Gotowe bibliografie tematyczne / Jerusalem. Holy Cross (Church)

Gotowa bibliografia na temat „Jerusalem. Holy Cross (Church)”

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Data publikacji: 26 lipca 2024

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Artykuły w czasopismach na temat "Jerusalem. Holy Cross (Church)"

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Wróblewski, Paweł. "Dzieje odnalezienia drzewa Krzyża Świętego. Ustalenia i wątpliwości historyczne". Analecta Cracoviensia 40 (4.01.2023): 395–416. http://dx.doi.org/10.15633/acr.4026.

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At the end of the last century modern scholarly debate concerning the legend of finding the True Cross started again. S. Heid, S. Borgehammar i J. W. Drijvers presented different reconstructions of beginnings of Inventio crucis. Heid maintained that the Holy Wood was not found, Borgehammar wrote that this event really had place and that Helena discovered the lignum crucis. Drijvers argues with Borgehammar about finding the trophy but he thinks that He- lena did not participate in that event. Recently in polish publications about relics and True Cross the Borgehammar’s thesis was accepted without any analysis of the ancient texts and without discussion about the state of research.In this paper author investigates the Greek, Latin (and translations of Syriac) texts, evaluates the veracity of the legend and comments all thesis, which have been already published. A literary analysis shows that Helena was not connected with the discovery of the Holy Wood, she was not in Jerusalem at the time the Christ’s tomb was found and the construction of the Church of Holy Sepulchre started – only in this time the lignum crucis may have been discovered. Building work in Jerusalem started before she went on her pilgrimage to Palestine. Inventio Crucis was evidently later construct.Moreover there is no proof that the discovery indeed had place. The earliest sources do not mention it and we know nothing about place where Cross may have been found. On the other hand it is also possible that some chunks of wood were discovered during the buildings work in Jerusalem, and later (rather not immediately) these pieces were claimed to be the fragments of the True Cross. Lignum crucis was undoubtedly venerated in the end of the fourth century in the Church of the Holy Sepulchre. The legend could explained the presence of the relics of the Cross (which soon became a favourite goal of pilgrimage) foremost in Jerusalem and gave a reason for presence of fractions of the trophy in other places. It is also probable that Cyril of Jerusalem initiated writing the story and used it for his own purposes.We cannot definitely determine that „finding” of the Cross was a real event or not but we can prove that Helena did not discover the Holy Wood.
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Kain, Kevin M. "Conceptualizing New Jerusalem". Canadian-American Slavic Studies 54, nr 1-3 (13.08.2020): 134–69. http://dx.doi.org/10.30965/22102396-05401008.

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Abstract This essay re-conceptualizes Muscovite notions of New Jerusalem, by considering the practice of historical replication, including hierotopy, as a religious-political ideology. It explains why and how Tsar Fedor Alekseevich adopted and advanced the replication of the Church of the Holy Sepulcher at the Resurrection “New Jerusalem” Monastery, founded by Patriarch Nikon and his father Tsar Aleksei Mikhailovich, despite the ecumenical patriarchs’ condemnation of Nikon and his monastery in 1666 and eschatological fears promoted by Old Believers. Fedor resurrected the New Jerusalem idea in order to solidify his inheritance of the Muscovite throne and the Constantinian legacy in connection with the First Russo-Turkish War of 1676–1681. The tsar embraced the “Byzantine-New Jerusalem scenario,” according to which Muscovite rulers who scored military victories through the power of the True Cross in St. Constantine’s image were obliged to preform churchwardenship (ktitorstvo) in imitation of the Byzantine emperor, including the embellishment of the prototypical Jerusalem church and its replications in Russia. The investigation of Tsar Fedor Alekseevich’s Byzantine-New Jerusalem scenario reveals the non-linear, non-logical type of thinking that advanced political goals, including the establishment of the legitimacy of the tsar and his dynasty. This article highlights and qualifies the strategy of historical repetition, in which the icon reproduces the prototype in real, not metaphoric, terms.
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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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Werner, Martin. "The Book of Durrow and the question of programme". Anglo-Saxon England 26 (grudzień 1997): 23–39. http://dx.doi.org/10.1017/s026367510000209x.

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In a recent study of the iconographic character of the cross-carpet page (lv) opening the Book of Durrow (Dublin, Trinity College A. 4. 5 (57)), I suggested that the miniature and its facing evangelist symbols page (2r) were intended to call to mind images of adjacentloca sanctaof the Holy Sepulchre in Jerusalem – the relic of the True Cross exhibited on the altar of Golgotha church for the sombre Good FridayAdoratio crucisand the monumental cross on Golgotha Hill, the site of the Crucifixion. These and other references I claimed for Adomnán, the scholarly abbot of the Columban foundation of Iona, who, very likely, sponsored the creation of the gospelbook between 682 and 686. Besides the opening miniatures just cited, the codex contains separate evangelist symbol pages, elaborately decorated incipits, small ornamental initials and five carpet pages. Given the great and unusual weight which the Durrow introductory sequence places on the iconographic explication of the Easter theme, an examination of the possibility that other of the decorated pages in the manuscript develop or reiterate Easter associations seems warranted.
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Baeta, Joaquim. "False Hope and Empty Promises from a Priest-King in the East: How Environment and Communication Shape Belief". Proceeding International Conference on Science and Engineering 2 (1.03.2019): xvi. http://dx.doi.org/10.14421/icse.v2.119.

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As the 12th century entered its midpoint, unease permeated through Christendom. In 1144, the County of Edessa had fallen to Zengi, the atabeg of Mosul and Aleppo, signalling that all was not well in the Holy Land. News of the fall of Edessa quickly travelled westward, with the Catholic Pope, Eugenius III, issuing a papal bull calling for a Second Crusade in December of the next yea r. Nevertheless, for the Edessa’s fellow Crusader states, the restlessness of being surrounded by the Islamic had turned to alarm. Help was gravely needed. Then came word of aid from an unlikely place: the East itself. Rumours had swirled of a Christian monarch in the East, but actual proof of his existence was scant, based mainly on fantastical tales of the Orient. That changed in December of 1145, with a conversation between Bishops Otto of Freising and Hugh of Jabala. Hugh told Otto of a Nestorian Christian priest-king “beyond Persia and Armenia”, who had “warred upon the so-­called Samiards, the brother kings of the Medes and Persians.” More critically, Hugh reported that this priest-king had “moved his army to aid the church of Jerusalem” but was unable to cross the Tigris and returned home. Such was the legend of Prester John, the ruler of an eastern Christian kingdom that offered hope and little else to a Christian West that would steadily lose its grip on the Holy Land. Why did Prester John never come to the aid of the Crusader states? The story o f this priest- king, his supposed interactions with western Christendom and ultimate failure to deliver on his promises, reveals how the environmen t we inhabit and the methods we use to communicate shape our beliefs and values, and that as our environments and communication methods change, so do these beliefs and values.
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Skoyles, John. "Holy Cross Church". Antioch Review 45, nr 1 (1987): 69. http://dx.doi.org/10.2307/4611696.

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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, nr 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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Paczkowski, Mieczysław C. "Od „tronu świętego Jakuba” do patriarchatu jerozolimskiego". Vox Patrum 58 (15.12.2012): 9–33. http://dx.doi.org/10.31743/vp.4066.

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The place of beginning of the Christian community was called „the Upper Church of the Apostles” in Mount Zion. It became the seat of the Mother Church under the leadership of fourteen bishops of Jewish stock from the beginning until the reign of Constantine. The authority of the bishops was symbolized by the throne of St. James. The complete transformation of Jerusalem into a „Roman city” operated by Emperor Aelius Hadrian meant the end of the Jewish hierar­chy in the Mother Church and the emergence of a new leadership of Gentile ori­gin. Until the time of bishop Maximus the Holy Sepulcher became the center of the Gentile Church. In the IV century we can say the growing rivalry between Caesarea and Jerusalem and appearing of many members of the hierarchy and the monastic communities participated very energetically in the problems of the local Church. In the time of Cyril of Alexandria can be seen the support given to him by the Palestinian bishops. The alliance Jerusalem – Alexandria would last until the beginning of the council of Chalcedon. At that time Juvenal of Jerusalem was striving for the recognition of patriarchal status for the see of the Holy City, decided to go over to the opposite side, formed by Constantinople, Rome and the Antiochenes, thus abandoning the „monophysite party”. Thanks to this dramatic change, the Church of the Holy Land was able to associate itself officially with the dogmatic decision of Chalcedon and the Metropolitan of Jerusalem was elevated to the status of Patriarch.
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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, nr 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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Emmett, Chad F. "The Status Quo Solution for Jerusalem". Journal of Palestine Studies 26, nr 2 (1.01.1997): 16–28. http://dx.doi.org/10.2307/2537780.

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Sharing sovereignty of political territory is not practiced often, yet it seems to be the only reasonable solution for the complex issue of Jerusalem. Using the holy places of Jerusalem as a model, the author shows how sharing sacred space, albeit on a very small scale, can be done peacefully. For more than a century Greeks, Latins, Armenians, and Copts have shared the Church of the Holy Sepulchre in an interlocking system of scattered sovereignty. Such a system also could work between Israelis and Palestinians as they share the sacred space of Jerusalem.
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Rozprawy doktorskie na temat "Jerusalem. Holy Cross (Church)"

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Kucera, Patrick James Zachary. "Themes on the cross and redemption sermons based on liturgical year 'B' /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Camp, Lee Compton. "The cross in Christendom a study of the impact of Constantinianism on the doctrine of the atonement /". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Schuster, Frederick H. "Witnesses for the defense a Lenten worship series for Holy Cross Lutheran Church, Davenport, Iowa /". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Waltz, Connie Lou. "Sources and iconography of the figural sculpture of the Church of the Holy Cross at Aght'amar". Connect to resource, 1986. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1228504313.

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Budrew, John. "Independent Catholic parishes and community involvement: focus on Holy Cross Parish and the community of Biscayne Gardens, Miami". Theological Research Exchange Network (TREN), access this title online, 1999. http://www.tren.com/search.cfm?p108-0011.

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Karaffa, James Gregory. "Selected rights of religious in chemical dependence intervention an analysis of the chemical dependency policy of the Indiana Province of the Congregation of Holy Cross /". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Bryant, Kelli Elizabeth. "Festal apologetics : Syriac treatises on the Feast of the Discovery of the Cross". Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:4a4fb6da-4249-48ca-b64c-09027fdef2ac.

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This thesis argues that the Feast of the Discovery of the Cross offered an occasion to refute religious opposition to the cross and crucifixion in the diverse socio-political contexts encountered by Syriac Christians between the fourth and the ninth centuries. At its inception, the Feast of the Cross promoted the cult of the True Cross, Old Testament typology, and the expansion of the Christian faith, and these features were sufficiently malleable to meet new religious challenges and political contexts. John of Dara's ninth-century homily On the Cross is a lengthy exposition on the veneration of the cross, and it showcases how the feast could be used for apologetic ends. The first chapter focuses on the relic of the True Cross and the theologies of the cross of Eusebius of Caesarea, Cyril of Jerusalem, and Ephrem the Syrian, which shaped later festal celebrations. The second chapter traces the development of the legend of Helena's Invention of the Cross and introduces the most popular Syriac invention legends, the Protonike and Judah Kyriakos legends. The third chapter analyses themes in pre-Arab Conquest Syriac homilies for the Feast of the Cross by Narsai, David Eskolaya, Jacob of Serugh, Severus of Antioch, and Pseudo-Chrysostom. The fourth chapter provides an overview of the dramatic changes of the seventh century during the reign of Heraclius and following the Arab Conquest. Chapter five compares inter-religious debate concerning the cross and crucifixion between Christians and Jews and between Christians and Muslims between the seventh and ninth centuries. Chapter six introduces John of Dara's homily for the Feast of the Cross, which uses the traditional themes, together with apologetic topics, to defend the veneration of the cross. Chapter seven explores the influence of John of Dara's homily on later Syrian Orthodox writers, Moshe bar Kepha and Dionysius bar Ṣalībī.
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Kitchenham, Paul Peter Gerald. "The attempt to control ritualism in the Church of England through the use of legislation and the courts, 1869 to 1887, with special reference to the Society of the Holy Cross". Thesis, Durham University, 1997. http://etheses.dur.ac.uk/1581/.

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Hsu, Chang-Chih, i 徐昌志. "On the Building Process of the Chingliao Holy Cross Church". Thesis, 2014. http://ndltd.ncl.edu.tw/handle/59500857845473995008.

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博士
淡江大學
土木工程學系博士班
102
The dissertation is using Chingliao Holy Cross Church as a subject of the research. The church was started in 1955 by Franciscan missionary Father Eric Jansen’s request. He invited German architect Gottfried Bohm to design the church (remotely). It was constructed by a local team and was completed in 1960. By reviewing the detail of how this Catholic church had been built in post World War II in the rural of Taiwan, from planning, designing, translating and construction, we would like to understand the detail of how this modern Church was transplanted in Taiwan. Additionally, to understand the substance of Taiwan’s architecture modernity. This research is using the method of thick description. It covers textualized with reading material collected in National Taiwan Museum such as architectural drawing, pictures, and the Chingliao Holy Cross Mission Journal. Field search includes visits to the building, interviews with the architect Gottfried Bohm, priests in the church, and local residents. It also includes a trip to Europe to visit to other Bohm designs. Comb through the details and historical background of post World War II Taiwan to verify facts and reestablish and learn the process of building that was used. There are two major findings in this research, Finding why and how the exact process of the construction of Chingliao Holy Cross Church. By reestablishing the detail and certain circumstances of the construction, we can view a village recovery from post World War II forward. We can also review how the Catholic religion developed in Taiwan. Accepting the designing invitation from an old friend living far away, Architect Gottfried Bohm had tried a new approach that is coherent with the Modern church design trends in Europe. It was an important moment in Bohm’s design. It had a significant meaning for Catholics’ religious development in Taiwan. From design to the completion, the construction of this church marked a special milestone in the history of cooperation with different countries and cultures in Taiwan. Father Jansen led the Taiwan Aluminum Corp, Dr. ING. Ekin Y.C. Cheng, Architect Hsu and Architect Chia-chin Yang, and local construction teams to take the challenges. The whole construction took four years to complete. There were obstacles from the environment, geography, weather, and limitations of knowledge know how. And, there were negations and compromises between the designer and the building team. The adaption of each other’s ideas to overcome the various challenges make this original German designed modern church able to thrive and stand out in Taiwan. What we see is the final results from the many struggles. This research trying to use the thick description to interpret the substance of Taiwan Architecture Modernity – a good example like this, the shifting and influence each other’s between three parties, the diocese ( administrative priest), the designer and the construction team created the opportunity of moving.
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Dyer, Jennifer. "The role of Archaeology in the Jesus industry". Diss., 2015. http://hdl.handle.net/10500/21003.

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The question leading to this study is whether the facts and theories pertaining to the Bible and Jesus Story as presented by The Authors (H Schonfield, D Joyce, B Thiering, M Baigent, R Leigh, H Lincoln; M Starbird, and D Brown) could be verified by the Archaeology evidence. I have adopted a multidiscipline and holistic approach considering information gathered from all media sources to ascertain what theories, if any could replace the traditional Jesus Story of the New Testament. I considered whether the alternative theories or traditional theories were believable due to the evidence presented by Biblical Archaeology or by the techniques used by The Authors in presenting their facts. By using Thouless’ system of Straight and Crooked thinking I was able to ascertain that the theories used in the novels written by The Authors may have been persuasive, but lacked substance.
Biblical and Ancient Studies
M. Th. (Biblical Archaeology)
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Książki na temat "Jerusalem. Holy Cross (Church)"

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

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Farrer, Michael. Faithful Cross: A history of Holy Cross Church, Cromer Street. London: Cromer Street Publications, 1999.

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Auxentios. The Holy Fire: Orthodox Pascha. Etna, Calif: Center for Traditionalist Orthodox Studies, 1991.

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Church of England. Parish of the Church of the Holy Cross, Sherston. Parochial Church Council., red. The Church of the Holy Cross, Sherston, Wiltshire. [Sherston]: Parochial Church Council of Sherston, 2003.

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Birmingham and Midland Society for Genealogy and Heraldry., red. Monumental inscriptions Holy Cross Church, Moreton Morrell, Warwickshire. Birmingham: B.M.S.G.H., 1986.

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Natshah, Yūsuf Saʻīd. Kanīsat al-Qiyāmah: The Holy Sepulchre. al-Quds: Muʼasssat al-Taʻāwun, 2002.

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Jenkins, David H. 'Holy, holier, holiest': The sacred topography of the early medieval Irish church. Turnhout: Brepols, 2010.

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Back to Jerusalem: Church planting movements in the Holy Land. Enumclaw, WA: WinePress, 2000.

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Hallick, Mary P. Power of the cross. Brookline, Mass: Holy Cross Orthodox Press, 2009.

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Clark, Victoria. Holy fire: The battle for Christ's tomb. London: Macmillan, 2005.

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Części książek na temat "Jerusalem. Holy Cross (Church)"

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Boomer, Megan, i Robert G. Ousterhout. "The Church of the Holy Sepulchre". W 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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Farid, Md Shaikh, i Liz Jackson. "Holy Cross College". W Can the Church Be Decolonized? Holy Cross Education in Bangladesh, 53–61. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-3040-7_4.

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Farid, Md Shaikh, i Liz Jackson. "Education and the Congregation of Holy Cross in Bangladesh". W Can the Church Be Decolonized? Holy Cross Education in Bangladesh, 11–29. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-3040-7_2.

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Farid, Md Shaikh, i Liz Jackson. "Introduction". W Can the Church Be Decolonized? Holy Cross Education in Bangladesh, 1–10. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-3040-7_1.

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Farid, Md Shaikh, i Liz Jackson. "Discussion". W Can the Church Be Decolonized? Holy Cross Education in Bangladesh, 63–72. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-3040-7_5.

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Farid, Md Shaikh, i Liz Jackson. "Notre Dame College". W Can the Church Be Decolonized? Holy Cross Education in Bangladesh, 31–52. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-3040-7_3.

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Farid, Md Shaikh, i Liz Jackson. "Conclusion". W Can the Church Be Decolonized? Holy Cross Education in Bangladesh, 73–78. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-3040-7_6.

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Rioli, Maria Chiara, i Riccardo Castagnetti. "Sound Power: Musical Diplomacy Within the Franciscan Custody in Mandate Jerusalem". W European Cultural Diplomacy and Arab Christians in Palestine, 1918–1948, 79–104. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-55540-5_5.

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AbstractAlthough often underestimated or barely quoted by historical studies, music plays a crucial role in the cultural agenda of Church institutions and missionary congregations. Among the Catholic actors, the Franciscan Custody of the Holy Land was a central one connecting two of their main goals: evangelisation and education. These two tasks were strictly linked: music was a central element in the liturgies celebrated in the parishes and in the Holy Places and at the same time a pedagogical tool, taught in the schools ruled by the Friars. Music reveals also the complex process of encounter of Palestinian and Western patterns in modern Palestine. In this way the music sung and taught in the St Saviour also contributed to shape the soundscape of Jerusalem. The chapter discusses various sources related to Augustine Lama, at that time the director of the schola cantorum of St Saviour.
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Clossey, Luke. "5. Jesus Places". W 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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Kühnel, Bianca. "Virtual Pilgrimages to Real Places: the Holy Landscapes". W Imagining Jerusalem in the Medieval West. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197265048.003.0010.

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This chapter attempts to differentiate between types of monumental representations of Jerusalem, to locate them historically and to explore the reasons for their extraordinary density by deciphering the essentials of their function as mnemonic devices in the framework of medieval devotionalism. Conditioned by historical events such as the Crusades, Franciscan canonization of the Stations of the Cross and the Counter-Reformation, representation of Jerusalem gradually expanded from copies of Christ's tomb in the Church of the Holy Sepulchre to commemorate the Stations of the Cross and other holy places in Jerusalem and the Holy Land. The holy landscapes are multimedia representations: they combine topography and architecture (neutral or reflecting the original) with life-size figural groups and wall painting to identify the holy places. Groups of such representations could form separate sites at a certain distance from settlements, or encompass a city with a network of reproduced loca sancta.
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Streszczenia konferencji na temat "Jerusalem. Holy Cross (Church)"

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Rašković, Ana. "SLUŽBA SVETOM KRALjU STEFANU MILUTINU U RUSKIM BOGOSLUŽBENIM RUKOPISIMA XVI–XIX VEKA". W 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/10.46793/6008-065-5.319r.

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The cult of the Serbian Holy king Stephan Milutin existed in the Russian Orthodox Church from the second half of 16th to the beginning of the 19th century. This is evidenced by 12 liturgical manuscripts (Festal Menaions and various types of Sticherarions) from the most significant Russian monasteries – The Holy Trinity St. Sergius Monastery, Kirillo-Beloyersky Monastery and Moscow, in which the Holy king is mentioned under the date of October the 30th. Nine of the manuscripts (two menaions and seven sticherarions with Russian neumatic notation) preserved the Service to the Holy king Milutin by Danilo Bansky or its parts (usually sticheras prosomoions). The analysis of the texts showed that the hymongraphic composition and textual content in the Russian manuscripts did not change significantly in comparing to the Serbian transcripts. The Serbian transcript of the Service to the Holy king reached the Moscow Metropolitanate in 1550 and became a protograph from which the Russian transcripts were made. However, the spread of the cult of the Holy King Milutin and the multiplication of the transcripts of Service in his honor in Russia was stopped by the reform of Patriarch Nikon in the middle of the 17th century when, due to revision of the calendar and reduction of holidays, many books were destroyed and cults were abolished. For that reason, the Service to the Holy king Milutin did not enter the Russian written and old printed Menaions for October, just as the mention of the Holy king did not find a place in the calendar of the printed editions of the Jerusalem Typikon. In post-Nikon epoch, the cult of the Holy king Milutin continued to live in the old believer’s communities, where the hymnography in his honor was preserved in musical manuscripts until the beginning of the 19th century. The entire historical development of the cult of the Serbian Holy king Stephan Milutin in Russian Church shows how important topic he was not only in Russian liturgical literature, but also in church-singing art.
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Maksimović, Goran. "ZADUŽBINE SVETOG KRALjA MILUTINA U SRPSKIM PUTOPISIMA (KRAJ 19. I POČETAK 20. VIJEKA)". W 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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Ubiparipović, Srboljub. "POSLEDOVANjE OMIVANjA NOGU NA VELIKI ČETVRTAK U TIPIKU ARHIEPISKOPA NIKODIMA". W 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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Lavrentyeva, Elena. "The Architectural History of the Church of the Holy Sepulchre in Jerusalem: the Question of the Periodization of Melchior De Vogüé". W 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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Tentoma, Nefeli, Andreas Georgopoulos i Gracia Tucci. "COMPARATIVE INVESTIGATION OF THE 3D REPRESENTATIONS OF THE HOLY AEDICULE OF THE TOMB OF CHRIST". W 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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