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Relevant bibliographies by topics / Heavenly Jerusalem

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Academic literature on the topic 'Heavenly Jerusalem'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Heavenly Jerusalem"

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Field, Rosalind. "The Heavenly Jerusalem in Pearl." Modern Language Review 81, no. 1 (1986): 7. http://dx.doi.org/10.2307/3728760.

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Barolsky, Paul. "BERNINI AND THE HEAVENLY JERUSALEM." Source: Notes in the History of Art 18, no. 3 (1999): 34–35. http://dx.doi.org/10.1086/sou.18.3.23205066.

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Alttoa, Kaur. "Heavenly Jerusalem – the Start or the Finish?" Baltic Journal of Art History 20 (December 27, 2020): 191–96. http://dx.doi.org/10.12697/bjah.2020.20.07.

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Zivkovic, Milos. "The earthly and the heavenly Jerusalem in the Serbian Alexander Romance." Zbornik radova Vizantoloskog instituta, no. 54 (2017): 197–212. http://dx.doi.org/10.2298/zrvi1754197z.

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The motif of Alexander?s visit to Jerusalem in the Serbian Alexander Romance is distinctive in the context of Classical, Byzantine and Hebrew literature. The role of Jerusalem as a sacred space is analyzed in accordance with A. Lidov?s theory of hierotopy, and the symbols of the Heavenly and the Earthly Jerusalem in the Serbian Alexander Romance are considered in relation to the various theological and ideological points of view.

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Wessley, Stephen. "The Role of the Holy Land for the Early Followers of Joachim of Fiore." Studies in Church History 36 (2000): 181–91. http://dx.doi.org/10.1017/s0424208400014406.

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That Jerusalem, especially the heavenly Jerusalem of Revelation, plays an important role in the writings of the famous apocalyptical thinker Joachim of Fiore is to be expected. What has not been looked at before is the elaborate role ascribed to the Holy Land and Jerusalem by Joachim’s immediate followers. The thesis of this paper is that the early followers of Joachim justified their very existence in terms of a distinctive apocalyptical role for the Holy Land.

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JACK, SYBIL M. "No Heavenly Jerusalem: The Anglican Bishopric, 1841-83." Journal of Religious History 19, no. 2 (1995): 181–203. http://dx.doi.org/10.1111/j.1467-9809.1995.tb00255.x.

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Wilken, Robert L. "Early Christian Chiliasm, Jewish Messianism, and the Idea of the Holy Land." Harvard Theological Review 79, no. 1-3 (1986): 298–307. http://dx.doi.org/10.1017/s0017816000020575.

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For most Christians Jerusalem is a heavenly city of solace and peace, a safe haven after the trials of life in this world. “Jerusalem whose towers touch the skies, I yearn to come to you. Your shining streets have drawn my longing eyes, my life long journey through …” It is a symbol of the soul's yearning to find rest in God. “Jerusalem my happy home, when shall I come to thee, when shall my sorrows have an end, thy joys when shall I see?” Yet Jerusalem is also an actual city set on a hill on the edge of a desert, a city where Christians live and have lived for centuries but whose population today is largely Muslim and Jewish. At one time, in the years prior to the Muslim invasion of Palestine in the seventh century, it was the chief city in a land ruled by Christians. More than five hundred churches and monasteries marked the landscape and thousands of monks inhabited the caves of the Judaean desert. Jerusalem's eloquent bishops and learned priests wielded power in the great capital of the Byzantine world, Constantinople on the Bosporus.

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Scully, Jason. "Bonaventure’s Use of Jerusalem as Metaphor for Protological and Eschatological Human Nature." Downside Review 136, no. 2 (2018): 118–32. http://dx.doi.org/10.1177/0012580618771245.

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According to Bonaventure, the circle represents the perfect consummation of creation, in that creation comes from the Father and returns to him through the intermediary work of the Son. This circular portrait of creation takes on concrete shape in Bonaventure’s use of Jerusalem as a metaphor for human nature. In the 39th dominical sermon, Bonaventure uses Jerusalem as a metaphor for the original innocence of Adam’s nature before the fall. In the Journey of the Mind to God and Conferences on the Hexaemeron, however, Bonaventure looks not to the Jerusalem of original innocence but to the heavenly Jerusalem as a model for the final redemption of human nature. Bonaventure combines both of these traditions about Jerusalem in his portrait of Saint Francis in the Major Legend. According to Bonaventure, Francis is the exemplar of perfect human nature because, in him, the circular pattern of redemption is made complete.

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Terka, Mariusz. "Źli chrześcijanie w Kościele w świetle nauczania św. Augustyna." Vox Patrum 60 (December 16, 2013): 417–48. http://dx.doi.org/10.31743/vp.3999.

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The main perspective from which St. Augustine describes the Church, is the category of good and evil. It is included in the image of the heavenly Jerusalem understood as a community of saints in heaven, Zion as a symbol of the pilgrim Church and the metaphor of Babylon, which is the kingdom of evil and persecutor of the followers of Christ. The Church on earth exists between Jerusalem and Babylon, and for this reason there are both good and bad people. That confusion is an important feature of Augustine’s Church in its earthly dimension. Saints Christians are trying to improve the bad members of the Body of Christ, but they are also forced to tolerate the evil that they cannot change, and bad Christians can persecute the good ones. Augustine calls their mutual relationship the spiritual battle. The judgment of them, and their final separation belongs to God only, and it will be done during the Final Judgement.

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Shait, Heddy. "Horizontal or Vertical: Rereading the Space Scheme in Only Yesterday by S. Y. Agnon." AJS Review 39, no. 2 (2015): 393–406. http://dx.doi.org/10.1017/s0364009415000100.

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Since its publication in 1945, scholarly works on S. Y. Agnon's Only Yesterday(Temol shilshom) have focused on various thematic and poetic aspects of the novel, such as the structure of the plot, the protagonist Isaac Kumer, and the moral and poetic meanings of the novel's ending. Inter alia, scholars have been interested in the geographical spaces presented in the plot, and the protagonist's indecision of whether to settle in Jaffa or Jerusalem, two cities that offer contrasting ways of living. This article offers a new reading of the novel's space scheme in tandem with an analysis of the short story, “The Mines of Falun,” by E. T. A. Hoffman, with which Agnon was familiar, and thus sheds a different light on Kumer's unexpected death at the novel's end. A comparative study of Agnon's and Hoffman's works reveals a similar space scheme that does not emphasize the contrast between two different cities—Jerusalem and Jaffa—but focuses on a single highly significant urban setting—Jerusalem. In Only Yesterday the main conflict is actually between a heavenly Jerusalem and an earthly Jerusalem (Jerusalem of above and below), and not between Jerusalem and Jaffa. Concentrating interest on Jerusalem itself turns the discussion of the novel to the nature of Jewish life in the Land of Israel, an issue that was of great concern to Agnon.

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Dissertations / Theses on the topic "Heavenly Jerusalem"

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Räpple, Eva Maria. "The idea of the heavenly Jerusalem in the book of Revelation." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Carile, Maria Cristina <1976&gt. "The vision of the palace of the Byzantine emperors as a heavenly Jerusalem." Doctoral thesis, Alma Mater Studiorum - Università di Bologna, 2007. http://amsdottorato.unibo.it/569/.

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De, Groot Michelle Carol. "The Entangled Cities: Earthly Communities and the Heavenly Jerusalem in Late Medieval England." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493381.

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This project examines medieval adaptations of the image of the New Jerusalem, an image of heaven drawn from the biblical book of Revelation. The book of Revelation was composed at a period of social and spiritual crisis for early Christians, when they were a persecuted minority in Asia Minor and expected imminent apocalypse. Their situation could not be more different from that of late medieval Christians in England, who constituted a cultural majority and lived long after the expected millennium. Late medieval English adaptations of the image of the New Jerusalem detach the city of God from its roots in agonistic cultural conflict and instead, relying on the theology of Saint Augustine, imagine a heaven interwoven with the temporal and flawed world. I examine seven medieval English poems: The Prick of Conscience, Sir Owayne, The Voyage of Saint Brendan, Pearl, The House of Fame, Sir Orfeo, and Saint Erkenwald. Some of these texts are overtly religious while others have been traditionally associated with secular discourse, but they share an intended lay audience. I show that when the heavenly city appears in literature designed for an increasingly urbanized laity, it emphasizes the spiritual imperative to discern truth from fiction, fantasy from fact, city of God from city of man.<br>English

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Frith, Stephen Hamilton. "The architecture of the Heavenly Jerusalem : the eschatological city from Deutero Isaiah to Augustine." Thesis, University of Cambridge, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.307906.

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Ferrand, Angélique. "Du Zodiaque et des hommes : temps, espace, éternité dans les édifices de culte entre le IVe et le XIIIe siècle." Thesis, Bourgogne Franche-Comté, 2017. http://www.theses.fr/2017UBFCH017/document.

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Cette thèse porte sur la question de la figuration des signes du Zodiaque entre Antiquité et Moyen Âge et en particulier dans les églises entre le XIe et le XIIIe siècle. Le cœur de cette thèse est l’analyse d’un corpus de 260 occurrences des signes du Zodiaque et Occupations des mois, qu’ils soient associés ou non, au sein de la décoration ecclésiale entre le XIe siècle et la fin du XIIIe siècle. Cette période correspond à la « renaissance » et à l’essor de la figuration du Zodiaque dans un tel contexte. L’étude est organisée en trois parties. La première est consacrée à l’historiographie, à la présentation du corpus réuni, puis aux origines, réappropriations et transmissions de la tradition zodiacale entre Antiquité et Moyen Âge. La deuxième partie envisage la répartition du Zodiaque dans l’édifice ecclésial. Sa place dans le décor extérieur et en lien avec le thème de la Porta coeli est discutée avant de passer à sa place dans la structuration du décor intérieur. Du sol à la voûte en passant par les chapiteaux, piliers et arcs, la distribution des signes du Zodiaque dans l’espace ecclésial est analysée au regard des dynamiques liées aux notions de transitus et d’iter et à une certaine polarisation du lieu ecclésial. La troisième partie commence par aborder les enjeux de la figuration des signes zodiacaux dans leurs rapports dynamiques avec les Occupations des mois. Ensuite, la re-sémantisation chrétienne de chacun des signes du Zodiaque est observée grâce à une mise en série des occurrences du corpus. Enfin, l’ensemble se conclut par une approche synthétique mettant en lumière les articulations entre ciel et terre traduites par le biais des signes zodiacaux et leur pendant mensuel/terrestre. Leur insertion dans un contexte iconographique plus large lié à l’histoire chrétienne et selon une perspective eschatologique est considérée afin de montrer que les signes du Zodiaque sont comme des opérateurs entre terre et ciel, à la fois dans le lieu ecclésial tendu vers son modèle céleste et dans un contexte iconographique articulant charnel et spirituel, humain et divin<br>This dissertation deals with the iconography of the Zodiac between Antiquity and Middle Age, in particular in churches between the XIth and the XIIIth century. The heart of the dissertation is the analysis of a corpus of 260 items. These items concern the figuration of the signs of the Zodiac and the Labors of the months, whether or not combinated, within ecclesial ornamentation between the XIth and the XIIIth century. This period corresponds to the “renaissance” and to the growth of the figuration of the Zodiac in this context. The study is divided into three parts. The first section deals with historiography and with the presentation of the corpus. Then, the origins, re-appropriations and transmissions of the zodiacal tradition between Antiquity and Middle Ages are discussed. The second section considers the distribution of the Zodiac in church. Its role in exterior ornamentation relating to the theme of the Porta coeli and its role in the structuring of intern ornamentation are observed. From the floor to the vault, through capitals, pillars and arches, distribution of the Zodiac in ecclesial space is analyzed in the light of the notions of transitus and iter and in the light of a certain focusing of the ecclesial place. The third section begins with the stakes of the figuration of the zodiacal signs and their dynamic relationship with the Labors of the months. Then, the “re-sémantisation” of each of the zodiacal signs is observed. Finally, the last chapter is an overall view of the connections between heavens and earth which find expression in signs of the Zodiac and the Labors of the months. Their place is considerated according to their iconographical context linked to Christian history and from an eschatological perspective. Signs of the Zodiac are like operators between heavens and earth, both in the ecclesial space tented towards its celestial model and in an iconographical context which connect caro and spiritus, the Human and the Divine

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Clough, Daniel M. "St. Lawrence of Brindisi: Mary in the Psalms as Model of the Spiritual Life." IMRI - Marian Library / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1624398994284175.

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Ribeiro, Luiz Felipe Coimbra. "O IMAGINÁRIO DO TEMPLO CELESTE E O ATO SIMBÓLICO DE JESUS EM JERUSALÉM (MC 11:15-19): A VARIAÇÃO DE ESCALAS NA BUSCA PELO JESUS HISTÓRICO." Universidade Metodista de São Paulo, 2005. http://tede.metodista.br/jspui/handle/tede/183.

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Made available in DSpace on 2016-08-03T12:18:46Z (GMT). No. of bitstreams: 1 Capa.pdf: 17992 bytes, checksum: 3c71ef92a3a9b10e9f9ed1102745b9ee (MD5) Previous issue date: 2005-03-16<br>Conselho Nacional de Desenvolvimento Científico e Tecnológico<br>The proposal of the dissertation is an interchange between the New Cultural History and the Search for the Historical Jesus. The problems presented to the contemporary historiography by the Postmodernity, the question of subjectivity in the epistemological processes of historic construction and the recognition of the complexity of social actions, ask for a methodology that would find a way out of the dualism rationalism- irrationalism, the opposition between positivists approaches and the refusal to interpret historic objects. The project presents the Italian Microhistory as a solution to these Chimeras. Thus, the question for Jesus of Nazareth wont be initiated by theoretical schemes such as the permanent structures of the Mediterranean, the so called common Judaism , or the ethos of Lower Galilee but by the intensive, detailed observation of a significant microphenomenon of Jesus life, his symbolic demonstration at the Temple (Mk 11:15-19 and parallels). The microanalysis will skillfully multiply the symbolic action s causal relations and from them infer Jesus religious outlines and his relationship towards the Great Spiritual Center, Herod s Sanctuary. The variation between the macroscopic and microscopic observation scales will also be fundamental to the construction of plausible images of Jesus. Inferences on the cultural and religious context of Galilee will be experimented from Jesus micro-action the understanding that individuals are, in one way or another, representatives of whole historical periods and cultural layers won t be taken for granted. This project hypothesizes that Jesus demonstration at the Temple, far from being an attempt of purification, was the actualization of a mythic structure centered on Jeremiah 7 (a mitopraxis) guided by an archaic imaginary that pictures heaven as a temple. This imaginary was abundant in the literary images of apocalypticism and in the incipient mysticism that will lead to Hekhalot literature. As a final experiment, it will be proposed a connection between Jesus heaven-temple imaginary and his alleged visionary experiences of heavenly ascent.<br>A dissertação tem como proposta um intercâmbio entre a Nova História Cultural e a Pesquisa pelo Jesus Histórico. Os problemas colocados à historiografia atual pela pósmodernidade, a questão da subjetividade nos processos epistemológicos de construção histórica e a necessidade de reconhecimento da complexidade das ações sociais, pedem por uma metodologia que encontre uma saída à contraposição entre racionalismo e irracionalismo, entre o positivismo e a recusa em interpretar os objetos históricos. O projeto propõe a Micro- história italiana como tentativa de superar estas quimeras. A busca pelo Jesus de Nazaré funcionará assim não a partir de esquemas teóricos ge rais as estruturas permanentes do Mediterrâneo, o common judaism , ou o ethos da Baixa Galiléia mas pelo estudo fino, detalhado de um microfenômeno bastante representativo de Jesus, a sua demonstração simbólica no Templo narrada em Mc 11:15-19 e paralelos. A microanálise tratará de controlar a multiplicação da grande teia de relações causais da ação simbólica em Jerusalém e inferirá a partir delas que tipo de religioso foi Jesus e como se relacionou ao grande centro religioso do Santuário de Herodes. A variação entre as escalas microscópicas e macroscópicas de observação será também fundamental na construção das imagens plausíveis de Jesus. Inferências sobre o contexto cultural e religioso da Galiléia também serão experimentadas a partir da microação analisada o corolário de que os indivíduos são, de uma forma ou de outra, representativos de períodos históricos e de estratos culturais será levado bastante a sério. A hipótese do presente trabalho é a de que a demonstração de Jesus no Templo, longe de uma tentativa de purificação, fora a atualização de um estrutura mítica centrada em Jeremias 7 (uma mitopráxis) orientada pelo imaginário plurissecular do céu-templo, abundante nas imagens literárias da apocalíptica e no misticismo incipiente que culminará na literatura Hekhalot. Como experimento final, propor-se-á uma conexão entre supostas experiências visionárias de ascensão aos céus de Jesus de Nazaré e o seu imaginário do céu-templo.

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De, Souza Elias Brasil. "The heavenly sanctuary/temple motif in the Hebrew Bible : function and relationship to the earthly counterparts /." 2005. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3164586.

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Kaldewey, Simon. "Gottesvolk und Nationen: wie ist die Präsenz von Nationen neben den Gottesvolk im Himmel zu erklären? = The people of God and the nations: how is the presence of nations besides the people of God in heaven to be explained?" Diss., 2006. http://hdl.handle.net/10500/716.

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Die vorliegende Arbeit setzt sich mit der Bedeutung der Nationen aus Offb 21,24.26 auseinander. Wie ist es möglich, dort Nationen als Gegenüber des Gottesvolks zu finden? Die These erhärtet sich, dass das Alte Testament in Bezug auf die Beziehung des Gottesvolks zu den Nationen eine Vorschau auf die zukünftigen, himmlischen Zustände ist und dass die Zeit des Neuen Testaments eine Zeit des Übergangs darstellt, in der das Gottesvolk neu formiert wird. Der gegenseitigen Beziehung kommt eine enorme Bedeutung zu. Das Gottesvolk ist dazu eingesetzt, zusammen mit Gott über die Nationen zu herrschen. Die Nationen ihrerseits sollen durch diese göttliche Herrschaft zur Erkenntnis und zur Anbetung Gottes geführt werden. Es ist ein fester Bestandteil der Identität des Gottesvolks, dass es zwischen Gott und den Nationen steht und vermittelt. Somit begründet sich die Präsenz der himmlischen Nationen in ihrer Notwendigkeit als Gegenüber des Gottesvolks.<br>The following dissertation examines the meaning of the nations mentioned in Revelation 21:24.26. How is it possible that there will be nations as counterpart to God's people? In the course of the study, the thesis is confirmed that the relationship between God's people and the nations shown in the Old Testament is a preview to the future state in heaven and that the New Testament stands for a time of transition and new formation of God's people. An outstanding meaning is attributed to this mutual relationship. God's people is appointed to rule over the nations along with God. By divine rule the nations are to be led to recognition and adoration of God. It is an inherent part of the identity of God's people to stand and to intercede between God and the nations. Thus the presence of heavenly nations is justified by its necessity as counterpart of God's people.<br>Systematic Theology & Theological Ethics<br>M. Th. (Systematic Theology)

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Books on the topic "Heavenly Jerusalem"

1

Swedenborg, Emanuel. The new Jerusalem and its heavenly doctrine. Swedenborg Society, 1993.

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Chartres Cathedral: Image of the heavenly Jerusalem. Caisse nationale des monuments historiques et des sites, 1993.

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Gateway to the heavenly city: Crusader Jerusalem and the Catholic West (1099-1187). Ashgate, 2005.

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The vision of the palace of the Byzantine emperors as a heavenly Jerusalem. Fondazione Centro italiano di studi sull'alto Medioevo, 2012.

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Swedenborg, Emanuel. The new Jerusalem and its heavenly doctrine according to what has been heard from Heaven, with an introduction concerning the new Heaven and the new Earth. Swedenborg Society, 1993.

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Swedenborg, Emanuel. Arcana coelestia =: The heavenly arcana contained in the Holy Scripture or Word of the Lord unfolded, beginning with the book of Genesis. 2nd ed. Swedenborg Foundation, 1997.

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Thomas. Consolations for my soul: Meditations for the earthly pilgrimage toward the heavenly Jerusalem, being a translation of Soliloquium animae. Crossroad Pub., 2004.

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From the earthly to the heavenly Jerusalem: Representations of the holy city in Christian art of the first millennium. Herder, 1987.

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Gets, Menaḥem. The heavenly city: Choice tales drawn from the lives of the Jews of Jerusalem and their leaders in the last century. CIS Publishers, 1989.

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Wels, Susan. Jerusalem: In the shadow of heaven. Collins, 1996.

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Book chapters on the topic "Heavenly Jerusalem"

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Yarbrough, Oliver Larry. "The heavenly Jerusalem and the earthly Jerusalem." In Routledge Handbook on Jerusalem. Routledge, 2018. http://dx.doi.org/10.4324/9781315676517-24.

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Tschudi, Victor Plahte. "Heavenly Jerusalem in Baroque Architectural Theory." In Cultural Encounters in Late Antiquity and the Middle Ages. Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.celama-eb.5.103075.

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Hilhorst, A. "The Escorial Fragment on the Heavenly Jerusalem." In Instrumenta Patristica et Mediaevalia. Brepols Publishers, 1996. http://dx.doi.org/10.1484/m.ipm-eb.4.001096.

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Rubenstein, Jay. "Heavenly and Earthly Jerusalem: The View From Twelfth-Century Flanders." In Cultural Encounters in Late Antiquity and the Middle Ages. Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.celama-eb.5.103083.

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Zarri, Gabriella. "The City Coming Down Out of Heaven (Rev. 21:10): Bologna as Jerusalem." In The End of the World in Medieval Thought and Spirituality. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-14965-9_4.

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"The Heavenly Jerusalem." In Christ’s Fulfillment of Torah and Temple. University of Notre Dame Press, 2002. http://dx.doi.org/10.2307/j.ctvpj7fq2.10.

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"Birds from Heaven in Heavenly Jerusalem." In Studies in Armenian Art. BRILL, 2019. http://dx.doi.org/10.1163/9789004400504_017.

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Cotts, John. "Earthly Kings, Heavenly Jerusalem:." In The Haskins Society Journal 30. Boydell & Brewer, 2020. http://dx.doi.org/10.2307/j.ctvxhrkf7.12.

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Yeager, Suzanne M. "The Earthly and Heavenly Jerusalem." In The Cambridge Companion to the Literature of the Crusades. Cambridge University Press, 2018. http://dx.doi.org/10.1017/9781108672832.009.

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"10 Overdetermination of a Heavenly Jerusalem." In The Imagined and Real Jerusalem in Art and Architecture. BRILL, 2014. http://dx.doi.org/10.1163/9789004270855_012.

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