Contested Temple Space and Visionary Kingdom Space in Mark 11-12

2007 ◽  
Vol 15 (3) ◽  
pp. 323-337
Author(s):  
Karen Wenell
Keyword(s):  
Sacred Space ◽  
Kingdom Of God ◽  
Jerusalem Temple ◽  
Contested Space ◽  
The Temple

AbstractIn Mark 11-12 sacred space is being reformulated in a way that does not emphasize the central role of the Jerusalem temple. The action and teachings which are placed in the temple in the narrative show a conflict of values, making the temple a contested space. Mark's Gospel is part of the shaping of these ideas, and though not fully worked out in a comprehensive spatial worldview, the notion of the kingdom of God and the heavenly location of God as Father suggest a visionary space to which followers might order and orient their lives. It is out of this conflict of values that new notions of sacred space are able to emerge.

scholarly journals Fluid Sacredness from a Newly Built Temple in Luke–Acts

2017 ◽  
Vol 128 (11) ◽  
pp. 529-537
Author(s):  
Deok Hee Jung
Keyword(s):  
Sacred Space ◽  
Jerusalem Temple ◽  
God's People ◽  
The Temple

In Stephen’s speech in Acts 7, Luke negates God’s indwelling of the Jerusalem Temple. God’s presence is not confined to a specific place, but is fluidly revealed to God’s people. In Luke-Acts, Jesus and his apostles take over the role of the old Temple so that they become newly built corporeal temples. Luke transfers the presence of the divine from the old Temple to the bodies of Jesus and his followers, and their behaviour produces sanctity around them. As the corporeal temple moves, this generates new sacred space everywhere. Thus, sacredness does not dwell in a fixed place, such as the Temple, but is fluidly expanded across previously restricted place.

scholarly journals Household and meals versus the Temple purity system: Patterns of replication in Luke-Acts

1991 ◽  
Vol 47 (2) ◽  
Author(s):  
J. H. Elliott
Keyword(s):  
Social Relations ◽  
Kingdom Of God ◽  
The Other ◽  
Christian Community ◽  
Jerusalem Temple ◽  
The Social ◽  
Social Expression ◽  
The One ◽  
The Temple ◽  
Inclusive Form

In Luke-Acts the social codes and concepts associated with food and meals replicate and support the contrasting social codes, interests, and ideologies associated with the Jerusalem Temple, on the one hand, and the Christian household, on the other. In this study the thesis is advanced that in contrast to the Temple and the exclusivist purity and legal system it represents, Luke has used occasions of domestic dining and hospitality to depict an inclusive form of social relations which transcends previous Jewish purity regulations and which gives concrete social expression to the inclusive character of the gospel, the kingdom of God, and the Christian community.

The Politics of Divine Presence: Temple as Locus of Conflict in the Gospel of Mark

2007 ◽  
Vol 15 (3) ◽  
pp. 227-247 ◽  
Author(s):  
Ira Brent Driggers
Keyword(s):  
Gospel Of Mark ◽  
Divine Presence ◽  
Jerusalem Temple ◽  
Self Interest ◽  
The Temple

AbstractThis paper examines the intersection of theology and politics in the Gospel of Mark as it pertains to Jesus' conflict with the so-called "leaders," giving special attention to the role of the Jerusalem temple within that conflict. It is argued that the temple as cultic institution does not concern the narrator as much as its affiliation with a priestly elite that abuses its God-given authority at the expense of those in need. As the mediator of God's presence Jesus exposes this abuse through a ministry of outreach, meeting rejection by the very ones charged to oversee the "house of God" (2:26; 11:17). This ironic rejection of the divine presence consists of both ignorance (failure to recognize Jesus as God's son) and self-interest (concern for honor and power). Jesus' climactic condemnation of the temple (11:11-25; 13:1-2) thus symbolizes his rejection of its caretakers, the "tenants" once commissioned by God to care for God's own vineyard (12:1-12).

scholarly journals An Inquiry into the Role of Women in Pre-Ahom and Ahom Society with Special Focus on the Institution of Kamakhya

2020 ◽  
Vol 3 (2) ◽  
pp. 291-298
Author(s):  
Nilam Kakati
Keyword(s):  
Sacred Space ◽  
Feminist Theology ◽  
Mixed Methodology ◽  
Special Focus ◽  
Religious Texts ◽  
Role Of Women ◽  
The Temple ◽  
The Way

The role of women in Pre- Ahom and Ahom society could be regarded in the broader environment within the ambit of sacred space dedicated to them. Kamakhya temple, situated near Guwahati, Assam is the most profound illustration of the sacred space of women. It is celebrated as one of the renowned centres of Tantra in India in general and Assam in particular. It has established itself not only as an eminent Tantric centre but also as a menstruating Goddess. However, menstruation has been treated as a taboo since the earliest times in various religious texts. It represented the image of impurity and pollution and was dubbed as hot and dangerous. However, in Kamakhya temple, annual menstruation of the goddess is celebrated as a festival. In June every year, Ambubachi Mela represents one of the chief celebrations of the temple. The paper attempts to analyze the theme of menstruation, placing it in the border context of Kamakhya. The article also highlights the unrestricted movement of women in the pre- Ahom and Ahom society owing to its characteristics of the tribal bearing. The study claims that the inherent dichotomy of pure-impure, auspicious- inauspicious becomes unfitting in the case of Kamakhya and her annual menstruation festival. This specifics could pave the way to identify the theme of menstruation as a lone entity beyond the dichotomy which might aid in offering a fresh understanding of the same. The study employs the mixed methodology of hermeneutics and feminist theology.

scholarly journals The Meaning of «Oil Flowing onto Aaron’s Beard» (Psalm 132/133) in Traditional Jewish and Christian Exegesis

2020 ◽  
pp. 21-34
Author(s):  
Ириней Пиковский
Keyword(s):  
Holy Spirit ◽  
Jerusalem Temple ◽  
Masoretic Text ◽  
Clement Of Alexandria ◽  
Starting Point ◽  
John Chrysostom ◽  
The Holy Spirit ◽  
Songs Of Ascents ◽  
The Temple

Псалом 132 по Синодальному тексту (133 - по нумерации масоретского текста), является одной из пятнадцати «песней восхождения», входящих в состав Псалтири (Пс. 119-133). Данный псалом интересен литургической привязкой к ритуалу Иерусалимского храма, с которым его связывает упоминание о елее, сходящем на бороду Аарона (Пс. 132, 2). Автор использует метафору елея для усиления оттенка радости собратьев по вере, собравшихся в храм для совместной молитвы (ст. 1). Целью настоящего исследования является обзор методов интерпретации образа елея, сходящего на бороду Аарона в ранней еврейской и греческой языковых традициях толкования Священного Писания. Для этих целей проводится анализ метафоры елея в источниках иудейской экзегезы (Сифрей Бамидбар, Сифра, Талмуд, Мидраш Танхума) и христианской экзегезы (Климент Александрийский, Ориген, Афанасий Александрийский, Василий Кесарийский, Иоанн Златоуст, Феодорит Кирский). Далее на основе историко-филологического метода определяется место «елея» в содержании псалма по современным экзегетическим исследованиям. В результате было выявлено, что в источниках иудейской экзегезы значительное внимание уделяется поиску исторической основы помазания священства благовонным елеем в контексте обрядов Иерусалимского храма. Источники христианской экзегезы тяготеют к мессианской интерпретации гимна, в которой помазание Аарона миром толкуется как прообраз помазания Христа и верующих в Него Святым Духом. Итак, образ елея мог рассматриваться в древних религиозных традициях как отправная точка для актуальных на то время рассуждений о роли Аарона или Христа, а также об этических требованиях к кандидатам на помазание. Psalm 133 according the numeration of the Masoretic text, or 132 according the numeration of the Septuagint, is one of the fifteen «songs of ascents» (Psalms 119-133 - hereinafter numbering according to the Synodal text) that are part of the Book of Psalms. Рsalm 132 is interesting for its liturgical attachment to the ritual of the Jerusalem Temple, with which it is associated with the mention of «precious oil on the head, running down on the beard, on the beard of Aaron» (Ps. 132, 2 ESV). The author uses the «oil» metaphor to enhance the shade of joy of fellow believers gathered in the temple for prayer (v. 1). The purpose of this study is to review methods for interpreting the image of «oil falling on Aaron’s beard» in the early Jewish and Greek exegetical traditions. For these purposes, an analysis of the «oil» metaphor is carried out in the sources of the Jewish exegesis (Sifra Bamidbar, Talmud, Midrash Tanhuma) and the Christian exegesis (Clement of Alexandria, Origen, Athanasius of Alexandria, Basil of Caesarea, John Chrysostom, Theodore of Cyrus). Further, on the basis of the historical-philological method, the place of «oil» in the content of the psalm according to modern exegetical studies is determined. As a result, it was revealed that in the sources of Jewish exegesis was considerable attention to the search for the historical basis of the anointing of the priesthood with «incense oil» in the context of the rites of the Jerusalem temple. Sources of Christian exegesis lean toward a messianic interpretation of the hymn, in which the anointing of Aaron was interpreted as a prototype of the anointing of Christ and those who believe in Him with the Holy Spirit. Thus, the image of the «oil» could be considered as a starting point for discussions about the role of Aaron or Christ, as well as the ethical requirements for anointing candidates.

scholarly journals Ikona w liturgii, liturgia na ikonie. O ikonie w przestrzeni sakralnej

2019 ◽  
Author(s):  
Przemysław Nowakowski
Keyword(s):  
Meaning In Life ◽  
Sacred Space ◽  
Orthodox Church ◽  
The Earth ◽  
The People ◽  
In The Beginning ◽  
The Temple ◽  
The Church

The icon in liturgy, liturgy on the icon.The icon in liturgical space The article presents the position of icon in the sacred space of the Orthodox church and its function in liturgy of the Byzantine rite. In the beginning a rich theology of icon was outlined and its importance in Eastern tradition. In the Eastern Church the icon is considered as a window to heaven, a special sacrament of God’s presence – Christ, Mary and saints among the people. Equally important is the role of illustrating and revealing a dogma, a didactic explanation of the Church’s teaching to the faith-ful. These functions the icon plays mostly within the temple, mainly during liturgy, which celebrated on the earth is also considered as an image – an icon of celestial liturgy. Through the article a reader is made familiar with the iconographic plan of the church and the arrangement of the icons according to the strictly observed pattern. It becomes more comprehensive in the context of liturgical action, when the icon plays a very important role. For that reason the particular parts of Divine Liturgy (Eucha-rist) are described with regard to the role of icons within the celebration. Eventually the paper presents several icons of a strictly liturgical character, that have started to appear within the church since the 9th century. Finding a right place within the sacred space, the icons have affirmed their liturgical flavour and assured about their exceptional meaning in life, liturgy and ecclesial spirituality of the Byzantine rite.

Haggai

2021 ◽  
pp. 510-523
Author(s):  
John R. Barker
Keyword(s):  
Persian Period ◽  
Divine Presence ◽  
Major Area ◽  
Jerusalem Temple ◽  
The Poor ◽  
Critical Issues ◽  
Book Of The Twelve ◽  
Compositional History ◽  
The Temple

This essay offers an overview of the content and major critical issues related to the book of Haggai. In a series of dated oracles, the book reveals an ongoing internal dispute within the Yahwistic community in Judah concerning divine permission to rebuild the Jerusalem temple under Zerubbabel in the early Persian period. The prophetic oracles suggest that the basis for the dispute lay in differing interpretations of the poor socioeconomic circumstances the community faced at the time. Major themes of the book include the difficulty of determining the divine will, the role of the temple as mediator of divine presence, and the effects of divine presence on the community. A major area of critical interest in the book is its compositional history, particularly as it relates to the development of the “Book of the Twelve.”

scholarly journals The Jerusalem Temple in Luke-Acts

2004 ◽  
Vol 60 (1/2) ◽  
Author(s):  
N.H. Taylor
Keyword(s):  
Holy Spirit ◽  
Sacred Space ◽  
Second Temple ◽  
Divine Presence ◽  
Jerusalem Temple ◽  
Alternative Vision ◽  
The Holy Spirit ◽  
The Temple ◽  
The Church

Luke-Acts was written during the period after the destruction of the second temple, when, for most Jews, hopes for future restoration were conceived largely in terms of rebuilding the temple and city of Jerusalem and resuming the cultic life associated therewith. Against this background Luke poses an alternative vision, in which the divine presence associated previously with the [foreign font omitted] is seen no longer as localised but as dispersed. The Holy Spirit manifested in the life and expansion of the Church transcends and supersedes the notion of sacred space associated with the Zion traditions.

The Meaning of «Ointment upon the Head, that Ran Down upon the Beard, even Aaron’s Beard» (Psalms 132-133) in Traditional Jewish and Christian Exegesis. Part I

2020 ◽  
pp. 17-40
Author(s):  
Ириней Пиковский
Keyword(s):  
Holy Spirit ◽  
Jerusalem Temple ◽  
Masoretic Text ◽  
Clement Of Alexandria ◽  
Starting Point ◽  
John Chrysostom ◽  
The Holy Spirit ◽  
Songs Of Ascents ◽  
The Temple

Псалом 132 по Синодальному тексту (133 - по нумерации масоретского текста), является одной из пятнадцати «песней восхождения», входящих в состав Псалтири (Пс. 119- 133). Данный псалом интересен литургической привязкой к ритуалу Иерусалимского храма, с которым его связывает упоминание о елее, сходящем на бороду Аарона (Пс. 132, 2). Автор использует метафору елея для усиления оттенка радости собратьев по вере, собравшихся в храм для совместной молитвы (ст. 1). Целью настоящего исследования является обзор методов интерпретации образа елея, сходящего на бороду Аарона в ранней еврейской и греческой языковых традициях толкования Св. Писания. Для этих целей в первой части статьи проводится анализ метафоры елея в источниках иудейской экзегезы (Сифрей Бамидбар, Сифра, Талмуд, Мидраш Танхума) и христианской экзегезы (Климент Александрийский, Ориген, Афанасий Александрийский, Василий Кесарийский, Иоанн Златоуст, Феодорит Кирский). Далее, во второй части статьи, на основе историко-филологического метода определяется место «елея» в содержании псалма по современным экзегетическим исследованиям. В результате было выявлено, что в источниках иудейской экзегезы значительное внимание уделяется поиску исторической основы помазания священства благовонным елеем в контексте обрядов Иерусалимского храма. Источники христианской экзегезы тяготеют к мессианской интерпретации гимна, в которой помазание Аарона миром толкуется как прообраз помазания Христа и верующих в Него Святым Духом. Итак, образ елея мог рассматриваться в древних религиозных традициях как отправная точка для актуальных на то время рассуждений о роли Аарона или Христа, а также об этических требованиях к кандидатам на помазание. Psalm 133 according the numeration of the Masoretic text, or 132 according the numeration of the Septuagint, is one of the fifteen «songs of ascents» (Psalms 119-133 - hereinafter numbering according to the Synodal text) that are part of the Book of Psalms. Рsalm 132 is interesting for its liturgical attachment to the ritual of the Jerusalem Temple, with which it is associated with the mention of «precious oil on the head, running down on the beard, on the beard of Aaron» (Ps. 132, 2 ESV). The author uses the «oil» metaphor to enhance the shade of joy of fellow believers gathered in the temple for prayer (v. 1). The purpose of this study is to review methods for interpreting the image of «oil falling on Aaron’s beard» in the early Jewish and Greek exegetical traditions. For these purposes, an analysis of the «oil» metaphor is carried out in the sources of the Jewish exegesis (Sifra Bamidbar, Talmud, Midrash Tanhuma) and the Christian exegesis (Clement of Alexandria, Origen, Athanasius of Alexandria, Basil of Caesarea, John Chrysostom, Theodore of Cyrus). Further, on the basis of the historical-philological method, the place of «oil» in the content of the psalm according to modern exegetical studies is determined. As a result, it was revealed that in the sources of Jewish exegesis was considerable attention to the search for the historical basis of the anointing of the priesthood with «incense oil» in the context of the rites of the Jerusalem temple. Sources of Christian exegesis lean toward a messianic interpretation of the hymn, in which the anointing of Aaron was interpreted as a prototype of the anointing of Christ and those who believe in Him with the Holy Spirit. Thus, the image of the «oil» could be considered as a starting point for discussions about the role of Aaron or Christ, as well as the ethical requirements for anointing candidates.

A Pleasing Odour for Yahweh

2018 ◽  
Vol 2 (1) ◽  
pp. 7-24
Author(s):  
Anne Katrine De Hemmer Gudme
Keyword(s):  
Hebrew Bible ◽  
Sacred Space ◽  
Ancient World ◽  
Hellenistic Period ◽  
The Sun ◽  
The West ◽  
Sense Of Smell ◽  
The Temple ◽  
Crucial Part

This article investigates the importance of smell in the sacrificial cults of the ancient Mediterranean, using the Yahweh temple on Mount Gerizim and the Hebrew Bible as a case-study. The material shows that smell was an important factor in delineating sacred space in the ancient world and that the sense of smell was a crucial part of the conceptualization of the meeting between the human and the divine.  In the Hebrew Bible, the temple cult is pervaded by smell. There is the sacred oil laced with spices and aromatics with which the sanctuary and the priests are anointed. There is the fragrant and luxurious incense, which is burnt every day in front of Yahweh and finally there are the sacrifices and offerings that are burnt on the altar as ‘gifts of fire’ and as ‘pleasing odors’ to Yahweh. The gifts that are given to Yahweh are explicitly described as pleasing to the deity’s sense of smell. On Mount Gerizim, which is close to present-day Nablus on the west bank, there once stood a temple dedicated to the god Yahweh, whom we also know from the Hebrew Bible. The temple was in use from the Persian to the Hellenistic period (ca. 450 – 110 BCE) and during this time thousands of animals (mostly goats, sheep, pigeons and cows) were slaughtered and burnt on the altar as gifts to Yahweh. The worshippers who came to the sanctuary – and we know some of them by name because they left inscriptions commemorating their visit to the temple – would have experienced an overwhelming combination of smells: the smell of spicy herbs baked by the sun that is carried by the wind, the smell of humans standing close together and the smell of animals, of dung and blood, and behind it all as a backdrop of scent the constant smell of the sacrificial smoke that rises to the sky.

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