Relevant bibliographies by topics / Church of the Sepulchre

Academic literature on the topic 'Church of the Sepulchre'

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Published: 26 July 2024
Last updated: 29 July 2024

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Journal articles on the topic "Church of the Sepulchre"

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Shagrir, Iris. "The Visitatio Sepulchri in the Latin Church of the Holy Sepulchre in Jerusalem." Al-Masāq 22, no. 1 (March 18, 2010): 57–77. http://dx.doi.org/10.1080/09503110903549954.

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Лаврентьева, Е. С. "THE “STATUS QUO” AT THE CHURCH OF THE HOLY SEPULCHRE IN JERUSALEM AND ITS INFLUENCE ON THE ARCHITECTURAL APPEARANCE OF THE CHURCH." ВОПРОСЫ ВСЕОБЩЕЙ ИСТОРИИ АРХИТЕКТУРЫ, no. 2(11) (February 17, 2020): 159–79. http://dx.doi.org/10.25995/niitiag.2019.11.2.010.

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В статье рассматривается изменение архитектурного облика Храма Гроба Господня под влиянием законодательных актов, на протяжении длительного периода регулировавших правовой статус христианских общин в этом грандиозном сооружении. Несмотря на то что значительная часть документов публиковалась в научной литературе, впервые предпринимается попытка рассмотрения документов в длительной перспективе: начиная с грамоты халифа Умара Ахтинаме, 638 г., до доклада секретариата Согласительной комиссии ООН, 1949 г. Цель исследования - определить наиболее значимые аспекты жизни храма и наиболее яркие эпизоды интенсивной борьбы христианских конфессий за право владения святынями храма, оказавшие влияние на формирование его архитектурного облика, попытаться выявить максимально достоверные сведения о пребывании в храме христианских монашеских общин. В статье ограниченно поданы сведения о пребывании некоторых конфессий, и главное внимание уделено взаимоотношениям греков и латинян, внесших основной вклад в сложение структуры храма. В настоящее время Храм Воскресения в Иерусалиме разделен между шестью христианскими конфессиями: греческая православная, римская католическая, армянская апостольская, сирийская православная, коптская православная, эфиопская православная церквями. Основные права на владение святыней и, следовательно, на внутреннее пространство храма имеют греки (греко-иерусалимская патриархия), латиняне (католический орден францисканцев) и армяне (представители армяно-апостольской церкви), в то время как копты, сирийцы и абиссинцы пользуются малыми правами. Но и по сей день споры, связанные с владением отдельными престолами и приделами храма, не прекращаются. Актуальность исследования, посвященного детальному рассмотрению споров между христианскими общинами, в результате которых менялся облик храма, позволит определить степень сохранности памятника в его первоначальном виде (IV в.). The article discusses the change in architectural appearance of the Church of the Holy Sepulcher under the influence of legislative acts regulating the legal status of Christian communities at the Church itself. Despite the fact that a considerable part of the documents were published in the scientific literature, for the first time an attempt is made to consider older documents (beginning with the letter of the Caliph Umar Ahtiname, 638, to the Working Paper prepared be the Secretariat, UNCCP, 1949). The aim of the research is to identify the most significant aspects of the Holy Sepulchre history, the most striking episodes of the intensive struggle between religions for the right to own the shrine, and what influenced the formation of its architectural appearance. The report will also try to reveal the most reliable information about the adobe of Christian monastic communities in the Church of the Holy Sepulchre. The article provides limited information on the presence of certain confessions, and the main attention is paid to the relationship between the Greeks and the Latins, who made the main contribution to the structure of the Church. Currently, the Church of the Resurrection in Jerusalem is divided between six Christian denominations: Greek Orthodox, Roman Catholic, Armenian Apostolic, Syriac Orthodox, Coptic Orthodox, Ethiopian Orthodox Churches. The main rights to the possession of the shrine and, therefore, to the inner space of the Church of the Holy Sepulchre belong to the Greeks (the Orthodox Patriarchate of Jerusalem), the Latins (the Catholic Order of Friars Minor) and Armenians (representatives of the Armenian Apostolic Church), while the Copts, Syrians and Abyssinians use lesser rights. To this day disputes related to the possession of altars and chapels at the Church of the Resurrection are ongoing. The relevance of the study, devoted to the detailed consideration of disputes between Christian communities, as a result of which the appearance of the Church of the Holy Sepulchre changed, will allow to determine the degree of preservation of the monument in its original form (4th century).
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Grosholz, Emily. "Revisiting the Church of the Holy Sepulchre." Critical Quarterly 40, no. 4 (December 1998): 39. http://dx.doi.org/10.1111/1467-8705.00185.

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Лаврентьева, Елена Сергеевна. "GOLGOTHA AND THE TOMB OF THE LORD BEFORE THE BUILDING OF THE CHURCH OF THE HOLY SEPULCHRE: UNDERSTANDING OF THE PROBLEM, HYPOTHESES AND RECONSTRUCTIONS." ВОПРОСЫ ВСЕОБЩЕЙ ИСТОРИИ АРХИТЕКТУРЫ, no. 2(13) (June 5, 2020): 50–73. http://dx.doi.org/10.25995/niitiag.2020.13.2.002.

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Храм Гроба Господня составляет единый комплекс с прилегающими к нему постройками, являющимися своеобразным продолжением и оградой святыни. Он расположен на сравнительно небольшом участке и, несмотря на это, включает в себя значительный комплекс разновременных строений. Это и греческие монастыри Святогробского Братства, св. Харалампия, Авраама, Гефсиманское подворье, и монастырь францисканцев, коптский монастырь св. Антония, эфиопский монастырь Дейр аль-Султан и др.Главными в историографии по-прежнему остаются вопросы достоверности места расположения Храма Гроба Господня и предшествовавшего ему античного храма, возведенного римлянами с целью скрыть место духовного поклонения христиан. Исследование проблем затрудняют временнáя отдаленность событий, неоднородность, противоречивость и сложность источников, а также бытующие в литературе буквально воспринятые мифы и легенды.Сложный рельеф местности оказал несомненное влияние на архитектурный облик комплекса, складывавшегося на протяжении длительного времени. Реконструкции местности довольно разнообразны и противоречивы. Дополнительные археологические раскопки в основании Храма выявили бы недостающие элементы для восстановления архитектурной истории памятника. В статье анализируются исторические и археологические сведения, а также научные предположения и реконструкции, посвященные специфике рельефа местности и особенностям фундаментов построек, располагавшихся на данной территории до возведения Храма Воскресения Христова. The Church of the Holy Sepulchre and the monastery buildings adjacent to it is a huge unified complex. It is located on a relatively small area, and, despite this, includes a significant complex of structures from different periods. These are the Greek monasteries of the Brotherhood of the Holy Sepulchre, St. Charalambos, Abraham, Gethsemane Compound, and the Franciscan monastery, the Coptic monastery of St. Anthony, the Ethiopian monastery of Deir Al-Sultan, etc. Unresolved issues remain in historiography: the issues of the reliability of the location of the Church of the Sepulcher and the existence of the roman temple. The investigation of the problems are obstructed by temporary distant events, heterogeneity, inconsistency and complexity of sources study base, as well as literally perceived myths and legends. The irregular terrain of the ground influenced the architectural appearance of the complex. Reconstruction of the area is quite diverse and contradictory. Additional archaeological excavations at this area might reveal missing elements to restore the architectural history of the monument. Analyzed and systematized in this article is historical and archaeological information, as well as scientific assumptions and reconstructions, devoted to the study of the features of the terrain and the foundations of buildings located on this territory before the building of the Church of the Holy Sepulchre.
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Katić, Marko. "Depiction of the Church of the Holy Sepulchre on a Jerusalem icon from Ružica Church: An example of visual culture in the context of religious practice." Nasledje, no. 21 (2020): 191–207. http://dx.doi.org/10.5937/nasledje2021191k.

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Among but few icons brought back home by hajjis from their pilgrimage to Jerusalem (hence the name jerusalems) preserved in Belgrade, the one that stands out for its peculiarity and relatively early origin is the 1819 icon kept in Ružica Church in Kalemegdan. The most important element of the icon is the depiction of the Church of the Holy Sepulchre in Jerusalem. This paper presents and analyses numerous peculiarities of this depiction, before all by comparing its iconography and style with the usual kind of the Jerusalem pilgrimage icons of the same age. Th icon painter's method is additionally analysed through the theoretical prism of palimpsest and gloss, recently developed in art-historical studies. It has been concluded that the depiction is basically similar to that on other icons dating from after the 1808 fire in the Church of the Holy Sepulchre, but bearing an array of specificities that could be ascribed to the reinterpretation of architectural elements of the Jerusalem Church which the icon painter depicts to underline its holiness. The analysis points to a local Palestinian master as the author of the icon.
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Kochav, Sarah. "The Search for a Protestant Holy Sepulchre: The Garden Tomb in Nineteenth-Century Jerusalem." Journal of Ecclesiastical History 46, no. 2 (April 1995): 278–301. http://dx.doi.org/10.1017/s0022046900011374.

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Certainly since the time of the Emperor Constantine there had been little doubt in the Christian world that Christ was crucified, buried and rose from the dead on the site later occupied by the Church of the Holy Sepulchre in Jerusalem. Eusebius described the discovery of the tomb beneath the site of the Roman temple to Venus and the construction of the church, dedicated in 335. Constantine's church underwent numerous changes and rebuilding, through invasions, occupations, earthquakes and the disastrous fire of 1808, which caused extensive damage. But at no time did anyone seriously dispute the convictions of the competing Christian factions – Greeks, Latins, Armenians, Georgians, Copts and Ethiopians – who had chapels, or at least a recognised foothold, within that sacred precinct. While earlier travel accounts, such as those of Willibald (AD 724) and John Mandeville (1322), had recognised that the Church of the Holy Sepulchre was located well within the walls of Jerusalem, it was generally accepted that this was because the city had expanded and surrounded the site, and that new perimeter walls enclosed the place of the crucifixion and the tomb which according to the biblical texts had to lie ‘without’ the city walls.
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Davenport, Nancy. "William Holman Hunt’s Holy War in the Church of the Holy Sepulchre in Jerusalem." Religion and the Arts 17, no. 4 (2013): 341–80. http://dx.doi.org/10.1163/15685292-12341284.

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Abstract This essay is concerned to interpret the background, meaning, and reception of a late painting by the British Pre-Raphaelite painter William Holman Hunt entitled The Miracle of the Sacred Fire in the Church of the Holy Sepulchre (1899). The painting illustrates and critiques an annual Easter Saturday miracle reported to have been experienced by believers and nonbelievers since the third century CE. During this miracle, fire descends from the oculus of the dome in the Church of the Holy Sepulchre in Jerusalem onto the site believed to be the tomb of Christ, and impassioned pilgrims by the hundreds seek to light their candles with its flame. The painting, not well received when first exhibited at the New Gallery in London, remained in Hunt’s studio until his death in 1910. The history of the church in Jerusalem, the conflicts between the different Christian sects who guarded it, the attitude of one Victorian ecumenical Protestant traveler to Jerusalem toward these conflicts, and their resolution in his painting are the subjects used to explore this strangely overwrought and little known image.
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McQueen, Alison. "EMPRESS EUGÉNIE AND THE CHURCH OF THE HOLY SEPULCHRE." Source: Notes in the History of Art 21, no. 1 (October 2001): 33–37. http://dx.doi.org/10.1086/sou.21.1.23206973.

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Petrosyan, Hamlet. "Politics, Ideology and Landscape: Early Christian Tigranakert in Artsakh." Electrum 28 (2021): 163–87. http://dx.doi.org/10.4467/20800909el.21.012.13370.

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Tigranakert in Artsakh was founded at the end of 90s BC by the Armenian King Tigranes II the Great (95–55 BC) and in the Early Christian period continued to play a role of an important military-administrative and religious center. As аresult of excavations the Early Christian square of the Central district with two churches, remains of a monumental stela witha cross, as well as an Early Christian underground reliquary and a graveyard were unearthed. The sepulchre-reliquary was opened under the floor of the small church of early Christian Square. It has only the eastern entrance. As had been shown by further excavations Saint Grigoris’s sepulchre-reliquary in Amaras also had an eastern entrance. Saint Stephanos’s reliquary in Vachar also has only an eastern entrance. All these three structures are dated from 5th–6th centuries. In early Christian East the only tomb that had an only eastern entrance is Holy Sepulchre in Jerusalem. Analysis of the data on Vachagan the Pious (end of 5th–early 6th centuries), king of Albania (which included since the middle of 5th century the eastern provinces of Greater Armenia – Artsakh and Utik), allows us to conclude that at the end of the 5th century the king initiated theecclesiastical reform, trying to link the origin of the Albanian church to Jerusalem. One ofthe manifestations of this reform was the creation of the legend of the Apostle Yeghisha arriving to Albania from Jerusalem. Comparative analysis of archaeological, architectural and written data leads to the conclusion that all three tombs with the single east entrance are the result of the reformist activity of Vachagan, and the idea of single eastern entrance, most likely, was taken from the tomb of the Holy Sepulchre in Jerusalem. A new approach to the localizations of Early Christian sanctuaries in and near Tigranakert allows to compare this sacred area with early Christian sacred topography of Jerusalem.
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MacDermot, John. "The Church of the Holy Sepulchre in text and archaeology." Palestine Exploration Quarterly 151, no. 3-4 (October 2, 2019): 270–71. http://dx.doi.org/10.1080/00310328.2019.1693179.

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Dissertations / Theses on the topic "Church of the Sepulchre"

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Hutchinson, David Robert. "Piety in peril : a religiously conservative sixteenth century school of church monuments in Sussex, Hampshire and the Isle of Wight." Thesis, University of Sussex, 2011. http://sro.sussex.ac.uk/id/eprint/6340/.

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During approximately twenty-five years of the early to mid-sixteenth century, a hitherto largely unnoticed series of Caen stone tombs were erected in Sussex and Hampshire churches with designs that emphasized religious imagery. These crudelycarved but high-status monuments displayed the piety of those commemorated and included a transitional mixture of Gothic and Renaissance motifs. Strong circumstantial evidence suggests they were carved by masons in Chichester, employed within a cathedral ‘works organisation', who could offer lower transportation costs than those producing Purbeck marble tombs in London and Corfe, Dorset. The tombs satisfied the religiously conservative taste of local patrons with at least 14 tombs being designed as Easter Sepulchres. Later monuments appear incongruous when set against the backdrop of state-inspired change in religious doctrine and were among the last carved in the medieval tradition. As the pace of the Reformation quickened, the iconoclastic policies of the radically Protestant government of Edward VI constricted the masons' operations and probably brought their business to an end around 1550 - despite diversification into secular work. Employing archæological recording techniques and archival research, this project identifies and catalogues, for the first time, the 32 surviving examples of these masons' output, which demonstrate a much greater production rate and wider distribution than previously published. The project also investigates the destruction of the monuments' religious iconography by Protestant reformers, probably in 1548-53, and/or the erasure of devotional motifs by relatives in attempts to protect the tombs from damage. In addition, the project explores issues of patronage, the sources of the masons' designs, their construction methods and places them in the context of tomb production in London and the provinces in the mid-sixteenth century.
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Silva, João Castro. "O túmulo de Góis." Master's thesis, Instituições portuguesas -- -Universidade Lusíada, 2001. http://dited.bn.pt:80/29365.

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Flor, Pedro 1972. "O túmulo de D. João de Noronha e de D. Isabel de Sousa na Igreja de Santa Maria de Óbidos-um exemplo da tumulária renascentista em Portugal." Master's thesis, Instituições portuguesas -- UL-Universidade de Lisboa -- -Faculdade de Letras, 1998. http://dited.bn.pt:80/29848.

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Charréu, Leonardo. "O Mosteiro de S. Francisco de Santarém e o coro alto de D. Fernando-arquitectura, espaço e arte funerária no séc. XIV." Master's thesis, Instituições portuguesas -- UNL-Universidade Nova de Lisboa -- FCSH-Faculdade de Ciências Sociais e Humanas -- -Departamento de História da Arte, 1995. http://dited.bn.pt:80/29724.

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Johnston, Holly A. "Deadly insults : neighbourhood and community in St. Sepulchre, 1580-1625 /." Title page, contents and conclusion only, 1993. http://web4.library.adelaide.edu.au/theses/09AR/09arj725.pdf.

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Dowmunt, Tony. "A whited sepulchre : autobiography and video diaries in 'post-documentary' culture." Thesis, Goldsmiths College (University of London), 2010. http://research.gold.ac.uk/11053/.

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This is a PhD project partly about my class and ethnic background and consciousness: how I have lived them as a white man and a documentary filmmaker, and how they are connected to the ghost of my great-grandfather, who was a soldier in the British Army in Sierra Leone in the 1880s. But it is also a project about autobiographical documentary filmmaking, and is submitted for examination in two main components: the first a video-diary based film (A Whited Sepulchre) in which I investigated the form/genre of the video diary by making one myself - filmmaking as a research method; the second, a text which has an independent relationship to the film - not one of ‘illustration, description or explication’ but hopefully of ‘expansive enrichment’ (Trinh T. Minh-Ha quoted in McLaughlin & Pearce (eds) 2007: 107). A Whited Sepulchre is a video which draws on the stories of two journeys: my great-grandfather’s account of his posting to Sierra Leone, and my own ‘video diary’ of a trip that I made in December/January 2004-5, following in his footsteps but seeking a different understanding of Africa and of myself as a white ‘Englishman’. The (written) textual component maps the intellectual and creative terrain that the project as a whole explores. It includes a survey of first-person and autobiographical film and video making in the context of contemporary media, but also makes a case for writing autobiographically, ranging across my family history before focusing on my own formation both as a white man from a particular class, and as a filmmaker and video-diarist. The text concludes with an argument - at odds with some postmodern orthodoxies - advocating the cultural and political importance of a ‘sincere’ and direct mode of autobiographical address.
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bolte, Caralyn Marie. ""Her cradle, and his sepulchre": The Shelleys' Anxiety of Creation and Identity." NCSU, 2004. http://www.lib.ncsu.edu/theses/available/etd-05292004-121254/.

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Both Percy Shelley and Mary Wollestonecraft Shelley asserted their belief in the nature of literature to transcend conscious thoughts and to operate as a dream state, manifesting unconscious fears and desires. By analyzing two primary works by the Shelleys as dreams, and applying Freud?s theories of dream interpretation and the unconscious, this thesis reveals how these works demonstrate a shared unconscious anxiety about the transformative nature of creation and its power to establish or destroy identity. In Alastor, Percy Shelley manifests his anxiety about his relationship with artistic creation through his treatment of gender, most especially in his description of and interaction with the veiled maid. Alastor demonstrates Shelley?s conflicting desire both to unite with the powerful creative force and to reject it in order to maintain his own socially constructed role as male Romantic Poet. In Frankenstein, Mary Shelley both responds to and expands upon the thematic focus established by Percy Shelley in Alastor. Focusing on the power of physical creation to redefine a woman?s identity, Mary Shelley manifests her anxiety about the possibility of integrating the dueling aspects of her own identity, mother and author, into one cohesive identity. Percy examines how his desire for pure poetic expression affects his role within a masculine construct, while Mary interrogates her own beliefs about integrating the role of mother and author into one cohesive identity in a world that privileges and requires motherhood. Their creation of marginalized, exiled characters in the figures of the wandering poet, who chooses to shun society, and the monster, who is shunned by a society he deeply desires to be a part of, indicates their own fear of the consequences of societal rejection.
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Goldfus, Haim. "Tombs and burials in churches and monasteries of Byzantine Palestine (324-628 A.D.)." Full text available, 1997. http://images.lib.monash.edu.au/ts/theses/goldfus.pdf.

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Dondi, Cristina. "The liturgy of the canons regular of the Holy Sepulchre of Jerusalem : a study and a catalogue of the manuscript sources /." Turnhout : Brepols, 2004. http://catalogue.bnf.fr/ark:/12148/cb39177898p.

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Texte remanié de: Ph. D.--London--King's college, 2000. Titre de soutenance : The liturgy of the Holy Sepulchre of Jerusalem, XII-XVI centuries, with special reference to the practice of the Orders of the Temple and St John of Jerusalem.
Bibliogr. p. 303-326. Index.
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Altrudo, Christina. "Church Contributions and Church Attendance." Miami University Honors Theses / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1110985982.

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Books on the topic "Church of the Sepulchre"

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Kochav, Sarah. Church of the Holy Sepulchre. [Jerusalem]: Yad Ben-Zwi Press, 1999.

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Watson, Charles Moore, Sir, 1844-1916, ed. Golgotha and the Holy Sepulchre. London: Committee of the Palestine Exploration Fund, 1989.

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Wright, J. Robert. The Holy Sepulchre: The Church of the Resurrection : an ecumenical guide. Jerusalem: Ecumenical Theological Research Fraternity in Israel, 1995.

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Rossbach, Herbert. Golgotha: Das vergessene christliche Hauptheiligtum. Oldenburg: Igel, 2002.

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Ficarra, Bernard J. The church on the hill: S. Onofrio, the Equestrian order of the Holy Sepulchre and knighthood in the church. Front Royal, Va: Christendom Press, 1992.

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al-Qādir, Yāsīn ʻAbd, ed. Kanīsat Mahd al-muqāwamah. ʻĀbidīn, al-Qāhirah: Dār Miṣr al-Maḥrūsah, 2003.

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Steinmair, Erwin Adalbert. Heiliggrab-Denkmäler in Südtirol: Ursprung, Geschichte, Zusammenhänge. Brixen: E.A. Steinmair, 1993.

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Gibson, Shimon. Beneath the church of the Holy Sepulchre, Jerusalem: The archeology and early history of traditional Golgotha. London: The Committee of the Palestine Exploration Fund, 1994.

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Salvarani, Renata. Il Santo Sepolcro a Gerusalemme: Riti, testi e racconti tra Costantino e l'età delle crociate. Città del Vaticano: Libreria editrice vaticana, 2012.

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Fernández, Florentino Díez. El Calvario y la Cueva de Adá́n: El resultado de las últimas excavaciones en la Basílica del Santo Sepulcro. Estella (Navarra), España: Editorial Verbo Divino, 2004.

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Book chapters on the topic "Church of the Sepulchre"

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Boomer, Megan, and Robert G. Ousterhout. "The Church of the Holy Sepulchre." In Routledge Handbook on Jerusalem, 169–84. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9781315676517-15.

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Clossey, Luke. "5. Jesus Places." In Jesus and the Making of the Modern Mind, 1380-1520, 81–102. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0371.05.

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Issues involving the deep and plain kens arose in the construction of temples, between the need to create a structure in normal spacetime and the need to imbue that structure with symbolic resonance. This chapter shows how prominent temples such as the Church of the Nativity, the Mosque of the Cradle, and the Church of the Holy Sepulchre drew meaningful connections with key points in Jesus's life. At the same time, pilgrims, real or would-be, became interested in the plain-ken specifics of the contemporary Holy Land. This plain-ken interest of the actual spatial dimensions of the Holy Sepulchre, for example, was balanced by a deep-ken interest in geometrical perfection. Attention on the tomb itself was part of a broader plain-ken attention to Jerusalem's metrics, which predated, but peaked in, our period. This plain-ken love for precise, if ugly, measurements existed in a deep-ken space where the original tomb consonated with scale copies re-created across Europe. Inscriptions played a particularly important role in Islamic architecture, including Jesus references encircling the Dome of the Rock in Jerusalem and the Minaret of Jam near Kabul.
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Español, Francesca. "The Sepulchre of Saint Juliana in the Collegiate Church of Santillana del Mar." In International Medieval Research, 191–218. Turnhout: Brepols Publishers, 2002. http://dx.doi.org/10.1484/m.imr-eb.3.3486.

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Boomer, Megan. "‘Architecture as Reliquary’: Latin Reconstruction and Rhetoric at the Church of the Holy Sepulchre." In Architecture and Visual Culture in the Late Antique and Medieval Mediterranean, 145–59. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.ama-eb.5.124439.

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Lampropoulos, Kyriakos C., Manolis Korres, and Antonia Moropoulou. "A Transdisciplinary Approach to Reveal the Structural Evolution of the Holy Aedicule in the Church of the Holy Sepulchre." In Springer Proceedings in Materials, 107–20. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25763-7_8.

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Moropoulou, Antonia, Andreas Georgopoulos, Manolis Korres, Asterios Bakolas, Kyriakos Labropoulos, Panagiotis Agrafiotis, Ekaterini T. Delegou, et al. "Five-Dimensional (5D) Modelling of the Holy Aedicule of the Church of the Holy Sepulchre Through an Innovative and Interdisciplinary Approach." In Mixed Reality and Gamification for Cultural Heritage, 247–70. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-49607-8_9.

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McRae, Robert Grant. "Conclusion: The Empty Sepulchre." In Philosophy and the Absolute, 165–79. Dordrecht: Springer Netherlands, 1985. http://dx.doi.org/10.1007/978-94-009-5099-3_5.

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Whitver, H. Austin. "“My heart … shall be thy sepulchre”." In Tombs in Shakespearean Drama, 35–75. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003321460-2.

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Morris, Colin. "Towards the First Crusade." In The Sepulchre of Christ and the Medieval West, 134–79. Oxford University PressOxford, 2005. http://dx.doi.org/10.1093/oso/9780198269281.003.0005.

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Abstract At the end of September 1009, Caliph al-Hakim of Egypt ordered the destruction of the church of the Holy Sepulchre. It is said that he was aggrieved by the scale of the Easter pilgrimage to Jerusalem, which was caused specially by the annual miracle of the holy fire within the Sepulchre. The measures against the church were part of a more general campaign against Christian places of worship in Palestine and Egypt, which involved a great deal of other damage: Adhemar of Chabannes recorded that the church of St George at Lydda ‘with many other churches of the saints’ had been attacked, and the ‘basilica of the Lord’s Sepulchre destroyed down to the ground’.
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"The Church of the Holy Sepulchre." In Finding Jerusalem: Archaeology between Science and Ideology, 132–45. University of California Press, 2017. http://dx.doi.org/10.1525/luminos.29.i.

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Conference papers on the topic "Church of the Sepulchre"

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Lavrentyeva, Elena. "The Church of the Holy Sepulchre during the Time of Constantine the Great: The Question of the Golgotha." In 2017 International Conference on Art Studies: Science, Experience, Education (ICASSEE 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icassee-17.2018.10.

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Lavrentyeva, Elena. "The Architectural History of the Church of the Holy Sepulchre in Jerusalem: the Question of the Periodization of Melchior De Vogüé." In Proceedings of the 2019 International Conference on Architecture: Heritage, Traditions and Innovations (AHTI 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/ahti-19.2019.11.

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Maksimović, Goran. "ZADUŽBINE SVETOG KRALjA MILUTINA U SRPSKIM PUTOPISIMA (KRAJ 19. I POČETAK 20. VIJEKA)." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.797m.

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The review analyzes the travelogues of Vladan Djordjević, Travel Traces by Vladan Djordjevic (Book One, Belgrade, 1865), Mita Rakić, From New Ser- bia (1881), Metropolitan Mihailo Jovanović, Christian Shrines in the East (1886), Dragomir Brzak, From Avala to Bosphorus (1895), Branislav Nušić, Kosovo - description of the country and the people (1902-03), Grigorij Božović, Lines and cuts (1928), Wonderful angles (1930), as well as Stanislav Krakov, Through southern Serbia (1926). Special attention is paid to the artistic display of the endowments of the Holy King Milutin (such as the monasteries Gračanica and Banjska, St. George in Old Nagoričanin, but also small churches dedicated to Joachim and Anna in the Studenica monastery complex, as well as the monastery Prohor Pčinjski when restored by King Milutin, and among the monastery of the Holy Archangels in Jerusalem near the Church of the Holy Sepulcher is also en- dowed). Milutin's famous endowment of the Mother of God Ljeviska in Prizren at that time was turned into a mosque and therefore is not described in detail in the travelogues. The saintly cult of King Milutin and his grave site in the church of the "Holy King" in Sofia, which was built in 1865, etc., were also pointed out.
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Tentoma, Nefeli, Andreas Georgopoulos, and Gracia Tucci. "COMPARATIVE INVESTIGATION OF THE 3D REPRESENTATIONS OF THE HOLY AEDICULE OF THE TOMB OF CHRIST." In ARQUEOLÓGICA 2.0 - 9th International Congress & 3rd GEORES - GEOmatics and pREServation. Editorial Universitat Politécnica de Valéncia: Editorial Universitat Politécnica de Valéncia, 2021. http://dx.doi.org/10.4995/arqueologica9.2021.12153.

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The significance of preservation of cultural heritage is undeniable, which is why both their geometric documentation and the creation of their digital “twins”, i.e. reconstructions and replicas at any scale, are essential procedures. A special category of cultural heritage is sacred sites which combine historical, spiritual and religious values. The most sacred monument of Christianity is the Holy Aedicule covering the Tomb of Christ in the Church of the Holy Sepulchre in Jerusalem. This paper aims to investigate and compare the various three-dimensional representations of the Holy Aedicule of the Tomb of Christ, which exist both in physical and in digital form. Initially, the main structural phases of the Aedicule are presented, including its destructions and restorations. Moreover, the different categories of the three-dimensional representations of the monument are defined. With reference to the replicas, both the reasons of their construction and their list in the form of a dataset table are presented. More specifically, in the context of this research, the three-dimensional representations of the Aedicule are divided into two major categories: the replicas constructed worldwide and the geometric documentations of the monument's condition through the years. Regarding the replicas, a list of the discovered representations is created and this database is visualized and depicted in an online web map along with essential information with the use of an open-source Geographic Information System (GIS). Based on this visualization an online web map has been created. Furthermore, the previous geometric documentations and surveys of the Holy Aedicule of the Tomb of Christ are presented. A comparison is conducted between the 3D models of the Aedicule, which were created by the University of Florence in 2007-8 and the National Technical University of Athens in 2015-17. The impact of the Holy Aedicule across the world is examined through statistics based on the type, date of construction and location of the replicas. The possible deformations of the monument's structure are detected from the assessment of the results from both the processing and the comparison of the 3D models. In conclusion, future works are suggested focusing on the discovery of the total number of replicas worldwide and the monitoring of the condition of the Aedicule. Cultural
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Isbasoiu, Iulian. "CHURCH ARCHITECTURE IN THE ROMANIAN ORTHODOX CHURCH. THE ROMANIAN ARCHITECTURAL CHURCH STYLES." In SGEM 2014 Scientific SubConference on ARTS, PERFORMING ARTS, ARCHITECTURE AND DESIGN. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b41/s15.070.

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Caine, Moshe, Doron Altaratz, Lindsay Macdonald, and Amit Reem. "The Riddle of the Crosses: The Crusaders in the Holy Sepulchre." In Electronic Visualisation and the Arts. BCS Learning & Development, 2018. http://dx.doi.org/10.14236/ewic/eva2018.28.

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S. Bernardino, Carlitos, Miguel Carl D. Basilio, and Marcus Mathew B. Calaguas. "E-Church: A Web and Mobile-based Church Management System for Holy Rosary Parish Church." In 5th African International Conference on Industrial Engineering and Operations Management. Michigan, USA: IEOM Society International, 2024. http://dx.doi.org/10.46254/af05.20240264.

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Oentoro, Jimmy, and Esther Idayanti. "The Smart Church, a New Normal Church in Digital Era." In International Conference on Theology, Humanities, and Christian Education (ICONTHCE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220702.046.

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Silvo, Jonna. "PATINA AND ITS FORMATION ON A WOODEN CHURCH FLOOR - CASE PETÄJÄVESI OLD CHURCH AND VIIKKI CHURCH IN HELSINKI." In World Conference on Timber Engineering 2023 (WCTE2023). As, Norway: World Conference on Timber Engineering (WCTE 2023), 2023. http://dx.doi.org/10.52202/069179-0081.

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Krapchunov, Daniil E. "Russian Orthodox Church And Malankara Orthodox Church: New Perspectives Of Dialogue?" In International Scientific Conference «PERISHABLE AND ETERNAL: Mythologies and Social Technologies of Digital Civilization-2021». European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.12.03.83.

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Reports on the topic "Church of the Sepulchre"

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von Speyr, Adrienne. The Church as Mystery. Saint John Publications, 2022. http://dx.doi.org/10.56154/tf.

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Begay, Leon, Benjamin Davison, Mark McLaughlin, Francis Menezes, Rachael Schaeffer, Jerry Anthony, Travis Kraus, and Charles E. Connerly. Church Row Neighborhood Plan. Iowa City, Iowa: University of Iowa, May 2021. http://dx.doi.org/10.17077/rep.006351.

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Gaul, Roy D., Richard F. Pittenger, and Larry D. Flick. CHURCH OPAL Research and Promulgation. Fort Belvoir, VA: Defense Technical Information Center, August 2005. http://dx.doi.org/10.21236/ada437233.

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Hungerman, Daniel, Kevin Rinz, Tim Weninger, and Chungeun Yoon. Political Campaigns and Church Contributions. Cambridge, MA: National Bureau of Economic Research, March 2018. http://dx.doi.org/10.3386/w24374.

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Hungerman, Daniel. Race and Charitable Church Activity. Cambridge, MA: National Bureau of Economic Research, August 2007. http://dx.doi.org/10.3386/w13323.

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Ivanova, B. Nonseen Side of the “Iron” Church in Istanbul. Prof. Marin Drinov Publishing House of Bulgarian Academy of Sciences, March 2018. http://dx.doi.org/10.7546/engsci.lv.18.01.04.

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Monier, Elizabeth. Whose Heritage Counts? Narratives of Coptic People’s Heritage. Institute of Development Studies (IDS), December 2021. http://dx.doi.org/10.19088/creid.2021.015.

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This paper examines whose voices narrate official Coptic heritage, what the in-built biases in representations of Coptic heritage are and why, and some of the implications of omissions in narratives of Coptic heritage. It argues that the primary narrator of official Coptic heritage during the twentieth century was the leadership of the Coptic Orthodox Church. The Coptic Orthodox Church is the body that holds authority over the sources of heritage, such as church buildings and manuscripts, and also has the resources with which to preserve and disseminate heritage. The Church hierarchy’s leadership was not entirely uncontested, however, a middle ground was continually negotiated to enable lay Copts to play various roles and contribute to the articulation of Coptic heritage. Ultimately, though, alternative voices must operate within the limits set by the Church leadership and also negotiate the layers of exclusion set by society and state.
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von Balthasar, Hans Urs. Lay Movements in Today’s Church. A Phenomenon Unforeseen but Awaited. Saint John Publications, 2022. http://dx.doi.org/10.56154/rx.

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Campbell, Heidi A., Sophia Osteen, and Grayson Sparks. 'We’re Still Here’: Reflections of the Post-Pandemic Digital Church. The Network for New Media, Religion & Digital Culture Studies, October 2023. http://dx.doi.org/10.21423/oak/1969.1/200172.

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This is the final research report of the "Tech in Churches During Covid-19" research project, a three-year study of churches in Indiana who received funds from the Center for Congregation's Connecting through Technology grant, which focused on the ways technology use during the global pandemic impacted churches experience and outlook. This report presents finding from a survey of 246 church leaders about technological decisions made during the global pandemic. The aim was to better understand churches' engagement with digital media, and compare their practices and attitudes toward technology before, during and after the pandemic. Findings from this report demonstrate a positive shift between 2020 and 2023 in congregational attitudes towards technology and online services. It also highlights how the size of the congregation and the age of religious leaders making technology decisions influenced the type of digital media used and how churches adapted to digital tools.
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Editors, Intersections. The Kremlin and the Russian Orthodox Church: A Homophobic Alliance. Intersections, Social Science Research Council, February 2024. http://dx.doi.org/10.35650/int.4035.d.2024.

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