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Journal articles on the topic 'The Holy Land'

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Published: 4 June 2021
Last updated: 25 April 2022

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1

Tyerman, C. J. "The Holy Land, Holy Lands, and Christian History." English Historical Review 117, no. 470 (February 1, 2002): 146. http://dx.doi.org/10.1093/ehr/117.470.146.

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2

Lstrabadi, Zaineb. "Holy Land, Whose Land." American Journal of Islam and Society 20, no. 3-4 (October 1, 2003): 208–10. http://dx.doi.org/10.35632/ajis.v20i3-4.1844.

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Dorothy Drummond's book was born at the dawn of the third millennium,when the author was in Jerusalem. She had taken notes throughout hertravels in the Holy Land, which she defines not only as the land of historicPalestine, but also the lands of present-day Lebanon, Jordan, Syria, Iraq,and Egypt (i.e., where the Patriarchs, Prophets, and the Holy Familyroamed). Rather than write a travelogue, she decided to write a book aboutthe Arab-Israeli conflict while interspersing her personal comments (initalics) about her journeys. Her intent is not to "answer the question posedin the title of this book. Rather, by shedding light on dark corners, itattempts to bring understanding," as she explains in the prologue.The book is divided into three parts: a discussion of the IsraeliPalestinianconflict in the present, a discussion of the roots of the conflicttraveling 4,000 years into the past, and a brief discussion of how negotiationis the only way to resolve the conflict. There are maps and pho tographsthroughout the book, as well as a 40-page glossary of the HolyLand's people and places. Drummond has written the work in the presenttense, because of the immediacy of all that has happened in the MiddleEast, but the discussion ultimately centers on the area between theMediterranean Sea and the Jordan River.Her book promises to be a good, balanced account written in a wonwonderfullyaccessible style. However, early on it runs into problems. Forexample, when she talks about the 1956 Israeli attack on Egypt, she fails ...
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3

Mazor, Yair. "What Makes the Holy Land Holy?" Digest of Middle East Studies 7, no. 2 (April 1998): 4–16. http://dx.doi.org/10.1111/j.1949-3606.1998.tb00299.x.

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4

Marsh, Leonard. "Whose Holy Land?" Studies in World Christianity 15, no. 3 (December 2009): 276–86. http://dx.doi.org/10.3366/e1354990109000628.

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5

Smith, Julie Ann. "“My Lord's Native Land”: Mapping the Christian Holy Land." Church History 76, no. 1 (March 2007): 1–31. http://dx.doi.org/10.1017/s0009640700101398.

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In the fourth and early fifth centuries Christians laid claim to the land of Palestine. The purpose of this paper is to analyze the investment of the land of Palestine and its places with Christian historical and cultural meanings, and to trace its remapping as the “holy land.” This map was not a figurative representation of geographical and cultural features; as with all maps, it was an idea. The Christian “holy land” is also an idea, one which did not exist at the beginning of the fourth century, but which, by the mid-fifth century, was a place constructed of a rich texture of places, beliefs, actions, and texts, based in the notion that the landscape provided evidence of biblical truths. When Constantine became a Christian, there was no “holy land”; however, over the succeeding one hundred and thirty years Christians marked and identified many of their holy places in Palestine. The map-makers in this transformation were emperors, bishops, monastics, holy women, and pilgrims who claimed the holy places for Christianity, constructing the land as topographically Christian and mediating this view of their world through their pilgrim paths, buildings, liturgies, and texts. The idea of mapping is used here as an aid to understanding the formation of cultural viewpoints and the validation of ideas and actions that informed the construction of the “holy land.”
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6

Lissovsky, Nurit. "Sacred trees — Holy land." Studies in the History of Gardens & Designed Landscapes 24, no. 1 (January 2004): 65–89. http://dx.doi.org/10.1080/14601176.2004.10435313.

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7

Bock, Darrell L. "Touring the Holy Land." Expository Times 117, no. 12 (September 2006): 495. http://dx.doi.org/10.1177/0014524606068950.

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8

Edgington, Susan B. "Holy Land, Holy Lance: Religious Ideas in the Chanson d’Antioche." Studies in Church History 36 (2000): 142–53. http://dx.doi.org/10.1017/s0424208400014388.

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Silence, Seigneurs, and hold your peace if you want to hear a glorious song. No jongleur can speak of a higher theme … my song is of the Holy City - may she be praised - where God allowed himself to be tortured and crucified, even suffering the lance and blows and wounds. Jerusalem, such is her name.The opening laisse of the Old French Chanson d’Antioche, which focuses on the Holy Land as the scene of Christ’s Passion, promises to address the theme of this volume very directly. How far is that promise fulfilled? The purpose of the examination which follows is to look at the image of Jerusalem in the Chanson and the attraction of the Holy Land to the poem’s audience: this will entail a consideration of the ideas of pilgrimage and crusade. Aspects of popular religion – visions and miracles, for example – will be identified. It will be seen that the role played by the clergy in promoting, explaining, and especially participating in the expedition is crucial to the text.
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9

Smith, Carissa Turner. "D. J. Waldie’s Holy Land." Renascence 63, no. 4 (2011): 307–24. http://dx.doi.org/10.5840/renascence201163463.

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10

Koff, David, and Musindo Mwinyipembe. "Nightline in the Holy Land." Middle East Report, no. 155 (November 1988): 23. http://dx.doi.org/10.2307/3012081.

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11

Biger, Gideon. "Where Is the Holy Land?" Roczniki Kulturoznawcze 5, no. 4 (2014): 5–18. http://dx.doi.org/10.18290/rkult.2015.6.2-7.

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12

Kiel, Doug. "The Holy Land in Transit." American Journal of Islam and Society 25, no. 2 (April 1, 2008): 113–15. http://dx.doi.org/10.35632/ajis.v25i2.1475.

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In The Holy Land in Transit: Colonialism and the Quest for Canaan, StevenSalaita explores not just similar, but identical aspects of settler colonialismin the New World and the Holy Land. Indeed, on both continents ethnocentriccolonial discourse forged the “noble savage” and “chosen people”dichotomy. On this basis, the author compellingly argues that the UnitedStates and Israel are not merely bound politically and strategically, but alsohistorically and philosophically: both have transformed theological narrativesinto national histories. In this groundbreaking comparative analysis of theHoly Land pathos (labeled “pernicious mythology” and “messianic extremism”)across national boundaries, Salaita explicates theManifest Destiny processof “wresting Edenic land from savages in the name of prophesy andprogress” (p. 119).Armed with Biblical narratives and garrison force, covenantal “chosenpeople” set out to cultivate a bountiful “promised land” presumed to bevacant in the New World and the Near East. Newcomers escaping persecutionon a quest for Canaan justified their occupation of foreign territory byplacing the subjugation of inferior indigenous “Canaanites” within a Biblical ...
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13

JACOBY, MITCH. "CHEMISTRY IN THE HOLY LAND." Chemical & Engineering News 85, no. 10 (March 5, 2007): 15–23. http://dx.doi.org/10.1021/cen-v085n010.p015.

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14

Laing, Catriona. "Journey to the Holy Land." Theology 113, no. 876 (November 2010): 464–65. http://dx.doi.org/10.1177/0040571x1011300626.

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15

Oksenberg, J. R., and W. Klitz. "Immunogenetics in the Holy Land." Tissue Antigens 76, no. 6 (September 22, 2010): 440–41. http://dx.doi.org/10.1111/j.1399-0039.2010.01567.x.

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16

Byrd, Melanie, and Nathan Schur. "Napoleon in the Holy Land." Journal of Military History 64, no. 3 (July 2000): 833. http://dx.doi.org/10.2307/120881.

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17

Long, Burke O. "Lakeside at Chautauqua's Holy Land." Journal for the Study of the Old Testament 25, no. 92 (March 2001): 29–53. http://dx.doi.org/10.1177/030908920102509203.

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The Chautauqua Institution, founded in 1874 to train American Sunday school teachers, quickly developed programs aimed at encouraging a citizenry refined by Anglo-European, classical high culture and governed by Bible-centered Christian convictions. Avid Bible study, a walk-through model of biblical Palestine, smaller scale replicas of Jerusalem and the biblical Tabernacle, lectures and community rituals, costumed ‘Orientals’ enacting scenes of biblical life—these activities were central to Chautauqua's early identity. This essay explores how Chautauqua's realization of holy land in America embodied particular notions of the Bible, religious experience, cultural values, and ideologies of religion and national selfhood.
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18

Watzman, Haim. "Deal for Holy Land artefacts." Nature 452, no. 7189 (April 2008): 787. http://dx.doi.org/10.1038/452787a.

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19

Arnold, Eric A. "Napoleon in the Holy Land." History: Reviews of New Books 28, no. 2 (January 2000): 80. http://dx.doi.org/10.1080/03612759.2000.10525417.

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20

Rodman, David. "Holy wars: 3000 years of battles in the holy land." Israel Affairs 18, no. 4 (October 2012): 671. http://dx.doi.org/10.1080/13537121.2012.718500.

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21

Housley, Norman. "Holy Land or Holy Lands? Palestine and the Catholic West in the Late Middle Ages and Renaissance." Studies in Church History 36 (2000): 228–49. http://dx.doi.org/10.1017/s0424208400014443.

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In one passage in his famous account, Friar Felix Faber described how ‘some dull and unprofitable pilgrims’ to Jerusalem in 1480 mocked the excited behaviour of the devout in the courtyard in front of the Church of the Holy Sepulchre, ‘calling them fools, hypocrites and Beghards’. The incident is revealing of the spectrum of reactions provoked by the experience of the Holy Land in late medieval and Renaissance Europe. Here more than anywhere else, tension was generated by the inescapable paradox of Christology, God become man, and the conflicts which it set up between the immanent and the representational, the universal and the elect, the eschatological and the timeless. This occurred, moreover, within a physical setting which constantly reminded the sensitive pilgrim of the difficulty of reconciling the Old and New Dispensations. But the same electrical charge which caused the Holy Land as sacred space to provoke diverse and at times contradictory responses, endowed the Holy Land as idea with a remarkable attraction. There took place a number of different ‘migrations of the holy’, to use John Bossy’s phrase. To a large extent the status of the geographical Holy Land was weakened by these developments, but in at least one respect it was strengthened.
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22

Harvey, P. D. A., E. Wajntraub, and G. Wajntraub. "Hebrew Maps of the Holy Land." Geographical Journal 160, no. 2 (July 1994): 211. http://dx.doi.org/10.2307/3060100.

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23

Feraro, Shai. "Modern Paganism in the Holy Land." International Journal for the Study of New Religions 5, no. 1 (June 3, 2014): 3–26. http://dx.doi.org/10.1558/ijsnr.v5i1.3.

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Israeli Pagans are a small and relatively new spiritual community, that have taken root in country in recent years. This article will analyze the contemporary discourse maintained by Israeli Pagans when discussing questions of organization and of religious-political rights. As such it will deal with the complexities of identifying oneself as a (Jewish-born) Pagan in Israel, the nation state of the Jewish people. I will argue that although Israeli Pagans may employ a community-building discourse, they constantly fear the perceived negative consequences of public exposure, and see the bond between (Jewish) religion and the state in Israel as a main factor in the intolerance and even persecution that they expect from the government and from members of the Haredim (Ultra Orthodox) religious group.
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24

Farah, Fuad. "Orthodox Christianity in the Holy Land." Studies in World Christianity 15, no. 3 (December 2009): 248–57. http://dx.doi.org/10.3366/e1354990109000604.

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25

Garber, Zev. "Introducing the Holy Land. Max Miller." Biblical Archaeologist 49, no. 1 (March 1986): 62. http://dx.doi.org/10.2307/3209988.

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26

Hen, Yitzhak. "Holy Land Pilgrims from Frankish Gaul." Revue belge de philologie et d'histoire 76, no. 2 (1998): 291–306. http://dx.doi.org/10.3406/rbph.1998.4268.

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27

Wilken, Robert L. "Byzantine Palestine: A Christian Holy Land." Biblical Archaeologist 51, no. 4 (December 1988): 214–37. http://dx.doi.org/10.2307/3210073.

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28

Cai, Liping A., Zvi Schwartz, and Eli Cohen. "Senior Tourists in the Holy Land." Journal of Teaching in Travel & Tourism 1, no. 4 (September 24, 2001): 19–33. http://dx.doi.org/10.1300/j172v01n04_02.

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29

Horton, Richard. "Offline: The land of holy miracles." Lancet 377, no. 9776 (April 2011): 1478. http://dx.doi.org/10.1016/s0140-6736(11)60581-3.

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30

Need, Stephen W. "Book Review: The Land Called Holy." Theology 97, no. 776 (March 1994): 123–24. http://dx.doi.org/10.1177/0040571x9409700209.

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31

Shlensky, Lincoln. "Mandrakes from the Holy Land (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 25, no. 1 (2006): 196–99. http://dx.doi.org/10.1353/sho.2006.0142.

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32

Ward, Chloë. "Distant views of the Holy Land." Palestine Exploration Quarterly 152, no. 1 (January 2, 2020): 74–76. http://dx.doi.org/10.1080/00310328.2020.1727123.

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33

Khalil, Gregory. "HOW FAITH ISREALPOLITIKIN THE HOLY LAND." Review of Faith & International Affairs 8, no. 3 (January 2010): 47–50. http://dx.doi.org/10.1080/15570274.2010.504035.

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34

Hall, Daniel. "THE BIRDS OF THE HOLY LAND." Yale Review 87, no. 3 (September 20, 2010): 38. http://dx.doi.org/10.1111/j.1467-9736.1999.tb00029.x.

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35

Dodek, Adam. "THE CHARTER ... IN THE HOLY LAND?" Constitutional Forum / Forum constitutionnel 8, no. 1 - 4 (October 11, 2011): 1996. http://dx.doi.org/10.21991/c9xd3m.

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36

Adam, Heribert, and Kogila Moodley. "Political travel through the holy land." Global Review of Ethnopolitics 2, no. 2 (January 2003): 67–74. http://dx.doi.org/10.1080/14718800308405137.

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37

Balter, M. "SACRED GROUND:Archaeology in the Holy Land." Science 287, no. 5450 (January 7, 2000): 28–29. http://dx.doi.org/10.1126/science.287.5450.28.

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38

della Dora, Veronica. "Scriptural Geography: Portraying the Holy Land." Journal of Historical Geography 37, no. 1 (January 2011): 139–40. http://dx.doi.org/10.1016/j.jhg.2010.10.006.

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39

Khalidi, Walid. "Toward Peace in the Holy Land." Foreign Affairs 66, no. 4 (1988): 771. http://dx.doi.org/10.2307/20043482.

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40

A.N., Dannenberg, and Kasatkin P.I. "The Holy See in the Holy Land: History and the Present." MGIMO Review of International Relations 2, no. 59 (April 1, 2018): 185–200. http://dx.doi.org/10.24833/2071-8160-2018-2-59-185-200.

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41

Glinert, Lewis, and Yosseph Shilhav. "Holy land, holy language: A study of an Ultraorthodox Jewish ideology." Language in Society 20, no. 1 (March 1991): 59–86. http://dx.doi.org/10.1017/s0047404500016079.

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ABSTRACTThis study explores the correlation between notions of language and territory in the ideology of a present-day Ultraorthodox Jewish group, the Hasidim of Satmar, in the context of Jewish Ultraorthodoxy (Haredism) in general. This involves the present-day role of Yiddish vis-à-vis Hebrew, particularly in Israel. We first address the relative sanctity of a space that accommodates a closed Haredi lifestyle and of a language in which it is expressed, then contrast this with the absolute sanctity of the land of Israel and the language of Scripture both in their intensional (positive) and in their extensional (negative) dimensions, and finally examine the quasi-absolute sanctity with which the Yiddish language and Jewish habitat of Eastern Europe have been invested. Our conclusion is that three such cases of a parallel between linguistic and territorial ideology point to an intrinsic link. Indeed, the correlation of language and territory on the plane of quasi-absolute sanctity betokens an ongoing, active ideological tie, rather than a set of worn, petrified values evoking mere lip-service. These notions of quasi-sanctity find many echoes in reality: in the use of Yiddish and in the creation of a surrogate Eastern European lifestyle in the Haredi “ghettos.” (Cultural geography, sociolinguistics, Judaism, Hasidism, religion, Israel, sociology of language, Yiddish, sacred land, Hebrew, territory)
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42

Davis, John. "Holy Land, Holy People? Photography, Semitic Wannabes, and Chautauqua's Palestine Park." Prospects 17 (October 1992): 241–71. http://dx.doi.org/10.1017/s0361233300004737.

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Near the end of the day on which he was assassinated, Abraham Lincoln and his wife, Mary Todd Lincoln, left the confines of the White House for a drive. As their carriage made its way through the city of Washington, their conversation turned, ironically, to the future. They talked of the travels they hoped to make following the expiration of his second term in office. Although their plans included tours of the Western United States and Europe, one destination assumed special importance. More than any other place, it seems, the president wanted to visit the Holy Land. “But,” as his widow wrote over a year later, “a few days after this conversation, the crown of immortality was his - he was rejoicing in the presence of his Saviour, and was in the midst of the Heavenly Jerusalem.…”
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43

Swanson, R. N. "Book Review: Holy Land. Holy Ward: The Crusades, c. 107J-e. 1291." Expository Times 111, no. 5 (February 2000): 174. http://dx.doi.org/10.1177/001452460011100521.

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44

Marten, Michael. "Perceptions and Realities of the Holy Land." Holy Land Studies 3, no. 1 (May 2004): 113–17. http://dx.doi.org/10.3366/hls.2004.3.1.113.

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45

AMAR, ZOHAR, HUGO GOTTLIEB, LUCY VARSHAVSKY, and DAVID ILUZ. "The Scarlet Dye of the Holy Land." BioScience 55, no. 12 (2005): 1080. http://dx.doi.org/10.1641/0006-3568(2005)055[1080:tsdoth]2.0.co;2.

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46

Lawler, A. "ARCHAEOLOGY: Holy Land Prophet or Enfant Terrible?" Science 315, no. 5812 (February 2, 2007): 591. http://dx.doi.org/10.1126/science.315.5812.591.

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47

Urban, Susanne. "Nazis in the Holy Land 1933–1948." Israel Journal of Foreign Affairs 9, no. 2 (May 4, 2015): 329–33. http://dx.doi.org/10.1080/23739770.2015.1046107.

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48

Price, Richard M. "The Holy Land in Old Russian Culture." Studies in Church History 36 (2000): 250–62. http://dx.doi.org/10.1017/s0424208400014455.

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After the Muslim conquest of Palestine there was a comparative lull in Holy Land pilgrimage until a revival in the more settled conditions of the tenth century. The first half of the eleventh century saw a marked increase in the number of pilgrims, most notably but not exclusively from the West, as well as the restoration of the Church of the Anastasis by the Byzantine Emperor Constantine IX. This context explains the enthusiasm with which in the same century the Christians of Russia, within decades of their adoption of the faith, took up Holy Land pilgrimage with all the enthusiasm of recent converts.
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49

Peterson, John L. "Book Review: Christians in the Holy Land." Theology 99, no. 791 (September 1996): 391–93. http://dx.doi.org/10.1177/0040571x9609900527.

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50

Giles, K. R. "Two English Bishops in the Holy Land." Nottingham Medieval Studies 31 (January 1987): 46–57. http://dx.doi.org/10.1484/j.nms.3.142.

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