Journal articles: '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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Härkönen, Heidi. "Francio Guadeloupe. Chanting Down the New Jerusalem: Calypso, Christianity and Capitalism in the Caribbean." Suomen Antropologi: Journal of the Finnish Anthropological Society 35, no. 3 (September 1, 2010): 94–96. http://dx.doi.org/10.30676/jfas.127503.

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FRANCIO GUADELOUPE. Chanting Down the New Jerusalem: Calypso, Christianity and Capitalism in the Caribbean. Berkeley, Los Angeles and London: University of California Press, 2009. Pp. 272. ISBN: 978-0-520-25488-6 (hardback); ISBN: 978-0-520-25489-3 (paperback).

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Crossan, John Dominic. "EARLIEST CHRISTIANITY IN COUNTERFACTUAL FOCUS." Biblical Interpretation 8, no. 1-2 (2000): 185–93. http://dx.doi.org/10.1163/156851500750119169.

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AbstractGranted that the historical Jesus existed and was confessed as Christ and Lord, what might have changed earliest Christianity utterly or even stopped it completely? I propose four events which would have altered Christianity beyond at least my capacity to imagine. What if all of earliest Christianity had stayed among the small hamlets of rural Galilee rather than some of it moving immediately to great cities like Jerusalem, Damascus, and Antioch? What if earliest Christianity had not accepted pagans alongside Jews within the new eschatological community of God? What if three revolts within seventy years, inside and outside the Jewish homeland, had not brought down upon it the destructive vengeance of the Roman empire? What if that same empire had not adopted a "don't ask, don't tell" attitude towards earliest Christianity but made it immediately a forbidden superstition?

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Župarić, Drago. "Prve kršćanske zajednice / First Christian communities." Journal of BATHINVS Association ACTA ILLYRICA / Godišnjak Udruženja BATHINVS ACTA ILLYRICA Online ISSN 2744-1318, no. 1 (December 1, 2019): 181–93. http://dx.doi.org/10.54524/2490-3930.2017.181.

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Christianity, having developed in a Jewish setting, quickly separated from Judaism and opened itself to the aspirations of the Greco-Roman world. This paper will explore the first Christian communities in Jerusalem, Antioch and Rome, from whence Christianity spread to the ends of the Mediterranean basin, that is to say, through the Roman Empire. Each of the aforementioned communities, which were very well respected, will be discussed with regards to the date of their foundation, the source material concerning these communities, and their prominent characteristics. In other words, this paper will discuss the spread of Christianity, with reference to the question of the triumphant campaign of the young Church from Jerusalem to Rome. After the acceptance of pagans into their communities, Christianity as a new religion began to gain importance, and the number of adherents grew quickly. The Christian community was declared an opposition to imperial government, and was already heavily repressed by the mid-1 century. The communities that survived repression sought peace; that is, collaboration between the Roman state and the “early Church”, which was seen as a new institution. The cult opened itself more and more to the outside world and different cultures, which led to the mingling of Christians and pagans, leading to many theological disputes, especially concerning the “divinity” of Jesus Christ. Between the 1st and 2nd st century the beginnings of Christianity should be viewed as an organization in which commissions and administrations are present, as the number of believers grew and the need for better organization arose. The basis of the rapid expansion of Christianity in the old world should certainly be viewed in its universality. The author of this paper touches upon the question of the beginnings of Christianity in Dalmatia and Pannonia, side by side with Roman culture. Christianity was not very influential in the Roman province of Dalmatia until the mid-3 century, even though it is likely that there were smaller Christian groups here, as well as organized Christian communities.

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Rahmawati, Hanifah, and Rezza Fauzi Muhammad Fahmi. "KONFLIK PEREBUTAN TANAH SUCI TIGA AGAMA SAMAWI DI YERUSALEM (1980-2017 M)." Jazirah: Jurnal Peradaban dan Kebudayaan 3, no. 2 (November 2, 2023): 168–79. http://dx.doi.org/10.51190/jazirah.v3i2.93.

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This study describes the conflict over the conflict over the holy land of three divine religions in Jerusalem during the Israeli period, namely, Judaism, Christianity and Islam, as the religion with the largest adherents on earth. The choice of this theme is considered important because of the dynamics of the struggle for territory that has civilizations that are connected to each other between the three divine religions, with the Prophet Ibrahim AS as the father of the prophets as well as the ancestor of their religion. The researchers took two theories that were used, among others, social action theory from Max Weber, and social conflict theory from Dahdrendorf. Yerusalem It has an important history for these three heavenly religions, presenting a sense of wanting to control and claim the holy city of Jerusalem as a city that belongs only to one religion. A re-reading of the history of Jerusalem has shown the historical spectrum of the social life of the three divine religions in Jerusalem. Keywords: Conflict, Struggle for the Holy Land , Three Divine Religions, and Jerusalem.

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Van Aarde, Andries. "The earliest Jesus group in Jerusalem." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 711–38. http://dx.doi.org/10.4102/ve.v25i2.295.

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Church formation in the history of early Christianity emanated from the kerygma about Jesus after his death. The kerygma was based on memories of Jesus which were used in the Christian cult as both explanation and apology for the encountering of God through the traditions about the crucified, buried, resurrected, and ascended Jesus. The aim of the article is to argue that the term “the Twelve” served as a self-reference of the earliest Jesus group in Jerusalem. They regarded themselves as “apostles” and "prophets” of the “new Israel”, analogous to the twelve patriarchs in the Hebrew Scriptures. Reconstructing a trail from Jesus to the earliest group in Jerusalem to Paul, the article demonstrates a fundamental difference between Paul and the Jerusalem group. They understood the notion of “the Twelve” as exchangeable for “all of Israel”, represented by “all the apostles”. For Paul the concept “apostles” is an expansion of “the Twelve” in Jerusalem.

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Burkiewicz, Łukasz. "From the Editors." Perspektywy Kultury 32, no. 1 (May 17, 2021): 7–8. http://dx.doi.org/10.35765/pk.2021.3201.02.

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The topic of Issue 32 of Perspectives on Culture is Christianity and its role as a source of not only European, but also a geographically wider cultural sphere (e.g., the Egyptian Copts). Three pillars were fundamental to the construction of Europe’s current cultural identity: Athens as a source of philosophy, Rome as the foundations of law, and Jerusalem as a place where religion was born. Christianity created a new cultural heritage upon the achievements of Athens and Rome, having respect for the legacy of the previous civilizations. There is no doubt that Christianity has made an important contribution to European culture. In this issue, an important place is given to the person of Pope John Paul II, whose teachings and thoughts appear in several texts.

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Faiz, Ahmad, Andi Indah Yulianti, and Dwiani Septiana. "Trump's Speech about Jerusalem: An Analysis on Persuasive Strategies." Journal of Pragmatics Research 2, no. 2 (October 6, 2020): 160–76. http://dx.doi.org/10.18326/jopr.v2i2.160-176.

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ABSTRACTSpeaker delivers a speech to achieve the goal indicating the use of persuasive strategies. This research investigates the persuasive strategies used by Donald Trump on his speech about Jerusalem. The aim of this research is to analyze the types of persuasive strategies on Donald Trump’s speech about Jerusalem. Jerusalem is a holy place where many beliefs live together such Islam, Christianity, Jews, etc. Its territory surrounds Palestine and Israel, as both have a great rivalry in an old war. Donald Trump showed his sympathy toward Jerusalem through his speech. In influencing hearers, Trump’s speech reflected persuasive strategies. Persuasive strategies are expressed to influence and change hearers attitude and motives to follow what speaker wants to. This research used qualitative approach. The data analyzed in this research are two speech of Trump about Jerusalem. The result showed that Trump used ethos, logos and pathos. Trump expressed pathos by showing his perceived intelligence, virtuous character and goodwill to create peace in Jerusalem. Logos were expressed while Trump showed factual information about the role of Israel in creating peace in Jerusalem. Trump mostly expressed pathos to affect hearers emotion by creating mildness, giving admiration and confession. Therefore, in achieving the goals of his speech, Trump intended to persuade hearers by touching their emotion.Key words: persuasive strategies, speech, Donald Trump

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Gandolfo, K. Luisa. "Jordanian Jerusalem." American Journal of Islam and Society 25, no. 1 (January 1, 2008): 110–13. http://dx.doi.org/10.35632/ajis.v25i1.1492.

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For centuries, Jerusalem has been revered as the holy site of Judaism, Christianity,and Islam; strategically coveted as a means to consolidate territorialgains; and conquered thirty-seven times between its foundation and thesequestering of its ancient hub by Israeli forces during the Six-Day War. Asthe region underwent significant change after World War II, the Holy Cityincreasingly became contested. While the Palestinians nurtured concernsregarding land sales and the escalating influx of Jewish settlers, their apprehension became lost amidst the tussle for authority between Transjordan,which sought to affirm its role as custodian of the holy places, and the nascentstate of Israel, which strove to strengthen its presence in the city. Chartingthe endeavors of KingAbdullah and KingHussein to assert Transjordan’sauthority over Jerusalemdespite international and Israeli rivalry, Katz affordsa unique insight into the multifarious means used to court its residentsthrough events, banknotes, and stamps between 1948 and 1967.Over the course of seven chapters, the author imbues the text with illuminatingfigures and maps. Most notable is the 1946 “Palestinian Aid”stamp series initiated during the Bludan Conference in June 1946, duringwhich Abdullah directed member states of the Arab League “to issue aPalestinian stamp whose revenue would be earmarked for Palestine” (p. 56).Yet Abdullah’s pro-active stance – the Jordanian Parliament implementedthe Arab League resolution on 22 July 1946, followed by the “AdditionalStamps Law” Temporary Law 20 of the same year – was ultimately marredby his series of surreptitious meetings with the JewishAgency. Despite thisduplicity, the merit of stamps in preserving stable relations with thePalestinians is adeptly demonstrated throughout the chapter. Similarly, thepolitical nuances behind postcards depicting King Hussein and GamalAbdul Nasser affectionately united over the Dome of the Rock, as well as anadditional series of stamps celebrating Pope Paul VI’s pilgrimage to theHoly Land in 1964, serve as visual reminders of Jordan’s tentative grip onauthority during the post-war period and the ever-present desire to retainamicable relations with neighboring leaders ...

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Haytayan, Laury. "ARMENIAN CHRISTIANS IN JERUSALEM: 1700 YEARS OF PEACEFUL PRESENCE." JERUSALEM: RELIGIONS AND POLITICS 5, no. 2 (December 1, 2011): 179–95. http://dx.doi.org/10.54561/prj0502179h.

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This paper examines the presence of the Armenians in Jerusalem for the past 1700 years. This historical account sheds the light on the importance of Jerusalem for the Armenians, especially for the Armenian Church that was granted the authority to safeguard the Holy Places in the Holy Land with the Greek and Latin Churches. During the centuries, the Armenians survived all the conquests and were able to find all sorts of compromises with all the different powers that conquered Jerusalem. This study shows that the permanent presence is due to the wise religious authorities and the entire Armenian community who had no backing from super powers but they had their religious beliefs and their persistence in safeguarding the Holy Places of Christianity. The author takes the reader back in History by stopping at important events that shaped the history of the Armenians in the Holy Land.

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Herzman, Ronald. "Confessions 7.9: What has Athens to do with Jerusalem?" Journal of Education 179, no. 1 (January 1997): 49–60. http://dx.doi.org/10.1177/002205749717900104.

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In Book VII of his Confessions Augustine argues (with Origen and against Tertullian) that there is a congruence between Christianity and classical culture that provides ground for a synthesis, though not without tension and struggle. The Confessions is such an important document because it is a record of the process as well as the results of the struggle between Athens and Jerusalem. Augustine here models an illuminating approach to the multicultural tensions of today.

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Nyström, Jennifer. "Reading Paul with Messianic Jews." Nordisk judaistik/Scandinavian Jewish Studies 33, no. 1 (June 27, 2022): 55–64. http://dx.doi.org/10.30752/nj.116228.

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This review article presents and summarises my doctoral dissertation ‘Reading Romans, Constructing Paul(s): A Conversation between Messianic Jews in Jerusalem and Paul within Judaism Scholars’, defended on 24 September 2021 at Lund University. It is a highly interdisciplinary study between New Testament studies and the anthropology of Christianity. It focuses on Paul and readings of Romans 11, where the Messianic Jewish readings originate from ethnographic fieldwork conducted in Jerusalem through so-called Bible-reading interviews. This article summarises each chapter, provides examples from the empirical chapters ‘Identity and Torah’, ‘Relations and Yeshua’ and ‘Time and Land’, and finishes by pointing out three major conclusions followed by three additional key contributions that the study makes.

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Ditchfield, Simon. "Translating Christianity in an Age of Reformations." Studies in Church History 53 (May 26, 2017): 164–95. http://dx.doi.org/10.1017/stc.2016.11.

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This article argues that the age of the Protestant and Catholic Reformations and the global spread of the latter brought with it the challenge that not only was it necessary to learn new languages in order to communicate the Christian message to non-European peoples encountered during the so-called ‘Age of Discovery’, but some kind of control had to be exercised over the new, global circulation of sacred images and relics. The latter facilitated the visual (and virtual) translation of such holy sites as Jerusalem and Rome and its specific holy treasures in the mental prayers of the faithful. It concludes that it was less Lamin Sanneh's ‘triumph of [linguistic] translatability’ and more the physical translatability of the sacred that made possible the emergence of Roman Catholicism as this planet's first world religion.

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Warasti, Nuraini Sekar, Haya Qonita, and Badrus Sholeh. "The Impact of United States of America Intervention On Israeli-Palestinian Conflict." Global Political Studies Journal 6, no. 1 (July 5, 2022): 47–57. http://dx.doi.org/10.34010/gpsjournal.v6i1.6089.

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The Israeli occupation of Palestine became a prolonged conflict; this conflict was caused by the seizure of the Jerusalem area. Jerusalem itself is a holy city for Judaism, Christianity, and Islam. The conflict began in 1917-1947 when during British rule in Palestine with Jerusalem as the center of government, the Balfour Declaration stated that Britain handed over the mandate of Palestine to the United Nations. During the ongoing conflict to date, not only two countries, namely Israel and Palestine, are involved, but there is also the intervention of the United States which has a fairly dominant role. For example, Donald Trump as President of the United States of America unilaterally announced that he recognized Jerusalem as the capital of Israel in 2017, thus triggering a greater struggle than ever in the Middle East. The purpose of this study is to provide an overview, description, and understanding of the occurrence of conflict events in the Palestinian territories, by looking at the origins of the conflict, the role of the United States in it, and the impact of the dominant role of the United States in this prolonged conflict.

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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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Giardini, Marco. "Sicily, Constantinople, and Jerusalem: A Geographical Pattern in Crusading Expectations along the Centuries." Religions 14, no. 8 (August 4, 2023): 999. http://dx.doi.org/10.3390/rel14080999.

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Among the aims of Charles VIII’s Italian expedition, the reappropriation of the kingdoms of Naples and Jerusalem served as the main purpose for preparing the decisive crusade that would regain Jerusalem to Christianity. However, the connection established by several early modern sources between Charles VIII’s claims to the kingdom of Naples and the expedition to the Levant had already been expressed in previous centuries in very similar terms. Also, in the case of Charles I of Anjou in the thirteenth century, the acquisition of the kingdom of Sicily was perceived as a necessary precondition for setting military campaigns aiming at recovering Constantinople and Jerusalem. The same pattern appears also in Benzo of Alba’s Ad Heinricum imperatorem (eleventh century), where the pacification of Southern Italy is presented as the first step towards the reunification of the Constantinopolitan empire and the conquest of Jerusalem under the rule of Henry IV. The paper intends to shed light on a geographical pattern that periodically emerges in various iterations of crusading (and pre-crusading) propaganda (very often intertwined with prophetic expectations) which implied a tight interconnection between the recovery of the Holy Land and the unification of the orbis christianus under one universal ruler.

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Cohen, Amnon. "The Ottoman approach to Christians and Christianity in sixteenth‐century Jerusalem." Islam and Christian–Muslim Relations 7, no. 2 (June 1996): 205–12. http://dx.doi.org/10.1080/09596419608721081.

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Crossley, James. "Book Review: Christianity in the Making, Volume 2: Beginning from Jerusalem." Theology 113, no. 873 (May 2010): 217–19. http://dx.doi.org/10.1177/0040571x1011300320.

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Gorman, Michael J. "Book Review: Beginning from Jerusalem: Christianity in the Making, Vol. 2." Interpretation: A Journal of Bible and Theology 64, no. 3 (October 2010): 302–4. http://dx.doi.org/10.1177/002096431006400309.

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Harris, Daniel A. "HAGAR IN CHRISTIAN BRITAIN: GRACE AGUILAR’S “THE WANDERERS”." Victorian Literature and Culture 27, no. 1 (March 1999): 143–69. http://dx.doi.org/10.1017/s1060150399271082.

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But he who was of the bondwoman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Hagar. For this Hagar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. . . . Now we, brethren, as Isaac was, are the children of promise.— St. Paul, Epistle to the GalatiansThese Ishmaels and Hagars of mankind . . .— Longfellow, “The Jewish Cemetery at Newport,” 1852GIVEN PAUL’S TORTUOUS, divisive rhetoric, the Jew is always the proto-Christian, deprived of actual historical identity and development. For Christianity, founding itself on usurpation, cannot dispense with the Abrahamic covenant or the sacrifice of Isaac (to Jews, the akedah, binding) that prefigures the martyrdom of Jesus. Because Christianity begins by absorbing Hebraic characters as patterns, it must represent real Jews by a second displacement, as non-Jews: “These Ishmaels and Hagars of mankind.” In Christian eyes, the Jew is twice dispossessed — once by metamorphosis into the potentially free Christian, and again by disguise as a creature of bondage.

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Moriarty, Rachel. "‘Secular men and women’: Egeria’s Lay Congregation in Jerusalem." Studies in Church History 36 (2000): 55–66. http://dx.doi.org/10.1017/s0424208400014327.

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Egeria’s account of her journey to the holy places has been an invaluable source for study of many aspects of fourth-century Christianity, from liturgy and topography to clerical practice. Dr David Hunt, in his analysis elsewhere in this volume, discusses the part played by monks in Egeria’s ‘scriptural vision’. This paper looks at her account of worship in Jerusalem, and particularly at those worshippers who were neither ordained clergy nor committed to life as monks or nuns, whom we can call the ‘laity’ Egeria herself distinguishes between these groups, and is concerned to differentiate the parts played by each in worship. We shall consider here how much can be discovered about the composition, organization, and spirituality of these lay people, how Egeria herself contributed to the account, and how much is special to Jerusalem.

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Odeh, Tayseer Abu. "The Politics of Yehuda Amichai's Aesthetic Camouflage: Jerusalem and the Settler-Colonial Gaze." Journal of Holy Land and Palestine Studies 21, no. 2 (October 2022): 204–25. http://dx.doi.org/10.3366/hlps.2022.0295.

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Drawing on the notion of aesthetic camouflage the uses and abuses of memory and forgetfulness, this article seeks to examine and interrogate the ways in which Israel’s ‘national poet’ Yehuda Amichai (born ‘Ludwig Pfeuffer’, 1924–2000) relies heavily on the imperialist Zionist ideology to justify and legitimise the settler-colonial existence of Israel from a European and Zionist hegemonic perspective. The postcolonial image of Jerusalem, as mystified by Amichai’s poetry, signifies an apolitical and ahistorical Orientalist image of Jerusalem as being ‘a troubled sacred and mythical city’ claimed by clashing monolithic religions including Islam, Judaism, and Christianity. In other words, the systematic and historical absence of Palestinian people in Amichai’s poetry is ostensibly bound up with what Edward Said calls ‘the functional absence of ‘native people’ in Palestine’.

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Isachenko, Tatiana A. "The 17th Century Moscovia as a Righteous Kingdom of End Times." Observatory of Culture, no. 2 (April 28, 2014): 112–17. http://dx.doi.org/10.25281/2072-3156-2014-0-2-112-117.

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Addresses the concept of ‘panvasilion’ by the patriarch of Jerusalem Paisius Ligarides and discussions of the idea of Righteous Kingdom in Muscovite Rus’. The transfer of the greatest images of the Holy Land and the relics of the Christian East to Russia in the second half of the 17th century put Moscow on par with the great historical centres of Christianity. Muscovite Rus’ strengthened its position and since then pretended to play the role of a “Righteous Kingdom of End Times”. Church historians acknowledge that translation into Russian of “Tablets” (1656) has become a decisive moment in the maturation of the plan for a “New Jerusalem”. The Greek text of the book was presented to the Russian Patriarch by Paisius Ligarides, who was lately destined to play a major role in condemnation of the former.

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Counted, Victor, and Fraser Watts. "Place Attachment in the Bible: The Role of Attachment to Sacred Places in Religious Life." Journal of Psychology and Theology 45, no. 3 (September 2017): 218–32. http://dx.doi.org/10.1177/009164711704500305.

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This paper examines the role of place attachment in religious life by analyzing various significant place events in the Bible, using analysis of biblical discourse. The paper looks at various biblical places, and explores the implications of approaching these sacred settings in terms of place attachment theory. In the Old Testament we focus on Mount Sinai, Canaan, and Jerusalem, and in the New Testament on Galilee, Jerusalem, and on view that Christianity, to some extent, transcends place attachment. The nature of the attachments to these places is diverse and varied. The claim is that place attachment theory can make a valuable theoretical contribution to an analysis of the role of place in the Bible, as an addition to the growing literature on the psychological interpretation of the Bible.

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Kroemer, James. "Vanquish the Haughty and Spare the Subjected: A Study of Bernard of Clairvaux’s Position on Muslims and Jews." Medieval Encounters 18, no. 1 (2012): 55–92. http://dx.doi.org/10.1163/157006712x634567.

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Abstract The Jews and the Muslims drew the attention of the twelfth Century Cistercian abbot Bernard of Clairvaux, and his words and actions had consequences for both communities. Despite his many demeaning comments about Jews and Judaism, he defended Jews from Crusader attacks, and he believed that Jews would convert to Christianity prior to the end of the world. On the other hand, he promoted the Second Crusade for the purpose of defending Jerusalem from Muslim invasion. He had no interest in converting Muslims to Christianity, only killing them if they continued their threat on the Holy Land. A close examination of Bernard’s writings reveals that his position on Jews and Muslims was not merely a reflection of church policy, but a means to advance his personal spiritual desire of union with God.

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Levine, D. H. "Chanting Down the New Jerusalem: Calypso, Christianity, and Capitalism in the Caribbean." Sociology of Religion 71, no. 4 (June 17, 2010): 487–88. http://dx.doi.org/10.1093/socrel/srq059.

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O'Mahony, Anthony. "Christianity and Jerusalem: Religion, Politics and Theology in the Modern Holy Land." International journal for the Study of the Christian Church 5, no. 2 (July 2005): 86–102. http://dx.doi.org/10.1080/14742250500219527.

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Петросян, Гамлет. "О характере и времени институционализации албанской церкви в свете новых археологических исследований в Арцахе." Bulletin of Armenian Studies, no. 10.1 (January 31, 2024): 85–108. http://dx.doi.org/10.58226/2579-275x-2023.10.(1)-85.

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Одним из нерешенных проблем армянской историографии является феномен образования Албанской церкви как автокефальной организации. Письменные источники о зарождении христианства в Албании можно разделить на две группы, которые условно можно назвать «армянской легендой» и «иерусалимской легендой». Согласно «армянской легенде», официальное распространение христианства в Албании происходило почти одновременно с распространением христианства в Армении по инициативе царя Тиридата и Григория Просветителя. Посему в конфессиональном и административном аспектах Албанская церковь находилась под влиянием Армянской церкви. One of the unresolved problems of Armenology is the phenomenon of the formation of the Albanian Church as an autocephalous organization. The written sources about the birth of Christianity in Albania can be divided into two groups, which can be conditionally called "Armenian legend" and "Jerusalem legend". According to the "Armenian legend", the official spread of Christianity in Albania took place almost simultaneously with the spread of Christianity in Armenia on the initiative of King Tiridates and Gregory the Illuminator. Therefore, in the confessional and administrative aspects, the Albanian Church was under the influence of the Armenian Church.

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Brewer, Keagan. "God’s Devils: Pragmatic Theodicy in Christian Responses to Ṣalāḥ al-Dīn’s Conquest of Jerusalem in 1187." Medieval Encounters 27, no. 2 (June 14, 2021): 125–64. http://dx.doi.org/10.1163/15700674-12340098.

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Abstract This paper considers Christian responses to the problem of evil following Ṣalāḥ al-Dīn’s conquest of Jerusalem. Among Catholics, Audita Tremendi offered the orthodox response that God was punishing Christian sin. However, the logical conclusion of this view is that the Muslims were agents of God despite being “evil” for having captured Jerusalem from Christians. Twelfth-century theologians believed that God could use demons in the service of good. In response to 1187, while many Christians portrayed the Muslims as evil, some expressed that they were divine agents. Meanwhile, others murmured that Muslim gods (including, to some, Muḥammad) were superior to Christian ones; that the Christian god was apathetic, violent, or wicked; that the crusade of 1189–92 was against God’s will; and that crusaders were murderers. Thought-terminating clichés centring on the divine mysteries permitted the continuance of Christianity in the face of this profound theodical controversy.

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d’uzer, Vincenette. "The Jews in the Sixteenth-Century Homilies." Studies in Church History 29 (1992): 265–77. http://dx.doi.org/10.1017/s0424208400011347.

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Great travellers, great traders, the Jews had spread out all over Europe long before the Roman occupation of their territory or Titus’ destruction of Jerusalem. On the whole, they prospered and mixed well with the local people. When these people were converted to Christianity no change seemed to appear at first towards the Jews. As centuries went by, however, animosity towards them, held responsible for Christ’s Crucifixion and death, grew to the point of their being expelled successively from England, France, Spain, and various parts of Germany.

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Muthuri, Jane Kathure. "African Religion in our Contemporary Society." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 7, no. 1 (May 6, 2024): 1–16. http://dx.doi.org/10.35544/jjeoshs.v7i1.64.

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Characteristically, African Religion is a resilient enterprise that cuts across centuries of interaction with other religions such as Christianity and Islam. This research article sets out to unveil its resilient characteristics, as it underlines the fact that it is part and parcel of the African cultural heritage. Methodologically, it highlights the multi-dimensional ways in which the African Religion has permeated into the lives of Africans to date. In the context of Christianity and Islam, it has remained a ‘controversial’ areaof research among theologians, as some fail to understand its relevance. On the flip-side, there are other scholars who contends that it needs to be recognized as an independent and self-fulfilling religion, just as it is the case with Christianity, Islam, and other world religions.To address the divergent views, an application of an Afro-Biblical Dialogue, as a theory, has been proposed to address this development. As the dialogical methodology, this model which was first adopted by the Jerusalem Christian Council in the wake of Hellenism(Acts15), will thus attempt to answer the question regarding the place of Gentiles who became Christians. Were they meant to abandon their religio-cultural backgrounds?

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Hill, Craig C., and Nicholas Taylor. "Paul, Antioch and Jerusalem: A Study in Relationships and Authority in Earliest Christianity." Journal of Biblical Literature 113, no. 3 (1994): 545. http://dx.doi.org/10.2307/3266809.

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Limor, Ora. "Jerusalem: Its Sanctity and Centrality to Judaism, Christianity, and Islam (review)." Jewish Quarterly Review 94, no. 2 (2004): 400–402. http://dx.doi.org/10.1353/jqr.2004.0047.

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O'Mahony, Anthony. "The Vatican, Jerusalem, the State of Israel, and Christianity in the Holy Land." International journal for the Study of the Christian Church 5, no. 2 (July 2005): 123–46. http://dx.doi.org/10.1080/14742250500219675.

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Widok, Norbert. "Biblical references in catecheses about the Holy Mass by Cyril of Jerusalem." Byzantinische Zeitschrift 115, no. 3 (September 1, 2022): 1083–114. http://dx.doi.org/10.1515/bz-2022-0051.

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Abstract Cyril of Jerusalem is one of the very important witnesses of faith in the East in the fourth century. He is the author of the Catecheses, which contain the content of the catechumenal and mystagogical teaching in Jerusalem. They are an excellent example of how to transmit Christian doctrine to candidates for Christianity and confirm it in the newly baptized. However, the basic method used by Cyril to convey his message is the use of biblical texts. The present study will show the motivation for using biblical references in two mystagogical catecheses on the Eucharist, i.e. Catechesis 22 and Catechesis 23. Their author emphasizes the formation of deep faith and Christian formation of the spirit in the audience. The analysis of the content of these catecheses also shows the principle of the catechist invoking biblical texts based on the active or passive involvement of participants in the liturgical rite. Secondary reasons for the use of quotations or paraphrases from the holy books of the Bible are also highlighted.

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SCOTT,, J. JULIUS. "The Church's Progress to the Council of Jerusalem according to the Book of Acts." Bulletin for Biblical Research 7, no. 1 (January 1, 1997): 205–24. http://dx.doi.org/10.2307/26422328.

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Abstract The book of Acts portrays stages of the development of the self-awareness of primitive Christianity. The account has important sociological as well as theological implications for the study of Christian origins. Acts indicates that geographical and cultural expansion exposed and focused attention upon underlying causes of disputes and debates which were a part of the self-definition process. From focus upon "side issues" such as ritual and ethnic practice the church came to the realization that the real struggle lay in varying views of the Christian way of salvation and its relation to Judaism. It was these issues which made necessary the Council of Jerusalem of Acts 15.

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SCOTT,, J. JULIUS. "The Church's Progress to the Council of Jerusalem according to the Book of Acts." Bulletin for Biblical Research 7, no. 1 (January 1, 1997): 205–24. http://dx.doi.org/10.5325/bullbiblrese.7.1.0205.

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Abstract The book of Acts portrays stages of the development of the self-awareness of primitive Christianity. The account has important sociological as well as theological implications for the study of Christian origins. Acts indicates that geographical and cultural expansion exposed and focused attention upon underlying causes of disputes and debates which were a part of the self-definition process. From focus upon "side issues" such as ritual and ethnic practice the church came to the realization that the real struggle lay in varying views of the Christian way of salvation and its relation to Judaism. It was these issues which made necessary the Council of Jerusalem of Acts 15.

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Panteleev, Aleksey. "What indeed has Athens to do with Jerusalem? Early Christianity and the Second Sophistic." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 14, no. 2 (2020): 567–86. http://dx.doi.org/10.25205/1995-4328-2020-14-2-567-586.

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The article deals with the early Christian literature of the 2nd–3d centuries in the context of the Second Sophistic. Famous sophists and Christian intellectuals were contemporaries, and they were educated by the same teachers. The focus of the article is on such themes as the claims of apologists for the status of ambassadors to the Roman emperors, the desire to demonstrate their education and include Christianity in the mainstream of development of ancient culture, an appeal to Greek history. When Christians tried to prove the truth of their views on the world and the deity and to demonstrate the superiority of their culture and their own tradition, they often used ideas and methods borrowed from the arsenal of Second sophistic.

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Jagessar, Michael. "Francio Guadeloupe,Chanting Down the New Jerusalem: Calypso, Christianity, and Capitalism in the Caribbean." Black Theology 7, no. 3 (June 8, 2009): 366–67. http://dx.doi.org/10.1558/blth.v7i3.366.

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Carleton-Paget, J. "Christianity in the Making. Volume 2: Beginning from Jerusalem. By J. D. G. DUNN." Journal of Theological Studies 63, no. 1 (March 14, 2012): 240–46. http://dx.doi.org/10.1093/jts/flr169.

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Wilken, Robert L. "Athens and Jerusalem: An Interpretive Essay on Christianity and Classical Culture. E. G. Weltin." Journal of Religion 69, no. 4 (October 1989): 604. http://dx.doi.org/10.1086/488248.

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Journal articles on the topic 'Jerusalem in Christianity'

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