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1
Cottle, Ross Jon. "Jesus' protest in the temple incident." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Lee, Joonha. "Jesus' temple action Mk 11:11-12:22 par /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Quek, Tze-Ming. "The New Jerusalem as God's palace-temple an exegetical study of the Eden-temple and escalation motifs in Rev 21.1-22.5 /." Portland, Or. : Theological Research Exchange Network (TREN), 2004. http://www.tren.com.
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Leonard, James Matthew. "Fulfillment of temple theology in Matthew's gospel." Online full text .pdf document, available to Fuller patrons only, 1994. http://www.tren.com.
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Goertzen, Leroy W. "A theological interpretation of Ezekiel's temple vision." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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King, Rebecca M. "The Sacred State: Religion, Politics and the Jerusalem Temple." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/scripps_theses/92.
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I will begin at the beginning, the original construction of the Temple by Solomon and will examine the political nature the Temple achieved even before the first stone was placed. From there the Temple goes through a phase of destruction, rebuilding and destruction again. Each of these phases has political undertones that are important to understand in light of the religious ones. Jewish identity comes into question and the Temple becomes a tool by which to gain legitimacy in the political realm. However, once the Temple is destroyed a second time Jews have to accommodate themselves to a reality in which they no longer have control of space where the Temple stood. Repeated conquests over Jerusalem keeps the Jews either in Jerusalem but under foreign control, or out of Jerusalem and living in the Diaspora. Jews are forced to deal with these changes and to form their responses. Their political authority diminishes and their religious life attempts to deal without the Temple. What comes of this is years of struggle and formations of religious and/or political movements in order to ultimately accomplish one of two things; either to return to Jerusalem and establish a Jewish state, or to return to Jerusalem and rebuild the Temple. A continuous thread that runs through much of Jewish history is how the Temple, as both a religious symbol and a political tool, has shaped Jews thought about themselves as a people with both religious and political values and aspirations. Having a greater understanding of Jewish history will contribute to the understanding of the current political situation that Jerusalem finds itself in today.
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Grappe, Christian. "D'un temple a l'autre. Pierre et l'eglise primitive de jerusalem." Université Marc Bloch (Strasbourg) (1971-2008), 1989. http://www.theses.fr/1989STR20054.
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Adoptant une perspective socio-historique, cette etude se propose de replacer le surgissement du mouvement chretien dans son contexte. Elle s'interesse tout particulierement aux origines de l'eglise primitive de jerusalem et s'efforce de determiner quels developpements elle connut sous l'egide de pierre, avant de s'interroger sur les causes de son depart. Au passage, les hypotheses suivantes sont proposees : la communaute primitive de jerusalem a, dans un premier temps, adopte une organisation et developpe une conscience de soi qui permettent de supposer une influence essenienne ; elle a elabore une ecclesiologie (nouveau temple) et une christologie tres hardies qui se sont exprimees notamment a travers une relecture des origines de la communaute et de certains episodes de la vie de jesus, consideree desormais comme etape decisive de l'histoire du salut, en fonction des grandes fetes juives (recits de la pentecote et de la passion, ensemble confession de pierre - transfiguration) ; elle a manifeste, dans la fixation de ces traditions, un interet particulier pour la figure de pierre. Si ce dernier a finalement du ceder le pas a jacques, c'est en raison de la situation nouvelle que creerent les agissements des hellenistes et de paul et de la necessite dans laquelle la communaute se trouvait, pour preserver son existence, de se conformer a l'orthopraxie juive. Elle trouva la caution de son conformisme dans l'adoption d'un christianisme dynastique et se separa d'un chef que la vision narree en actes 10,9-16 avait discrediteThis study aims to reinvestigate christian beginnings in their context, from a socio-historical point of view. Its focal point is the origins of the primitive church of jerusalem. It endeavours to determine the evolution of the church under peter's leadership and examins the reazsons for his departure. The following hypotheses are put forward. At the outset, the primitive church of jerusalem adopted a certain organisation and developed a certain self-consciousness which suggest an essenian i8nfluence. It elaborated a radical ecclesiology (new temple) and a bold christology that expressed themselves particularly in a reinterpretation of the origins of the community, and of episodes of jesus'life, in terms of the great jewish festivals (pentecost and passion narratives, the combination of peter's confession and transfiguration. . . ). It showed, by fixing these traditions, aparticular interest in peter. In the end, he had to give up his seat to james because of the new situation that arose from the hellenists' and paul's activities and because the community, in order to secure its survival, had to conform the jewish orthopraxy. It found the guaranteeof its conformity in a dynastic christianity and it separated itself from the leader disparaged by the vision related in acts 10,9-16
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Saloojee, Ozayr S. "Solomon's temple as metaphor : an Islamic understanding /." Ottawa, 2001.
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Tiňo, Jozef. "King and temple in Chronicles a contextual approach to their relations." Göttingen Vandenhoeck & Ruprecht, 2010. http://d-nb.info/996598359/04.
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Odor, Judith Ann. "At the intersection of kingdom and temple symbolic convergence in the Gospels of Matthew and John /." Theological Research Exchange Network (TREN), 2009. http://www.tren.com.
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Stowe, Douglas J. "The tearing of the temple veil and the death of Jesus in the Gospel of Luke." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Osorovich, Yanina. "Re-describing the real : Villapando's [sic] ideal image of the temple of Jerusalem." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33264.
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The symbolism of the heavenly, represented in the Temple of Jerusalem, has inspired diverse interpretations of both mystical and archaeological type. The reconstruction by the Jesuit, Juan Bautista Villalpando (1552--1608), which took place amidst hermetic teachings, vitruvian norms, and in a religious Spain, merges all these aspects into a harmonious order that spawns a model of perfect architecture as well as the consummate religious edifice. In this vision of the Temple, deciphered from the prophet Ezechiel's abstract and messianic description, the ideal order of divine creation is drawn. Villalpando's drawings and explanations aim to reconcile the sublime in geometry with matter, therefore imitating divine creation while not ceasing to be an imaginative, worldly interpretation. According to Villalpando, in Ezechiel's vision, the spiritual aspect of the Temple of Salomon, God revealed the future Church. After the incarnation of Christ, this Church can be a reality. Villalpando's conception, which was embodied in the palace and monastery of El Escorial, represents the built ideal.
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Kim, Jieun. "The relationship between temple and agriculture in the Book of Haggai." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/17895.
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This thesis examines the relationship between the Jerusalem temple rebuilding and agriculture in the Book of Haggai. The Hebrew text is replete with agricultural terminology. However, very few have seen that this terminology is central to understanding Haggai’s promulgation that the temple must be rebuilt. In Haggai, agriculture provides crucial insights into Judean agricultural economy within the context of the Achaemenid Empire. This study also throws light upon the importance of agriculture as an economic factor in 6th century BCE Judah. In chapter 1, I situate my research within current critical work on Haggai. I show how earlier research primarily has concentrated on the “independent” sub-province of Judah without attempting to understand the Book of Haggai within the political and economic context of Achaemenid Judah. I also discuss methodology. Chapters 2 and 3 give overviews of the pertinent agricultural background for my study. In chapter 2, I survey agricultural developments in ancient Israel and in the ancient Near East. Archaeological excavations and surveys have revealed a considerable agricultural material culture in Judah. The archaeological record shows that olive and vine production was of great economic value in ancient Israel. The olive and the vine belonged among the most important agricultural products, highly sought after all over the ancient Near East. In chapter 3, I discuss Achaemenid imperial administration and economy under Darius. My claim is that Darius’s imperial policy was the same for all the different parts of the empire. Subsequently, I show how Judah constituted a vital part of the larger economic structure of the Achaemenid Empire. In chapter 4, I demonstrate how Judah, together with numerous other subordinate provinces, contributed to the economy of the Mesopotamian Empires. From an imperial, military, and economic point of view, Judah functioned as a buffer zone between the Mesopotamian Empires and Egypt. Accordingly, my interest is in the Judean political and economic situation in the early period of Darius, as described in the book of Haggai itself. Following the introductory chapters, chapters 5 and 6 provide an exegesis of the Book of Haggai. The purpose of my exegetical work is to demonstrate the relevance of agriculture for the Jerusalem temple rebuilding. Attention is particularly paid to terms like “drought” or “desolate” (Hag 1:4, 9, 11), “time” (Hag 1: 2, 4), “house” (Hag 1:2, 4, 8, 9; 2:3, 7, 8, 9, 15, 18), and “build” (Hag 1:2, 8; Hag 2:18). Chapter 7 contains the conclusion of the dissertation. Summing up, this thesis shows the importance of a prosperous temple economy in Jerusalem for all of Judah. Darius wanted to maximise the economic contribution of Judah. However, in his second year (520 BCE), the Judean agricultural economy was depressed because of drought, crop diseases, blight, mildew, and hail (Hag 1:5–6, 9–11, 2:16– 18). For this reason, Haggai encouraged the Judean people strongly to restore the Jerusalem temple. This would be the only possibility to expand the agricultural industry (Hag 1:7–8; 2:3, 8– 9). However, the temple still remained in a bad state (Hag 1:4; 2:3). Instead, the people wanted to rebuild the Davidic dynasty through Zerubbabel (Hag 1:4, 9; 2:4, 5–6). The Judean preference for the Davidic dynasty caused the end of Zerubbabel (Hag 2:20–23).
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Choi, Youngjin. "An investigation into the worship place tradition of high place, tabernacle and temple and their interrelationship in the Hebrew Bible : a thematic and theological approach." Thesis, University of Wales Trinity Saint David, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683205.
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Lee, Chang Woo. "Prophetic symbolism, or purifying zeal? an assessment of N.T. Wright's view of the temple incident in the ministry of Jesus /." Theological Research Exchange Network (TREN), 2004. http://www.tren.com.
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Yi, Chʻang-u. "Prophetic symbolism, or purifying zeal? an assessment of N.T. Wright's view of the temple incident in the ministry of Jesus /." Online full text .pdf document, available to Fuller patrons only, 2004.
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Bonfim, Sabrina Helena [UNESP]. "Um estudo sobre elementos matemáticos presentes na narrativa da descrição do Templo de Jerusalém." Universidade Estadual Paulista (UNESP), 2007. http://hdl.handle.net/11449/91081.
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O escopo dessa pesquisa trata de identificar elementos matemáticos presentes na narrativa da descrição do primeiro templo do povo judeu, ou seja, do Templo de Jerusalém, em quatro versões bíblicas distintas. Deste modo, durante seu desenvolvimento, fizeram-se presentes determinadas ticas de matema relacionadas a essa descrição que corroboram o quadro da análise efetuada. Para tanto, a condução do trabalho teve como aportes os olhares da Etnomatemática, além de recorrências a estudos de História da Arquitetura, bem como de Geometria Sagrada e Simbolismo Religioso. Um conciso relato sobre a história do povo judeu, compreendendo desde a sua formação até a destruição da última reconstrução do Templo, com a conseqüente invasão da cidade de Jerusalém pelos romanos, compõe o texto com vistas a uma contextualização histórica. Ao final, verificaram-se características de uma descrição de natureza simples, embora a obra tenha possuído um caráter suntuoso. Além disso, depreende-se também a existência de uma matemática voltada à aplicabilidade construtiva, à presença de formas geométricas, unidades de peso, comprimento, capacidade, etc., possivelmente relacionadas à edificação do Templo e às atividades realizadas. Essas características se constituem como parte do quadro dos elementos matemáticos procurados.
This research aims to identify mathematical elements in the narrative of the description concerned with the first temple of the Jewish people, the Temple of Jerusalem, in four different biblical versions. In that way, during the development of this research, it has turned out determined ticas of matema related to those descriptions that corroborate an outline of the analysis. For that, the drive of this work had contributions of Ethnomathematics, studies of History of Architecture, Sacred Geometry and Religious Symbolism. A concise report on history of the Jewish people, seeking an understanding of their formation and the destruction of the last reconstruction of the Temple with the consequent invasion of the city of Jerusalem by Romans compose a text, which aims to present a historical context. In the end, characteristics of a description of simple nature were verified, although the work has got a magnificent character. Besides that, it has also been inferred the existence of mathematics turned to a constructional applicability, the presence of geometric shapes, units of weight, length, capacity, etc., possibly related to the construction of the temple and to the carried out activities. Those characteristics constitute part of an outline of the sought mathematical elements.
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Baesens, Viviane Françoise. "The economy of the Temple of Jerusalem and its clergy in the Hellenistic period." Thesis, University of Cambridge, 2005. https://www.repository.cam.ac.uk/handle/1810/265469.
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The Temple of Jerusalem was a very stable and traditional institution from the economic point of view during the whole of the so-called Second Temple period. The clergy with its strict hierarchy was the prominent class in Jewish society. Although the Temple apparently possessed no estates extensive enough to keep its personnel, as other Graeco-Roman sanctuaries did, it had a great economic impact on Jewish life. It exacted significant taxes from its worshippers, both for the needs of the cult and those of the building with its appurtenances, and for the support of its clergy, the only temple to do so in the Hellenistic period. The revenues from the main Temple-tax proper, the 8{8pax?ov or half-shekel, were enormous, especially in the last decades of the Hellenistic pe1iod, thanks to the great contribution from the Diaspora. They were complemented by numerous donations and votive-offerings. Private individuals also stored their fortunes in the sanctuary. The Temple incomes far exceeded its various expenditures, so that the Temple treasure was very large and consequently fell victim to the plundering of many foreign rulers and officers throughout time. The missing funds and objects were always speedily replaced thanks to the strong attachment of the Jews to their sole national sanctuary. Specific dues, both flat rates and proportional, in kind and money, were also handed over to the priests and Levites, the highest of which was a straight 10% of all crops, the so-called 'first tithe'. Although not unbearable on its own, perhaps around 26% of the value of an average peasant's crops in total, the whole religious tribute was a heavy burden when added to the very oppressive royal taxation of the Macedonian kings which was taking a minimum of 40% of the crops, plus a tribute and a multiplicity of other low-level taxes, out of a province which was not as fertile as Egypt or Mesopotamia, leaving the peasants with approximately 30% of their crops after payment of both systems. Under the Hasmonean rulers, however, it is likely that both taxation systems fell to a more tolerable level. The Temple, being a paramount customer for all kinds of goods, boosted both the internal and the international trade of the province of Judaea. The Judaean trade, especially that of Jerusalem, was also greatly boosted by the Temple three-yearly mass pilgrimage from the Judaeans and perhaps from Herod onwards also from the Diaspora, and by the religious obligation to spend the 'second tithe' in Jerusalem.
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LeMarquand, Grant. "The torn veil in the synoptic gospels /." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=63979.
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Lester, Brian Keith. "The glory of the Lord in Ezekiel Yahweh's self-revelation in judgment and restoration /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Marlatte, Read W. "The setting and early effective-history of Paul's Temple metaphors." Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:c10b5ff7-143f-4ea0-b755-a1c216d99eac.
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This study examines the nature, function, and implications of Paul's Temple metaphors (1 Cor 3.16-17, 6.19-20; 2 Cor 6.14-7.1) and asks whether these metaphors indicate that the Jerusalem Temple has been superseded by the Christian community. Answers to this question have often relied upon the prioritization of particular backgrounds for Paul's language and the implementation of ideologically biased, interpretive models such as spiritualization. Issues arise in both these procedures due to the hermeneutical ambiguities involved in identifying metaphorical meaning. Our approach to Paul's Temple metaphors utilizes the analytical tools provided by Conceptual Metaphor Theory and calls for an awareness of these metaphors' early effective-history. Metaphors do not contain meaning but rather provide a conceptual structure that generates meaning through a hermeneutical act. Thus, in order to understand Paul's metaphors we must recognize not only their conceptual structures, but also how these structures have generated meanings and, as a result, how these meanings have shaped our interpretations of Paul himself. The historical setting of Paul's Temple metaphors is examined first in order to establish a set of assumptions and anticipations of meaning for when we encounter this type of language in this period. The public behaviour of the majority of Jews towards the Temple, as well as the presence of cultic criticisms, and conceptualizations in the Second Temple period demonstrate a widespread adherence to and support for the Temple. Turning to Paul's metaphors, we see how the Temple provides a conceptual model with which Paul can structure and reason about the status of both the community and body as indwelt and holy. While these metaphors do not suggest a deviation from Temple adherence, we demonstrate how they offer a set of conceptual and linguistic tools open to various interpretations and applications. We then examine a series of texts which highlight aspects of these metaphors' early effective-history: Ephesians 2.11-22, 1 Peter 2.4-10, Hebrews, and the Epistle of Barnabas. Through actualizing Paul's metaphors or by being associated with them, we observe how subsequent texts interpret, extend, and apply these metaphors to address their own particular questions. Awareness of this early effective-history reveals the semantic potential of these texts and allows us to reflect on the origins of some of our own interpretive tendencies, particularly those which lead us to supersessionist interpretations of Paul. Thus we conclude that a supersession of the Temple and its cult is not demonstrable from Paul's Temple metaphors as this is not the question these texts seek to answer. However, the conceptual framework provided by these metaphors places no observable hermeneutical constraints such that these texts could not be utilized in different historical circumstances to address the question of the validity of the Temple in relation to the Christian community. Observing how these metaphors provide conceptual structure and generate meaning enhances our understanding not only of Paul's texts, but also of ourselves as interpreters of Paul.
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Jenkins, David. "The layout of the temple of Jerusalem as a paradigm for the topography of religious settlement within the early medieval Irish church." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683281.
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Dondi, Cristina Francesca. "The liturgy of the Holy Sepulchre of Jerusalem (XII-XVI century) with special reference to the practice of the orders of the Temple and St John of Jerusalem /." Thesis, Online version, 2000. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.340388.
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Gurtner, Daniel M. "The 'velum scissum' : Matthew's exposition of the death of Jesus." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13394.
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The dissertation draws largely on the Old Testament to examine the function of the veil as a means of determining the reason for its rending (Matt 27:51a), as well as the association of the veil with the heavenly firmaments in Second Temple and Rabbinic Judaism. These key elements are incorporated into a compositional exegesis of the rending text in Matthew, with some consideration given to parallel texts as well. I am concluding that the rending of the veil is an apocalyptic assertion like the opening of heaven. What follows, then, is the content of what is revealed drawn largely from apocalyptic images in Ezekiel 37. Moreover, when the veil is torn Matthew depicts the cessation of its function, articulating the atoning function of Christ's death allowing accessibility to God not simply in the sense of entering the Holy of Holies (as in Hebrews), but in trademark Matthean Emmanuel Christology: "God with us." This underscores the significance of Jesus' atoning death in the first gospel.
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Curcio, Janice Ann. "Genesis 22 and the socio-religious reforms of Ezra and Nehemiah." Thesis, Brunel University, 2010. http://bura.brunel.ac.uk/handle/2438/4528.
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The objective of this research project is to build a sound defense of the hypothesis that Genesis 22, the story of the testing of Abraham, functioned in Persian Period Judah to benefit the systematic socio-religious reforms implemented by Ezra the priestly scribe. It is argued in this dissertation that the “Book of the Law” Ezra read to the Temple community is a version of the Pentateuch, which under Ezra’s care had become the holy writ of Judaism. Based on Ezra’s scribal abilities, priestly status, royal commission to teach God’s Law to the people of the Trans-Euphrates Satrapy, and his impetus to reform the apostate Temple community, it is argued that Ezra is the final redactor of the Book of the Law of Moses. Being deeply immersed in the Pentateuch, it is most likely that Ezra would have used the narrative material in the corpus that would best effect socio-religious reform. It is shown in this dissertation that there could be no better text than Genesis 22 to instill that ideology in the apostate Temple community. It is further postulated that Genesis 22 would have been used at that time to instill in the apostate members of that community a sense of reverence for God, obedience to the tenets of the Book of the Law, which overwhelmingly advocates a lifestyle of socio-religious separateness. It is also argued that embracing that ideology was paramount to the survival of the Temple community as a distinct religious entity in the Persian Empire, as well as to regaining their autonomy over the Land. A redaction critical analysis, an examination of key words and phrases, a consideration of separateness as the ideology of the postexilic period, and a study on cultic reform in Ancient Israel are used to support the argument that Genesis 22 was used to impact the wayward fifth-century Jews. Furthermore, it is shown that divine testing, the fear of God, covenant, and socio-religious separateness expressed in the Abraham cycle (all of which culminate in Genesis 22) are the main concerns of Ezra, making the narrative an indispensable didactic in the reform and indoctrination of the apostate elders, priests and Levites of the Jerusalem Temple community. It is shown that Abraham’s demonstration of utter reverence and radical obedience to God’s directives would have best set the standard of the God fearing Jew at that time. Having apparently lost their identity as the people of Yahweh, whose original vocation it was to bless the nations with the revelation of the one true God of creation and his Law, it has been argued in this dissertation that Genesis 22 would have been used in the effort to restore that identity to the Temple community in the fifth-century reform movement.
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Selvatici, Monica. "Os judeus helenistas e a primeira expansão cristã : questões de narrativa, visibilidade historica e etnicidade no livro dos Atos dos Apostolos." [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280068.
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Orientadores: Andre Leonardo Chevitarese, Pedro Paulo Abreu FunatiTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: O presente trabalho de pesquisa tem por objetivo analisar as evidências textuais e arqueológicas que permitam construir um contexto histórico plausível para a primeira expansão do movimento cristão, ocorrida na década de 30 do século I d.C., após a morte de Jesus. Esta expansão se caracterizou, segundo apresenta o relato do livro de Atos dos Apóstolos nos capítulos 6:1 a 8:40, e, possivelmente, também no relato da fundação da comunidade de Antioquia em Atos 11:19-26, pela ação missionária de judeus cristãos, ditos helenistas, saídos de Jerusalém, na região da Samaria e em áreas exteriores à Palestina, nomeadamente, a província romana da Síria e a ilha de Chipre, e pelas primeiras conversões de gentios à fé em Jesus como o Messias de Israel. O trabalho parte de uma historização do modelo interpretativo dominante sobre o Cristianismo antigo e de uma discussão dos propósitos teológicos e da questão da visibilidade histórica da narrativa de Atos dos Apóstolos. A análise da documentação textual é realizada a partir dos pressupostos da Nova História Cultural e o conceito de etnicidade é utilizado no sentido de compreender o aspecto mutável das identidades cristãs nos primeiros anos de vida do movimento cristão. A abordagem cronologicamente invertida da seqüência de passagens do livro de Atos acima apresentada permitiu a esta tese alcançar resultados diferenciados, em relação àqueles da historiografia dominante, sobre a questão da expansão inicial do movimento cristão do universo judaico palestino para o mundo helenizado do Mediterrâneo romano
Abstract: The purpose of the present research work is to build a plausible historical setting for the early spread of the Christian movement in the 30s of the 1st century CE, after Jesus¿ death, by way of an analysis of textual and archaeological evidence related to it. According to Acts 6:1 - 8:40 and, possibly, also Acts 11:19-26 (with regard to the establishment of the Antioch community), the spread in question was the result of missionary activity of Jewish Christians, named Hellenists, in a way from Jerusalem northward into Samaria and, outside Palestine, reaching the Cyprus island and the Roman province of Syria. According to Acts, the first conversions of Gentiles to the faith in Jesus Christ occurred precisely during that missionary activity. The present dissertation analyzes the traditional interpretive framework that guides most studies in early Christianity and discusses both the theological purpose and the question of historical visibility in the book of Acts. New Cultural History premises are followed in the analysis of textual sources and the concept of ethnicity is employed with the goal of understanding the relational aspect of Christian identities in the early years of the Jesus movement. The study moves chronologically backwards from the passage related to the foundation of the church in Antioch until it reaches the account of the appointment of the seven Hellenists in the Jerusalem community. This approach allowed the present research work to reach new conclusions ¿ compared to those of the dominant trend in scholarship ¿ on the early spread of the Christian movement from a Palestinian Jewish setting to the Hellenistic culture dominated world of the Roman East
Doutorado
Historia Cultural
Doutor em História
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Bonfim, Sabrina Helena. "Um estudo sobre elementos matemáticos presentes na narrativa da descrição do Templo de Jerusalém /." Rio Claro : [s.n.], 2007. http://hdl.handle.net/11449/91081.
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Orientador: Ubiratan D'AmbrosioBanca: Marcos Vieira Teixeira
Banca: Edilson Roberto Pacheco
Banca: Sergio Roberto Nobre
Resumo: O escopo dessa pesquisa trata de identificar elementos matemáticos presentes na narrativa da descrição do primeiro templo do povo judeu, ou seja, do Templo de Jerusalém, em quatro versões bíblicas distintas. Deste modo, durante seu desenvolvimento, fizeram-se presentes determinadas ticas de matema relacionadas a essa descrição que corroboram o quadro da análise efetuada. Para tanto, a condução do trabalho teve como aportes os olhares da Etnomatemática, além de recorrências a estudos de História da Arquitetura, bem como de Geometria Sagrada e Simbolismo Religioso. Um conciso relato sobre a história do povo judeu, compreendendo desde a sua formação até a destruição da última reconstrução do Templo, com a conseqüente invasão da cidade de Jerusalém pelos romanos, compõe o texto com vistas a uma contextualização histórica. Ao final, verificaram-se características de uma descrição de natureza simples, embora a obra tenha possuído um caráter suntuoso. Além disso, depreende-se também a existência de uma matemática voltada à aplicabilidade construtiva, à presença de formas geométricas, unidades de peso, comprimento, capacidade, etc., possivelmente relacionadas à edificação do Templo e às atividades realizadas. Essas características se constituem como parte do quadro dos elementos matemáticos procurados.
Abstract: This research aims to identify mathematical elements in the narrative of the description concerned with the first temple of the Jewish people, the Temple of Jerusalem, in four different biblical versions. In that way, during the development of this research, it has turned out determined ticas of matema related to those descriptions that corroborate an outline of the analysis. For that, the drive of this work had contributions of Ethnomathematics, studies of History of Architecture, Sacred Geometry and Religious Symbolism. A concise report on history of the Jewish people, seeking an understanding of their formation and the destruction of the last reconstruction of the Temple with the consequent invasion of the city of Jerusalem by Romans compose a text, which aims to present a historical context. In the end, characteristics of a description of simple nature were verified, although the work has got a magnificent character. Besides that, it has also been inferred the existence of mathematics turned to a constructional applicability, the presence of geometric shapes, units of weight, length, capacity, etc., possibly related to the construction of the temple and to the carried out activities. Those characteristics constitute part of an outline of the sought mathematical elements.
Mestre
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Hastings, Cecily Mary Eleanor. "Cult and money : a study of the growing wealth of the Jerusalem temple and its high priests from the Persian period to 70 C.E." Thesis, University of London, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.411439.
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Masuez, Nicolas. "Prosopographie de la société juive du royaume de Judée de 134 av. J.-C. à 73/74 siècle ap. J.-C., d’après l’œuvre de Flavius Josèphe." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040055.
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Le royaume de Judée va, entre la fin du IIème siècle av. J.-C. à l’an 70 ap. J.-C., connaître de profonds bouleversements. La société juive face aux puissances hellénistiques et romaine va réussir à conserver son identité tout en perdant son phare qu’est le Temple. La guerre contre Rome, à partir de 66 ap. J.-C,. révèle des tensions politiques, sociales et religieuses. Il n’y a pas un judaïsme mais des judaïsmes. L’aristocratie sacerdotale de plus arrogante va tenter de conserver son influence à tout prix. Une partie de la population va remettre en cause la structure de la société. Bien souvent ces révoltés, insurgés, tant méprisés par Flavius Josèphe, vont se battre pour défendre un idéal alliant une forme de patriotisme au judaïsmeThe realm of Judea went through profound changes between the end of the 2nd century B.C and theyear 70 A.D. Facing the Hellenistic and Roman powers, Jewish society was going to keep its identity while losing its lighthouse : the Temple.From 66 A.D., the war against Rome revealed political, social and religious tensions. There were different Judaisms, not only one. More and more arrogant, sacerdotal aristocracy tried to maintain its influence at any price.A part of the population challenged the structure of society. These rebels, so much criticized by Flavius Josephus, were often to fight to defend an ideal combining a form of patriotism to Judaism
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Wilkins, Ryan T. "The Influence of Israelite Temple Rites and Early Christian Esoteric Rites on the Development of Christian Baptism." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2908.
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This thesis seeks to answer the question of the origin of some of the most fundamental additions made to early Christian baptism. Christian baptism began in a relatively simple liturgical form, but became, by the fourth century, a much more dramatic set of initiation rituals. Among the added elements to baptism were washing ceremonies in the nude, physical anointing with oil, being marked or signed with the cross on the forehead, and receiving white garments. Scholars have proposed different theories as to the origins of these baptismal rituals. Some claim the elements existed in the New Testament practice of the rite. Others have supposed that the Christian church adopted the elements from either the Jewish synagogue or from contemporary pagan modes of initiation. This thesis argues that the initiation rituals of the Israelite tabernacle and temple provide a much more likely source for the added elements of Christian baptism. The esoteric practices of the temple priests became the esoteric tradition of early Christianity. The rites of this temple-oriented esoteric tradition in both the Old and New Testaments parallel, and may have been the origin for, the evolutions made to Christian baptism during the third and fourth centuries of the church. Christian groups such as the Valentinians provide evidence of higher esoteric rites being interpreted as baptism. Somehow the esoteric rites of the Israelite temple and the esoteric rites of early Christianity were adopted into the practice of Christian baptism.
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Jones, Edward Allen. "Reading 'Ruth' in the Restoration period : a call for inclusion." Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/3061.
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This study considers the origin and purpose of Ruth and concludes that it is best to read the narrative as a call for an inclusive attitude toward any person, Jew or Gentile, who desired to join the Judean community in the Restoration period. In chapter one, I review the difficulties that scholars face in ascertaining Ruth's place in Israel's history, and I outline approaches that they have used to try to establish its purpose and origin. I discuss major interpretive positions, which date the book either to the monarchic period, to the exilic period, or to the Restoration period, and I articulate the format of my own study. In chapter two, I consider how the author of Ruth uses characterization to highlight Ruth, a Gentile outsider, and to criticize the Bethlehemite community. Only Boaz accepts Ruth, which leads to his participation in the line of David. In chapter three, I discuss how the author also magnifies Ruth's character by comparing her with Israel's ancestors. In these ways, Ruth demonstrates that an outsider can embody the ideals of the Restoration community and that they can also be a benefit to the nation. In chapters four and five, I examine arguments for dating Ruth to particular periods in Israel's history. In chapter four, I consider efforts to date the language of Ruth as well as the legal practices that the story describes. I also discuss the narrative's supposed congruence with the concerns of various social settings in Israel's history. In chapter five, I draw on current research on refugee communities to see how the experiences of such people can help us understand the concerns of the Restoration community. In chapter six, I review my arguments for regarding Ruth as a call for inclusion in the Restoration period, and I consider how this conclusion should affect the field of Ruth studies as well as the wider field of Second Temple studies.
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Magnusson, Jessica Therese. "Rom och den andres helgedom : Romerska plundringar av heliga platser." Thesis, Uppsala universitet, Antikens kultur och samhällsliv, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-392091.
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This study aims to examine how Rome understood 'the Other' in the context of Roman plundering of sacred sites. It analyses specifically the Temple of Poseidon at Isthmia, and how it was affected by the destruction of Corinth in 146 BCE, and the second Jewish temple at Jerusalem, and how the Romans went about destroying it in 70 CE. This study combines archaeological and written sources with iconography, to get as full an image as possible of Roman pillaging. For Isthmia the sources are mainly archaeological, from the excavations made by the University of Chicago. For Jerusalem the source is the ancient text Bellum Judaicum, by Flavius Josephus. The theory is that of 'the Other', as presented by Erich Gruen in his work Rethinking the other in antiquity, which is applied to the many questions in the discussion. The result of this study shows that Romans frequently sacked sacred sites of other peoples and used the artworks from them to beautify their own cities. They used the history and tradition of the Other for their own gain, to create a certain image of themselves. Further, this study finds that Rom considered itself the main power in the Mediterranean during these periods of antiquity.
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Montalvão, Sérgio Aguiar. "O primeiro templo de Jerusalém segundo o imaginário pós-exílico: um estudo de sua relevância, função social e seus aspectos." Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/1961.
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This doctoral thesis aims to present what came to be built through the Solomon s First Temple Imaginary, which many people still believe in the nowadays that it is factual. However, the Temple as presented in the Hebrew Bible never existed, because no more than an annex king s palace; it s also not factual the myths circulating the kings David and Solomon, which were not as grand as the Hebrew Bible points. Nevertheless, on two occasions in the history of Judah, the Deuteronomist Revolution and the Return of the Captivity, the Temple had a centralizating function and required many founding myths to legitimize it. With such myths, the people who were near the Temple felt more part of the House of Yahweh for believing participate of a plan established by the Creator of the Universe and all the stories invented and developed by the Deuteronomist and the Priestly gave them greatest joy and hope. What happened in fact was the king s power legitimacy in the context of Deuteronomist Reform and the priest s power in the return of the Captivity in the early Persian period. As for the post-exile, for being a more recent period, is greater amount of elements that characterize the stimulation of popular imaginary regarding the First Temple than in the period of the Deuteronomist Reform, despite the latter being period of prosperity for the Kingdom of Judah
A presente tese de doutorado visa apresentar o que veio a ser construído através do imaginário sobre o Primeiro Templo de Salomão, o qual muitas pessoas ainda acreditam nos dias de hoje que seja factual. Entretanto, o Templo, conforme o apresentado na Bíblia Hebraica, jamais existiu, pois não passava de um anexo do palácio do rei; tão pouco são factuais os mitos que circulam em torno dos reis Davi e Salomão, que não foram tão grandiosos quanto a Bíblia Hebraica aponta. Apesar disso, em dois momentos da História de Judá, na Revolução Deuteronomista e no Retorno do Cativeiro, o Templo teve uma função centralizadora e necessitava de diversos mitos fundantes para ser legitimado. Com tais mitos, o povo que estava próximo ao Templo sentia-se mais parte da Casa de Yahweh por acreditar fazer parte de um plano estabelecido pelo Criador do Universo e todas as histórias inventadas e elaboradas pelo Deuteronomista e pelo Sacerdotal lhes davam maior alegria e esperança. O que houve, de fato, foi a legitimação do poder do rei, no contexto da Reforma Deuteronomista, e do poder do Sacerdote, no retorno do Cativeiro, no começo do Período Persa. No pós-exílio, por ser um período mais recente, encontra-se maior quantidade de elementos que caracterizam o estímulo do imaginário popular sobre o Primeiro Templo do que no período da Reforma Deuteronomista, apesar deste último ser um período de prosperidade para o Reino de Judá
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Girardin, Michaël. "L’offrande et le tribut : la représentation de la fiscalité en Judée hellénistique et romaine (200 av. J.-C. – 135 apr. J.-C.)." Thesis, Université de Lorraine, 2017. http://www.theses.fr/2017LORR0302.
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L’impôt joue un rôle important dans les relations de pouvoir en Judée aux époques hellénistiques et romaines, non seulement par son poids économique, mais aussi et surtout par ses aspects idéologiques. Car imposer une population revient à s’en prétendre maître. Or, en Judée, une première lecture des sources laisse croire que beaucoup voyaient d’un mauvais œil le tribut étranger, alors que le temple de Jérusalem prélevait déjà des impôts censés revenir à Dieu, seul véritable maître d’Israël. Un examen plus attentif montre l’aspect polémique de cette déclaration : cette opposition dialectique entre les prélèvements du temple et ceux revenant aux étrangers est une construction idéologique, dont le but est de fournir une légitimation de l’opposition politique. Apparue à l’époque des Maccabées et participant à l’argumentation théologique de leur soulèvement, cette rhétorique se repère, avec quelques variations, dans chaque mouvement contestataire jusqu’à Bar Kokhba. Mais les sources dissimulent quelques indications qui montrent que tous ne partagent pas cette vue, et que dans les faits, l’offrande n’est pas plus joyeusement payée que le tribut. L’objet de cette thèse est de mettre en avant cette construction représentationnelle en la confrontant aux données brutes, et d’en souligner les implications sociales, économiques, financières et politiques, depuis la conquête de la Judée par Antiochos III jusqu’à la disparition de la province de Judée en 135 apr. J. CTaxes are important matters for understanding relations of power in Hellenistic and Roman Judaea, not only because of its economic burden, but above all because of its ideological sides: to tax a population means to pretend being its master. In Judaea, a first look to the sources let believe that many saw with a bad eye the foreign tribute, while the temple of Jerusalem exacted some revenues supposed to return to God, the sole proper master of Israel. However, a close examination proves the polemical sides of such a declaration: this dialectical opposition between the revenues of the shrine and the ones returning to foreigners is an ideological construction, whose purpose is to furnish a legitimation to the political opposition. Appeared at the time of the Maccabean uprising and used for theologically founding the war, this rhetorical instrument is visible, with some variations, in each protest movement until Bar Kokhba. But the sources hide some indications that let see that not everyone shared this view, and that, in the facts, the “offering” is not more cheerfully paid that the “tribute”. The purpose of the present dissertation is to underline the social, economical, financial and political implications of this representational construction, since the conquest of Judaea by Antiochos III, until the disappearance of the Judaea in 135 C.E
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Geyser, Anna Barbara. "1&2 Kronieke as 'n Magsteks (Afrikaans)." Thesis, University of Pretoria, 2006. http://hdl.handle.net/2263/24929.
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1 and 2 Chronicles is a book that solicits many questions and on which neither research nor debate is complete. The reason for this is the discrepancies between the book compared to other books with similar content. The purpose of this dissertation is to: - -- identify the differences between Chronicles and source writings; -- determine which selections were made from the source material, what has been nuanced, omitted, added and emphasized; -- study these selections contextually and determine what its function or purpose would have been; -- determine the Chronicler’s ideology and against this background determine whether the text functioned as discourse of power. The book 1 and 2 Chronicles forms the study field of this dissertation. This book is mainly a narrative that pretends to be a narration of history and covers the period from Adam until after the Babylonian exile. The temple and cult in Jerusalem form the focal point of this narrative. A comparison of the book 1 and 2 Chronicles with the source documents the author(s) used (namely Genesis, Joshua, 1 and 2 Samuel and 1 and 2 Kings) clearly shows that the Chronicler worked extremely selectively when using the source documents and that he retells the history of Israel and Juda through omissions and additions with his own particular emphasis. The narrative offers a negative judgment of the Northern Kingdom (Israel) and all the tribes that lived in that area. On the other hand the Southern Kingdom and the tribes Juda, Levi and Benjamin are described extensively and are judged positively. David is presented as the ideal king. Bar one, all his wayward deeds that are comprehensively reported in the source documents are concealed. The purpose is evidently to create an extremely positive image of him. He is inter alia depicted as the founder of the cult in Jerusalem. In this manner the cult is also legitimized and given the stamp as the only true place of worship of the living God. To have a close connection with the cult in Jerusalem or not thus becomes the criterion to judge all kings after David. The study clearly reveals that 1 and 2 Chronicles functioned as a discourse of power that was aimed at promoting the interests of the post-exilic temple personnel in Jerusalem and legitimizing their control over the cult. As a discourse of power it sets boundaries and excludes different groups that were traditionally part of the people of YHWH. The destruction of the temple in 70 AD and the ending of the cult also meant the end of the purpose of this text as a discourse of power and created the possibility that it could become part of the collection of sacred writings known as the Old Testament.Thesis (PhD (Old Testament Studies))--University of Pretoria, 2007.
Old Testament Studies
unrestricted
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Dyma, Oliver. "Die Wallfahrt zum Zweiten Tempel Untersuchungen zur Entwicklung der Wallfahrtsfeste in vorhasmonäischer Zeit." Tübingen Mohr Siebeck, 2009. http://d-nb.info/990658384/04.
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Ådna, Jostein. "Jerusalemer Tempel und Tempelmarkt im 1. Jahrhundert n. Chr. /." Wiesbaden : Harrassowitz Verl, 1999. http://catalogue.bnf.fr/ark:/12148/cb376523372.
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Texte remanié de: Diss.--Theologische Gemeindefakultät--Oslo, 1994. Titre de soutenance : Jesu Kritik am Tempel. Eine Untersuchung zum Verlauf und Sinn der sogenannten Tempelreinigung Jesu, Markus 11, 15-17 und Parallelen.Bibliogr. p. 151-170. Index.
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Mattalia, Yoan. "Les établissements des ordres militaires aux XIIe et XIIIe siècles dans les diocèses de Cahors, Rodez et Albi : approche archéologique et historique." Thesis, Toulouse 2, 2013. http://www.theses.fr/2013TOU20109.
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L’ordre du Temple et celui de l’Hôpital de Saint-Jean de Jérusalem se sont implantés dans les diocèses de Cahors, de Rodez et d’Albi dès la première moitié du XIIe siècle. Leur installation résulte d’une politique volontariste d’insertion locale et du développement de rapports étroits noués avec les élites laïques et religieuses méridionales, largement réceptives à la nouvelle spiritualité promue au sein du monachisme militaire. Les Templiers et les Hospitaliers ont ainsi fondé un réseau de commanderies rurales et urbaines. La toile tissée révèle une conception propre de l’espace au sein de ces trois diocèses et témoigne d’une pratique particulière de ces territoires par les frères des ordres militaires. À l’image de leur propositum vitae, la domus, lieu de vie de ces communautés religieuses, mêle différents espaces et différentes fonctions, dont la traduction matérielle emprunte autant au vocabulaire architectural religieux que castral. Ces édifices qui évoluent tout au long du XIIe et du XIIIe siècle en même temps que les communautés régulières qu’ils abritent, participent, d’une certaine façon, de la construction identitaire du monachisme militaireThe order of the Temple and that of the Hospital of St. Jean of Jerusalem were established in the French dioceses of Cahors, Rodez and Albi in the first half of the twelfth century. Their foundation resulted from a conscious policy to integrate into the local community and to develop close relationships with lay and religious elites in southern France, who were considerably receptive to the new form of spirituality promoted by military monasticism. The Templars and the Hospitalers thus founded a network of rural and urban commanderies. This network reveals a particular conceptualization of space within these three dioceses and evidences practices specific to these territories by the brothers of the military orders. As a reflection of their propositum vitae, the domus, the focal point of these religious communities’ daily life, blends together different kinds of spaces and different functions, whose material objects were named borrowing terms both from religious architecture as well as castra. These buildings, which evolved throughout the twelfth and thirteenth centuries along with the regular communities they housed, participated in the construction of the identity of military monasticism
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Barbosa, Carlos Antonio Carneiro. "Jerusalém é aqui! espaços de disputa e jogo de poder: o Templo de Salomão da Iurd." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20291.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
Fundação São Paulo - FUNDASP
The purpose of this thesis is to construct a proposal for the analysis of the power relations, induced especially after the début of the IURD´s New Temple of Solomon, in the city of São Paulo, in July 2014. Given the prevalence of the theme, it implies, firstly, that an Interpretative Sociology of Power Game, as an initial contribution, can avail itself of contiguous conceptualizations to the work of Pierre Bourdieu. The theory of power or the symbolic game translated sociologically into "spaces of dispute and power game"; parallels in analytical key instances to the characterization of the surrounding mythical environment to the Temple of Solomon. We also work with the possibility that the concept of cluster, borrowed from Economics field could better describe certain peculiarities of our object in its relation/imbrication with a throng of other institutions and religious associations; in particular, from other Pentecostal churches of the most diverse denominations located at Av. Celso Garcia, Bairro do Brás, São Paulo, SP and surrounding area. This church passes through the media´s symbolic power construct (imagery) of the Solomon´s Temple, in its Jewish envelopment, undertaken by the whole universal company jointly with its media ecosystem: news networks, multiple channels on the Web, soap opera, cinema, dramatics; By the construction - physical erection of the building itself, mediated by the largest nationally and internationally renowned companies, sectorial focused, while: the largest real estate brokers, the most prominent consulting and audit offices, large contractors and builders, and leading suppliers, thus supporting the entire period from the construction project presentation in 2010 to its opening in 2014 - passing through leadership speeches, launching of the foundation stone, scale model exhibition to the press and to the general public; description of all construction steps, the twelve unofficial inaugurations, the official inauguration and the entire functionality of the enterprise
A realização da presente tese consiste em construir uma proposta de análise das relações de poder deflagradas sobretudo após o début do Novo Templo de Salomão da IURD, na cidade de São Paulo, em julho de 2014. Dada a prevalência da temática, insinua-se, nesse primeiro momento, que uma Sociologia Interpretativa do Jogo de Poder, possa como contributo inicial, valer-se de conceptualizações contíguas à obra de Pierre Bourdieu. A teoria dos jogos ou a metáfora do jogo traduzida sociologicamente em “espaços de disputa e jogo de poder”; paraleliza em instâncias fulcrais analíticas à caracterização do entorno mítico circundante ao Templo de Salomão. Trabalhamos também com a possibilidade de que o conceito de cluster, tomado de empréstimo da Economia, pudesse melhor descrever certas peculiaridades de nosso objeto em sua relação/imbricação com um aglomerado de outras instituições e agremiações religiosas; em especial, de outras igrejas pentecostais das mais diversas denominações presentificadas na Av. Celso Garcia, no Bairro do Brás, São Paulo, SP e entorno. Tal passa pelo constructo simbólico-midiático (imagético) do Templo de Salomão, no seu envoltório judaico, empreendido por toda a empresa universal conjuntamente ao seu ecossistema midiático: agências de notícias, múltiplos canais na Web, teledramaturgia, cinema, teatro; pela construção – erguimento físico do prédio – em si, mediada pelas maiores empresas renomadas nacionalmente e internacionalmente, setorialmente focadas, enquanto: as maiores intermediadoras de negócios imobiliários, os mais destacados escritórios de consultoria e auditoria, grandes empreiteiras e construtoras, e fornecedores de ponta; cobrindo, assim, todo o transcurso desde a apresentação do projeto de construção no ano de 2010 a sua inauguração em 2014 – passando pelos discursos da liderança, lançamento da pedra fundamental, exposição da maquete à imprensa e ao público em geral; descrição de todas as fases da construção, das doze cerimônias inaugurais não oficiais, da inauguração oficial e da plena funcionalidade do empreendimento
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Mattalia, Yoan. "Les établissements des ordres militaires aux XIIe et XIIIe siècles dans les diocèses de Cahors, Rodez et Albi : approche archéologique et historique." Electronic Thesis or Diss., Toulouse 2, 2013. http://www.theses.fr/2013TOU20109.
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L’ordre du Temple et celui de l’Hôpital de Saint-Jean de Jérusalem se sont implantés dans les diocèses de Cahors, de Rodez et d’Albi dès la première moitié du XIIe siècle. Leur installation résulte d’une politique volontariste d’insertion locale et du développement de rapports étroits noués avec les élites laïques et religieuses méridionales, largement réceptives à la nouvelle spiritualité promue au sein du monachisme militaire. Les Templiers et les Hospitaliers ont ainsi fondé un réseau de commanderies rurales et urbaines. La toile tissée révèle une conception propre de l’espace au sein de ces trois diocèses et témoigne d’une pratique particulière de ces territoires par les frères des ordres militaires. À l’image de leur propositum vitae, la domus, lieu de vie de ces communautés religieuses, mêle différents espaces et différentes fonctions, dont la traduction matérielle emprunte autant au vocabulaire architectural religieux que castral. Ces édifices qui évoluent tout au long du XIIe et du XIIIe siècle en même temps que les communautés régulières qu’ils abritent, participent, d’une certaine façon, de la construction identitaire du monachisme militaireThe order of the Temple and that of the Hospital of St. Jean of Jerusalem were established in the French dioceses of Cahors, Rodez and Albi in the first half of the twelfth century. Their foundation resulted from a conscious policy to integrate into the local community and to develop close relationships with lay and religious elites in southern France, who were considerably receptive to the new form of spirituality promoted by military monasticism. The Templars and the Hospitalers thus founded a network of rural and urban commanderies. This network reveals a particular conceptualization of space within these three dioceses and evidences practices specific to these territories by the brothers of the military orders. As a reflection of their propositum vitae, the domus, the focal point of these religious communities’ daily life, blends together different kinds of spaces and different functions, whose material objects were named borrowing terms both from religious architecture as well as castra. These buildings, which evolved throughout the twelfth and thirteenth centuries along with the regular communities they housed, participated in the construction of the identity of military monasticism
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Moschella, Fernanda Tresinari Bertinato. ""O Deus, eu quero cantar e tocar" : a musica e os instrumentos musicais no salterio davidico." Pontifícia Universidade Católica de São Paulo, 2006. https://tede2.pucsp.br/handle/handle/1997.
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The purpose of this work is to study the characteristics of the Psalm music made by the levites, the ones responsable for the celebration of the cult at the Second Jerusalem Temple; to show which musical instruments they used, their characteristics and origins; and also the musical notation developed in that community and its music function
Este trabalho tem como objetivo mostrar como a música dos salmos era realizada pelos levitas, responsáveis pela celebração do culto no Segundo Templo de Jerusalém; mostrar quais eram os instrumentos musicais utilizados por eles, bem como suas características e origens; a escrita musical desenvolvida e a função que a música exercia naquela comunidade
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Ribeiro, Luiz Felipe Coimbra. "O IMAGINÁRIO DO TEMPLO CELESTE E O ATO SIMBÓLICO DE JESUS EM JERUSALÉM (MC 11:15-19): A VARIAÇÃO DE ESCALAS NA BUSCA PELO JESUS HISTÓRICO." Universidade Metodista de São Paulo, 2005. http://tede.metodista.br/jspui/handle/tede/183.
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Previous issue date: 2005-03-16Conselho Nacional de Desenvolvimento Científico e Tecnológico
The proposal of the dissertation is an interchange between the New Cultural History and the Search for the Historical Jesus. The problems presented to the contemporary historiography by the Postmodernity, the question of subjectivity in the epistemological processes of historic construction and the recognition of the complexity of social actions, ask for a methodology that would find a way out of the dualism rationalism- irrationalism, the opposition between positivists approaches and the refusal to interpret historic objects. The project presents the Italian Microhistory as a solution to these Chimeras. Thus, the question for Jesus of Nazareth wont be initiated by theoretical schemes such as the permanent structures of the Mediterranean, the so called common Judaism , or the ethos of Lower Galilee but by the intensive, detailed observation of a significant microphenomenon of Jesus life, his symbolic demonstration at the Temple (Mk 11:15-19 and parallels). The microanalysis will skillfully multiply the symbolic action s causal relations and from them infer Jesus religious outlines and his relationship towards the Great Spiritual Center, Herod s Sanctuary. The variation between the macroscopic and microscopic observation scales will also be fundamental to the construction of plausible images of Jesus. Inferences on the cultural and religious context of Galilee will be experimented from Jesus micro-action the understanding that individuals are, in one way or another, representatives of whole historical periods and cultural layers won t be taken for granted. This project hypothesizes that Jesus demonstration at the Temple, far from being an attempt of purification, was the actualization of a mythic structure centered on Jeremiah 7 (a mitopraxis) guided by an archaic imaginary that pictures heaven as a temple. This imaginary was abundant in the literary images of apocalypticism and in the incipient mysticism that will lead to Hekhalot literature. As a final experiment, it will be proposed a connection between Jesus heaven-temple imaginary and his alleged visionary experiences of heavenly ascent.
A dissertação tem como proposta um intercâmbio entre a Nova História Cultural e a Pesquisa pelo Jesus Histórico. Os problemas colocados à historiografia atual pela pósmodernidade, a questão da subjetividade nos processos epistemológicos de construção histórica e a necessidade de reconhecimento da complexidade das ações sociais, pedem por uma metodologia que encontre uma saída à contraposição entre racionalismo e irracionalismo, entre o positivismo e a recusa em interpretar os objetos históricos. O projeto propõe a Micro- história italiana como tentativa de superar estas quimeras. A busca pelo Jesus de Nazaré funcionará assim não a partir de esquemas teóricos ge rais as estruturas permanentes do Mediterrâneo, o common judaism , ou o ethos da Baixa Galiléia mas pelo estudo fino, detalhado de um microfenômeno bastante representativo de Jesus, a sua demonstração simbólica no Templo narrada em Mc 11:15-19 e paralelos. A microanálise tratará de controlar a multiplicação da grande teia de relações causais da ação simbólica em Jerusalém e inferirá a partir delas que tipo de religioso foi Jesus e como se relacionou ao grande centro religioso do Santuário de Herodes. A variação entre as escalas microscópicas e macroscópicas de observação será também fundamental na construção das imagens plausíveis de Jesus. Inferências sobre o contexto cultural e religioso da Galiléia também serão experimentadas a partir da microação analisada o corolário de que os indivíduos são, de uma forma ou de outra, representativos de períodos históricos e de estratos culturais será levado bastante a sério. A hipótese do presente trabalho é a de que a demonstração de Jesus no Templo, longe de uma tentativa de purificação, fora a atualização de um estrutura mítica centrada em Jeremias 7 (uma mitopráxis) orientada pelo imaginário plurissecular do céu-templo, abundante nas imagens literárias da apocalíptica e no misticismo incipiente que culminará na literatura Hekhalot. Como experimento final, propor-se-á uma conexão entre supostas experiências visionárias de ascensão aos céus de Jesus de Nazaré e o seu imaginário do céu-templo.
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Pfeiffer, Stefan. "Auferstanden aus Ruinen." Universitätsbibliothek Chemnitz, 2013. http://nbn-resolving.de/urn:nbn:de:bsz:ch1-qucosa-108815.
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Nach dem Tod Neros im Jahr 69 n. Chr. begann in Rom ein Bürgerkrieg, der nacheinander vier Kaiser hervorbrachte – Galba, Otho, Vitellius und Vespasian. Nachdem Vespasian Vitellius besiegt hatte, konnte er das Imperium unter seiner Herrschaft einen und die flavische Dynastie begründen. Im Jahr 79 folgte ihm sein Sohn Titus auf dem Caesarenthron und diesem 81 n. Chr. der zweite Sohn Vespasians, Domitian, der bis 96 n. Chr. regierte. Die Familie stammte aus einer unbedeutenden Familie, so dass die faktische Macht ausschließlich auf den militärischen Fähigkeiten Vespasians und der Akzeptanz seiner Herrschaft durch das Heer beruhte. Von Anfang an bemühte sich Vespasian aber, das Volk und den Senat von seiner Herrschaft zu überzeugen. Gerade die kaiserliche Baupolitik ist ein Spiegel des Bemühens um Akzeptanz durch die drei entscheidenden Gruppen Roms, als Heer, Volk und Senat. Der Beitrag zeichnet die Baupolitik Vespasians und Titus’ nach und zeigt, wie die Bauten der Legitimation der Herrschaft dientenAfter the death of emperor Nero in 69 AD Rome has fallen into a civil war which saw four legitimate emperors. Having defeated the third one, Vitellius, Vespasian united Rome under his sole rule and founded the Flavian dynasty. He was followed in 79 by his son Titus. Descending from an unimportant family of unknown ancestry and his rule basing only on the strengh of his legions, Vespasian had to legitimise his rule in different ways, because a legitimate emperor had to be accepted by the three major groups in Rome, the Senate, the people of Rome and the Roman legions. In these times, royal building policy was of high importance for gaining acceptance by propagating ideas, which might achieve a consense of all subjects and which respond to the needs of all three groups. The article takes a look at the buildings that were erected by Vespasian and his successor Titus. In analysing them, we can find out in which way they helped to legitimise the rule of the new dynasty
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Ferrand, Angélique. "Du Zodiaque et des hommes : temps, espace, éternité dans les édifices de culte entre le IVe et le XIIIe siècle." Thesis, Bourgogne Franche-Comté, 2017. http://www.theses.fr/2017UBFCH017/document.
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Cette thèse porte sur la question de la figuration des signes du Zodiaque entre Antiquité et Moyen Âge et en particulier dans les églises entre le XIe et le XIIIe siècle. Le cœur de cette thèse est l’analyse d’un corpus de 260 occurrences des signes du Zodiaque et Occupations des mois, qu’ils soient associés ou non, au sein de la décoration ecclésiale entre le XIe siècle et la fin du XIIIe siècle. Cette période correspond à la « renaissance » et à l’essor de la figuration du Zodiaque dans un tel contexte. L’étude est organisée en trois parties. La première est consacrée à l’historiographie, à la présentation du corpus réuni, puis aux origines, réappropriations et transmissions de la tradition zodiacale entre Antiquité et Moyen Âge. La deuxième partie envisage la répartition du Zodiaque dans l’édifice ecclésial. Sa place dans le décor extérieur et en lien avec le thème de la Porta coeli est discutée avant de passer à sa place dans la structuration du décor intérieur. Du sol à la voûte en passant par les chapiteaux, piliers et arcs, la distribution des signes du Zodiaque dans l’espace ecclésial est analysée au regard des dynamiques liées aux notions de transitus et d’iter et à une certaine polarisation du lieu ecclésial. La troisième partie commence par aborder les enjeux de la figuration des signes zodiacaux dans leurs rapports dynamiques avec les Occupations des mois. Ensuite, la re-sémantisation chrétienne de chacun des signes du Zodiaque est observée grâce à une mise en série des occurrences du corpus. Enfin, l’ensemble se conclut par une approche synthétique mettant en lumière les articulations entre ciel et terre traduites par le biais des signes zodiacaux et leur pendant mensuel/terrestre. Leur insertion dans un contexte iconographique plus large lié à l’histoire chrétienne et selon une perspective eschatologique est considérée afin de montrer que les signes du Zodiaque sont comme des opérateurs entre terre et ciel, à la fois dans le lieu ecclésial tendu vers son modèle céleste et dans un contexte iconographique articulant charnel et spirituel, humain et divinThis dissertation deals with the iconography of the Zodiac between Antiquity and Middle Age, in particular in churches between the XIth and the XIIIth century. The heart of the dissertation is the analysis of a corpus of 260 items. These items concern the figuration of the signs of the Zodiac and the Labors of the months, whether or not combinated, within ecclesial ornamentation between the XIth and the XIIIth century. This period corresponds to the “renaissance” and to the growth of the figuration of the Zodiac in this context. The study is divided into three parts. The first section deals with historiography and with the presentation of the corpus. Then, the origins, re-appropriations and transmissions of the zodiacal tradition between Antiquity and Middle Ages are discussed. The second section considers the distribution of the Zodiac in church. Its role in exterior ornamentation relating to the theme of the Porta coeli and its role in the structuring of intern ornamentation are observed. From the floor to the vault, through capitals, pillars and arches, distribution of the Zodiac in ecclesial space is analyzed in the light of the notions of transitus and iter and in the light of a certain focusing of the ecclesial place. The third section begins with the stakes of the figuration of the zodiacal signs and their dynamic relationship with the Labors of the months. Then, the “re-sémantisation” of each of the zodiacal signs is observed. Finally, the last chapter is an overall view of the connections between heavens and earth which find expression in signs of the Zodiac and the Labors of the months. Their place is considerated according to their iconographical context linked to Christian history and from an eschatological perspective. Signs of the Zodiac are like operators between heavens and earth, both in the ecclesial space tented towards its celestial model and in an iconographical context which connect caro and spiritus, the Human and the Divine
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Hall, Eleanor Kinser. "Conduire Amour: Liebe Der Frau Als Schlüssel Zum Heil Und Brüderlichen Frieden in Wolfram Von Eschenbachs Parzival." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/mcl_theses/7.
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This paper examines Wolfram von Eschenbach’s juxtaposition of contrary things in Parzival as the beginning of the road to spiritual salvation for Parzival. Men’s quest for fame and honor in the material, Arthurian world is compared to the divine Grail kingdom and the godlike women who shed compassionate, Christ-like tears. Wolfram’s message of peace and love for brother is examined through his use of symbolism, particularly through womens’ tears and turtledove imagery. Parzival, Gâwân and Feirefiz are compared in order to show that the love and quest for personal honor in the Arthurian world is a necessary step on the path to God’s divine love and salvation. Compassion and love for one’s neighbor must be learned before Parzival attains his destiny. How marriage teaches Parzival triuwe and how he demonstrates this characteristic are examined. Romantic love, emulation of women and divine love lead Parzival to his destiny.
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McCullough, Lori. "Dimensions of the temple the temple account in 1 Kings 5-9 compared with ancient Near Eastern temple paradigms /." Diss., 2007. http://etd.library.vanderbilt.edu/ETD-db/available/etd-01262007-112302/.
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Spinner, Gregory. "After the Temple, before the world : redefining sacrifice in ancient and medieval Judaism /." 2003. http://wwwlib.umi.com/dissertations/fullcit/3108113.
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Schumer, Nathan S. "The Memory of the Temple in Palestinian Rabbinic Literature." Thesis, 2017. https://doi.org/10.7916/D8TH9002.
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This dissertation concerns the memory of the Jerusalem Temple in rabbinic literature, arguing that different groups of rabbis continued to remember and recall the Temple after its destruction in 70 CE for a series of changing memorial purposes. This dissertation concerns two discrete questions about the role of the Temple in rabbinic literature: why did the rabbis remember the Temple in their various texts after its destruction in 70 CE and why were they often so accurate in their memories of the Temple and people that lived in the Second Temple period? Previous scholarship on this question has primarily argued that rabbinic memories of the Temple were a means to create rabbinic authority. This explanation does not account rabbinic literature’s accuracy concerning the Temple and the figures of the Second Temple period. My argument is that the project of rabbinic memory of the Temple is far more complex, and I argue that each rabbinic collection has its own particular set of memorial purposes, which motivated its commemoration of the Temple. Indeed, the very object of commemoration shifts between different rabbinic collections, which shows the malleability of rabbinic accounts of the Second Temple period.
For this dissertation, I draw on the methodology of social memory, looking at how the past was updated and changed to fit the present. This provides a conceptual model for understanding the Temple and the Second Temple period in rabbinic literature, as well as how its portrayal was updated and changed by various groups of rabbis. Social memory studies suggests that we focus on the historical conditions in which these particular groups of rabbis operated, providing a means to write a history of the memory of the Temple. At the same time, social memory also provides a conceptual model for addressing the historicity of rabbinic recollections of the past. Drawing on this model of social memory, I argue that rabbinic accounts of figures and events from the Second Temple period were accurate to a certain degree, but that these accounts were constructed in the service of a set of internal rabbinic goals and biases that govern the transmission of these memories. Each chapter of the dissertation examines a different aspect of the rabbinic memory of the Temple and how it reports and reimagines the memories of the Second Temple period.
Chapter 1 focuses on the Temple in the first century CE, examining the descriptions of the Temple found in the works of the historian Josephus and descriptions of dedications to the Temple. The evidence of Josephus and these dedications suggest that Jews and non-Jews alike saw the Temple as a commemorative site. This chapter is an explanatory prologue to the main body of my dissertation, which focuses on rabbinic literature. This claim of Chapter 1 frames my argument about the function of the Temple in the Mishnah in Chapter 2, where it continued to function as a commemorative site. Chapter 2 primarily concerns ritual narratives, descriptions of the Temple and its rituals that. I claim that one purpose of these narratives is to serve as a memorial of the destroyed Temple. Drawing on this account of the Mishnah, I turn to Mishnah Middot, a tractate that provides the measurements of the Temple’s space. I argue that Middot uses the commemoration of individuals and events from the Second Temple period to construct a narrative of the Jewish past. The rabbis of the Mishnah adapt and change the commemorative function of the Temple in Mishnah Middot.
In the late antique rabbinic collections the Talmud Yerushalmi and Eichah Rabbah, the focus of rabbinic memory shifts from the Temple to the Second Temple period more generally. I argue that stories in these different collections portray the Second Temple period as a particular sort of historical time, characterized by Jewish greatness. This Second Temple past is a time of moral and material superiority to the rabbinic present. I argue that this discourse reflects the context of Roman rule, as the rabbis sought to craft a usable and evocative Jewish past, which reminded Jews of their shared historical experience before Roman rule.
Chapter 3 concerns moral exemplarity as a means of commemorating the Second Temple period, focusing on stories in the Talmud Yerushalmi and Palestinian amoraic midrash collections. I provide close readings of three stories in which figures from the Second Temple period (who often seem to have been real individuals in the Second Temple period) are transformed into moral exemplars, embodiments of moral virtues or vices. Chapter 4 turns to another discourse around the Second Temple past, which is found in the Yerushalmi and Eichah Rabbah (ER). I argue that this discourse, the “Romanization” of the Second Temple period, uses the Roman convivial meal and the Roman province of Palestine to describe the greatness of the Jews in the Second Temple period, projecting these institutions back onto the Second Temple past. This strategy of displaced anachronism and misremembering commemorates Jewish greatness in the Second Temple period, a potential form of resistance to Roman rule, but the highly Roman means for doing so show the degree to which the rabbis are embedded in their Roman provincial context.
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De, Souza Elias Brasil. "The heavenly sanctuary/temple motif in the Hebrew Bible : function and relationship to the earthly counterparts /." 2005. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3164586.
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Hwang, Dong-Ok Grantham Donald. "Moriah for orchestra /." 2003. http://wwwlib.umi.com/cr/utexas/fullcit?p3110724.
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