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1
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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Haytayan, Laury. "ARMENIAN CHRISTIANS IN JERUSALEM: 1700 YEARS OF PEACEFUL PRESENCE". JERUSALEM: RELIGIONS AND POLITICS 5, nr 2 (1.12.2011): 179–95. http://dx.doi.org/10.54561/prj0502179h.
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This paper examines the presence of the Armenians in Jerusalem for the past 1700 years. This historical account sheds the light on the importance of Jerusalem for the Armenians, especially for the Armenian Church that was granted the authority to safeguard the Holy Places in the Holy Land with the Greek and Latin Churches. During the centuries, the Armenians survived all the conquests and were able to find all sorts of compromises with all the different powers that conquered Jerusalem. This study shows that the permanent presence is due to the wise religious authorities and the entire Armenian community who had no backing from super powers but they had their religious beliefs and their persistence in safeguarding the Holy Places of Christianity. The author takes the reader back in History by stopping at important events that shaped the history of the Armenians in the Holy Land.
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Onurel, Ruhiye, i Eva Aleksandru Şarlak. "Stylistic Analysis of the Holy Icons from Saint George Church in Yenikoy, Istanbul". Athens Journal of History 10, nr 2 (28.03.2024): 97–112. http://dx.doi.org/10.30958/ajhis.10-2-2.
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The main subject of the research is to analyse the multi-themed sacred proskynetarion icons in Yeniköy Ayios Yeoryios (St. George) Metochion Church, one of the three metochion churches of the Jerusalem Orthodox Patriarchate in Istanbul. Although it is known that the icons found in the metochion churches in Istanbul have not been studied before, the icons belonging to the church in Yeniköy from these structures were included in the research. Due to the limitations of the article, which prevented the evaluation of all the icons in the church, the research focused solely on the technical and stylistic features of the multi-themed proskynetarion icons. Proskynetarions, also known as the pilgrim icons, contain depictions of the Church of the Holy Sepulcher in Jerusalem due to their characteristics. The presence of proskynetarions in this place is directly related to the fact that Yeniköy Ayios Yeoryios Church is a Metochion affiliated to the Jerusalem Patriarchate. Icons are accepted as important works of art in the frame of art history, as well as their liturgical role as manifestation and visual representations of the sacred. It is important to reveal such previously unpublished works, to evaluate them iconographically and to bring them to the art history literature with their semantic context. In the study, a brief historical overview of the status of the Jerusalem Orthodox Patriarchate and the relations between the two patriarchates is presented. At the same time, the location of the building, the architectural plan type, the periodical features in the exterior and interior decoration are mentioned.
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Shagrir, Iris. "Recreating Victory: Liturgy, Crusade Propaganda, and Simulacrum in Milan, CE 1100". Medieval Encounters 28, nr 2 (30.09.2022): 180–95. http://dx.doi.org/10.1163/15700674-12340131.
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Abstract A feast commemorating the conquest of Jerusalem was celebrated in Milan, on 15 July 1100. On that day, an existing Milanese church was rededicated as the “Church of the Holy Sepulchre.” The elaborate ceremony included a procession, an octave, and a pilgrims’ indulgence, along with crusade propaganda. It was perhaps the earliest one celebrated in Western Europe in the wake of the Jerusalem conquest of 15 July 1099, added to the liturgical calendar of Milan. The event was carefully orchestrated by Anselm of Buis, the archbishop of Milan – a supporter of the church reform movement and close ally of Pope Urban II. The feast was attended by the local community, among them First Crusaders returning from Jerusalem. This article focuses on the innovative nature of the Milanese feast, its liturgy and possible link with the celebration in Jerusalem a year earlier. It also considers the triumphal recreation of Jerusalem in Lombardy within the western tradition of imitations of Jerusalem.
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Raedts, Peter. "St Bernard of Clairvaux and Jerusalem". Studies in Church History. Subsidia 10 (1994): 169–82. http://dx.doi.org/10.1017/s014304590000020x.
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Although Jesus wept while mourning the inevitable destruction of the city (Luke 19. 41), and St Paul taught the Christians of Galaria to look for it not on earth, but in heaven (cf. Gal. 4.25-6), the Christian imagination has always been haunted by the city of Jerusalem. As early as the second century Melito of Sardis travelled to Jerusalem to see for himself ‘the place where these things were preached and done’. And as soon as Christianity became a licensed religion under the protection of the Emperor, Christians from all parts of the Empire began to flock to Jerusalem to see for themselves the holy sites ubi steterunt pedes eius, where once his feet stood (Ps. 132. 7) Churches were built to mark all the places mentioned in the Gospels, monasteries were founded to receive the pilgrims, and stories began to circulate about the spectacular conversions which happened to pilgrims while visiting the Holy Places, such as that of St Mary of Egypt who turned from a nymphomaniac into a desert mother on the very doorstep of the church of the Holy Sepulchre. Quite soon earnest Church Fathers like St Jerome and St Gregory of Nyssa, both of them pilgrims to Jerusalem, had to issue dire warnings that true Christianity was a matter of the heart and not of geography, and that a trip to Palestine might perhaps be helpful but certainly not necessary in order to find Christ.
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Covaci, Valentina. "Praying for the Liberation of the Holy Sepulchre: Franciscan Liturgy in Fifteenth Century Jerusalem". Acta ad archaeologiam et artium historiam pertinentia 31 (31.12.2019): 177–95. http://dx.doi.org/10.5617/acta.7806.
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The fall of Jerusalem to Saladin in 1187 and the loss of the Frankish Levant in 1291 triggered new calls or crusade and the literature dedicated to "the recovery of the Holy Land" (pro recuperatione Terre Sancte). The exhortation to war and the urgency of Jerusalem's deliverance were also expressed through liturgy. This article examines two liturgical texts, a "Votive mass for the recovery of the Holy Land" (Missa devota ad recurandam Terram Sanctam) and an "Introit to the Holy Sepulchre of the Lord" (Ad Sanctum Sepulcrum Donin introitus), transmitted in manuscripts from the Franciscan library in Jerusalem, the Biblioteca Generale della Custodia di Terra Santa. This article explores the two liturgical texts in the historical context of fifteenth-century Jerusalem, when the Franciscan friars where the only Latin clergy allowed to serve at the Holy Places. Historical accounts produced in this milieu evince the friars' efforts to memorialize the deeds of the crusader kings, celebrated as liberators of the Holy Land. The liturgical texts analysed here complement this militant memorialization.
Keywords: Jerusalem, Church of the Holy Sepulchre, Franciscan liturgy, recovery of the Holy Land.
On cover:Monks singing the Office and decorated initial A[sperges me.]. Gradual Olivetan Master (Use of the Olivetan Benedictines), illuminated manuscript on parchment ca. 1430-1439. Italy, Monastero di Santa Maria di Baggio near Milan, Ca 1400-1775.Beinecke Ms1184: The olivetan Gradual. Gradual. General Collection, Beinecke Rare Book and Manuscript Library, Yale University.
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Ousterhout, Robert. "Rebuilding the Temple: Constantine Monomachus and the Holy Sepulchre". Journal of the Society of Architectural Historians 48, nr 1 (1.03.1989): 66–78. http://dx.doi.org/10.2307/990407.
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The reconstruction of the Church of the Holy Sepulchre in Jerusalem c. 1042-1048 by the Byzantine Emperor Constantine IX Monomachus marks an important turning point in the history of the building. An analysis of the surviving remains of this phase of construction suggests that the plan was determined by an architect from the Byzantine capital, and the construction was carried out by two teams of masons. One workshop was apparently from Constantinople, and the other was trained locally in or around Jerusalem. An analysis of wall and vault construction bears out this conclusion.
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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, nr 2 (kwiecień 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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Arlow, Ruth. "Re the former Holy Cross Church". Ecclesiastical Law Journal 21, nr 3 (wrzesień 2019): 391–92. http://dx.doi.org/10.1017/s0956618x19000917.
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Abou Ackl, Rand. "Kharetat al mousafer, an 18th-century proskynetarion of Jerusalem and The Holy Land from Saydnaia". Chronos 40 (6.01.2020): 95–118. http://dx.doi.org/10.31377/chr.v40i.640.
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In this article, I discuss a proskynetarion icon of the Holy Land and Jerusalem, called the Kharetat al mousafer, located in Saydnaia Monastery in Syria. The relationship between pilgrimages and proskynetaria, which served as a tool of Christian propaganda, will be discussed with a focus on the Saydnaia proskynetarion as a case study, showing the way of the Melkite painter, Issa al-Qudsi depicted the Holy Land topography. In this icon, the Holy Sepulchre (Church of Resurrection) was also represented, opening a discussion around proskynetaria in Syria during the eighteenth century.
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Vakh, Kirill A. "A WOODEN MODEL OF THE CHURCH OF THE HOLY SEPULCHER IN RUSSIA AND CONRAD SCHICK". Rossiiskaia arkheologiia, nr 2 (1.04.2023): 83–91. http://dx.doi.org/10.31857/s0869606323020186.
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This article discusses the fate of a scale model of the Resurrection (Holy Sepulcher) Church and parts of the old city of Jerusalem made in 1863 by Conrad Schick specifically for Russia, as well as another Schick’s visual aid of the early 1860s associated with the model.
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Griffith, S. H. "Stephen of Ramlah and the Christian Kerygma in Arabic in Ninth-Century Palestine". Journal of Ecclesiastical History 36, nr 1 (styczeń 1985): 23–45. http://dx.doi.org/10.1017/s0022046900023939.
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In the period of time between the Islamic conquest and the coming of the crusaders to Palestine in 1099, Christian pilgrims from East and West continued to visit the Holy Land, and particularly Jerusalem, by the licence of the Islamic government. Among the western visitors during this period at least half a dozen of them published accounts of their journeys. However, these accounts tell one virtually nothing about the life of the local Church, beyond the occasional list of shrines, churches, monasteries and the number of personnel assigned to them. As one modern scholar has remarked, ‘In the Patriarchate of Jerusalem the indigenous element is always half-hidden behind the crowds of pilgrims of every nationality…In the Holy City the resident aliens often outnumbered the Christian natives of Jerusalem, but in Palestine taken as a whole, the Syrians must always have been a majority.’
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HALEVI, MASHA. "CONTESTED HERITAGE: MULTI-LAYERED POLITICS AND THE FORMATION OF THE SACRED SPACE – THE CHURCH OF GETHSEMANE AS A CASE-STUDY". Historical Journal 58, nr 4 (29.10.2015): 1031–58. http://dx.doi.org/10.1017/s0018246x14000776.
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ABSTRACTThe article analyses the processes that preceded the construction of sanctuaries in the Holy Land through the prism of the Church of Gethsemane in Jerusalem, deconstructing and uncovering layers of political power struggles which led to its formation and present shape. This study, based on extensive archival research and a field survey, demonstrates how the reconstruction of the basilica of Gethsemane, and hence the concretization in stone of some of the most depicted evangelical traditions, was not merely the result of an ecumenical consideration. In fact, it reflects the narrow, and sometimes very down-to-earth, interests of various denominations and political forces. The study also demonstrates how the unique setting of the Holy Land encouraged simultaneous multi-layered political processes, comparing the case-study of the Church of Gethsemane to those of other symbolic and national religious monuments: the Church of the Holy Sepulchre, the basilica of Sacré-Coeur in Paris, and the Cathedral of Christ the Saviour in Moscow.
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Smirnova, Irina. "The Ecclesiastical Missions of Russia in Japan and Jerusalem: The Edges of Convergence". Przegląd Wschodnioeuropejski 11, nr 1 (1.06.2020): 69–81. http://dx.doi.org/10.31648/pw.5971.
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Based on new archival materials, the article reconstructs the picture of the Russian Church presence in Japan and the Holy Land at the end of the 1870s and early 1880s. This was a key period in the fate of the Japan and Jerusalem Russian Ecclesiastical Missions, when both Missions suffered crises that brought them to the verge of closure. The author considers the characteristic features and general patterns of the Russian Ecclesiastical presence abroad in the context of interfaith competition and inter-agency contradictions. The article reveals the reasons that hindered the effective work of Russian Church representatives abroad and pays special attention to the political importance of the Japan and Jerusalem REM.
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Paczkowski, Mieczysław C. "Chrystologia Hieronima na tle teologii palestyńskiej przełomu IV i V wieku". Vox Patrum 48 (15.06.2005): 159–86. http://dx.doi.org/10.31743/vp.8718.
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The Palestinian Church gave the remarkable contribution to patristic Christology. Origen and Eusebius gave the response to the developments of theology and dogma. This particular view of Christology was fostered the special conditions of the Holy Land, as one can see at first in the fourth century with Cyril of Jerusalem, then with Jerome in the fifth. The Holy Land was very favourable to a process of synthesis among different theological traditions and Jerome follows faithfully the footsteps of Origen.
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AYUCH, Daniel. "THE PRACTICE OF PRAYER IN THE JERUSALEM CHURCH ACCORDING TO THE BOOK OF ACTS". Icoana Credintei 9, nr 18 (24.06.2023): 5–12. http://dx.doi.org/10.26520/icoana.2023.18.9.5-12.
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One of the recurring elements in the Lucan Diptych is precisely the practice of prayer by all its characters. From Jesus to Mary and the disciples, and from the women to the first Christian community everyone is said to pray in the Gospel and the Book of Acts. The initial path of the Church is marked, above all, by the action of the Holy Spirit, who transforms the Apostles into witnesses of the Risen One who express themselves not only in the Word but also in the shedding of their own blood. Their testimony spread rapidly from Jerusalem and Antioch to the West until it reached the capital of the empire in Rome, as the Lord said in Acts 1:8: “you will receive the power of the Holy Spirit which will come on you, and then you will be my witnesses not only in Jerusalem but throughout Judaea and Samaria, and indeed to earth's remotest end.” The entire book of Acts reveals a praying Church, a community of faithful deeply rooted in prayer
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Kancheva, Stefka. "The Humility of the King (Old Testament Readings on the Eve of the Entry of the Lord into Jerusalem)". Cultural and Historical Heritage: Preservation, Presentation, Digitalization 9, nr 1 (30.06.2023): 50–61. http://dx.doi.org/10.55630/kinj.2023.090104.
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The solemn entry of the Lord Jesus Christ into Jerusalem is described by the four evangelists. With the Lord's entrance into Jerusalem, the road to His suffering begins. The worship glorifies Christ as God and King - Victor and Saviour, but it also mentions the coming Passover and voluntary suffering. The feast, located after the Great Lent and preceding Holy Week and Pascha, has a distinctly eschatological character. Three Old Testament readings (paroemias) are read on the eve of Palm Sunday: Gen. 49:1-2, 8-12, Zeph. 3:14-19, and Zech. 9:9-15. The paper presents an interpretation of the pericopes through the writings of the Holy Fathers and the hymnography of the Orthodox Church. The theme of the humility of the King is a kind of "gateway" to the next Holy Week, when the Creator of heaven and earth will suffer and die at the hands of His creatures in order to conquer death and exalt the nature of Adam.
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Vach, Кirill. "In Search of the Holy Sepulchre in Jerusalem: an Anthropology of Archaeological Research in the Holy Land". ISTORIYA 14, nr 12-1 (134) (2023): 0. http://dx.doi.org/10.18254/s207987840029287-4.
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The article analyzes the cultural context of the emergence and development of biblical archeology and modern Palestinian studies. It is concluded that the history of scientific research in the Holy Land must take into account the anthropological aspect, the mentality and dependence of the scientist on the general cultural context and environment during his work. The second part of the article examines the result of interfaith interaction between researchers using the example of Russian excavations at the Church of the Holy Sepulcher in the 1880s.
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Moropoulou, Delegou, Apostolopoulou, Kolaiti, Papatrechas, Economou i Mavrogonatos. "The White Marbles of the Tomb of Christ in Jerusalem: Characterization and Provenance". Sustainability 11, nr 9 (28.04.2019): 2495. http://dx.doi.org/10.3390/su11092495.
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In this work, samples of the white marbles enclosing the Tomb of Christ, as well as samples from the interior marble facades of the Holy Aedicule structure surrounding the Tomb of Christ in the Church of Resurrection in Jerusalem, are investigated using petrographic and isotopic analysis. The aim is to characterize the marble samples and investigate their provenance. The results demonstrate that all examined marble samples originate from Proconnesos (Marmara island), and can be attributed to the so-called Proconnesos-1 variety. Published maximum grain size (MGS) and isotopic (δ18Ο and δ13C) values of Proconessos quarries are compared with the respective values displayed by the marble samples of the Holy Aedicule, aiming to achieve—to a certain degree—intra-site discriminations. A number of ancient quarries are excluded through this double parameter criterion as sources for the examined Holy Aedicule marbles. The discussion of petrographic and isotopic results in relation to historical testimonies and previously published archaeometry results, regarding the mortars of the Holy Aedicule, reveal that Proconnesos marble was the material of choice used at different construction phases of the Holy Aedicule, from the time of Constantine the Great and throughout the centuries, both for the cladding of the Holy Tomb and the interior facings of the Tomb Chamber and the Chapel of the Angel.
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Hennessy, Cecily. "Medieval Holy Sepulchre Chapels: Experience and Memory of Jerusalem". Religions 15, nr 6 (18.06.2024): 741. http://dx.doi.org/10.3390/rel15060741.
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This paper explores the rituals enacted in or connected with two medieval churches, one walrus ivory cross and a central topic of medieval devotion, Christ’s passion. During Easter Week these memorialised the site in Jerusalem dedicated to the burial of Christ, the holiest place in Christendom. It focuses on the physical elements, the spaces, the paintings and sculpture, the ceremonial objects and relics and the performative nature of rituals associated with them. The Regularis Concordia, composed in Winchester at the end of the 10th century for the use of Benedictine monasteries included sung liturgical enactments based on the gospel accounts of Christ’s burial and resurrection. At the same time, in Saxony, the Abbey at Gernrode was founded for the use of women, secular canonesses, with a space in the south aisle that seems to have represented Christ’s place of burial and was later incorporated into two chambers evoking the Holy Sepulchre Chapel in Jerusalem. In the 12th century in Winchester Cathedral, a Holy Sepulchre Chapel was decorated with wall paintings depicting Christ’s death and resurrection. Around this time, the walrus ivory cross known as the Cloisters Cross was created and appears to have been designed for use in the increasingly elaborate liturgical enactments. The paintings at Winchester Cathedral, the sculpture at Gernrode and the Cloisters Cross each evidence the significance of evoking Christ’s passion and how liturgical space and objects served to bring it to life.
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Smirnova, Irina. "Metropolitan Philaret (Drozdov) and Russian Сhurch Policy in the Holy Land in the 1850s–1860s". Przegląd Wschodnioeuropejski 10, nr 2 (1.05.2020): 25–33. http://dx.doi.org/10.31648/pw.5459.
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The issues raised in the article refer to the problems of Church diplomacy of Russia and other great powers in the Middle East in the 1850–1860’s when Russian diplomacy, both secular and church, faced the task of developing new approaches, first of all, in shaping the sphere of Russian interests in the Middle and Far East. Church policy of Russia in the Christian East in the 1850s–1860s is observed through the prism of the position of the Metropolitan of Moscow Filaret (Drozdov, 1782–1867), an outstanding church figure whose position determined the development of Russian church presence abroad not only in the Holy Land, but also in China and North America. The role of Metropolitan Filaret is presented in the forefront of such issues as the development of inter-church relations between the Russian Church with the Patriarchates of the East, the formation of the concept of Russian-Greek, Russian-Arab and Russian-Slavic relations, the interaction and contradictions of the Russian Ecclesiastical Mission and the Russian consulate in Jerusalem.
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Pierri, Rosario, i Asher Ovadiah. "A Greek Dedicatory Inscription Found in the Church of the Holy Sepulchre, Jerusalem". Liber Annuus 65 (styczeń 2015): 471–81. http://dx.doi.org/10.1484/j.la.4.000123.
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Shagrir, Iris. "The Visitatio Sepulchri in the Latin Church of the Holy Sepulchre in Jerusalem". Al-Masāq 22, nr 1 (18.03.2010): 57–77. http://dx.doi.org/10.1080/09503110903549954.
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Perla, Deborah. "The Practice and Case Law of Israel in Matters Related to International Law". Israel Law Review 28, nr 4 (1994): 707–30. http://dx.doi.org/10.1017/s0021223700011808.
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I. The Fundamental Agreement between the Holy See and the State of IsraelOn December 30, 1993, the Fundamental Agreement between the Holy See and the State of Israel was signed in Jerusalem by representatives of both parties. The agreement, which precedes the first diplomatic relations entered into between the Holy See and the State of Israel, covers areas of international relations which include both general issues such as human rights and freedom of religion and particular issues regarding Vatican-Israel relations, such as the status of the Catholic Church in Israel and the role of the Holy See in territorial disputes in the region. The goals and meanings of many of the provisions of the Agreement have as yet to be further defined however, and several of them will be discussed following a brief survey of the historical events leading to the conclusion of this agreement.
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Лаврентьева, Е. С. "THE “STATUS QUO” AT THE CHURCH OF THE HOLY SEPULCHRE IN JERUSALEM AND ITS INFLUENCE ON THE ARCHITECTURAL APPEARANCE OF THE CHURCH". ВОПРОСЫ ВСЕОБЩЕЙ ИСТОРИИ АРХИТЕКТУРЫ, nr 2(11) (17.02.2020): 159–79. http://dx.doi.org/10.25995/niitiag.2019.11.2.010.
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В статье рассматривается изменение архитектурного облика Храма Гроба Господня под влиянием законодательных актов, на протяжении длительного периода регулировавших правовой статус христианских общин в этом грандиозном сооружении. Несмотря на то что значительная часть документов публиковалась в научной литературе, впервые предпринимается попытка рассмотрения документов в длительной перспективе: начиная с грамоты халифа Умара Ахтинаме, 638 г., до доклада секретариата Согласительной комиссии ООН, 1949 г. Цель исследования - определить наиболее значимые аспекты жизни храма и наиболее яркие эпизоды интенсивной борьбы христианских конфессий за право владения святынями храма, оказавшие влияние на формирование его архитектурного облика, попытаться выявить максимально достоверные сведения о пребывании в храме христианских монашеских общин. В статье ограниченно поданы сведения о пребывании некоторых конфессий, и главное внимание уделено взаимоотношениям греков и латинян, внесших основной вклад в сложение структуры храма. В настоящее время Храм Воскресения в Иерусалиме разделен между шестью христианскими конфессиями: греческая православная, римская католическая, армянская апостольская, сирийская православная, коптская православная, эфиопская православная церквями. Основные права на владение святыней и, следовательно, на внутреннее пространство храма имеют греки (греко-иерусалимская патриархия), латиняне (католический орден францисканцев) и армяне (представители армяно-апостольской церкви), в то время как копты, сирийцы и абиссинцы пользуются малыми правами. Но и по сей день споры, связанные с владением отдельными престолами и приделами храма, не прекращаются. Актуальность исследования, посвященного детальному рассмотрению споров между христианскими общинами, в результате которых менялся облик храма, позволит определить степень сохранности памятника в его первоначальном виде (IV в.). The article discusses the change in architectural appearance of the Church of the Holy Sepulcher under the influence of legislative acts regulating the legal status of Christian communities at the Church itself. Despite the fact that a considerable part of the documents were published in the scientific literature, for the first time an attempt is made to consider older documents (beginning with the letter of the Caliph Umar Ahtiname, 638, to the Working Paper prepared be the Secretariat, UNCCP, 1949). The aim of the research is to identify the most significant aspects of the Holy Sepulchre history, the most striking episodes of the intensive struggle between religions for the right to own the shrine, and what influenced the formation of its architectural appearance. The report will also try to reveal the most reliable information about the adobe of Christian monastic communities in the Church of the Holy Sepulchre. The article provides limited information on the presence of certain confessions, and the main attention is paid to the relationship between the Greeks and the Latins, who made the main contribution to the structure of the Church. Currently, the Church of the Resurrection in Jerusalem is divided between six Christian denominations: Greek Orthodox, Roman Catholic, Armenian Apostolic, Syriac Orthodox, Coptic Orthodox, Ethiopian Orthodox Churches. The main rights to the possession of the shrine and, therefore, to the inner space of the Church of the Holy Sepulchre belong to the Greeks (the Orthodox Patriarchate of Jerusalem), the Latins (the Catholic Order of Friars Minor) and Armenians (representatives of the Armenian Apostolic Church), while the Copts, Syrians and Abyssinians use lesser rights. To this day disputes related to the possession of altars and chapels at the Church of the Resurrection are ongoing. The relevance of the study, devoted to the detailed consideration of disputes between Christian communities, as a result of which the appearance of the Church of the Holy Sepulchre changed, will allow to determine the degree of preservation of the monument in its original form (4th century).
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Sherrard, Broke. "“Palestine Sits in Sackcloth and Ashes”: Reading Mark Twain’s The Innocents Abroad as a Protestant Holy Land Narrative". Religion and the Arts 15, nr 1-2 (2011): 82–110. http://dx.doi.org/10.1163/156852911x547484.
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AbstractAmong the vast array of priceless treasures in the collection of Jerusalem’s Armenian Patriarchate is a votive portrait of a local Jerusalem saint, the priest Hanna, a native son of Jerusalem’s Armenian community. The existence of the portrait is all but unknown, despite the fact that its subject has inspired generations of Jerusalem monks to dedicate their lives to the service of the Sts. James. As vicar to Jerusalem’s Patriarch Grigor IV Shirvants‘i (Shght‘ayakir) Hanna was instrumental in reviving the fortunes of the Jerusalem Patriarchate, which, in the early eighteenth century, had suffered a near-total eclipse. Although Hanna died before the age of forty, the many activities of his short career included such major achievements as the renovation of the Armenian sections of the Holy Sepulchre Church and the transformation of the Patriarchate compound into a fully enclosed and self-sufficient enclave.
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Muhammad, Fida, Muhammad Ayaz Khan i Saif Ul Islam. "Role of religion in American politics: An analysis of the influence of Evangelical Church in Israeli Palestinian conflict". Journal of Humanities, Social and Management Sciences (JHSMS) 2, nr 2 (23.11.2021): 168–80. http://dx.doi.org/10.47264/idea.jhsms/2.2.12.
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The politics of the Holy land is of crucial importance to the followers of the three Abrahamic religions in terms of religious beliefs, which metamorphosed into military and political significance in the 20th Century. The United States (U.S) support for Israel is especially visible during the republican presidencies. The U.S had five republican presidents from 1980 to 2020, and their evangelical beliefs shaped American foreign policy toward this region, a policy that may loosely be termed as affected by Christian Zionism, which was originally a 16th Century religious Puritan movement, who latter shaped into Christian political movement. U.S Christian Zionism reiterates favourable images of Jews and is pessimistic about peace in Holy land. Christian Zionists believe Lord has bestowed the land of Palestine to Jews and have held up this claim since the turn of the 20th Century. This paper first describes the fundamental nature of Christian Zionism, their view of the modern Israel and resultant political and military policies. This also focuses Christian Zionists support of republican presidents and specially President Trump relationship with Christian Zionism. The shifting of U.S embassy to Jerusalem, the formal approval to Jerusalem as the capital of Israel by President Trump are studied.
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Scully, Ellen. "Jerusalem: Image of Hilary’s Christocentric Eschatology in the Tractatus super Psalmos". Vigiliae Christianae 66, nr 3 (2012): 269–82. http://dx.doi.org/10.1163/157007211x561644.
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Abstract In his lengthy Tractatus super Psalmos, Hilary of Poitiers states only twice that humans are to “live the life of the angels.” Nevertheless, these rare statements seem to undermine both the role of the human body in eschatological life and the christocentrism of Hilary’s soteriology. However, this paper will argue that Hilary’s designation of different eschatological locations for humans and angels—namely in Mt. Zion and Jerusalem, respectively—in the Tractatus super Psalmos demonstrate that Hilary, at least in this later work, believes that while humans will resemble angels in certain aspects, ultimately they will be conformed to Christ whose body is the holy temple or Church of the heavenly Jerusalem, Mt. Zion itself.
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Ervine, Roberta. "Portrait of a Local Saint: Hanna of Jerusalem". Religion and the Arts 15, nr 1-2 (2011): 61–81. http://dx.doi.org/10.1163/156852911x547475.
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AbstractAmong the vast array of priceless treasures in the collection of Jerusalem’s Armenian Patriarchate is a votive portrait of a local Jerusalem saint, the priest Hanna, a native son of Jerusalem’s Armenian community. The existence of the portrait is all but unknown, despite the fact that its subject has inspired generations of Jerusalem monks to dedicate their lives to the service of the Sts. James. As vicar to Jerusalem’s Patriarch Grigor IV Shirvants‘i (Shght‘ayakir) Hanna was instrumental in reviving the fortunes of the Jerusalem Patriarchate, which, in the early eighteenth century, had suffered a near-total eclipse. Although Hanna died before the age of forty, the many activities of his short career included such major achievements as the renovation of the Armenian sections of the Holy Sepulchre Church and the transformation of the Patriarchate compound into a fully enclosed and self-sufficient enclave.
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Noorlander, D. L. "Reformers in the Land of the Holy Cross". Journal of Early American History 6, nr 2-3 (16.11.2016): 169–95. http://dx.doi.org/10.1163/18770703-00603007.
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The directors of the Dutch West India Company gambled their reputations and capital in a decades-long scheme to conquer and pacify Brazil, and in the end, they lost. This essay explores the various religious elements of that scheme or “mission,” as it was also called: establishing the Dutch Reformed Church as the colony’s public church, spreading the message of the “true religion,” attacking sin and reforming sinners. Coupled with a general, widespread sense of anti-Catholicism and anti-clericalism among the Dutch in Europe and America, these reform efforts exacerbated differences between the conquerors and conquered and contributed to Portuguese discontent in the years before the 1645 revolt.
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Seppälä, Serafim. "Forsaken or Not? Patristic Argumentation on the Forsakenness of Jews Revisited". Review of Ecumenical Studies Sibiu 11, nr 2 (1.08.2019): 180–98. http://dx.doi.org/10.2478/ress-2019-0014.
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Abstract After the Shoah, the Catholic-Jewish dialogue has reached considerable intellectual depth, existential honesty, theological advancement and thematic width. The Orthodox Church, however, has hardly started its process of reconciliation. At the heart of the problem is the patristic argumentation on the forsakenness of the Jews, which in the Early Church was organically connected with the truth of Christianity. The patristic authors, however, were largely ignorant of the theological developments of Rabbinic Judaism and thus based their reasoning on mistaken presuppositions. In our times, this is especially clear with the patristic argument that it is perpetually impossible for the Jews to return to rule their Holy Land and Jerusalem.
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Di Cesare, Michelina. "The Qubbat al-Ṣaḫrah in the 12th Century". Oriente Moderno 95, nr 1-2 (7.08.2015): 233–54. http://dx.doi.org/10.1163/22138617-12340069.
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This paper investigates the reasons for the unexpected importance acquired by theQubbat al-Ṣaḫrahin Crusader Jerusalem and its relationship to the Basilica of the Holy Sepulcher. It will be argued that Crusader pilgrims regarded theQubbat al-Ṣaḫrahas the eschatological Temple or Solomon’s Temple because of their knowledge of the Scriptures and local Jewish and Islamic traditions regarding the Temple Mount/ḥaram al-šarīf. Consequently, the Crusader rulers’ adaptation of theQubbat al-Ṣaḫrahas the church of theTemplum Dominiand its identification as Herod’s Temple will be explained as a reaction to these interpretations, which risked re-establishing the pre-Christian centrality of the Temple, thus jeopardizing the supremacy of the Basilica of the Holy Sepulcher.
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Abisha, Vinsensius Levin Setya, Putu Samuel Prihatmajaya, Diwahana Mutiara Candrasari i Ria Manurung. "Rancangan dan Pembuatan Alat untuk Mengambil Air Suci Secara Otomatis Menggunakan Arduino Uno". Joined Journal (Journal of Informatics Education) 5, nr 2 (23.12.2022): 26. http://dx.doi.org/10.31331/joined.v5i2.2269.
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The existence of covid-19 has forced the government to implement health protocols. By implementing this, the procedure for celebrating the Eucharist is taking holy water to make the sign of the cross when entering and leaving the church temporarily. Covid-19 makes the use of goods or other things that are used simultaneously considered less hygienic. The implementation of health protocols carried out by the government includes washing hands, using hand sanitizer and using masks. The holy water used together is not optimal in terms of cleanliness, so with the implementation of the health protocol, this procedure has been temporarily suspended until now. At this time technology is developing very rapidly so with technology Catholic church people can get holy water without having to use it simultaneously by utilizing embedded system technology. This study aims to enable Catholic church members to get holy water according to health protocols. This tool for taking holy water automatically is designed and made so that it can accommodate people to return to carrying out the procedure for celebrating the Eucharist by making the sign of the cross using holy water. This research is expected to provide benefits, namely being able to accommodate people to get holy water to make the sign of the cross in accordance with health protocols. The result of this research is an automation system in the form of a tool to take holy water automatically using Arduino Uno R3 as the microcontroller.
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Gravin, Artyom A., i Oleg Y. Levin. "Relations of B.P. Mansurov with the chiefs of the Russian Ecclesiastical Mission in Jerusalem (1859-1885)". Tambov University Review. Series: Humanities, nr 184 (2020): 183–91. http://dx.doi.org/10.20310/1810-0201-2020-25-184-183-191.
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The study is devoted to the activities of an official on special instructions B.P. Mansurova in Palestine and his relationship with the chiefs of the Russian Ecclesiastical Mission - Archimandrite Porfiry (Uspensky), Bishop of Melitopol Kirill (Naumov), Archimandrite Antoninin (Kapustin). The relevance of the chosen topic is determined by the need to restore the overall picture of the Russian presence formation in the Holy Land. The novelty of the study consists in introducing into the scientific circulation sources from the personal fund of the Mansurovs’ documents from the State Archives of the Tambov Region (F. 978). It is shown that a significant part of B.P. Mansurov correspondence with Porfiry (Uspensky) was devoted to the problem of finding and organizing a marina for the reception of Russian pilgrims on Mount Athos. The Russian Society of Shipping and Trade was to act as a carrier of pilgrims. We reveal that B.P. Mansurov relations with Kyrill (Naumov) and Antonon (Kapustin) were accompanied by constant conflicts. The reason was the discrepancy between the interests of the Church and the state in the Holy Land. The church was oriented toward caring for the Mission, spiritual enlightenment, the life of pilgrims, and the state pursued the goal of protecting the interests of the Russian Empire in the Middle East. We establish that in the relations of B.P. Mansurova with the leaders of the Russian Ecclesiastical Mission clearly manifested the problems of church and state relations of the Synodal period. In its activities, the Mission had to be guided by the instructions and consent of state institutions of the Russian Empire, sometimes to the detriment of inter-church relations, the cause of Christian enlightenment of the people.
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Ousterhout, Robert. "Architecture as Relic and the Construction of Sanctity: The Stones of the Holy Sepulchre". Journal of the Society of Architectural Historians 62, nr 1 (1.03.2003): 4–23. http://dx.doi.org/10.2307/3655081.
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The concept of the sanctity of architecture is studied through an examination of the historical development of the church of the Holy Sepulchre in Jerusalem, focusing on the reconstruction undertaken by the crusaders in about 1114 and dedicated in 1149. The result of three major periods of construction, the present church is replete with disquieting disjunctions that defy easy explanation. Although the crusaders added elements that reflected their own cultural milieu, such as the monumental entrance and the pilgrimage choir, many of their architectural decisions were guided by the religious associations of the venerable older building. The desire to preserve and display as much as possible of the existing fabric, including both standing walls and spolia, resulted in significant aesthetic and structural compromises in their final design.
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Beebe, Kathryne. "Knights, Cooks, Monks and Tourists: Elite and Popular Experience of the Late-Medieval Jerusalem Pilgrimage". Studies in Church History 42 (2006): 99–109. http://dx.doi.org/10.1017/s0424208400003879.
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The Church of the Holy Sepulchre in the late Middle Ages was the centre of a range of pilgrimage activity in which elite and popular beliefs and practices overlapped and complicated each other in exciting ways. The Jerusalem pilgrimage, in the fourteenth and fifteenth centuries in particular, abounded in multiple levels of ‘elite’ and ‘popular’ experience. Through the pilgrimage writings of a fifteenth-century Dominican pilgrim named Felix Fabri, this paper will explore two specific levels: the distinction between noble and lower-class experiences of the Jerusalem pilgrimage (both physical and spiritual), and the distinction between spiritually ‘elite’ and ‘popular’ conceptions of pilgrimage itself – that uneasy balance between the spiritually-sophisticated, contemplative experience of pilgrimage promoted by St Jerome and the more ‘popular’ interest in traditional ‘tourist’ activities, such as gathering indulgences or stocking up on holy souvenirs and relics to take home. However, as we will see, even these tourist acts were grounded in the orthodox spirituality of late-medieval piety, and the elite and popular experiences of pilgrimage, whether social or spiritual, were not so distinct as they may first appear.
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Leyerle, Blake. "Lot's Wife on the Border". Harvard Theological Review 107, nr 1 (styczeń 2014): 59–80. http://dx.doi.org/10.1017/s0017816014000066.
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In January or February of 384c.e., the Christian pilgrim known to us as Egeria left Jerusalem, where she had been based, and headed east. According to her own account, she felt impelled by God to climb Mount Nebo. With her traveled “some holy men from Jerusalem, a presbyter and deacons, and several brothers (monks).” The trip, which took them through Jericho and Livias, went very well. Her guides were able to point out further local sites, and, after some instructive detours, they reached their goal. Mount Nebo was high and steep, but the group of pilgrims, now swollen in number by the addition of local monks, made the climb successfully. Close to the summit they found a church commemorating the site of Moses's death. After a short service consisting of readings from Scripture and prayers, the local holy men asked Egeria if she would like to see “the places which are described in the Books of Moses.” This proposal “delighted” her, and together they climbed up to the actual summit.
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Kribus, Bar. "A Re-Examination of the Sources of Inspiration of Ethiopian Concentric Prayer Houses: Tracing an Architectural Concept from the Roman and Byzantine East to Islamic and Crusader Jerusalem to Solomonic Ethiopia". Religions 15, nr 6 (27.05.2024): 657. http://dx.doi.org/10.3390/rel15060657.
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During the first millennium of Christian presence in Ethiopia (from the fourth century), church architecture was first in accordance with, and later partially based on, the basilica plan. Circa the early sixteenth century, a new and unique church plan appeared, circular, concentric, and with a square sanctuary, and became the dominant church plan in the northwestern Ethiopian Highlands. This church plan has been referred to in scholarship as an innovation, and its sources of inspiration have not yet been definitively established. In this article, I will argue that this plan is a culmination of a process with roots in the Late Antique and Medieval Holy Land, by which the concentric prayer house plan came to be associated with the Jerusalem Temple. This process transcended religious boundaries and is expressed in the religious architecture of three monotheistic religious traditions.
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Bulas, Ryszarda. "Chrześcijańskie itineraria do miejsc świętych od II do VIII wieku". Vox Patrum 57 (15.06.2012): 77–91. http://dx.doi.org/10.31743/vp.4119.
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The article is a summary of Christian itineraria, documents and letters from a trip to the Holy Land; from Meliton of Sardis letter’s in the second century, to description of the holy places in Greek Epiphanius of Jerusalem in the eighth century. The author touches the theme of evolution in the approach to the pilgrimage over seven centuries. At the beginning the journey to Jerusalem was sightseeing, historical and descriptive. From the fourth century, pilgrimage becomes the religious and spiritual journey. In the sixth century it is great phenomenon of religion (the cult of the Holy Wood of the Cross, the cult of relics, eulogia) but also political. From the beginning was associated with the ascetic and monastic ideals. Due to the invasion of Islam in the seventh and eighth centuries, itineraria were mostly copies of previous or notation of experiences of other people.
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Gavrilă, Ana-Maria. "Understanding Jerusalem and its Cross-Cultural Dilemmas in Guy Delisle’s Jerusalem: Chronicles From the Holy City". Acta Universitatis Sapientiae, Philologica 7, nr 1 (1.12.2015): 133–44. http://dx.doi.org/10.1515/ausp-2015-0042.
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Abstract Guy Delisle’s Jerusalem: Chronicles from the Holy City (2011) is a nonfictional graphic novel which narrates the experiences during a year that the Canadian artist and his family spent living far from home, in the occasionally dangerous and perilous city of the ancient Middle East. Part humorous memoir filled with “the logistics of everyday life,” part an inquisitive and sharp-eyed travelogue, Jerusalem is interspersed with enthralling lessons on the history of the region, together with vignettes of brief strips of Delisle’s encounters with expatriates and locals, with Jewish, Muslim, and Christian communities in and around the city, with Bedouins, Israeli and Palestinians. Since the comic strip is considered amongst the privileged genres able to disseminate stereotypes, Jerusalem tackles cultural as well as physical barriers, delimiting between domestic and foreign space, while revealing the historical context of the Israeli-Palestinian present conflict. Using this idea as a point of departure, I employ an imagological method of interpretation to address cross-cultural confusions in analysing the cartoonist’s travelogue as discourse of representation and ways of understanding cultural transmission, paying attention to the genre’s convention, where Delisle’s drawing style fits nicely the narrative techniques employed. Through an imagological perspective, I will also pay attention to the interaction between cultures and the dynamics between the images which characterise the Other (the nationalities represented or the spected) and those which characterise - not without a sense of irony - his own identity (self-portraits or auto-images). I shall take into account throughout my analysis that the source of this graphic memoir is inevitably a subjective one: even though Delisle professes an unbiased mind-set from the very beginning, the comic is at times coloured by his secular views. Delisle’s book is a dark, yet gentle comedy, and his wife’s job at the Doctors Without Borders paired with his personal experiences are paradoxically a gentle reminder that “There’ll always be borders.” In sum, the comic medium brings a sense of novelty to the imagological and hermeneutic conception of the interpretation of cultural and national stereotypes and/or otherness in artistic and literary works.
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Riain, Diarmuid Ó. "An Irish Jerusalem in Franconia: the Abbey of the Holy Cross and Holy Sepulchre at Eichstätt". Proceedings of the Royal Irish Academy: Archaeology, Culture, History, Literature 112C, nr 1 (2012): 219–70. http://dx.doi.org/10.1353/ria.2012.0000.
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