Relevant bibliographies by topics / Jerusalem in Christianity

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Jerusalem in Christianity'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Jerusalem in Christianity"

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Cichocki, Marek A., and Paweł Janowski. "The One Who Restrains." Civitas. Studia z Filozofii Polityki 11 (January 30, 2009): 9–39. http://dx.doi.org/10.35757/civ.2009.11.01.

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Can we assume, then, that more than the doctrine of faith, it was this lived experience which placed the Christians ever anew before this difficult question: Of what use are history and politics to Christianity? Can we not make do without them? Tertullian’s famous question – “What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church?” – began a centuries-old dispute about the relation between theology and philosophy, between faith and reason, which became a principle axis of tension between Christianity and the Hellenistic legacy. But Tertullian’s question can also be understood as pertaining to the problem of Christianity’s relation to history and politics: What indeed has Athens to do with Jerusalem, the Agora with the Temple, the polis with the Church? Thus the tension between Christianity and the classical world takes on yet another dimension. It is the conflict of faith and eternity with history and politics, of the faithful pilgrim member of the People of God with the loyal citizen of a political community. Christianity attempted to resolve this conflict by reformulating the fundamental concepts of classical politics and philosophy, but the main doubts still remained, and led to new tensions and currents within Christianity itself.
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Leppäkari, Maria. "Protestant pilgrimage to Jerusalem: preparations for the kingdom of God in apocalyptic rhetoric strategy." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 131–38. http://dx.doi.org/10.30674/scripta.67287.

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The vast majority of sacred shrines and holy sites host pilgrims united by strong degrees of cultural homogeneity. But Jerusalem differs on this point- it draws pilgrims from a vast multitude of nations and cultural traditions since the city is considered holy by three major religious traditions: Judaism, Christianity and Islam. The representatives of these traditions go partly to different places at different times where they are engaged in different forms of worship. Often these visits are marked by clashes at the holy places. The notion of Jerusalem in religious belief is constructed by the transmission of various representations concerned with the image of the city. For Western Christianity today, Jerusalem is not only important because of the things which Jesus of Nazareth, according to the tradition, did there. For many Christians Jerusalem is vitally important because of the apocalyptic promise Jesus left his followers with: I'll be back! Therefore, the position of Jerusalem in the religious end-time play is crucial, since apocalyptic representations of the New Jerusalem motivate contemporary believers to make a pilgrimage to Jerusalem, and to partake actively in political disputes about the Israeli—Palestinian conflict.
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Perkins, Pheme. "IF JERUSALEM STOOD: THE DESTRUCTION OF JERUSALEM AND CHRISTIAN ANTI-JUDAISM." Biblical Interpretation 8, no. 1-2 (2000): 194–204. http://dx.doi.org/10.1163/156851500750119178.

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AbstractAsking what would have been the case had the Jewish War of 66-70 CE not ended with the destruction of the Temple demonstrates the momentous consequences of those events for the history of Christianity and of anti-Judaism in Western culture. That the war might not have occurred or might have been nipped in the bud is a consensus view of Jewish, Roman and primitive Christian authors. That its consequences fueled a perception of Jews as abominable or rightly abandoned by their own God can be documented in both Roman and Christian texts. But the most disastrous consequence of the events of 66-70 CE was the anti-Judaism which is embedded in the Christian imagination through the canonical Gospels. Their accounts of the divinely authorized breech between followers of Jesus messiah and fellow Jews would never have been credible had moderate Jewish voices quelled the rebellion. Christianity would have remained a Jewish movement which incorporated Gentiles into God's people and anti-Judaism would not have been inscribed on the Western imagination.
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Khaletskyj, O. V. "The Second Jerusalem: the birth of one unspoken idea." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 21, no. 93 (November 16, 2019): 81–85. http://dx.doi.org/10.32718/nvlvet-e9316.

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In our opinion, the spiritual purpose of Ancient Rus in the middle of the ІХ–ХІV centuries was the spread of Christianity to the vast expanses of Eastern Europe, its contribution to the spiritual transformation of the world. Overcoming the insurmountable obstacles of nomadic destruction, Ukraine-Rus own strife and betrayal step by step goes to self-determination as the Second Jerusalem – the spiritual center of Orthodoxy and of all Eastern Christianity through the choice of faith, through the three christening of Rus Askoldov, Olzhine and Volodymyrove, through the disregard for Christianity, through the creation of the glorious Kiev variant of Orthodoxy, through the acquisition of holiness in the temples of St. Sophia, the Kyiv-Pechersk Lavra, and the exploits of its monasticism, etc., through the acquisition of apostolic origin in the legend of Andrew, through overcoming all temptations, preservation and rebirth, through the enrichment of world experience of Christianity, because of the fostering of mystical Eastern Christian foundations in Paisii Velychkovsky's Little Rus monasteries, in Skovoroda, in Gogol, in Bulatovych's nameword, etc., through the Metropolitan of Kyiv Petro Mogyla of the Orthodox Center – New Jerusalem already reached and finally, overcoming all the insurmountable obstacles in the creation of our own Orthodox Church of Rus-Ukraine in recognition of patriarchy and in unity with world orthodoxy and modern religious revival. Let Moscow want to be a political center and it proves very consistently, and Ukraine-Russia, the blasphemous city of Kyiv, emerge as a spiritual center – the New Jerusalem, which is evidenced by all its historical development, already demonstrated by the fact that the “priesthood is higher than the kingdom”, which could be its contribution to the spiritual transformation of the world. Thus, the very reason that Kyiv could become the spiritual center of Eastern Christianity could be that it 1) overcame all temptations, first and foremost 2) the loss of gain, 3) consistently pursues the unity of Christianity, for example, Kyiv is also the center of the UGCC, 4) Kyiv with its shrines concentrates the fullness of the holiness of Christianity, 5) it develops its specifically Eastern Christian mystical foundations and is 6) open to the positive world (Kyiv – Mohylyanska Academy and its theology, etc.) of mutual influence. Let's form Ukraine-Rus as the New Jerusalem – the spiritual center.
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Duşe, Călin Ioan. "L’aparizione e la diffusione del Cristianesimo a Roma." Studia Universitatis Babeș-Bolyai Theologia Catholica 65, no. 1-2 (December 30, 2020): 65–90. http://dx.doi.org/10.24193/theol.cath.2020.03.

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"The Beginning and Spread of Christianity in Rome. Christianity was preached in Rome since its very beginning. Among those who were baptised on the Day of Pentecost in Jerusalem there were some citizens of Rome. These were some of the Roman Jews, who has thirteen synagogues in the capital of the Empire, but there were also some of the pagans living in Rome. They were the first preachers of Christianity in Rome, who managed to lay the foundation of the Church from the capital of the Empire. A great number of the seventy Apostles of Jesus Christ came and preached Christianity in Rome. Their activity was intense and fruitful because in 57 or 58 A.D when Saint Apostle Paul wrote in Corinth the Epistle to the Romans, he is happy about the christians from the church of Rome: “First, I want to thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world. For God is my witness.” Rom.5,8. Christianity in Rome spread even more with the arrival of the Saints Apostles Peter and Paul. They consolidated and organized the Church from the Capital of the Empire and so, through their arrival, Christianity moved from Jerusalem to Rome. Key words: Jesus Christ, Peter, Paul, Church, Christianity, Apostles, Gospel, Rome."
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Peri, Oded. "ISLAMIC LAW AND CHRISTIAN HOLY SITES: JERUSALEM AND ITS VICINITY IN EARLY OTTOMAN TIMES." Islamic Law and Society 6, no. 1 (December 17, 1999): 97–111. http://dx.doi.org/10.1163/15685195-90000004.

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As the birthplace of Christianity, Jerusalem and its vicinity possess the most important Christian holy sites, which have become a significant locus of adoration for Christians all over the world. Subsequently, Jerusalem emerged as the third most holy city in Islam. The preservation of this legally sanctioned duality has been a major challenge for whoever ruled Jerusalem in the name of Islam. Drawing on relevant documents culled from the records of the Sharī'a Court in Jerusalem, as well as the Başbakanhk Arşivi in Istanbul, I propose to study the Ottoman response to that challenge at a time when this and similar issues were still decided by the Ottomans themselves and yet untouched by intrusive foreign influence.
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Ahmed, Mona Farouk M. "예루살렘의 기독교화, 이슬람화, 유대화." Institute of Middle Eastern Affairs 22, no. 3 (December 31, 2023): 33–71. http://dx.doi.org/10.52891/jmea.2023.22.3.33.

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Throughout its history, the region of the Middle East has been marked by significant religious transformations, including the processes of Christianization, Islamization, and Judaization. Jerusalem, as a city sacred to the main religions of the Abrahamic faiths, stands as a compelling case study for examining these processes, given its unique holiness and the historical confrontations among these religions in the region. This study introduces Jerusalem as a focal point for analyzing the dynamics of each of these processes, tracing the emergence of the first communities of Judaism, Christianity, and Islam within this city. Through this examination, the study underscores both the similarities and differences among these transformative processes that unfolded in Jerusalem. The historical timeline of these processes in Jerusalem reveals that Christianization was the earliest to be implemented during Roman rule, followed by Islamization in the Medieval age, and, finally, Judaization in the modern era, which continues to the present day. Each of these processes can be distinguished by two distinct stages of application in Jerusalem, each leaving its impact on the city's demographics, resulting in the dominance of the majority population associated with the respective religion. Moreover, these transformations were accompanied by significant shifts in language, reflecting the cultural changes that took place. In addition to demographic and linguistic shifts, this study delves into other similarities and differences, shedding light on the evolution of Jerusalem's religious identity. Jerusalem serves as an illustrative example for other cities in the Middle East that have experienced religious shifts primarily linked to the Abrahamic faiths, showcasing the complex interplay of history, religion, and culture in shaping the identity of these cities over time.
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Raedts, Peter. "St Bernard of Clairvaux and Jerusalem." Studies in Church History. Subsidia 10 (1994): 169–82. http://dx.doi.org/10.1017/s014304590000020x.

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Although Jesus wept while mourning the inevitable destruction of the city (Luke 19. 41), and St Paul taught the Christians of Galaria to look for it not on earth, but in heaven (cf. Gal. 4.25-6), the Christian imagination has always been haunted by the city of Jerusalem. As early as the second century Melito of Sardis travelled to Jerusalem to see for himself ‘the place where these things were preached and done’. And as soon as Christianity became a licensed religion under the protection of the Emperor, Christians from all parts of the Empire began to flock to Jerusalem to see for themselves the holy sites ubi steterunt pedes eius, where once his feet stood (Ps. 132. 7) Churches were built to mark all the places mentioned in the Gospels, monasteries were founded to receive the pilgrims, and stories began to circulate about the spectacular conversions which happened to pilgrims while visiting the Holy Places, such as that of St Mary of Egypt who turned from a nymphomaniac into a desert mother on the very doorstep of the church of the Holy Sepulchre. Quite soon earnest Church Fathers like St Jerome and St Gregory of Nyssa, both of them pilgrims to Jerusalem, had to issue dire warnings that true Christianity was a matter of the heart and not of geography, and that a trip to Palestine might perhaps be helpful but certainly not necessary in order to find Christ.
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FREYNE, SEAN. "The Geography of Restoration: Galilee–Jerusalem Relations in Early Jewish and Christian Experience." New Testament Studies 47, no. 3 (July 2001): 289–311. http://dx.doi.org/10.1017/s0028688501000182.

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This paper discusses Galilee–Jerusalem relations in the context of the ‘geography of restoration’ as this is represented in various Jewish writings of the Second Temple period. The literary and archaeological records for the Jewish presence in Galilee in the Hasmonean and Herodian periods are examined against this ideology of a greater Israel. Finally, the alleged opposition in early Christianity between Galilee and Jerusalem is judged to be poorly grounded when various NT documents are read within this larger horizon of meaning.
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Lapidoth, Ruth. "Jerusalem and the Peace Process." Israel Law Review 28, no. 2-3 (1994): 402–34. http://dx.doi.org/10.1017/s0021223700011705.

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It is generally thought that Jerusalem is the most difficult problem that the peace-makers have to deal with. The centrality of the issue of Jerusalem derives neither from security considerations nor from economic interests, but from emotional and religious sensitivities. The complexity of the issue is the result of three factors: the city is holy for adherents of Christianity, Islam and Judaism, namely, it is sacred for many millions of people, most of whom do not live in the city; it is the subject of conflicting national claims of two peoples — Israelis and Palestinian Arabs; and its population is very heterogeneous. A solution to the conflicts about Jerusalem is asine qua nonfor the achievement of a viable and durable peace in the area.
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Dissertations / Theses on the topic "Jerusalem in Christianity"

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Nassar, Issam R. Tavakoli-Targhi Mohamad. "Imagining Jerusalem a study in colonial and religious imagination /." Normal, Ill. Illinois State University, 1997. http://wwwlib.umi.com/cr/ilstu/fullcit?p9804934.

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Thesis (D.A.)--Illinois State University, 1997.
Title from title page screen, viewed June 13, 2006. Dissertation Committee: Mohamad Tavakoli-Targhi (chair), John B. Freed, Lawrence W. McBride, Anne M. Rosenthal. Includes bibliographical references (leaves 205-215) and abstract. Also available in print.
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Powell, Charles R. "Spiritual awakening in China today out from, and returning to, Jerusalem /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Craycraft, Kenneth Roy. "Jerusalem or Trier? an analysis of the so-called Christian Marxist synthesis /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Taylor, Nicholas Hugh. "Paul, Antioch, and Jerusalem : a study in relationships and authority in earliest Christianity." Thesis, Durham University, 1990. http://etheses.dur.ac.uk/5959/.

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Paul's life and work, including his relationship with the Jerusalem church, were dynamic, rather than having been predetermined in his conversion. The Antiochene church was crucial to Paul's development, to a degree not previously appreciated. Little is known of the years following Paul's conversion, other than it was unsettled, and included travels and sojourns in Arabia, Damascus, Jerusalem, and Tarsus. The encounter with the Jerusalem church did not result in a stable relationship or social integration. It was at Antioch that Paul was first fully incorporated into a Christian community, from which he derived his dyadic identity, and later his apostolic commission. His relationship with the Jerusalem church consisted in corporate participation in the коιυυυία between the churches of Jerusalem and Antioch. In this context, Paul joined Barnabas in defending the Antiochene gospel of uncircumcision, and not his own theology or apostleship, at the Jerusalem conference. The Antioch incident resulted in Paul's separation from the Antiochene church, and exclusion from its коιυυυία with the Jerusalem church. His independent ministry followed, during which he developed his conception of apostleship independent of human authority, in which his self-identity is bound up with the gospel, in response to his isolation, and loss of dyadic identity and apostolic commission. Paul sought to end his isolation through reconciliation with the Antiochene church, and, through its коιυυυία, with the Jerusalem church. This was the object of the collection, but the crisis in Corinth delayed completion, requiring Paul to convey his offering separately. His implicit claim to коιυυυία accordingly became overt, and the collection became the basis, rather than a correlative obligation, of the relationship. This jeopardized the acceptability of Paul's overtures, and, while his reception is uncertain, the journey occasioned his arrest, and ended his missionary career.
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Lowe, John Francis. "Baldwin I of Jerusalem: Defender of the Latin Kingdom of Jerusalem." PDXScholar, 2013. https://pdxscholar.library.pdx.edu/open_access_etds/1029.

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The reign of King Baldwin I (1100-1118) has thus far received little noteworthy attention by historians as the important pivotal period following the First Crusade conquest of Jerusalem in 1099. The two decades of his rule marked the extension of Latin conquests in the east, most notably by the conquest of the important coastal cities of Arsulf, Acre, Caesarea, Beirut and Sidon. These vital ports for the early Latin Kingdom of Jerusalem provided outlets to the sea for commerce, as well as safe harbors for incoming assistance from the west. Further, Baldwin led in the establishment of strong secular control over ecclesiastical authorities, and provided a model of administration for subsequent monarchs to follow until the loss of the kingdom in 1187. Baldwin's contributions to these developments are presented here in a bibliographical framework to illustrate both his important place in crusader historiography, as well as to gauge the significance of his memory in contemporary literature as a second Joshua archetype. The conquest of Jerusalem and the decades that followed were extraordinarily perilous for the western "colonial" transplants, and thus a Biblical precedent was sought as an explanation to the success of the crusaders. This thesis argues that Fulcher of Chartres, the chaplain and primary contemporary biographer of Baldwin I, saw a parallel with the Biblical figure of Joshua as beneficial to posterity. By the establishment of Baldwin's memory in such a context, Fulcher of Chartres encouraged further western support for the Latin Kingdom, and reveals the important trials that faced Jerusalem's first Latin king.
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Peri, Oded. "Christianity under Islam in Jerusalem : the question of the holy sites in early Ottoman times /." Leiden : Brill, 2001. http://catalogue.bnf.fr/ark:/12148/cb38877201w.

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Mosser, Carl. "No lasting city : Rome, Jerusalem and the place of Hebrews in the history of earliest 'Christianity'." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/11022.

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The contemporary study of Hebrews is bedeviled by anachronistic assumptions that distort its interpretation. As a result, Hebrews holds a paradoxical position in contemporary New Testament scholarship. After two centuries of critical study little progress has been made on core introductory issues related to this epistle. Consequently, many scholars are hesitant to utilize it significantly for investigation into the origin and early development of Christianity. In contrast, Hebrews specialists generally agree that Hebrews is a sermon that was sent to a group of Christians in Rome. Some scholars even utilize it as a primary datum in the investigation of Roman Christianity. This thesis consists of a ground-clearing exercise and prolegomena for reexamining the place of Hebrews in early Christian history. It begins by arguing that Hebrews should not be read as a document of early Christianity, a religion separate from Judaism, but as a document of Second Temple Judaism. It then assesses the arguments for locating the recipients in Rome. When the evidence is subjected to critical scrutiny we find that it precludes an Italian location. Likewise, the arguments against locating the readers in Palestine fail and the evidence actually points in that direction. Finally, the idea that Hebrews is a sermon is disproved and new insight is gained into the situation that the epistle addresses. Significantly, we find that the reference to a "word of exhortation" in 13:22 refers to an oracle received by the readers which they were hesitant to obey. The positive argument contends that Hebrews was sent to Jerusalem. New exegetical insight into Rahab's commendation (11:31) gives strong support to this contention. Additional support comes from the Temple Scroll, 4QMMT and other Jewish texts which help prove that camp in 13:13-14 is a legal term of art that refers to Jerusalem. These texts also help us see that the "strange teachings" in 13:9 refer to halakhic innovations related to sacrifice. The readers reside in Jerusalem and are urged to leave the city before it is destroyed.
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Fraser, Michael Alexander. "The feast of the Encaenia in the fourth century and in the ancient liturgical sources of Jerusalem." Thesis, Durham University, 1995. http://etheses.dur.ac.uk/5431/.

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The central concept in this thesis is the Encaenia, particularly the Jerusalem Encaenia of the Martyrium Basilica and the anniversary feast of the same name, but also other, lesser known, inaugurations of churches which occurred in the fourth century. The thesis commences with a review of the recent scholarship on early Christian buildings, the Holy Land, and the Jerusalem Encaenia feast. Chapter two discusses the appearance of "εγκαίυια" in the Septuagint and early Christian literature before considering the first documented occasion of an encaenia feast, the inauguration of the basilica in Tyre. Chapter three is a detailed study of Constantine’s 'New Jerusalem' from the finding of the Cross to the inauguration of the Martyrium basilica in 335. A distinction is drawn between the work of Constantine and the interpretation of Eusebius. The subsequent chapter draws attention to the growth and uniform pattern of imperial involvement in the inauguration of churches under Constantius, paying particular attention to the alleged Encaenia of an Alexandrian basilica by Athanasius without imperial consent. The study of the Jerusalem Encaenia, the anniversary of the Martyrium inauguration, commences in chapter five with an analysis of the feast m the Journal of Egeria and the brief account recorded by Sozomen. Both writers portray the Encaenia as a pilgrim feast. Chapter six examines the liturgical content of the feast reconstructed from the earliest Jerusalem lectionaries and calendar. The theology of the feast is discerned from the biblical texts prescribed for the liturgy. Many of the observations made in previous chapters are drawn together in chapter eight which proposes the Encaenia as a Christian interpretation of the Jewish feast of Tabernacles. The conclusion to the thesis discusses the prominence of the Jerusalem Encaenia in the liturgical calendar, and locates the rite and feast of the Encaenia within the wider context of the dedication of churches in the east and western liturgy. Further avenues of research are outlined regarding the rites and surviving homilies for the dedication of a church.
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Heinrich, William H. "The nature of replacement theology and its impact on Israeli Jews and on the ministry focus of the International Christian Embassy Jerusalem." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Green, Stephen David. "Christians and Jerusalem in the Fourth Century CE: a Study of Eusebius of Caesarea, Cyril of Jerusalem, and the Bordeaux Pilgrim." PDXScholar, 2018. https://pdxscholar.library.pdx.edu/open_access_etds/4442.

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This thesis addresses Constantine's developments of the Roman province of Palaestina. It analyzes two important Christian bishops, Eusebius of Caesarea and Cyril of Jerusalem, and one nameless Christian traveler, the Bordeaux pilgrim, to illuminate how fourth-century Christians understood these developments. This study examines the surviving writings of these Christian authors: the Bordeaux Itinerary, Cyril's Catechetical Lectures, and Eusebius's Ecclesiastical History, Onomasticon, Preparation of the Gospel, Proof of the Gospel, and the Life of Constantine, and the archaeological remains of several Constantinian basilicas to interpret their views of the imperial attentions that were being poured into the land. Together these accounts provide views of fourth-century Palaestina and Jerusalem that when combined more fully illuminate how Christians understood Constantine's Holy Land policy. This study focuses on Constantine's developments of the city of Jerusalem, primarily the so-called Triad of Churches (The church of the Nativity, the Eleona, and the Holy Sepulchre) built in and around the city. It likewise considers the countryside of Palaestina outside of Jerusalem. While some Christians were resistant to the developments of Jerusalem, our sources reveal how many Christians supported, or at least desired to experience, the newly developing Christian Holy Land. This thesis argues that most of the discrepancies over the city of Jerusalem between our sources, especially Eusebius and Cyril, developed from long-standing political tensions between the cities of Caesarea and Jerusalem. The Bordeaux pilgrim, on the other hand, traveled across the Roman Empire to see and experience the developing sites throughout the land with no interest in local political debates. With this added perspective we can see how Christians, separated from the positions of church fathers, experienced the developing Holy Land.
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Books on the topic "Jerusalem in Christianity"

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Holmquist, Harriet. Mötesplats Jerusalem. Göteborg: Gothia, 1985.

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Bargil, Pixner, ed. Jesus and first-century Christianity in Jerusalem. New York: Paulist Press, 2008.

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Carvalho, Frederico. Jerusalém! Jerusalém! [Brazil]: Frederico Carvalho, 2002.

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L, Batalov A., and Lidov Alekseĭ, eds. Jerusalem in Russian culture. New Rochelle, N.Y: A.D. Caratzas, 1994.

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Thomson, Peter J. The centrality of Jerusalem and its temple in earliest Christianity. [Ramat Gan]: Bar-Ilan University, Faculty of Jewish Studies, Martin (Szusz) Department of Land of Israel Studies, 2002.

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I, Levine Lee, ed. Jerusalem: Its sanctity and centrality to Judaism, Christianity, and Islam. New York: Continuum, 1999.

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Yaron, Gil. Jerusalem: Ein historisch-politischer Stadtführer. Bonn: Bundeszentrale für Politische Bildung, 2008.

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Yaron, Gil. Jerusalem: Ein historisch-politischer Stadtführer. 2nd ed. Bonn: bpb, Bundeszentrale für politische Bildung, 2012.

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1955-, Poorthuis Marcel, and Safrai Ch, eds. The Centrality of Jerusalem: Historical perspectives. Kampen: Kok Pharos, 1996.

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Shaykh, Mamdūḥ. al- Bābā Shanūdah wa-al-Quds al-ḥaqīqī wa-al-muʻlan: Wathīqah ṣawtīyah tunsharu lil-marrah al-ūlá. [Cairo]: Khulūd lil-Nashr wa-al-Tawzīʻ, 2000.

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Book chapters on the topic "Jerusalem in Christianity"

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Lin, Yii-Jan. "America, the New Jerusalem, and Anti-immigrant Discourse." In Embodying Antiracist Christianity, 15–37. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-37264-3_2.

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Reinhartz, Adele. "The Destruction of the Jerusalem Temple as a Trauma for Nascent Christianity." In Trauma and Traumatization in Individual and Collective Dimensions, 275–88. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666536168.275.

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Reinink, G. J. "Early Christian Reactions to the Building of the Dome of the Rock in Jerusalem." In Syriac Christianity under Late Sasanian and Early Islamic Rule, XII227—XII241. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003418764-12.

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"Christianity at War." In Jerusalem. I.B.Tauris, 2009. http://dx.doi.org/10.5040/9780755608485.ch-002.

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Lantzer, Jason S. "Building the New Jerusalem." In Mainline Christianity, 27–48. NYU Press, 2012. http://dx.doi.org/10.18574/nyu/9780814753309.003.0002.

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"Jerusalem O Jerusalem." In The Homebrewed Christianity Guide to the End Times, 123–50. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctt1b3t7bm.11.

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Ruse, Michael. "Jerusalem." In On Purpose, 23–41. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691195957.003.0002.

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This chapter focuses on Augustine, whose influence on Western Christianity cannot be overemphasized, was born in a Roman province in North Africa of a Christian mother and a pagan father. Raised a Christian, he dropped out, acquired a mistress with whom he lived for thirteen years and by whom he had a son who died in adolescence, went to Italy as a professor of rhetoric, fell among the Manicheans, sloughed off his first mistress and had another for two years. Finally, Augustine went back to Africa, particularly at the urging of his very persistent mother, became again a Christian and was baptized by Saint Ambrose, bishop of Milan, in 386. About ten years after returning to Christianity, Augustine wrote his autobiography, the Confessions, perhaps the greatest spiritual story of personal growth of Western culture. His God is emphatically the God of Plato, the God of The Republic, where the form of the good is a necessarily existing eternal force or entity, outside time and space, truly good and beautiful, the font of all other beings, from which everything stems and to which everything relates as the cause of existence.
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Schröder, Winfried. "Philosophy and Christianity: The Occidental Synthesis." In Athens and Jerusalem, 1–9. BRILL, 2022. http://dx.doi.org/10.1163/9789004536135_002.

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9

"The Rise And Spread Of Christianity." In From Jerusalem to Nicea, 13–51. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463231392-004.

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10

"Conclusion: Alexandria, Jerusalem, Baghdad." In The Scriptural Universe of Ancient Christianity, 132–38. Harvard University Press, 2016. http://dx.doi.org/10.4159/9780674974883-011.

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Conference papers on the topic "Jerusalem in Christianity"

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Ubiparipović, Srboljub. "POSLEDOVANjE OMIVANjA NOGU NA VELIKI ČETVRTAK U TIPIKU ARHIEPISKOPA NIKODIMA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.307u.

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Taking into account the fact that the acolouthy of the Footwashing on Maundy Thursday had been formed in Jerusalem, probably during 5th Century, the existence of this rite in Typicon of Nicodemus, Archbishop of Serbia (1316- 1324), is an inspiring subject for liturgiological research. Although this acolouthy is well-known in Greek as Ὁ νιπτὴρ or τὸ νίμμα, we have approached to this topic by theological and teleturgical studying of its origin. The roots of this rite lie in the early centuries of Christianity, with various additions, deletions and variations of the specific acolouthy in use even nowadays in some of the centers of the Eastern Orthodox Church. The acolouthy of the Footwashing on Maundy Thursday has been shaped in 10th Century in two different modalities, one for the urban churches, and another one for the monastic churches at the Orthodox East. The rite from Typicon of Nicodemus (1319) belongs to the group of monastic acolouthies with direct impact of liturgical praxis of the Holy City of Jerusalem and Constantinopolitan monasteries. It implies that should be performed immediately after the Ambo prayer on Maundy Thursday’s Holy Liturgy in the pronaos of the monastic church. Such an acolouthy had retained some aspects of the earlier prayer for the sanctification of the water for the footwashing and also rubric for the anointing of all assembled in the church. The acolouthy of the Footwashing on Maundy Thursday in Typicon of Nicodemus is very important testimony about vivid and strong liturgical life of the Eastern Orthodox Serbs and Archbishopric of the Serbian and Maritime Lands in the 14th Century.
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Tentoma, Nefeli, Andreas Georgopoulos, and Gracia Tucci. "COMPARATIVE INVESTIGATION OF THE 3D REPRESENTATIONS OF THE HOLY AEDICULE OF THE TOMB OF CHRIST." In ARQUEOLÓGICA 2.0 - 9th International Congress & 3rd GEORES - GEOmatics and pREServation. Editorial Universitat Politécnica de Valéncia: Editorial Universitat Politécnica de Valéncia, 2021. http://dx.doi.org/10.4995/arqueologica9.2021.12153.

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The significance of preservation of cultural heritage is undeniable, which is why both their geometric documentation and the creation of their digital “twins”, i.e. reconstructions and replicas at any scale, are essential procedures. A special category of cultural heritage is sacred sites which combine historical, spiritual and religious values. The most sacred monument of Christianity is the Holy Aedicule covering the Tomb of Christ in the Church of the Holy Sepulchre in Jerusalem. This paper aims to investigate and compare the various three-dimensional representations of the Holy Aedicule of the Tomb of Christ, which exist both in physical and in digital form. Initially, the main structural phases of the Aedicule are presented, including its destructions and restorations. Moreover, the different categories of the three-dimensional representations of the monument are defined. With reference to the replicas, both the reasons of their construction and their list in the form of a dataset table are presented. More specifically, in the context of this research, the three-dimensional representations of the Aedicule are divided into two major categories: the replicas constructed worldwide and the geometric documentations of the monument's condition through the years. Regarding the replicas, a list of the discovered representations is created and this database is visualized and depicted in an online web map along with essential information with the use of an open-source Geographic Information System (GIS). Based on this visualization an online web map has been created. Furthermore, the previous geometric documentations and surveys of the Holy Aedicule of the Tomb of Christ are presented. A comparison is conducted between the 3D models of the Aedicule, which were created by the University of Florence in 2007-8 and the National Technical University of Athens in 2015-17. The impact of the Holy Aedicule across the world is examined through statistics based on the type, date of construction and location of the replicas. The possible deformations of the monument's structure are detected from the assessment of the results from both the processing and the comparison of the 3D models. In conclusion, future works are suggested focusing on the discovery of the total number of replicas worldwide and the monitoring of the condition of the Aedicule. Cultural
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