism. New Monastic Communities can be defined as groups of people (at least some of whom have taken religious vows) living together permanently and possessing two main characteristics: (1) born in the wake of Vatican Council II, they are renewing monastic life by emphasising the most innovative and disruptive aspects they can find in the Council’s theology; and (2) they do not belong to pre-existing orders or congregations—although they freely adapt their Rules of Life. New Monastic Communities developed and multiplied in the decades during which, in Western European countries and North America, there was a significant drop in the number of priests, brothers and sisters. Based on our empirical research in a new monastic community—the Fraternity of Jerusalem (a foundation in Poland)—we addressed the following: Why are New Monastic Communities thriving? Are they really counteracting the decline of monasticism? What characteristics distinguish them from traditional communities? We will show how they renew monastic life by emphasising and radicalising the most innovative and disruptive theological aspects identified in Vatican Council II.
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Van Houwelingen, P. H. R. "THE APOSTOLIC DECREE AND OUR MEAT MENU: READING ACTS 15 IN REDEMPTIVE- HISTORICAL PERSPECTIVE." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 2, no. 1 (June 5, 2020): 24–40. http://dx.doi.org/10.51688/vc2.1.2015.art2.
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The decision of the Jerusalem Council concerning Gentile believers - that they had to abstain, among other things, from meat with blood still in it and from sexual immorality - was officially recorded in order to be obeyed in the early Christian communities (Acts 15). It is echoed in Paul's letters, because this apostolic instruction was intended for non-Jewish believers like us. The prescription from Jerusalem was by no means incidental, it is rooted in basic principles of created life, and it was generally observed during the first centuries. Yet, most Christians today no longer feelbound bythis biblical rule and have no problem with eating blood pudding or rare steak. The purpose of this article is to explain why, in the course of time, the Apostolic Decree was considered to have become obsolete. In a church with an increasing number of Gentile Christians, the redemptive-historical necessity of the decree had ceased to exist.
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Kim, Eun Hae. "A Biblical Consideration on the Insider Movement: Based on the Jerusalem Council in Acts 15." Journal of Korean Evangelical Missiological Society 44 (December 31, 2018): 15–42. http://dx.doi.org/10.20326/kems.44.4.15.
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Mudore, Syarif Bahaudin. "PERAN DIPLOMASI INDONESIA DALAM KONFLIK ISRAEL-PALESTINA." Jurnal CMES 12, no. 2 (December 12, 2019): 170. http://dx.doi.org/10.20961/cmes.12.2.37891.
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<p>This article examined how Indonesian diplomacy has taken place in the Israeli-Palestinian conflict. Friction and armed clashes between Palestinian fighters and the Israeli military still occur and can even befall Palestinian civilians. Throught the history of Indonesia's closeness with Palestine, Indonesia is one of the countries actively calling for Palestinian independence with a two-state solution. The scientific relationship between Palestinian scholars and Indonesian students studying in Egypt made Palestine one of the countries that recognized Indonesia's independence with Egypt. Relations between the two countries continue today. This article is described using conflict resolution theory. Furthermore, the authors find the findings of Indonesia's diplomacy in resolving the Israeli-Palestinian conflict, Indonesia plays an active role through its role as a nonpermanent member of the UN Security Council. Even Indonesia opposed US President Donald Trump's policy on Jerusalem as the Capital of Israel and moves its embassy to Jerusalem. It is proven that Indonesia plays the role of co-sponsor, facilitator, mediator, participator, initiator, actor, motivator and justifier in helping resolve the IsraeliPalestinian conflict.</p>
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Palma, Paul J. "Between abstention and moderation: The example of the Jerusalem Council and the Italian Pentecostal holiness ethic." Journal of the European Pentecostal Theological Association 39, no. 1 (August 9, 2018): 14–24. http://dx.doi.org/10.1080/18124461.2018.1506212.
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Womack, Deanna Ferree. "A View from the Muslim Arabic Press, 1928: The International Missionary Conference in Jerusalem." Exchange 46, no. 2 (March 24, 2017): 180–205. http://dx.doi.org/10.1163/1572543x-12341437.
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This essay situates the 1928 meeting of the International Missionary Council (imc) in Jerusalem in the historical context of British Mandate Palestine. Mission historians represent this conference as a turning point in the ecumenical missionary movement because delegates rejected Euro-centrism and demonstrated openness to partnerships with members of other faiths. Beyond the gates of the conference grounds where British soldiers stood guard, however, Palestinian Muslims and Christians expressed a different view of this gathering in the city of God. Arabic newspapers covered the widespread protests against the meeting, but imc publications gave little attention to this local response. Blinded by the inspiring Biblical scenery below, John Mott and other imc leaders failed to exhibit the sort of cultural sensitivity many delegates advocated behind the closed doors of their hilltop conference.
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Ohme, Heinz. "Mehrheit und Minderheit in den Anfängen des monenergetisch-monotheletischen Streites." Annuarium Historiae Conciliorum 49, no. 1 (April 28, 2020): 97–126. http://dx.doi.org/10.30965/25890433-04901006.
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Abstract The protest of a single monk, the Jerusalem Abbot Sophronios against the union agreed in 633 between Patriarch Kyros of Alexandria and the opponents of the Council of Chalcedon is usually regarded as the beginning of the so-called monenergist-monothelete controversy. This protest against the formulation that, albeit in in two natures, it is one and the same Christ and Son who effects the divine and the human through one divine-human energy led to the so-called Ekthesis, a law composed by Patriarch Sergios of Constantinople and signed by the emperor Herakleios. With this law a supposedly heretical majority, holding the reins of power, wished by means of a prohibition to silence the orthodox minority and their confession of two modes of action and two wills in Christ. In contrast, this paper makes clear that, with the consent of this very minority – including Sophronios –, already in 633 a synodically secured agreement was made to refrain in future from numerical statements about action in Christ. Because Sophronios, since 634 Patriarch of Jerusalem, challenged this agreement, there ensued in 636 a synod on Cyprus with almost ecumenical representation, which was later consigned to silence and has been known only since 1973. Even though the majority at this council rejected the position of Sophronios and Maximos the Confessor on action in Christ, there was a general agreement to appeal to the emperor as arbitrator, who then promulgated the Ekthesis, which was approved by all the churches represented at the Synod, including those of Pope Honorius and Sophronios! An in-depth analysis will show how these facts were reinterpreted or concealed by Maximos in the 640s; for they told against the campaign he initiated in 641 for the anathematization of the Ekthesis and of the patriarchs Sergios and Kyros, which was then brought to accomplishment at the Lateran Synod of 649.
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Paczkowski, Mieczysław Celestyn. "Świętość w czasach podbojów islamskich. Męczennicy chrześcijańscy z Gazy z VII wieku." Vox Patrum 65 (July 15, 2016): 497–521. http://dx.doi.org/10.31743/vp.3513.
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The article focuses the story of the martyrdom of 60 Christian soldiers in Gaza who were executed for their refusal to convert to Islam during the Muslim invasion of Palestine. It is a final episode of varied Christian history of that region. Christian history of Gaza appears as complex and fascinating. In this region in the 4th century paganism was still strong but the monastic life developed in the vicinity of Gaza. Literary sources annotated the anti-Chalcedonian resistance of monastic circles in the wake of the council of Chalcedon. Christian history of the Gaza region ended dramatically with the Arab conquest in the 7th century. Just at that time a group of Christian soldiers refused the offer of the commander of the winners Muslims. The narrative of their martyrdom was preserved in a Latin translation of a Greek original. According to the text of the Passio, the Christian soldiers were executed in two groups: at Jerusalem and at Eleutheropolis. Bishop Sophronius of Jerusalem intervened in favor of these Martyrs and comforted them. He also gained the palm of martyrdom. The Passio in two different Latin recensions reveals a relatively neglected aspect in the history of the Holy Land during the period of heightened religious tension.
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Siluyanova, I. V., and L. E. Pishchikova. "BIOETHICS: DEFINITION AND TYPES." Bioethics 25, no. 1 (May 8, 2020): 9–16. http://dx.doi.org/10.19163/2070-1586-2020-1(25)-9-16.
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Bioethics is defined by the authors as a form of knowledge about the permissible limits of manipulating human life in the range from birth to dying. A comparative analysis of the materials of the Conference in Jerusalem (2018) and the «Handbook on Bioethics for Judges» (2016) prepared by the UNESCO Department of Bioethics in Haifa, on the one hand, and Statements of the Church and Social Council on Biomedical Ethics of the Russian Orthodox Church, on the other, was conducted. It proves that bioethics as a type of modern medical ethics exists and will exist in the near future in conservative and liberal forms. Disclosure of their content contributes to solving the problem of finding compromises in specific situations of medical practice.
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McHugo, John. "Resolution 242: A Legal Reappraisal of the Right-Wing Israeli Interpretation of the Withdrawal Phrase with Reference to the Conflict Between Israel and the Palestinians." International and Comparative Law Quarterly 51, no. 4 (October 2002): 851–81. http://dx.doi.org/10.1093/iclq/51.4.851.
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In the Six Day War in June 1967, East Jerusalem, the West Bank and the Gaza Strip came under Israeli military occupation, as well as the Sinai Peninsula and the Golan Heights. On 22 November that year, the UN Security Council unanimously passed Resolution 242, which it was hoped would provide a route to a permanent peace. It seems clear that Resolution 242 now has binding force1 and that it is accepted by all parties today that Resolution 242 sets out the principles which must be applied in order to reach a settlement. The Resolution is recited in the preambles to the Oslo Accords.2 This means that, in addition, it is binding on Israel and the PLO by agreement.3
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Kedar, Benjamin Z. "On the Origins of the Earliest Laws of Frankish Jerusalem: The Canons of the Council of Nablus, 1120." Speculum 74, no. 2 (April 1999): 310–35. http://dx.doi.org/10.2307/2887049.
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Basarabă, Adrian Cosmin, and Maria-Mihaela Nistor. "The North African “Extremistan” of the Islamic State Caliphate." International conference KNOWLEDGE-BASED ORGANIZATION 22, no. 1 (June 1, 2016): 10–13. http://dx.doi.org/10.1515/kbo-2016-0002.
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Abstract This article aims at presenting ISIS expansion in North Africa in the first quarter of 2016, with its subsequent implication in the wider framework of Jihadist proliferation worldwide. It can be argued that, while losing real estate in the Middle East, ISIS has started a permanent search for extra-cellular matrices or an ongoing process of de- and reterritorialization. The allegiance and support pledged by other African-based terrorist groups or organizations such as Boko Haram, al-I’tisam of the Koran and Sunnah in Sudan, al-Huda Battalion in Maghreb of Islam, The Soldiers of the Caliphate, al-Ghurabaa, Djamaat Houmat ad-Da’wa as-Salafiya and al-Ansar Battalion in Algeria, Islamic Youth Shura Council, Islamic State Libya (Darnah), in Libya, Jamaat Ansar Bait al-Maqdis, Jund al-Khilafah and Mujahideen Shura Council in the Environs of Jerusalem in Egypt, Okba Ibn Nafaa Battalion, Mujahideen of Tunisia of Kairouan and Jund al-Khilafah in Tunisia and al-Shabaab Jubba Region Cell Bashir Abu Numan in Somalia is an alarming hypothesis of Jihadism reaching “the threshold of inevitability”- syntagm existent in the network theories of David Singh Grewal- turning a whole region, continent of even world into what Nassim Nicholas Taleb would call Extremistan.
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Nasasra, Mansour. "The Southern Palestine Bedouin between Colonialism and Nationalism: Comparing Representations in British Mandatory Documents and Palestinian Newspapers, 1930–1948." Journal of Holy Land and Palestine Studies 15, no. 1 (May 2016): 79–95. http://dx.doi.org/10.3366/hlps.2016.0130.
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Based on British archival documents and Palestinian newspapers from the 1930s, the paper draws some conclusions on the representation of the Beersheba (Bir al-Sabi') Bedouinin both British colonial discourse and in the press and voices of Palestinian nationalism. By reviewing British archival documents, including private diaries of British officers, I argue that the British colonial authorities developed strategies and practices to rule the Beersheba Bedouin as a group separate and disconnected from the rest of the Palestinian communities in Mandate Palestine. This contrasts with the Palestinian newspapers—al-Difa', Falastin, Huna al-Quds, al Carmel—that from the 1930s and 1940s presented the Bedouin as an active agent in the Palestinian body politic, participating in numerous outlets, such as in the Higher Arab Committee, the Higher Islamic Council in Jerusalem and Gaza, as well as in Palestinian conferences.
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Viviano, O.P., Benedict Thomas. "Jesuit and Dominican Collaboration and Rivalry in Biblical Studies." Journal of Jesuit Studies 7, no. 3 (April 11, 2020): 447–58. http://dx.doi.org/10.1163/22141332-00703005.
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In the twentieth century, the Dominicans and the Jesuits have gone from being adversaries to rivals to collaborators in the contentious field of modern biblical studies. In 1890, the Dominican Marie-Joseph Lagrange founded the École Biblique in Jerusalem, which quickly became the premier school in the Catholic Church for the growing field of modern biblical studies. Opposition to this project grew among the Jesuits, led by Leopold Fonck, who in 1910 founded a rival school in Rome, the Pontifical Biblical Institute, which garnered papal favor and exclusive rights to confer pontifical degrees. Tensions in biblical studies between the two groups persisted until 1943 when they collaborated on ghost-writing the papal encyclical Divino afflante spiritu. Their relationship continued to improve, so that by the time of the Second Vatican Council, they collaborated strongly on its constitution on divine revelation, Dei verbum.
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Casalegno, Alberto. "A AÇÃO DO ESPÍRITO SANTO NA ASSEMBLÉIA DE JERUSALÉM (AT 15)." Perspectiva Teológica 37, no. 103 (May 21, 2010): 367. http://dx.doi.org/10.20911/21768757v37n103p367/2005.
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No Concílio de Jerusalém, o Espírito atua em duas formas: intervém de forma imprevista e sem mediações humanas, manifestando a vontade de Deus; age por meio dos responsáveis pela comunidade, ajudando-os a tomar uma decisão a respeito da imposição da circuncisão aos étnico-cristãos. Trata-se de modalidades diferentes que devem ser integradas; nenhuma pode ser absolutizada. Desta forma, Lucas mostra que a dimensão pneumática da Igreja não está em contraste com sua dimensão institucional. O evangelista destaca também os critérios que permitem discernir a ação do Espírito Santo, por meio do qual é o próprio Jesus ressuscitado que opera. São os seguintes: o zelo pela unidade da Igreja, a obediência a determinadas normas, o compromisso na pregação do evangelho; não se dá destaque ao dom carismático das línguas. Essas orientações, importantes para a comunidade primitiva, são válidas também hoje.ABSTRACT: In the Council of Jerusalem, the Spirit is at work in two ways: It intervenes in an unexpected way and without human mediations, manifesting God’s will; it acts through the community leaders, helping them to make a decision about the imposition of circumcision to the ethnic-Christians. They are different ways that should be integrated; not absolutized. In this way, Luke shows that the Church’s pneumatological dimension is not in contrast to its institutional dimension. The evangelist also underlines the criteria for discerning the action of the Holy Spirit, through which the risen Jesus is working. They are the following points: the zeal for Church unity, obedience to certain rules, the commitment to preach the gospel; there is no special emphasis on the charismatic gift of speaking in tongues. Important for the first communities, these orientations are still valid today.
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Codina, Víctor. "DESOCIDENTALIZAR O CRISTIANISMO." Perspectiva Teológica 40, no. 110 (November 3, 2014): 9. http://dx.doi.org/10.20911/21768757v40n110p9/2008.
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Em toda a Igreja surgem vozes pedindo que o cristianismo não continue a identificar-se com a cultura ocidental, mas se abra às diferentes culturas e nelas se inculture, dando continuidade ao dinamismo missionário da Igreja primitiva que o Vaticano II retomou. A ocidentalização do cristianismo, embora tenha produzido frutos positivos, também produziu uma série de efeitos negativos na vivência e expressão da fé cristã, que é necessário corrigir: intelectualismo racionalista, dualismo, imagem de Deus mais ligada ao poder que ao amor e compaixão. Temse a impressão que Atenas predomina sobre Jerusalém. Algumas crises em diversos setores da Igreja podem ser debitadas a esta identificação da fé com a cultura ocidental. Tanto a existência da Igreja cristã Oriental quanto a da Igreja Latino americana mostram que a desocidentalização e a inculturação não são impossíveis. As diferentes configurações das Igrejas locais não podem ser consideradas suspeitas, mas uma exigência da catolicidade da Igreja universal.ABSTRACT: From the entire Church several voices are demanding that Christianity does not continue to identify itself with Western culture, but it welcomes different cultures and incultures in them, moving forth the primitive church’s missionary dynamism that the Second Vatican council has reestablished. Despite some positive fruits, Christianity’s Westernizing has produced several negative effects in Christian life and faith expression which are necessary to correct: rationalist intellectualism, dualism, an image of God more connected to power than to love and compassion. It seems that Athens triumphs over Jerusalem. Some crises in several dimensions of the church are results of the identification faith-Western culture. Both the existence of the Eastern and Latin American Church shows that the de-westernizing and inculturation is not impossible. Different configurations of local churches cannot be considered with suspicion, but they are a fair demand of the church’s universal catholicity.
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De Groote, Marc. "Andrew of Crete's Homilia de exaltatione s. crucis (CPG 8199; BHG 434f). Editio princeps." Harvard Theological Review 100, no. 4 (October 2007): 443–87. http://dx.doi.org/10.1017/s0017816007001666.
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Andrew of Crete, born in Damascus in 660, led a monastic life in the monastery of the Holy Sepulchre in Jerusalem from 678 onwards. Sent on an official mission to Constantinople in 685, he preferred to stay in that city and for ten years continued his monastic practice there. When Leontius III ascended the throne in 695, Andrew was by imperial order ordained deacon of the Hagia Sophia and became head of both the local orphanage and the administration of the deaconry . In 711 he was appointed metropolitan of Crete with his see in Gortyna. In that year he signed the anathema of the 6th Council under Emperor Philippicus (711–713), thus supporting Philippicus's monotheletism, although soon afterwards he returned to orthodoxy. He stayed in Crete until 730, when Emperor Leo III called him back to the capital because of his opposition to the imperial policy that favored iconoclasm. For ten years he ventilated his resistance to that policy in his homilies but was finally exiled to Lesbos. He died on 4 July 740 in Eresos.
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Hakh, Samuel Benyamin. "Persoalan Status Sebagai Anak-anak Abraham dalam Surat Galatia." GEMA TEOLOGIKA 1, no. 1 (April 28, 2016): 13. http://dx.doi.org/10.21460/gema.2016.11.209.
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In the apostle Paul's letter to the Galatians, one of the principal theological debate sticking to the surface is the status as children of Abraham through circumcision. Because according to a group of Jews Christian who came to Galatia, Gentile Christians shall be circumcised, and implement the law, if they want to obtain salvation. Because safety is only given to those who become the children of Abraham in full.
On the other hand, Paul rejected that obligation. According to Paul, by faith in Christ, the son of Abraham, Christians in Galatia, having status as the children of Abraham and inherit the blessings of God's promise that is salvation. In this article I argue that the debate was due on the one hand, Jewish Christian groups that cling to the tradition of circumcision because of the tradition that has been in effect since Abraham and believed to be the way of salvation, while Paul emphasis on faith and obey the decision of the council in Jerusalem that circumcision is not required for the non-Jewish.
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de Waart, Paul J. I. M. "Statehood and International Protection of Peoples in Armed Conflicts in the ‘Brave New World’: Palestine as a UN Source of Concern." Leiden Journal of International Law 5, no. 1 (February 1992): 3–31. http://dx.doi.org/10.1017/s0922156500001965.
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The East-West detente has uncovered the importance of statehood for the international protection of peoples in international conflicts. The importance becomes obvious from a comparison between the legal position of the Kuwaitis with that of the Kurds and, more in particular, the Palestinians in that respect. The Gulf war urged the Security Council to enforce Iraq's compliance with the 1949 Fourth Geneva Convention. The Council has also taken the position that Israel should apply this convention de jure in the 1967 occupied Palestinian territories, albeit lessforcefully. This is partly due to the fact that the UN itself has caused confusion concerning the legal status of these territories. History shows that the Palestine Mandate should not be considered as indivisible in such a way that the creation of Israel automatically implied the termination of the mandate as a whole. The Palestine Mandate still exists for the area of the Arab state, defined in the General Assembly Resolution 181 (II) of November 29,1947, recommending a partition plan for Palestine. Subsequent resolutions of both the General Assembly and the Security Council imply that the Palestinian people can only claim the West Bank including East Jerusalem -hereafter referred to as the West Bank- and the Gaza Strip as its future territory. The Palestinian people appears to have resigned itself to this fact of life since its acceptance of Security Council Resolutions 242 of November 22,1947, and 338 of October 22,1973. In doing so it has stopped any further erosion of its claim to an independent state by virtue of its right to self-determination. Neither the Gulf war nor an international peace conference on the Middle East can alter the new situation one bit anymore. For the first time since 1947 the General Assembly is now in the position to keep the promise of self-determination towards the Palestinian people as well. The 1950 advisory opinion of the International Court of Justice on the international status of South West Africa gives it a good point of departure for assuming its full responsibility for doing justice to the right to self-determination of the Palestinian people. Legally speaking the role of the UN in the development of the International Peace Conference on the Middle East is crucial for the future of Israel and Palestine.
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Gardner, Dugald. "Henry Wade (1876–1955), pioneer of urological surgery, museum conservator and war veteran." Journal of Medical Biography 27, no. 3 (October 3, 2017): 149–58. http://dx.doi.org/10.1177/0967772017733353.
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Henry Wade graduated in the Edinburgh Medical School in 1898 before spending two years with the British army during the Anglo-Boer war. Returning to this country, he joined Francis Caird, surgeon to the Edinburgh Royal Infirmary. Appointed Conservator of the museum of the Royal College of Surgeons of Edinburgh, Wade met young William Ford Robertson. In a study of experimental cancer they concluded that some neoplasms were caused by bacteria. Wade became increasingly recognised as an authority in urology. His growing practice was interrupted by the First World War. Already a member of the Royal Army Medical Corps, he served for five years in the Middle East, in Gallipoli and then with the army in an approach to Jerusalem. Resuming civilian life, Wade combined an extensive urological practice with membership of the Council of the RCSEd. He became President in 1935. Married in 1924, his wife died four years later after an operation by a colleague, David Wilkie. Director of Surgery to the Scottish Emergency Medical Service when the Second World War broke out, Wade was made a Knight Bachelor in 1946. He died in 1955.
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Hallaj, Muhammad. "Recollections of the Nakba through a Teenager's Eyes." Journal of Palestine Studies 38, no. 1 (2008): 66–73. http://dx.doi.org/10.1525/jps.2008.38.1.66.
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Muhammad Hallaj, a political scientist specializing in Palestinian affairs and the Israeli-Palestinian conflict, was born in Qalqilya, Palestine, in 1932. After earning his doctorate from the University of Florida in 1966, he taught at Florida's Jacksonville University and then at the University of Jordan in Amman. Hallaj returned to the West Bank in 1975, where he served as dean of social sciences and later as academic vice president of Birzeit University before becoming the first director of the Council for Higher Education in the West Bank and Gaza. While taking a leave to go to Harvard University as a visiting scholar in 1983, Hallaj was denied a visa to return to the West Bank. Among the positions he has held since then have been editor of Palestine Perspectives (1983––1991), member (and subsequent head) of the Palestinian delegation on Refugees to themultilateral peace talks following the Madrid conference (1991––1993), and executive director of the Palestine Center and the Jerusalem Fund. At the request of JPS, Dr. Hallaj shared his memories of the 1948 war and its aftermath, which he experienced as a high school student in Jaffa, and then in Qalqilya and Tulkarm.
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Karolyi, Paul. "Update on Conflict and Diplomacy." Journal of Palestine Studies 46, no. 3 (2017): 121–59. http://dx.doi.org/10.1525/jps.2017.46.3.121.
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This update summarizes bilateral, multilateral, regional, and international events affecting the Palestinians and the future of the peace process. It covers the quarter beginning on 16 November 2016 and ending on 15 February 2017. Neither the Palestinians nor the Israelis made any efforts to resume peace negotiations this quarter. The Palestinians opted to coordinate with outgoing U.S. president Barack Obama on UN Security Council resolution 2334 condemning Israeli settlements, while the Israelis pressed incoming U.S. president Donald Trump for a new regional peace approach. U.S. secretary of state John Kerry presented six principles for a Palestinian-Israeli peace deal, and the French government hosted an international peace conference in Paris. Trump took office in January and began backpedaling on his pledge to move the U.S. embassy in Israel from Tel Aviv to Jerusalem. Meanwhile, Israeli PM Benjamin Netanyahu continued his efforts to marginalize the Palestinian minority and political opponents in Israel in order to placate the fury of his ruling coalition's ultranationalists over the evacuation of Amona, an illegal settlement outpost. Settler movement leaders used their leverage with Netanyahu to pass a sweeping new bill in the Knesset retroactively legalizing such settlement outposts.
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Blohm, Michelle. "“As by a New Pentecost”: Embodied Prayer in Catholic Charismatic Renewal Following Vatican II." Religions 12, no. 8 (July 31, 2021): 591. http://dx.doi.org/10.3390/rel12080591.
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On 25 December 1961, John XXIII convoked the Second Vatican Council with his apostolic constitution Humanae salutis, praying that God would show again the wonders of the newborn Church in Jerusalem “as by a new Pentecost”. Not six years later, in 1967, a group of students at Duquesne University in the United States prayed while on retreat for an infusion of the Holy Spirit that they might also experience the power of Pentecost. They received what they reported to be the gifts of the Holy Spirit, and out of the spiritual experiences of that retreat arose what would become an international movement known as the Catholic Charismatic Renewal. This movement, influenced by Pentecostalism, would develop its own embodied praxis of prayer that seeks a renewed encounter with the power of the Holy Spirit made manifest at Pentecost. This article analyzes the embodied prayer language of the Renewal by drawing from Louis-Marie Chauvet’s distinction between language as mediation (or, symbol) and language as tool (or, sign). It will use Chauvet’s distinction as a hermeneutic to flesh out the relationship between post-Vatican II charismatic prayer practices and their intended purpose of participating in the encounter of Pentecost.
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Amara, Ahmad. "Civilizational Exceptions: Ottoman Law and Governance in Late Ottoman Palestine." Law and History Review 36, no. 4 (November 2018): 915–41. http://dx.doi.org/10.1017/s0738248018000342.
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AbstractThis article examines the Ottoman extension of rule and jurisdiction to the Beersheba frontier of southern Palestine. As part of itsTanzimatreform policies, the Ottoman administration founded the new town and sub-district of Beersheba in 1900, and sought to implement a legal reform. Deviating from the formal law that requires the founding of a civil-nizamiye court, the Ottoman instituted a form of legal exception and authorized the local administrative council to sit as a judicial forum and for its Bedouin Shaykh members to serve as judges. Studies of Ottoman Beersheba have typically focused on Bedouin autonomy and tribal law. The few studies that discussed the judicial order, have mistakenly assumed the Ottoman institution of a “tribal court,” and its persistence thereafter. Interestingly, what began as a simple grant of legal exception, justified by civilizational discourses of ignorance and savagery, grew into a judicial complexity. Very soon jurisdictional tensions arose, integrating questions across various webs of legal orders, jurisdictions, and political networks that shaped the reform in Beersheba and beyond. In following various legal disputes from Beersheba to Gaza, Jerusalem, and Istanbul, the article challenges some of the prevailing research categories, dichotomies, and approaches in the study of Ottoman legal history and tribal societies, including the concept of ‘legal pluralism.’
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chevedden, Paul E. "Canon 2 of the Council of Clermont (1095) and the Goal of the Eastern Crusade: “To liberate Jerusalem” or “To liberate the Church of God”?" Annuarium Historiae Conciliorum 37, no. 1 (June 20, 2005): 57–108. http://dx.doi.org/10.30965/25890433-03701003.
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Karolyi, Paul. "Chronology." Journal of Palestine Studies 46, no. 3 (2017): 1–36. http://dx.doi.org/10.1525/jps.2017.46.3.s3.
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This is part 133 of a chronology begun by the Journal of Palestine Studies in Spring 1984, and covers events from 16 November 2016 to 15 February 2017 on the ground in the occupied Palestinian territories and in the diplomatic sphere, regionally and internationally. Neither the Palestinians nor the Israelis made any effort to resume peace negotiations this quarter. The Palestinians opted to work with outgoing U.S. pres. Barack Obama on a new UN Security Council resolution condemning Israeli settlements, while the Israelis looked to incoming U.S. pres. Donald Trump for a new regional approach to Middle East peace. Before Trump took office and began backpedaling on his pledge to move the U.S. Embassy in Israel to Jerusalem, U.S. secy. of state John Kerry presented six principles for a Palestinian-Israeli peace deal, and the French government hosted an international peace conference in Paris. Meanwhile, Israeli PM Benjamin Netanyahu continued his efforts to marginalize the Palestinian minority and his political opponents to placate the right-wing members of his ruling coalition, who were upset about the evacuation of the illegal Amona settlement outpost. The settler leaders used their leverage with Netanyahu to pass a sweeping new bill retroactively authorizing settlement outposts. For a more comprehensive overview of regional and international developments related to the peace process, see the quarterly Update on Conflict and Diplomacy in JPS 46 (3).
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Rodríguez-Salgado, M. J. "Christians, Civilised and Spanish: Multiple Identities in Sixteenth-Century Spain." Transactions of the Royal Historical Society 8 (December 1998): 233–51. http://dx.doi.org/10.2307/3679296.
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In January 1556 Charles V renounced his rights to the Iberian kingdoms and passed them on to his son, Philip, who at once assumed the title of King of Spain. To his surprise and consternation, the English council refused to endorse it and pertly reminded him that the Kingdom of Spain did not exist. While the title had long been used, and almost every language had an equivalent for Spain and Spanish, the truth was that legally there was no such entity. Philip II's will reflected this judicial reality. He was, ‘by the grace of God, king of Castile, Leon, Aragon, the Two Sicilies, Jerusalem, Portugal, Navarre, Granada, Toledo, Valencia, Galicia, Mallorca, Seville, Sardinia, Cordoba, Corsica, Murcia, Jaen, Algarve, Gibraltar, the Canary Islands, the Eastern and Western Indies, the islands and terra firma of the Ocean Sea; archduke of Austria; duke of Burgundy, Bravant and Milan; count of Habsburg, Flanders, Tirol, Barcelona; Lord of Biscay, Molina etc.’. This lengthy litany partly explains why he and all his contemporaries habitually resorted to the title King of Spain as convenient short-hand. As we will see, however, there was more to it than simple utility. The terms were used because they were broadly understood and accepted. But it will be apparent at once that the concept of a specific Spanish identity in the sixteenth century is likely to be particularly problematic since Spain did not exist.
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Attiya, Hussien. "The Council of Nablus of 23rd January 1120 AD and the Conditions of the Kingdome of Crusader Jerusalem مجلس نابلس 23 يناير 1120 وأحوال مملکة بيت المقدس الصليبية." Journal of Medieval and Islamic History 1, no. 1 (December 1, 2001): 35–68. http://dx.doi.org/10.21608/jmih.2001.153042.
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Stankiewicz, Aleksander. "Kilka uwag na temat twórczości Krzysztofa Boguszewskiego." Artifex Novus, no. 3 (October 1, 2019): 20–33. http://dx.doi.org/10.21697/an.7061.
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SUMMARY
The article deals with the artistic activity of Krzysztof Aleksander Boguszewski (d. 1635), nobleman, spiritual and painter, active in Poznań in years 1624–1635. In the past, scholars tried to do all they could to expand his oeuvre by resorting to imprecise comparisons or overinterpretation of his works. Also, they wanted to found style of his paintings in works of Herman Han. In the light of documents, it is sure that Boguszewski was not the imitator or even pupil of Han. He probably learned to paint in confraternity of painters in Lublin or Lwów. In fact, we can only proof his signature in one existing work – The entry of St. Martin into Amiens from 1628, originally from Cistercian church in Paradyż, but today exposed in Poznań cathedral. Other paintings from Paradyż Abbey, like The Heavenly Jerusalem (1628?), The Immaculate Conception (1628?) and St. Paul (1628?) and effigies of St. Mary from church in Otorów and Biechów (1632) we can include in the works of Boguszewski using the compare method. The other painting attributed by scholars to artist are fundamentally different. The iconography of his works from Paradyż were projected by the Cistercian abbot, Marek Łętowski (d. 1629). His conception for Boguszewski works was based on the instructions of Church intellectualist, like Carlo Borromeo or Gabriele Paleotti. It is very probably, that the painter, who became a priest in parish church of St. Adalbert in Poznań in 1630, was personally involved in the idea of artists working for the reform of the Church after the council of Trent.
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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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Westreich, Elimelech. "Levirate Marriage in the State of Israel: Ethnic Encounter and the Challenge of a Jewish State." Israel Law Review 37, no. 2-3 (2004): 426–99. http://dx.doi.org/10.1017/s0021223700012528.
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AbstractThe article examines the approach of leading rabbis toward levirate marriages following the establishment of the State of Israel. Chief Ashkenazi Rabbi Herzog supported the abolishment of levirate marriages and attempted to impose on all ethnic communities the Ashkenazi approach, which since the 13th century favoredchalitza. Chief Sephardic Rabbi Uziel supported rabbi Herzog although the levirate commandment takes precedence overchalitzain the Sephardic and oriental traditions and is practiced in these communities. In 1950, the two Chief Rabbis led a council of rabbis that enacted a regulation rejecting levirate marriages and favoringchalitza. Rabbi Uziel believed that two opposing traditions governing an issue as central as family law are not appropriate in a modern state. He perceived the levirate marriage, which binds women in matrimonial relations against their will, to be inconsistent with their status in the modern era. The strong roots of the Ashkenazi Halachic tradition, which has for many generations rejected levirate marriages, allowed him to demand that all ethnic groups adopt it. Rabbi Yossef and other oriental critics regard his actions as submissive to Ashkenazi tradition, a criticism I reject. Rabbi Yossef vigorously opposed the abolition of levirate marriages, and in a decision in 1951 he claimed that it was invalid. It was the beginning of his struggle against what he perceived as Ashkenazi dominance and Sephardic submission, demanding the restoration of the oriental and Sephardic traditions. In time, this became an explicit ideological-political stance under the mottoleachzir atara le'yoshna. I suggest that Rabbi Yossef endeavors to restore the golden age of the Bashi sages in Jerusalem, chief among them Rabbi Elyashar, at the twilight of the Ottoman period.
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Kozak, Stefan. "Dzieło misyjne Cyryla i Metodego na Rusi-Ukrainie." Studia Ucrainica Varsoviensia 7 (November 27, 2019): 77–84. http://dx.doi.org/10.5604/01.3001.0013.6013.
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In 988, prince Volodymyr took up the great epochal challenges of faith and grace, making the salvifi c secret of the Baptism of the Ruthenians and other Slav peoples inhabiting the vast lands of Kievan Rus. This is the most important breakthrough moment of the act of conversion and the process of Christianization, opening the Christian epoch throughout Russia and including Kievan Rus in the civilization of countries of the early Middle Ages. It is hard to overestimate the importance of these „plural” monasteries, council schools and libraries for the further development of Kievan Rus. After all, they were the driving force of the missionary work of Cyril and Methodius, they promoted and disseminated the religion and Christian principles of life and co-existence, created works conducive to the formation of Rusin’s personality of „new times” and at the same time satisfying the whole of his religious, social and cultural needs. The missionary work of Cyril and Methodius in Rus – Ukraine gave Kyiv Christianity the hallmarks of universality, thus opening up the possibility of bringing together and playing the role of a bridge between Christian East and West and drawing a full hand on the heritage of civilization and culture. Literature, art and science of both the East and the West. It is no coincidence, therefore, that Kiev fulfi lled an honorable role of „the mother of Ruthenian cities,” and at the same time as Constantinople was perceived as the „New Jerusalem”. It is the fruit of the idea of the apostolicity of Kiev realized by the rulers of Rus-Ukraine for over two centuries, which experienced its „Golden Age” of development.
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Bürkle, Horst. "Mbachu Hilary, Inculturation Theology of the Jerusalem Council in Acts 15: An Inspiration for the Igbo Church Today. Frankfurt am Main: Peter Lang 1995 (= European University Studies, Series XXIII Theology). 423 s." Annarium Historiae Conciliorum 29, no. 2 (February 16, 1997): 501–3. http://dx.doi.org/10.30965/25890433-02902008.
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Stein, Kenneth W. "Uri Kupferschmidt, The Supreme Muslim Council: Islam Under the British Mandate in Palestine (Leiden: E. J. Brill, 1987); Pp. 297. - Philip Mattar, The Mufti of Jerusalem al-Hajj Amin al-Husayni and the Palestine National Movement (New York: Columbia University Press, 1988). Pp. 158." International Journal of Middle East Studies 23, no. 4 (November 1991): 641–44. http://dx.doi.org/10.1017/s0020743800023552.
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Glinert, Lewis. "B. Z. Fischler (ed.) [and] Michael Riegler (comp.): Hebrew books, articles and doctoral theses on contemporary Hebrew published in Israel (1948005f;1980). (Studies and Research for Teachers of Hebrew as a Second Language, 6.) xiv, 194 pp. Jerusalem: Council on the Teaching of Hebrew, 1984." Bulletin of the School of Oriental and African Studies 48, no. 1 (February 1985): 201. http://dx.doi.org/10.1017/s0041977x00027786.
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Stasiak, Sławomir. "Symbolika krwi a bezkrwawa dieta w Starym i Nowym Testamencie i jej wpływ na styl życia. Aspekty prawne." Ekonomia 24, no. 4 (February 15, 2019): 25–37. http://dx.doi.org/10.19195/2084-4093.24.4.2.
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The symbolism of blood and a bloodless diet in the Old and New Testament and its impact on lifestyle: Legal aspectsThe Old Testament prohibition of consuming blood Lev. 17:10–14 was dictated by the observation of the phenomenon of blood loss as a cause of death of a human being. Therefore, blood was considered to have life-giving power, the power of God Himself. Blood flowing in the veins of every creature was considered to be God’s property and was not allowed to be consumed, but it had to be poured out on the ground. In New Testament times, this prohibition was relativized, recommending only its preservation Acts 15:28–29. Since there are also religious groups today that demand that we refrain from the consumption of blood, we decided to study the issue based on the texts of the Old and New Testament, which contain information about blood and its symbolism, as well as the prohibition of its consumption. The methods of contextual analysis and historical-critical analysis were applied. As a result of these studies, it turned out that blood, especially in the Old Testament texts, has very extensive symbolism, which is why one can speak of the firstborn’s blood, substitute blood, blood of the Covenant. Blood also played a special role in the worship of Israel, especially in sacrificial offerings. This meaning is also found in the New Testament: “without the shedding of blood there is no forgiveness of sins” Heb. 9:22. In the Old Testament, there are a number of texts in which the prohibition of consumption of blood has been imposed see Gen. 9:4; Lev. 3:17; 7:26–27; Deut. 12:23, although refraining from eating meat in which blood would still be found is not always explicitlly mentioned. The most comprehensive information on this subject, along with the justification of the prohibition, is included in Leviticus 17:10–14. Such prohibitions resulted in a specific lifestyle, and even slaughtering of animals, which was the subject of a large-scale social discussion. We ask ourselves the question: Does this prohibition apply to today’s Hebrews, Christians, or other social groups for whom the Bible is a peculiar norm of conduct? While the positive answer undoubtedly concerns the followers of Judaism, the issue of Christians is not so obvious. This is indicated by the so-called Jerusalem Council: “you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell” Acts 15:28–29. Three facts are of crucial importance here. First, these clauses were disciplinary and not doctrinal. Second, they had limited territorial coverage see Acts 15:23. Third, one sentence is of particular significance in this context: “If you keep yourselves from these, you will do well” Acts 15:29, which indicates this was not a warrant for salvation, but a recommendation to facilitate the faithful’s life in mutual consent in a church made up of Christians of Jewish and pagan origin.
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Mapira, Nesta Nyaradzo, and Made Mantle Hood. "Performing Authenticity And Contesting Heritage In The UNESCO-Inscribed Jerusarema/Mbende Dance Of Zimbabwe." Lekesan: Interdisciplinary Journal of Asia Pacific Arts 1, no. 1 (May 22, 2018): 1. http://dx.doi.org/10.31091/lekesan.v1i1.340.
Full textAbstract:
In African societies, traditional dances form and shape a multitude of cultural expressions that reflect socio-cultural status, stalwart traditions and degrees of heritage maintenance. Due to colonisation, westernisation and Christianity, the performative aesthetics of many African traditional dances have been drastically modified over time. One such traditional dance in Zimbabwe that has undergone continual socio-cultural and aesthetic change is Jerusarema/Mbende from the Murehwa and Uzumba-Maramba-Pfungwe districts of Mashonaland Eastern province. In 2005, The Mbende Jerusarema Dance of Zimbabwe was proclaimed on the United Nations Educational Scientific and Cultural Organisation (UNESCO) list of Masterpieces of Oral and Intangible Heritage of Humanity. Authentic elements of the dance were compiled by the Zimbabwe National Oral and Intangible Cultural Heritage (ZNOICH) committee in an effort to safeguard it against change. This safeguarding led the Jerusarema/Mbende dance along a contested path of endorsement and utilisation in multiple contexts by some performance ensembles such as Swerengoma, Ngomadzepasi, Zevezeve, Shingirirai and Makarekare as promoted by prominent dance festivals. These ensembles assert different agendas through music, props, instruments and dance movements. Drawing upon documentary video evidence from the National Arts Council of Zimbabwe and interviews, this paper evaluates the extent to which the authentic elements of the Jerusarema/Mbende dance inscribed on the UNESCO list have been safeguarded in formalised performances from 2013 to 2015. Video recordings from this period showing continuous participation of Ngoma Dzepasi, Makarekare and Shingirirai are used to assess similarities and differences from the fixity of authentic elements. We argue that UNESCO’s recognition of the Jerusarema/Mbende dance as intangible cultural heritage has, on the one hand, revived and maintained some characteristics of this dance but, on the other hand, gradually compromised innovative aesthetic music and dance elements introduced by inheriting generations.