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1
Shagrir, Iris. "The Visitatio Sepulchri in the Latin Church of the Holy Sepulchre in Jerusalem." Al-Masāq 22, no. 1 (March 18, 2010): 57–77. http://dx.doi.org/10.1080/09503110903549954.
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2
Лаврентьева, Е. С. "THE “STATUS QUO” AT THE CHURCH OF THE HOLY SEPULCHRE IN JERUSALEM AND ITS INFLUENCE ON THE ARCHITECTURAL APPEARANCE OF THE CHURCH." ВОПРОСЫ ВСЕОБЩЕЙ ИСТОРИИ АРХИТЕКТУРЫ, no. 2(11) (February 17, 2020): 159–79. http://dx.doi.org/10.25995/niitiag.2019.11.2.010.
Повний текст джерелаАнотація:
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).
3
Grosholz, Emily. "Revisiting the Church of the Holy Sepulchre." Critical Quarterly 40, no. 4 (December 1998): 39. http://dx.doi.org/10.1111/1467-8705.00185.
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4
Лаврентьева, Елена Сергеевна. "GOLGOTHA AND THE TOMB OF THE LORD BEFORE THE BUILDING OF THE CHURCH OF THE HOLY SEPULCHRE: UNDERSTANDING OF THE PROBLEM, HYPOTHESES AND RECONSTRUCTIONS." ВОПРОСЫ ВСЕОБЩЕЙ ИСТОРИИ АРХИТЕКТУРЫ, no. 2(13) (June 5, 2020): 50–73. http://dx.doi.org/10.25995/niitiag.2020.13.2.002.
Повний текст джерелаАнотація:
Храм Гроба Господня составляет единый комплекс с прилегающими к нему постройками, являющимися своеобразным продолжением и оградой святыни. Он расположен на сравнительно небольшом участке и, несмотря на это, включает в себя значительный комплекс разновременных строений. Это и греческие монастыри Святогробского Братства, св. Харалампия, Авраама, Гефсиманское подворье, и монастырь францисканцев, коптский монастырь св. Антония, эфиопский монастырь Дейр аль-Султан и др.Главными в историографии по-прежнему остаются вопросы достоверности места расположения Храма Гроба Господня и предшествовавшего ему античного храма, возведенного римлянами с целью скрыть место духовного поклонения христиан. Исследование проблем затрудняют временнáя отдаленность событий, неоднородность, противоречивость и сложность источников, а также бытующие в литературе буквально воспринятые мифы и легенды.Сложный рельеф местности оказал несомненное влияние на архитектурный облик комплекса, складывавшегося на протяжении длительного времени. Реконструкции местности довольно разнообразны и противоречивы. Дополнительные археологические раскопки в основании Храма выявили бы недостающие элементы для восстановления архитектурной истории памятника. В статье анализируются исторические и археологические сведения, а также научные предположения и реконструкции, посвященные специфике рельефа местности и особенностям фундаментов построек, располагавшихся на данной территории до возведения Храма Воскресения Христова. The Church of the Holy Sepulchre and the monastery buildings adjacent to it is a huge unified complex. It is located on a relatively small area, and, despite this, includes a significant complex of structures from different periods. These are the Greek monasteries of the Brotherhood of the Holy Sepulchre, St. Charalambos, Abraham, Gethsemane Compound, and the Franciscan monastery, the Coptic monastery of St. Anthony, the Ethiopian monastery of Deir Al-Sultan, etc. Unresolved issues remain in historiography: the issues of the reliability of the location of the Church of the Sepulcher and the existence of the roman temple. The investigation of the problems are obstructed by temporary distant events, heterogeneity, inconsistency and complexity of sources study base, as well as literally perceived myths and legends. The irregular terrain of the ground influenced the architectural appearance of the complex. Reconstruction of the area is quite diverse and contradictory. Additional archaeological excavations at this area might reveal missing elements to restore the architectural history of the monument. Analyzed and systematized in this article is historical and archaeological information, as well as scientific assumptions and reconstructions, devoted to the study of the features of the terrain and the foundations of buildings located on this territory before the building of the Church of the Holy Sepulchre.
5
Katić, Marko. "Depiction of the Church of the Holy Sepulchre on a Jerusalem icon from Ružica Church: An example of visual culture in the context of religious practice." Nasledje, no. 21 (2020): 191–207. http://dx.doi.org/10.5937/nasledje2021191k.
Повний текст джерелаАнотація:
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.
6
Kochav, Sarah. "The Search for a Protestant Holy Sepulchre: The Garden Tomb in Nineteenth-Century Jerusalem." Journal of Ecclesiastical History 46, no. 2 (April 1995): 278–301. http://dx.doi.org/10.1017/s0022046900011374.
Повний текст джерелаАнотація:
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.
7
Davenport, Nancy. "William Holman Hunt’s Holy War in the Church of the Holy Sepulchre in Jerusalem." Religion and the Arts 17, no. 4 (2013): 341–80. http://dx.doi.org/10.1163/15685292-12341284.
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Abstract This essay is concerned to interpret the background, meaning, and reception of a late painting by the British Pre-Raphaelite painter William Holman Hunt entitled The Miracle of the Sacred Fire in the Church of the Holy Sepulchre (1899). The painting illustrates and critiques an annual Easter Saturday miracle reported to have been experienced by believers and nonbelievers since the third century CE. During this miracle, fire descends from the oculus of the dome in the Church of the Holy Sepulchre in Jerusalem onto the site believed to be the tomb of Christ, and impassioned pilgrims by the hundreds seek to light their candles with its flame. The painting, not well received when first exhibited at the New Gallery in London, remained in Hunt’s studio until his death in 1910. The history of the church in Jerusalem, the conflicts between the different Christian sects who guarded it, the attitude of one Victorian ecumenical Protestant traveler to Jerusalem toward these conflicts, and their resolution in his painting are the subjects used to explore this strangely overwrought and little known image.
8
McQueen, Alison. "EMPRESS EUGÉNIE AND THE CHURCH OF THE HOLY SEPULCHRE." Source: Notes in the History of Art 21, no. 1 (October 2001): 33–37. http://dx.doi.org/10.1086/sou.21.1.23206973.
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9
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.
10
MacDermot, John. "The Church of the Holy Sepulchre in text and archaeology." Palestine Exploration Quarterly 151, no. 3-4 (October 2, 2019): 270–71. http://dx.doi.org/10.1080/00310328.2019.1693179.
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11
Morris, Colin. "Bringing the Holy Sepulchre to the west: S. Stefano, Bologna, from the fifth to the twentieth century." Studies in Church History 33 (1997): 31–59. http://dx.doi.org/10.1017/s0424208400013176.
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By virtue of its basic pattern of belief, the Church is committed to looking back as well as forward. In his introductory letter for the Conference which has produced this volume, Andrew Martindale reminded us that ‘doctrine, dogma, and revelation are all pinned to time and place’. Most of all are they rooted in Golgotha and the Holy Sepulchre, the site of the death and Resurrection of the Lord. It is true that, in particular since the Reformation, the theology of the Passion and Resurrection have often been discussed without reference to their historical location. Other Christians in other times, confident that the Holy Sepulchre discovered under Constantine was indeed the authentic place of Christ’s Resurrection, desired to reach out to and to grasp its historical and geographical reality, for these embody the very time and place of their redemption.
12
Ousterhout, Robert. "Rebuilding the Temple: Constantine Monomachus and the Holy Sepulchre." Journal of the Society of Architectural Historians 48, no. 1 (March 1, 1989): 66–78. http://dx.doi.org/10.2307/990407.
Повний текст джерелаАнотація:
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.
13
Chen, Jeffrey. "RELIGIOUS AND POLITICAL ROLES OF THE CHURCH OF THE HOLY SEPULCHRE." PEOPLE: International Journal of Social Sciences 6, no. 2 (October 16, 2020): 575–92. http://dx.doi.org/10.20319/pijss.2020.62.575592.
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14
Hillsman, Walter. "Women in Victorian Church Music: Their Social, Liturgical, and Performing Roles in Anglicanism." Studies in Church History 27 (1990): 443–52. http://dx.doi.org/10.1017/s0424208400012237.
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Musical outlets for English women in the medieval Church were generally restricted to convents, where they sang plain-song. Even female participation in liturgical plays like the Easter drama (with solo parts for the Marys at the Sepulchre) was normally not allowed. Singing in cathedral, collegiate, and major parish churches was limited to men and boys; in cathedral and collegiate foundations, only male singers could fulfil the statutory requirements of membership. The Henrician dissolution of religious houses thus put an effective musical damper on women in English church music for several years. (Abolition of chantry foundations in major parish churches, incidentally, caused the disbanding of most of the small parochial male choirs.)
15
Ousterhout, Robert. "Architecture as Relic and the Construction of Sanctity: The Stones of the Holy Sepulchre." Journal of the Society of Architectural Historians 62, no. 1 (March 1, 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.
16
Zawitkowska, Wioletta. "Dokument króla Władysława III dla kościoła w Giedlarowej z 1439 r. jako przykład średniowiecznego falsyfikatu." UR Journal of Humanities and Social Sciences 17, no. 4 (2020): 17–31. http://dx.doi.org/10.15584/johass.2020.4.2.
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Samuel Nakielski in his work “Miechovia, sive promptuarium (…)” included a copy of the document issued by Władysław III Jagiellończyk of January 18, 1439, in which the king confirms the foundation of the church of St. Nicholas in Giedlarowa in the Przemyśl region, made by Mikołaj Giedlar, a burgher from Leżajsk and mayor in Giedlarowa. A precise analysis of two other documents: Mikołaj, the son of Drogosz, a tenutary of Krzeszów, in which he entrusts the embed under Magdeburg Law of the village of Giedlarowa to Mikołaj Giedlar on the date: Leżajsk, January 18, 1409, and Władysław III Jagiellończyk of March 10, 1440. (which – perhaps likewise is a forgery) approving and transuming this document, allows the confirmation (the assumptions of, among others, W. Bukowski, G. Klebowicz, J. Kurtyka, W. Zawitkowska) that the act of 1439 is a forgery produced on the basis of these two documents. The forgery from 1439 was to confirm the rights of the Holy Sepulcher from Miechów to the parish in Giedlarowa. Most likely, however, the Miechowici drafted this document only after 1470, when none of the people mentioned in the account and the chancery formulas still lived. It may have been related to the consecration of the local church in 1478 and/or a wider action carried out by the Miechowites at that time in that area. It was then, as J. Wolski showed, that the patronage in Rudołowice and Tuligłów was changed, and the rights of the Holy Sepulchre were to be confirmed by other forgeries prepared by them.
17
Emmett, Chad F. "The Status Quo Solution for Jerusalem." Journal of Palestine Studies 26, no. 2 (January 1, 1997): 16–28. http://dx.doi.org/10.2307/2537780.
Повний текст джерелаАнотація:
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.
18
Abou Ackl, Rand. "Kharetat al mousafer, an 18th-century proskynetarion of Jerusalem and The Holy Land from Saydnaia." Chronos 40 (January 6, 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.
19
Shagrir, Iris. "Recreating Victory: Liturgy, Crusade Propaganda, and Simulacrum in Milan, CE 1100." Medieval Encounters 28, no. 2 (September 30, 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.
20
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, no. 4 (October 29, 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.
21
Pierri, Rosario, and Asher Ovadiah. "A Greek Dedicatory Inscription Found in the Church of the Holy Sepulchre, Jerusalem." Liber Annuus 65 (January 2015): 471–81. http://dx.doi.org/10.1484/j.la.4.000123.
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22
Horyń, Ewa. "Inskrypcje z bazyliki Grobu Bożego w Miechowie poświęcone zmarłym (ujęcie lingwistyczno-kulturowe)." Textus et Studia, no. 4(32) (June 5, 2023): 73–88. http://dx.doi.org/10.15633/tes.08404.
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The following paper is devoted to the presentation and detailed description of old and contemporary inscriptions in the Church of the Holy Sepulchre in Miechów. Some of them are dedicated to clergymen, while others preserve the memory of secular individuals. Analysed inscriptions are characterised by a rather diversified structure. They include: one-component inscriptions (onomastic), two-component inscriptions (onomastic-textual) and three-component inscriptions (in which the sender of an inscription message has been noted). Among the collected inscriptions both constant and facultative elements can be distinguished. The inscriptions serve three basic functions: memorative (commemorative), informative and cultural.
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White SJ, Robert. "The Church: Image of Christ? Or a Whited Sepulchre? The relation of the internal and external communication of the Church." Communicatio Socialis 36, no. 2 (2003): 130–38. http://dx.doi.org/10.5771/0010-3497-2003-2-130.
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Drijvers, Jan Willem, Shimon Gibson, and Joan E. Taylor. "Beneath the Church of the Holy Sepulchre. The Archaeology and Early History of Traditional Golgotha." Vigiliae Christianae 50, no. 1 (1996): 99. http://dx.doi.org/10.2307/1584018.
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Labropoulos, Kyriakos, and Antonia Moropoulou. "Ground penetrating radar investigation of the bell tower of the church of the Holy Sepulchre." Construction and Building Materials 47 (October 2013): 689–700. http://dx.doi.org/10.1016/j.conbuildmat.2013.05.036.
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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, no. 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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Covaci, Valentina. "Praying for the Liberation of the Holy Sepulchre: Franciscan Liturgy in Fifteenth Century Jerusalem." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 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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Jolivet-Levy, Catherine. "The horsemen of Karbala." Zograf, no. 33 (2009): 19–31. http://dx.doi.org/10.2298/zog0933019j.
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This article analyzes a fresco from the ninth or tenth century preserved in a sepulchre church at Guzelyurt (ancient Karbala) in Cappadocia. Two officers of the Byzantine army, Leon, a skribon, who is buried there, and Michael, a turmarch, are depicted on horseback, in keeping with the iconographic scheme of representing holy horsemen. They are attacking an infantryman depicted between them. The infantryman has driven his dagger into the breast of Michael's horse. The text provides a historical background and an iconographic interpretation of the composition. It is a commemorative representation of two soldiers who probably died in battle. Compositions celebrating military activities and justifying the killings committed in war were of special importance in the region at a time when the military played a major role in defending the empire. .
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Shalev, Vered. "Beneath the Church of the Holy Sepulchre Jerusalem: The Archaeology and Early History of Traditional Golgotha." Journal of Jewish Studies 46, no. 1-2 (July 1, 1995): 310–11. http://dx.doi.org/10.18647/1817/jjs-1995.
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Lavrentyeva, Elena. "Reconstruction of Church of Holy Sepulchre after the fire of 1808: restoration by N. Kalfas Komnenos." St.Tikhons' University Review. Series V. Christian Art 29 (March 31, 2018): 112–29. http://dx.doi.org/10.15382/sturv201829.112-129.
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Miele, Chris. "Gothic Sign, Protestant Realia: Templars, Ecclesiologists and the Round Churches at Cambridge and London." Architectural History 53 (2010): 191–215. http://dx.doi.org/10.1017/s0066622x00003919.
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The Gothic Revival moved forward in step with advances in medieval archaeology and history, the one feeding off the other and back again. As this process unfolded, historical understanding enabled the association of forms with ideas. For example, some Victorian architects favoured the Decorated style because a connection could be drawn between it and the power of the English state in its early maturity. Reasoning by analogy, this style could thus be seen as the model for a modern Gothic architecture appropriate to a new, dynamic age. However, the meaning of forms was rarely fixed. That this was the case is illustrated by the restoration at exactly the same time, the early 1840s, of two medieval churches, both typological copies of the same building, the Holy Sepulchre in Jerusalem. Though similar in their round plans, the intentions of those promoting each project were very different. The first, the Temple Church in London, was an essentially secular project; by contrast, the Round Church in Cambridge was restored for theological reasons. In different ways, these two projects also reflected contemporary ideas about Palestine and its archaeology.
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Ervine, Roberta. "Portrait of a Local Saint: Hanna of Jerusalem." Religion and the Arts 15, no. 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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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, no. 1-2 (2011): 82–110. http://dx.doi.org/10.1163/156852911x547484.
Повний текст джерелаАнотація:
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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Wróblewski, Paweł. "Dzieje odnalezienia drzewa Krzyża Świętego. Ustalenia i wątpliwości historyczne." Analecta Cracoviensia 40 (January 4, 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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Santos Márquez, Antonio Joaquín. "La lámpara del sagrario de la iglesia del Santo Sepulcro de Osuna: una pieza excepcional del Renacimiento sevillano." Laboratorio de Arte, no. 31 (2019): 631–40. http://dx.doi.org/10.12795/la.2019.i31.37.
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Barclay Lloyd, Joan. "SAINT CATHERINE OF SIENA'S TOMB AND ITS PLACE IN SANTA MARIA SOPRA MINERVA, ROME: NARRATION, TRANSLATION AND VENERATION." Papers of the British School at Rome 83 (September 16, 2015): 111–48. http://dx.doi.org/10.1017/s0068246215000069.
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By examining the historical narratives of Saint Catherine of Siena's death and burial this paper sheds new light on the liturgical layout of the Dominican church of Santa Maria sopra Minerva in Rome c. 1380. Since then Saint Catherine's remains have been translated five times, and at each translation, the form and decoration of her sepulchre has changed, showing how different aspects of her life were commemorated at each renewal of her tomb. These transformations are examined in the light of what survives today and of other literary documentation. Particular attention is given to the way Catherine was represented before and after her canonization in 1461. This explains why a relief attributed to Donatello that has been associated with her tomb may date c. 1430, while a figure of the saint by an artist close to Isaia of Pisa was made c. 1466. The paper also examines the consequences of placing the tomb under the altar of the Capranica chapel in 1579, and of moving the monument under the high altar of the church in 1855, when Santa Maria sopra Minerva was restored according to neo-Gothic principles. Each phase of her tomb shows how Catherine has been venerated from 1380 until the present.
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Fishhof, Gil. "Centaurs in Contexts: The Eastern Lintel of the Church of the Holy Sepulchre, Crusading Spirituality, Agency and Society in the Latin Kingdom of Jerusalem." Mediaevistik 32, no. 1 (January 1, 2020): 159–99. http://dx.doi.org/10.3726/med.2019.01.07.
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<?page nr="159"?>Abstract Taking the eastern lintel of the Church of the Holy Sepulchre as its primary focus, the present study examines the way by which the image of the centaur functioned in a specific historical context – that of the Crusades – to help the Christians define the character of their enemy; and in so doing also define their own concepts of society and order.In addition, society in the Latin Kingdom of Jerusalem was complex, presenting multilayered relations between the ruling Franks, the various indigenous Eastern Christian communities, and the Muslim population. Among the Latins themselves power structures were also multifaceted, balancing, to name just a few, between the King, the Patriarch, and the various Lords. As this paper would like to contend, the imagery of the eastern lintel was designed to manifest the different concerns of these groups and agents, enabling alternative readings by each of them according to their particular perspectives.
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Evitt, Regula Meyer. "Supersession and Conversion: The Adversus Judaeos Liturgical Dramas of Saint-Martial de Limoges." Journal of Medieval Religious Cultures 48, no. 1 (January 1, 2022): 21–44. http://dx.doi.org/10.5325/jmedirelicult.48.1.0021.
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ABSTRACT The adversus Judaeos tropes deeply embedded in the Saint-Martial de Limoges liturgical dramas in BN lat.1139 recommend radical ways of rethinking the organizing concepts that might inform this collection of devotional performances. Early eleventh-century liturgical records from Saint-Martial de Limoges demonstrate profound tensions between apocalyptic and eschatological thinking. Millenarian anxieties combine with news of the 1009 CE Muslim destruction of the Church of the Holy Sepulchre in Jerusalem to inspire unusual levels of antagonism toward the contemporary Jewish community in Limoges, including retrospective historical narratives by Christian clerics Rodulfus Glaber and Ademar of Chabannes of forced conversions, exile, and death as tools used to disperse Limoges's Jewish community after purported exegetical debates in 1010 CE. The Limoges liturgical dramas manifest these tensions between Christian apocalyptic and eschatological thinking, collectively reflecting a shared Christian cultural commitment to supersessionist representations of Jews and Judaism as end-of-time witnesses at the Christian Eschaton.
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Georgopoulos, A., E. Lambrou, G. Pantazis, P. Agrafiotis, A. Papadaki, L. Kotoula, K. Lampropoulos, et al. "MERGING GEOMETRIC DOCUMENTATION WITH MATERIALS CHARACTERIZATION AND ANALYSIS OF THE HISTORY OF THE HOLY AEDICULE IN THE CHURCH OF THE HOLY SEPULCHRE IN JERUSALEM." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLII-5/W1 (May 16, 2017): 487–94. http://dx.doi.org/10.5194/isprs-archives-xlii-5-w1-487-2017.
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The National Technical University of Athens undertook the compilation of an "Integrated Diagnostic Research Project and Strategic Planning for Materials, Interventions Conservation and Rehabilitation of the Holy Aedicule of the Church of the Holy Sepulchre in Jerusalem". This paper focuses on the work merging the geometric documentation with the characterization of materials, the identification of building phases and the diagnosis of decay and pathology through the use of analytical and non-destructive techniques. Through this integrated approach, i.e. through the documentation and characterization of the building materials, through the diagnosis of decay and pathology, through the accurate geometric documentation of the building and through the non-destructive prospection of its internal structure, it was feasible to identify the construction phases of the Holy Aedicule, identifying the remnants of the preserved earlier constructions and the original monolithic Tomb. This work, thus, demonstrates that the adoption of an interdisciplinary approach for integrated documentation is a powerful tool for a better understanding of monuments, both in terms of its structural integrity, as well as in terms of its state of preservation, both prerequisites for effective rehabilitation.
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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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Turner, Garth. "Archbishop Lang’s Visit to the Holy Land in 1931." Studies in Church History 36 (2000): 343–57. http://dx.doi.org/10.1017/s0424208400014522.
Повний текст джерелаАнотація:
The overthrow of the Ottoman Empire at the end of the First World War opened a new chapter in the history of the Holy Land. New and particular local tensions arose, especially in the aftermath of the Balfour Declaration between Jews and Arabs. In the post-war settlement, the British Mandate in Palestine gave rulership to a Christian power - and one with its own established Church - for the first time since the thirteenth century. Within the Christian community itself, the rise of an ecumenical movement also changed perspectives, challenging the rivalries which were particularly evident at that central shrine of Christianity, the Holy Sepulchre. The visit of Archbishop Lang of Canterbury to Palestine and Jerusalem in 1931 illustrates the primate’s own personal responses to the experience of the Holy Land, while also reflecting the need for tact and diplomacy in dealing with a particular set of circumstances in which the presence of the leader of the Anglican communion might be seen as intrusive, even threatening, to the religious modus vivendi already established there between Christians.
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Werner, Martin. "The Book of Durrow and the question of programme." Anglo-Saxon England 26 (December 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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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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Janowski, Jarosław. "Language of Contemporary Art and the Artist’s Experience. Altars of the Holy Sepulchre in St Anna’s Church in Kazimierz Dolny." IKON 8 (June 2015): 245–54. http://dx.doi.org/10.1484/j.ikon.5.107808.
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Agrafiotis, P., K. Lampropoulos, A. Georgopoulos, and A. Moropoulou. "3D MODELLING THE INVISIBLE USING GROUND PENETRATING RADAR." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLII-2/W3 (February 23, 2017): 33–37. http://dx.doi.org/10.5194/isprs-archives-xlii-2-w3-33-2017.
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An interdisciplinary team from the National Technical University of Athens is performing the restoration of the Holy Aedicule, which covers the Tomb of Christ within the Church of the Holy Sepulchre in Jerusalem. The first important task was to geometrically document the monument for the production of the necessary base material on which the structural and material prospection studies would be based. One task of this action was to assess the structural behavior of this edifice in order to support subsequent works. It was imperative that the internal composition of the construction be documented as reliably as possible. To this end several data acquisition techniques were employed, among them ground penetrating radar. Interpretation of these measurements revealed the position of the rock, remnants of the initial cave of the burial of Christ. This paper reports on the methodology employed to construct the 3D model of the rock and introduce it into the 3D model of the whole building, thus enhancing the information about the structure. The conversion of the radargrams to horizontal sections of the rock is explained and the construction of the 3D model and its insertion into the 3D model of the Holy Aedicule is described.
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Clements, Henry. "DOCUMENTING COMMUNITY IN THE LATE OTTOMAN EMPIRE." International Journal of Middle East Studies 51, no. 3 (June 6, 2019): 423–43. http://dx.doi.org/10.1017/s0020743819000369.
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AbstractThis article traces a conflict that erupted in the late 19th century between the Armenians and the Süryani. This conflict, I argue, precipitated nothing less than the creation of the Süryani community itself. The dispute began over the key to a closet in the Church of the Holy Sepulchre, but it quickly evolved. Soon, the Armenians and the Süryani were clashing over holy places all around Jerusalem. The dispute centered on an Ottoman administrative arrangement which had been institutionalized nearly 400 years earlier:yamaklık. The Ottoman investigators, however, were unfamiliar with this archaic arrangement and had to be reeducated as to its terms and its history. The Süryani and the Armenians offered divergent accounts. Where the Armenians furnished hard documentation, however, the Süryani could produce only claims to tradition and local practice. In this article I argue that, through this protracted conflict, the Süryani came to understand the importance of the documentary record in a post-Tanzimat Ottoman world. They thus turned to an alternative strategy that would conform to this documentary sensibility and render their community visible to the state: a series of petitions with thousands of Süryani signatures from around the Ottoman Empire.
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Melikyan, Sofia, and Anastasia Edelshtain. "From the poetic heritage of Sulayman, bishop of Gaza (10th–11th cent.)." St. Tikhons' University Review. Series III. Philology 73 (December 30, 2022): 135–50. http://dx.doi.org/10.15382/sturiii202273.135-150.
Повний текст джерелаАнотація:
The publication presents a commented interlinear and literary translation of two qasidas (poems) from the Divan (collection) of the first known Arab Christian poet – Sulayman al-Ghazzi, bishop of Gaza in Palestine (Xth-XIth cent.). His poetic work is the earliest attempt at using the metrical and stylistic tools of classical Arabic poetry for purely Christian subjects. The Divan also contains multiple autobiographical data and important historical evidence of Christian persecution under the Fatimid caliph al-Hakim, including the destruction of the Church of the Holy Sepulchre in Jerusalem. Despite their unique significance, very few of Sulayman’s poems have been translated into a modern language. The two selected qasidas belong to the opposite traditional genres of Arabic poetry – reproach and praise. In the first one the Jews who rejected Christ are targeted; the other one is focused on righteous Christians and their liturgy. In addition, the first qasida is rich in biblical allusions and quotations, loosely reworked by the author in a poetic vein, and the second one gives a detailed description of the divine service and is therefore a valuable evidence of the liturgical life of Palestinian Christians in Sulayman’s era.
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Housley, Norman. "Holy Land or Holy Lands? Palestine and the Catholic West in the Late Middle Ages and Renaissance." Studies in Church History 36 (2000): 228–49. http://dx.doi.org/10.1017/s0424208400014443.
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In one passage in his famous account, Friar Felix Faber described how ‘some dull and unprofitable pilgrims’ to Jerusalem in 1480 mocked the excited behaviour of the devout in the courtyard in front of the Church of the Holy Sepulchre, ‘calling them fools, hypocrites and Beghards’. The incident is revealing of the spectrum of reactions provoked by the experience of the Holy Land in late medieval and Renaissance Europe. Here more than anywhere else, tension was generated by the inescapable paradox of Christology, God become man, and the conflicts which it set up between the immanent and the representational, the universal and the elect, the eschatological and the timeless. This occurred, moreover, within a physical setting which constantly reminded the sensitive pilgrim of the difficulty of reconciling the Old and New Dispensations. But the same electrical charge which caused the Holy Land as sacred space to provoke diverse and at times contradictory responses, endowed the Holy Land as idea with a remarkable attraction. There took place a number of different ‘migrations of the holy’, to use John Bossy’s phrase. To a large extent the status of the geographical Holy Land was weakened by these developments, but in at least one respect it was strengthened.
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Seppälä, Serafim. ""The midst of the earth”: Ps. 73:12b (LXX) in Patristic and Liturgical Understanding." Journal of the International Society for Orthodox Music 6, no. 1 (November 29, 2022): 71–90. http://dx.doi.org/10.57050/jisocm.113081.
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The verse “You have wrought salvation in the midst of the earth” (Ps. 74/73:12) occurs in numerous liturgical texts. This article examines how this verse has been understood by patristic authors from circa third to fifth centuries. The Hebrew original and its Jewish interpretations focus on God’s salvific acts in the world, in the eyes of all peoples, while the Septuagint allows a more punctual understanding “in the centre of the world”. The latter option was utilised immediately after the construction of the Church of the Holy Sepulchre, as Golgotha became the solemn centre of Christian pilgrimage and was widely recognised as the centre of the earth in theological and cosmological terms. Therefore, the verse became much used in liturgical celebrations related to the cross, as witnessed already in the Typikon of Mar Saba.
Moreover, the idea of Golgotha as axis mundi was soon applied in colourful ways regarding traditions related to the creation and burial of Adam, sacrifice of Isaac, and even eschatological visions. Excitingly, these interpretations have evident predecessors in Judaism and in the early Jewish Christian beliefs and practices. All this guarantees that the verse is one of the richest dictums in liturgical life in terms of theological, mythic, and historical connotations.
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Kliszek, Noémi. "The Service of Chivalries Throughout History in Relation to Pandemics and Wars." Hadtudományi Szemle 16, no. 2 (September 15, 2023): 221–31. http://dx.doi.org/10.32563/hsz.2023.2.16.
Повний текст джерелаАнотація:
The first orders of knights were formed in the royal courts in the late Middle Ages. When the ancient eastern Christian centres had all fallen following the conquests of the Seljuk Turks, by the end of the 11th century, Rome and Western Christianity were forced to take action. During the First Crusade, the first ecclesiastical orders were established on the model of monastic orders. Their creation was not a spontaneous process, but a conscious undertaking, for the members of these orders were also capable of performing tasks which an average soldier would not. It was then that the figure of the Christian warrior who fought against the conquering Islam was formed in order to liberate the Holy Land, who later became an example to many.2 The Crusades were consecrated as military campaigns by the Church, in which the ideal of the Christian soldier gained heroic character. The new orders uniquely combined military and monastic virtues.3 In this article, we examine the role of the Hospitallers (Johannites), the Templars, the Order of the German Knights and the Order of the Knights of the Holy Sepulchre in Jerusalem in the light of the circumstances in which they were formed and their role in today’s armed and pandemic conflicts.