Relevant bibliographies by topics / John of Jerusalem (Church)

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

Academic literature on the topic 'John of Jerusalem (Church)'

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Published: 29 July 2024

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Journal articles on the topic "John of Jerusalem (Church)"

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París Marqués, Amparo. "Seis ápocas de los maestros que intervinieron en la construcción de la iglesia de San Juan de los Panetes de Zaragoza (1722)." Studium, no. 23 (August 12, 2018): 113–31. http://dx.doi.org/10.26754/ojs_studium/stud.2017232607.

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Cuentas y materiales utilizados en la construcción de la iglesia de San Juan de los Panetes de Zaragoza, según seis albaranes de pago a los maestros que intervinieron en las obras. Palabras clave. Orden de San Juan de Jerusalén. Iglesia de San Juan de los Panetes (Zaragoza). Blas Ximénez. Pedro Izaguirre. Francisco de Urbieta. Domingo Sastre. Tomás de Mesa. Lorenzo Arbex. Abstract. Accountancy and materials used in the construction of the church of Saint John de los Panetes, in Zaragoza, according to six slips with the payment to the master builders who took part in the works. Key Words Order of Knights of the Hospital of Saint John of Jerusalem. Church of Saint John de los Panetes (Zaragoza). Blas Ximénez. Pedro Izaguirre. Francisco de Urbieta. Domingo Sastre. Tomás de Mesa. Lorenzo Arbex
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Conway, Paul. "John Tavener round-up." Tempo 59, no. 234 (September 21, 2005): 55–56. http://dx.doi.org/10.1017/s004029820521032x.

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JOHN TAVENER: The Veil of the Temple. Choir of the Temple Church, Holst Singers, Patricia Rozaro (sop) c. Stephen Layton. RCA 82876661542.TAVENER: Lament for Jerusalem. Patricia Rozario (sop), Christopher Joey (counter-ten), Sydney Philharmonic Chorus, Australian Youth Orchestra c. Thomas Woods. ABC Classics 476 160–5.TAVENER: Birthday Sleep; Butterfly Dreams; The Second Coming; Schuon Hymen; As one who has slept; The Bridal Chamber; Exhortation and Kohima; Shunya. Polyphony c. Stephen Layton. Hyperion CDA67475.
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Oliva Martínez, Raquel. "Epifanio de Salamina en Barb. gr. 441." Augustinianum 59, no. 2 (2019): 525–28. http://dx.doi.org/10.5840/agstm201959231.

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Barb. gr. 441 is a miscellaneous manuscript that contains fragments of different Fathers of the Church (Basil of Caesarea, John Chrysostom, Sophronius of Jerusalem and Epiphanius of Salamis). The scope of these adnotationes is to delimit the folios belonging to each author and offer a more detailed information on Epiphanius’ passages.
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Goulder, Michael. "An Old Friend Incognito." Scottish Journal of Theology 45, no. 4 (November 1992): 487–514. http://dx.doi.org/10.1017/s0036930600049322.

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The problem of the Beloved Disciple (BD) has come to seem virtually insoluble. It cannot be John bar-Zebedee: there would be no reason to suppress the name of so high an authority; striking events which he attended (Jairus' daughter, the Transfiguration) are passed over in silence; and anyhow the whole Gospel is antipathetic to the Jerusalem leadership (see below). It cannot be an anonymous jerusalem disciple: none such is mentioned in the Jerusalem events of 2–12; these latter seem to consist of elements also found in the synoptic tradition, given a Johannine slant; and why should his name be suppressed, if he were Jesus' favourite, and the Gospel community's hero? It cannot be a totally fictitious ‘symbolic’ figure: no proposed symbolism is clear or adequate; and it was rumoured in the Church that he would not die. No one believes that he was Lazarus or John Mark: so what are we left with? It is time to approach the question from a different angle.
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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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GOULDER, MICHAEL. "A POOR MAN'S CHRISTOLOGY." New Testament Studies 45, no. 3 (July 1999): 332–48. http://dx.doi.org/10.1017/s0028688598003324.

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The Jerusalem church called itself oι πτωχoι (Gal 2.10), probably from Isa 61.1, and held a prophetic Christology (Acts 3, 7). The Ebionites in Irenaeus and Epiphanius traced their name to Acts 2–5, and held Jesus to have been a prophetic figure, conceived naturally and possessed by the Spirit/‘Christ’ from baptism till before the passion. The same prophetic/possessionist Christology seems to be taught by Jewish Christians opposed by Justin and Ignatius: the ‘docetists’ believed that Christ (not Jesus) seemed to have suffered. It is also opposed by Polycarp, by John (especially in 1 John 4–5), by Paul (dramatically in 1 Cor 12.1–3), and in the pre-Marcan traditions.
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Gunawan, Chandra. "The Apostles and the Apostolic Church." Veritas : Jurnal Teologi dan Pelayanan 16, no. 1 (June 1, 2017): 67–90. http://dx.doi.org/10.36421/veritas.v16i1.11.

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How should a contemporary reader understand the complexities of the early church? Many scholars utilize a religious studies perspective to understand the early church concluding that the church grew as a direct result (synthesis) of group conflicts (in particular, the Pauline and Petrine communities). This essay approaches the early church from a different paradigm. Using theological analysis, the author concludes that although the early church contained elements of diversity, she exhibits significant unity. The Catholic Epistles (the letters of James, Peter, John, and Jude) are independent letters that are interconnected by the Jerusalem tradition, and the theologies of these letters reflect the unique character of the early church. Therefore, it is important that NT scholars should give more attention to the Catholic Epistles so that the early church can be understood from a more constructive perspective. Keywords: Religious Studies, Theological Analysis, Catholic Epistles, Jerusalem Tradition Bahasa Indonesia : Bagaimanakah pembaca masa kini memahami kompleksitas gereja mula-mula? Banyak ahli percaya bahwa gereja mula-mula, seperti pada umumnya perkembangan sebuah agama, bertumbuh melalui proses sintesis dari pertentangan antarkelompok dalamnya, yakni kelompok orang Kristen bukan Yahudi (yang diwakili oleh Paulus) dan kelompok orang Kristen, Yahudi (yang diwakili oleh Petrus dan Yakobus). Dalam artikel ini, penulis berupaya menunjukkan bahwa dalam komplesitasnya, gereja mula-mula tetap harmonis. Di sisi yang lain, artikel ini berusaha memperlihatkan pentingnya surat-surat umum dalam memahami gereja mula-mula. Surat-surat dari Yakobus, Petrus, Yohanes, dan Yudas memuat warisan ajaran dari para rasul, yakni para pemimpin gereja Yerusalem, yang menjadi pusat dari pergerakan gereja mula-mula. Pembaca modern perlu menggali surat-surat umum lebih lanjut untuk dapat lebih memahami ajaran dan pemikiran gereja mula-mula. Kata-kata kunci: Studi Agama, Analisis Teologis, Surat-surat Umum, Tradisi Yerusalem
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Dong, Siyuan. "The Relationship between Refugee Pressure and Local Control under the Patriarch of the Greek Orthodox Patriarchate of Alexandria." Journal of Education, Humanities and Social Sciences 8 (February 7, 2023): 2220–26. http://dx.doi.org/10.54097/ehss.v8i.4680.

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The beginning of the 7th century was of major conflict and changes to the people residing within the borders of the East Roman Empire, with the revolt of Phocas, the seizing power of Heraclius, and later, the invasion of the Persians all happening together within a narrow time duration. All of these conflicts had major effects on regional population and power dynamics structure. This paper discusses the assumption that the Orthodox Patriarchate of Alexandria, under the leadership of John the almsgiver, dealt with refugees fleeing Levant. It transformed refugees into hermits and built local influence in the process. The paper uses autobiographical primary sources and references to the geological conditions then. In the fifth century, the Council of Chalcedon re-asserted the teachings of the Ecumenical Council of Ephesus against the heresies of Eutyches and Nestorius, leading to a grand division within Egypt. The consequences—the commemoration of two non-Chalcedonian churches along with the absence of imperial influence due to the Byzantine-Persian War—prompted Patriarch John of the Orthodox Church of Alexandria to take measures to create new hermit populations from the refugees in Jerusalem to once again infiltrate church control.
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Lau, Maximilian Christopher George. "John II Komnenos (1118–1143)." Encyclopedia 2, no. 2 (March 30, 2022): 669–78. http://dx.doi.org/10.3390/encyclopedia2020046.

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John II Komnenos was the son of Emperor Alexios I Komnenos and Eirene Doukaina, and brother of Princess Anna Komnene, the author of the Alexiad. Born in 1087, he was crowned soon after his fifth birthday as co-emperor with his father, and in 1105, he was married to Piroska Árpád, daughter of King Ladislaus I of Hungary and Adelaide of Rheinfelden. He is principally known for continuing his father’s work of stabilising Byzantium after the crises of the eleventh century. This included major wars of defence and conquest in both the Balkans and Anatolia, and especially a major eastern expedition in 1137–1139. During this campaign, he conquered Cilicia, but he was recalled to defend his borders against the Turks before he could make further conquests in Syria and bring the crusader states under his aegis. He died in a hunting accident just before he returned to Syria, with intentions to go to Jerusalem as well. His best-known iconographic representation is a mosaic of him and his wife in the Great Church of Sophia. Whilst there is also an image of him in a contemporary ornate gospel book, his most common representations are found on his many coin issues and seals.
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Аветисян, Тагуи. "Церковь Ованеса Мкртича Гандзасарского монастыряи ее скульптурная программа." Bulletin of Armenian Studies, no. 10.1 (January 31, 2024): 224–48. http://dx.doi.org/10.58226/2579-275x-2023.10.(1)-224.

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Церковь Ованеса Мкртича (Иоанна Крестителя) Гандзасарского монастыря в Арцахе (XIII в.) своим богатым и неповторимым скульптурным убранством занимает особое место в искусстве средневековой Армении. Фасады церкви, порталы и особенно его барабан богато украшены растительным и геометрическим орнаментом, изображениями животных и птиц, а также фигурами ктиторов и библейскими сюжетами. Большая часть внешних скульптурных изображений церкви Ованеса Мкртича сконцентрирована на ее барабане, который символически ассоциируется с Горним миром и Небесным Иерусалимом, что придает особую значимость их визуальному восприятию и интерпретации. The Church of Hovhanes Mkrtich (John the Baptist) of the Gandzasar Monastery (XIII century AD) in Artsakh, with its rich and unique sculptural decoration, has a special place in the art of medieval Armenia. The facades of this church, portals, and especially its drum are richly decorated with floral and geometric ornaments, various architectural elements, images of animals and birds, as well as figures of donators and biblical scenes. Most of the external sculptural images of the church of Hovhanes Mkrtich are presented on its drum, which is symbolically associated with the Heavenly Sphere and Heavenly Jerusalem and gives special significance to their visual perceptions and interpretations. Based on previous studies, the article gives a number of its own comments and interpretations regarding the external sculptural images of the church of Hovhanes Mkrtich of the Gandzasar Monastery.
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Dissertations / Theses on the topic "John of Jerusalem (Church)"

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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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Ashiegbu, Paul Okoro. "Church unity in John 17." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0843.

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Pope, David G. "The Jerusalem Project reaching the One Heart Church community for Christ /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Frappell, Samantha. "Building Jerusalem: Church and society in New South Wales, 1940-1956." Phd thesis, University of Sydney, 1995. http://hdl.handle.net/2123/20499.

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Saxby, A. "James, Brother of Jesus, and the origin of the Jerusalem church." Thesis, University of Sheffield, 2013. http://etheses.whiterose.ac.uk/5560/.

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Duchesne, D. G. "The changing position of the serving brothers and their caritative functions in the order of St. John in Jerusalem and Acre, ca. 1070-1291." Connect to full text, 2008. http://hdl.handle.net/2123/4086.

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Thesis (M.Phil.)--University of Sydney, 2008.
Title from title screen (viewed March 10, 2009) Submitted in fulfilment of the requirements for the degree of Masters of Philosophy to the Medieval Studies programme. Includes bibliographical references.
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Doval, Alexis James. "The authorship of the Mystagogic Catecheses attributed to St. Cyril of Jerusalem." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335000.

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Stanfield, Leslie Don. "John Calvin's doctrine of the church." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Thompson, Richard Gordan. "Paul's collection for the Jerusalem church and the inclusion of the gentiles." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Perry, Guy J. M. "The career and significance of John of Brienne, king of Jerusalem, emperor of Constantinople." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:6efad77d-921d-499a-8fa6-eccabcb0c608.

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This thesis is a biographical study of John of Brienne, king of Jerusalem and later Latin emperor of Constantinople (d. 1237). John’s extraordinary career is touched on by many commentators concerned with the crusades and the Latin East in the early thirteenth century, but it has not been properly re-assessed for more than seventy years. A comprehensive re-examination opens up new angles on the political structures and social landscapes that produced it. John’s career illustrates some residual strengths of the Jerusalemite monarchy just before the start of the Hohenstaufen epoch. It also sheds light on a period in the history of the Latin empire all too easily regarded as largely a void. But within the biographical context, the thesis’s focus is more on the complex interplay between the Latin West and East in the early thirteenth century. A principal theme in this regard is the mobility, in geographical and politico-hierarchical terms, of a specific echelon of the high aristocracy in early thirteenth-century Europe, building on Bartlett’s conception of the contemporaneous western European ‘aristocratic diaspora’. Aristocrats who are ‘not quite first rank’ can be discerned on the make in regions, both west and east, distant from their original homelands. Much of the significance of that lies in the context, the variety of opportunities, and also the limitations on such figures. Whilst this thesis dwells on John’s experience of patronage and dependency, it also identifies grounds for tensions in his ‘new’ environments, as well as highlighting the opportunities and pitfalls presented by ‘dynastic interstices’. In this way, the thesis unpacks many of the ‘more normal’ features of the aristocratic diaspora out of John’s exceptional career. The thesis links together the thematic material to focus, in particular, on the interactions between various Western great powers and John as a client figure.
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Books on the topic "John of Jerusalem (Church)"

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Bainbridge, Judith T. "Building the walls of Jerusalem": John DeWitt McCollough and his churches. Spartanburg, S.C: Reprint Co., 2000.

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Michael, Gervers, and British Academy, eds. The cartulary of the Knights of St. John of Jerusalem in England.: Essex. Oxford: Published for the British Academy by Oxford University Press, 1996.

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R, Humphery-Smith Cecil. Hugh Revel: Master of the Hospital of St. John of Jerusalem, 1258-1277. Chichester: Phillimore, 1994.

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Yad ṿa-shem, rashut ha-zikaron la-Shoʾah ṿela-gevurah., ed. The Heart feels an extreme need for silence--: The visit of Pope John Paul II to Yad Vashem, Jerusalem : March 23, 2000. Jerusalem: Yad Vashem, 2000.

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Swedenborg, Emanuel. Angelic wisdom concerning divine love and wisdom: Emanuel Swedenborg ; translated from the original Latin by John C. Ager. 2nd ed. West Chester, Pa: Swedenborg Foundation, 1995.

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Swedenborg, Emanuel. New Jerusalem. West Chester, Pennsylvania: Swedenborg Foundation, 2016.

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Lemmons, Thom. Daughter of Jerusalem. Sisters, Or: Multnomah Publishers, 1999.

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Lemmons, Thom. Daughter of Jerusalem. Sisters, Or: Multnomah Publishers, 1999.

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Edbury, P. W. John of Ibelin and the Kingdom of Jerusalem. Woodbridge, Suffolk, UK: Boydell Press, 1997.

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

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Book chapters on the topic "John of Jerusalem (Church)"

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Norton, Rictor. "Church, John." In Who's Who in Gay and Lesbian History, 97–98. 2nd ed. London: Routledge, 2020. http://dx.doi.org/10.4324/9781003070900-99.

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Gigineishvili, Levan. "The Word Spoken by John the Bishop of Bolnisi concerning the consecration of the Holy Churches which was conducted in Jerusalem." In Patrologia Pacifica: Selected Papers Presented to the Asia Pacific Early Christian Studies Society, edited by Vladimir Baranov and Kazuhiko Demura, 339–45. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463229443-016.

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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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Magill, Gerard. "Church Tradition." In Religious Morality in John Henry Newman, 181–208. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-10271-9_7.

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Grellard, Christophe. "John Wyclif on Implicit Faith." In Medieval Church Studies, 75–97. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.mcs-eb.5.124369.

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Bogdanor, Vernon. "John Major, 1990–1997." In From New Jerusalem to New Labour, 166–83. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1007/978-0-230-29700-5_11.

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Carley, James P. "‘Cum excuterem puluerem et blattis’: John Bale, John Leland, and the Chronicon Tinemutensis coenobii." In Medieval Church Studies, 163–87. Turnhout: Brepols Publishers, 2005. http://dx.doi.org/10.1484/m.mcs-eb.3.3574.

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Humbert, Jean-Baptiste. "NEW EXCAVATIONS BENEATH THE CHURCH OF ST. JOHN." In The Archaeology and History of the Church of the Redeemer and the Muristan in Jerusalem, 109–20. Archaeopress Publishing Ltd, 2016. http://dx.doi.org/10.2307/j.ctvxrpzxr.10.

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Elliott, J. K. "John." In The Apocryphal Jesus, 147–60. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198263845.003.0013.

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Abstract The John of the stories in this chapter is the son of Zebedee, one of the inner core of Jesus ‘ twelve disciples, the other two being John ‘s brother, James, and Simon Peter. The New Testament has John present at some of the most poignant moments in Jesus ‘ ministry, the raising of Jairus ‘ daughter (Mark 5: 37), the Transfiguration (Mark 9: 2-8), and the agony in the Garden of Gethsemane (Mark 14: 33). From the second century onwards he has been commonly accepted as the author of the Fourth Gospel (the Gospel of John) and identified as the anonymous ‘beloved disciple ‘ who appears several times in that Gospel. If this is a correct identification, then it is John to whom Jesus entrusts his mother at his death. For that reason, the figures at the foot of Jesus ‘ cross on rood screens in churches, and in other representations of the death of Jesus, are named as John, and the Virgin Mary. Some modem scholars accept that this John is the author of the first, if not all three, of the letters of John in the New Testament. Tradition also has this same John the author of the Book of Revelation-the John of Patmos-but many critical problems make such an identification unlikely. In the rest of the New Testament John appears in the Acts of the Apostles as a companion of Peter in Jerusalem; and Paul in his Epistle to the Galatians 2 knows John as one of the pillars of the church. Beyond the New Testament it is to the Acts of John that we tum for many of the later traditions about this apostle. The remains of the ancient Acts of John, which dates from the second century, have had to be reconstructed from several later sources, as is the case with most of the other apocryphal Acts.
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Newman, John Henry. "To R. W. Church." In The Letters and Diaries of John Henry Newman, Vol. 8: Tract 90 and the Jerusalem Bishopric: January 1841 to April 1842, edited by Gerard Tracey. Oxford University Press, 1999. http://dx.doi.org/10.1093/oseo/instance.00139587.

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Conference papers on the topic "John of Jerusalem (Church)"

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Černá, Miloslava. "Pilgrimage Church Of Saint John Of Nepomuk Within Religious Tourism." In 7th icCSBs 2018 - The Annual International Conference on Cognitive - Social, and Behavioural Sciences. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.02.02.58.

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Celik, Ertug. "AYA Ionnes Prodomos (John the Baptist) church GPR studies Imrahor/Istanbul." In 2015 8th International Workshop on Advanced Ground Penetrating Radar (IWAGPR). IEEE, 2015. http://dx.doi.org/10.1109/iwagpr.2015.7292638.

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Burgassi, Valentina. "Architecture and Spaces of Power in the Knights of St. John of Jerusalem (1530-1798)." In FORTMED2015 - International Conference on Modern Age Fortifications of the Western Mediterranean coast. Editorial Universitat Politècnica de València, 2015. http://dx.doi.org/10.4995/fortmed2015.2015.1665.

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Glišović, Aleksandar. "The approach of Metropolitan John Ziziulas to the ecclesiological question of the relationship between one and many." In Naučni skup Doprinos mitropolita pergamskog Jovana (Zizijulasa) savremenom sistematskom bogoslovlju. Univerzitet u Beogradu, Institut za Sistematsko bogoslovlje Pravoslavnog bogoslovskog fakulteta, 2024. http://dx.doi.org/10.46793/mitjovan23.067g.

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The theme of the relationship between one and many, translated into the realm of ecclesiology, encompasses a broad spectrum of ques- tions, including the issue of the catholicity of the Church, the question of church unity, issue of primacy and collegiality, the relationship of one and many Churches, etc. As such, this question not only represents an intra-Orthodox concern but also stands as one of the greatest con- temporary challenges in ecumenical dialogue. In order to grasp the es- sence of this issue, it is useful to get an insight into Metropolitan John Zizioulas’ theological perspectives on the link between one and many. This study initially investigates the philosophical elements of this prob- lem, with further discussion on its theological and ecclesiological con- sequences, in accordance with the Metropolitan method. It is notable that the Metropolitan bases his views on the principle of Trinitarian theology and Christology linked to Pneumatology, a connection fur- ther affirmed by the Eucharistic nature of ecclesiology. Thus, the Eucha- rist becomes the hermeneutical key for comprehending this question. Starting from these foundations, the metropolitan, in understanding the relationship between one and many, comes to talk about the catho- licity of the Church, as well as about the relationship between primacy and collegiality, church unity, etc. Finally, the manifestation of unity in God hic et nunc will be highlighted as the main reason for the Met- ropolitan’s insistence on examining this question through the prism of Eucharistic ecclesiology.
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Jovanović, Stefan. "Body as Image of God in Anthropology of Metropolitan John Zizioulas." In Naučni skup Doprinos mitropolita pergamskog Jovana (Zizijulasa) savremenom sistematskom bogoslovlju. Univerzitet u Beogradu, Institut za Sistematsko bogoslovlje Pravoslavnog bogoslovskog fakulteta, 2024. http://dx.doi.org/10.46793/mitjovan23.099j.

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The question of body and corporeality is strongly present in today’s society and culture. It is because of this that Metropolitan Zizioulas wrote about the place and role of the body in the context of orthodox ontology. For him, a body is a medium through which freedom unfolds, it is a way in which we are available for one another, and therefore it is also an icon of God, symbol of God in this effect. In which way does understanding of ontology, which is based on relations, affect the un- derstanding of the body? What is the role of body in the Church? What is the eschatological fate of the body? We will try to provide an answer to this and other questions in this paper.
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Ubiparipović, Srboljub. "POSLEDOVANjE OMIVANjA NOGU NA VELIKI ČETVRTAK U TIPIKU ARHIEPISKOPA NIKODIMA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.307u.

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Taking into account the fact that the acolouthy of the Footwashing on Maundy Thursday had been formed in Jerusalem, probably during 5th Century, the existence of this rite in Typicon of Nicodemus, Archbishop of Serbia (1316- 1324), is an inspiring subject for liturgiological research. Although this acolouthy is well-known in Greek as Ὁ νιπτὴρ or τὸ νίμμα, we have approached to this topic by theological and teleturgical studying of its origin. The roots of this rite lie in the early centuries of Christianity, with various additions, deletions and variations of the specific acolouthy in use even nowadays in some of the centers of the Eastern Orthodox Church. The acolouthy of the Footwashing on Maundy Thursday has been shaped in 10th Century in two different modalities, one for the urban churches, and another one for the monastic churches at the Orthodox East. The rite from Typicon of Nicodemus (1319) belongs to the group of monastic acolouthies with direct impact of liturgical praxis of the Holy City of Jerusalem and Constantinopolitan monasteries. It implies that should be performed immediately after the Ambo prayer on Maundy Thursday’s Holy Liturgy in the pronaos of the monastic church. Such an acolouthy had retained some aspects of the earlier prayer for the sanctification of the water for the footwashing and also rubric for the anointing of all assembled in the church. The acolouthy of the Footwashing on Maundy Thursday in Typicon of Nicodemus is very important testimony about vivid and strong liturgical life of the Eastern Orthodox Serbs and Archbishopric of the Serbian and Maritime Lands in the 14th Century.
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Lynch, Jaret, and Joseph Bukovec. "Case Study: Failure and Repair of Historic Wood Trusses at St. John the Baptist Church, Hoboken, NJ." In Sixth Congress on Forensic Engineering. Reston, VA: American Society of Civil Engineers, 2012. http://dx.doi.org/10.1061/9780784412640.131.

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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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Stevanović, Nebojša. "Through the theological-ontological setting of the theology of primacy in the work of Metropolitan John (Ziziоulas): the question of the reception of the triadological foundation of primacy in the face of challenges in contemporary Orthodox ecclesiology." In Naučni skup Doprinos mitropolita pergamskog Jovana (Zizijulasa) savremenom sistematskom bogoslovlju. Univerzitet u Beogradu, Institut za Sistematsko bogoslovlje Pravoslavnog bogoslovskog fakulteta, 2024. http://dx.doi.org/10.46793/mitjovan23.153s.

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The aim of the research is reflected in the answer to the question: in what way was the triadological course of the primus in the Church in the theological opus of Metropolitan John (Zizioulas) of Pergamon re- ceived in the framework of Orthodox ecclesiology of the XXI century. On those grounds, the direction of research begins, first of all, with a review of the metropolitan’s walk towards, specifically, personal triad- ology. After reviewing the metropolitan’s triadological discourse, the paper is addressed to the question of the concrete consequences of such triadology in ecclesiology. Based on these assumptions, the culminat- ing part of the work begins with an analysis of the primatial theology of the Pergamon archbishop. The last part of the paper talks about the reception of such a course of words about the primus in the Church in Orthodox theology, through a concrete example of the reception of the lecture of Metropolitan Hilarion Alfeyev of Volokolam at the Ortho- dox Academy St. Vladimir in New York in 2014. All aspects of the re- search strive to point to the theology of primacy as a burning question of Orthodox ecclesiology.
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Reports on the topic "John of Jerusalem (Church)"

1

Greif, Esteban. The Byzantine Hospital Organization and the Knights of St John in Jerusalem. Edicions de la Universitat de Lleida, 2020. http://dx.doi.org/10.21001/itma.2020.14.07.

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Savings Bank of New South Wales - Sydney (Head Office) - Mortgage (Investment) Department - Legal Documents - Lease of Church & School Lands, John Reeve - 1842-1844. Reserve Bank of Australia, September 2023. http://dx.doi.org/10.47688/rba_archives_2006/21199.

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