The Jewish Community of Late Byzantine Thessalonica: the Problem of Determining Its Status

Istoriya ◽  
2021 ◽  
Vol 12 (7 (105)) ◽  
pp. 0
Author(s):  
Natalia Zhigalova
Keyword(s):  
Jewish Community ◽  
Financial Resources ◽  
The Status ◽  
Byzantine Period ◽  
Byzantine Era ◽  
The City ◽  
The Church

In this article, the author turns to an examination of the status of the Jewish community in Thessalonica in the late Byzantine period. The author concludes that both in the Byzantine era and during the Venetian rule in Thessalonica, the Jewish community of the city was subjected to numerous restrictions and prohibitions on the part of the official authorities. The reason for this was the initial isolation of the community, as well as the fact that the Jews, in contrast to the rest of the townspeople, owned vast financial resources and rented trading floors, ousting local entrepreneurs from there. The Jewish community in Thessalonica, quite numerous by the standards of contemporaries, in the XIV and XV centuries was in a state of permanent conflict with the church authorities of the city and, probably, had some influence on the communities of Judaizing Christians.

City Outreach

2017 ◽  
Author(s):  
Jessica M. Barron ◽  
Rhys H. Williams
Keyword(s):  
Low Income ◽  
Church Leadership ◽  
Public High School ◽  
Church Members ◽  
The Public ◽  
The Status ◽  
Congregation Members ◽  
Before School ◽  
The City ◽  
The Church

Although Downtown Church is still a fairly new congregation, it has developed two significant outreach ministries. The church sponsors a team in a community basketball league— made up of congregation members and some external “ringers” who are terrific players but not regular church members. And it sponsors a “before-school” support program at a public high school in a low-income, crime-ridden neighborhood in the city. Both of these programs are similar to efforts made by many congregations, but they also reveal how the church leadership struggles to handle issues of race and inequality beyond its own walls. Here, “racial utility” becomes apparent, as the pastoral leadership often uses black members to help it establish credibility, either with others in the city basketball league or with the public school system. At the same time, many of the church members involved with the programs recognize that even as they are being used for their race, they are in turn using the status of the white leadership to gain entrance into situations they might not have been able to achieve on their own.

Attalia

2003 ◽  
Author(s):  
Clyde E. Fant ◽  
Mitchell G. Reddish
Keyword(s):  
World War I ◽  
Mediterranean Coast ◽  
Holy Land ◽  
The North ◽  
The Status ◽  
Byzantine Era ◽  
The Mediterranean ◽  
Tourist Center ◽  
Modern Turkey ◽  
The City

Antalya, the modern name for ancient Attalia, is a delightful city perched on the Mediterranean coast of southern Turkey. The eleventh largest city in modern Turkey, Antalya is a thriving tourist center. Although many visitors to the city use it as a base for visiting beaches along Turkey’s Mediterranean coast or archaeological sites in nearby locations, Antalya has plenty of charm and interest of its own. Attalia was a city in the region known as Pamphylia, an area bounded by the Taurus Mountains on the north and the Mediterranean Sea on the south. Situated on what is now called the Gulf of Antalya, the city served as the major port in Pamphylia during Hellenistic, Roman, and Byzantine times. Attalus II, who was king of Pergamum from 159 to 138 B.C.E., founded the city and named it after himself. When Attalus III (r. 138–133 B.C.E.) bequeathed the Pergamum kingdom to Rome in his will, Attalia was one of the areas excluded and thus became a free city for a while. In 77 B.C.E. Attalia was annexed by the Romans. During the 2nd century C.E. Emperor Hadrian conferred the status of colony on the city and visited Attalia in 130 C.E. The Hadrian Gate was built to commemorate this visit. Dedicated to the emperor, the triple-arched gate was made of marble and contained a dedicatory inscription in bronze letters. During the Byzantine era the city was known as Adalia and continued to serve as an important port city. Used by the Crusaders as a harbor on their way to the Holy Land, the city was conquered by the Seljuk Turks in 1207. The Seljuks left their mark upon the city by means of several buildings, some of which still decorate the city’s landscape. Around the end of the 14th century, the Ottomans gained control of the city. During this period Antalya continued to flourish and serve as an important harbor on the Mediterranean. When the Allies dismantled the Ottoman Empire at the end of World War I, Antalya was given to Italy, only to be retaken by the Turkish army in 1921.

The Church of Scotland and the Funeral Industry in Nineteenth-century Edinburgh

2009 ◽  
Vol 88 (1) ◽  
pp. 108-133 ◽  
Author(s):  
MICHAEL SMITH
Keyword(s):  
Nineteenth Century ◽  
State Intervention ◽  
Financial Resources ◽  
Church Of Scotland ◽  
The Poor ◽  
Industrial Age ◽  
The Status ◽  
Industrial Solutions ◽  
The Relationship ◽  
The Church

This article deals with the relationship between the Church of Scotland, the private sector and the local state in the provision of funeral arrangements and burial sites in Edinburgh in the nineteenth century. The first section introduces the status of the Kirk as upholder of tradition and provider of charity in relation to the funeral day. Next, state intervention will be considered, initially in the form of the introduction of the 1832 Anatomy Act, which had a direct bearing upon the status of the poor in Edinburgh and the Kirk's attitudes towards them when they died. This development, it will be argued, intensified working class desire for respectability in death, and increased the financial resources devoted to the funeral of the industrial age. Meanwhile, the challenge of the private cemetery companies during the 1840s further embodied the invasion of the market into the ‘ultimate’ rite of passage. Their example is used to illuminate not only the Kirk's inability to accommodate changing demand, but also the extent to which private enterprise was relied upon to solve municipal problems throughout the nineteenth century in Edinburgh. Finally, the article will explain the eventual demise of the Kirk as a source of burial provision in the capital, at the hands of a state that could no longer count upon pre-industrial solutions for disposal.

scholarly journals „Et ait: «Faciamus hominem ad imaginem et similitudinem nostram»” (Rdz 1, 26). Próba egzegezy bizantyńskiej na przykładzie Komentarza do Księgi Rodzaju Anastazego z Synaju

Vox Patrum ◽  
2018 ◽  
Vol 70 ◽  
pp. 545-557
Author(s):  
Magdalena Jóźwiak
Keyword(s):  
Early Church ◽  
Church Fathers ◽  
Large Reservoir ◽  
Christian Mysticism ◽  
Biblical Literature ◽  
Genesis 1 ◽  
Byzantine Period ◽  
Byzantine Era ◽  
Book Of Genesis ◽  
The Church

The Hexaëmeron, traditionally ascribed to Anastasius of Sinai may be one of the most important works of Christian mysticism from the Byzantine era. Three factors make it especially significant. First, it is one of the longest and most detailed surviving examples of Christian mystical exegesis as practiced in the Byzantine period. Second, this commentary is an extensive and unified exposition of the theology of an important Church writer. And finally, the Hexaëmeron is not only steeped in biblical literature, but also contains a large reservoir of quotes and paraphrases of the early Church Fathers on the first three chapters of Genesis. In this article, I analyzed book VI of the Commentary to the Book of Genesis (PG 89, 921-938) by Anastasius of Sinai, in which Anastasius comments, inter alia, the verse from Genesis 1, 26. The main goal of my analysis was to answer the question whether Anastasius – the Byzantine exegete – in her exegesis of the Holy Scriptures, using the earlier considerations of the Fathers of the Church, is at least to a small extent original or uncritical rewrites the previous interpretations, not including any of these interpretations?

Secular Art

2021 ◽  
pp. 116-132
Author(s):  
Maria G. Parani
Keyword(s):  
Multiple Roles ◽  
Roman Art ◽  
Greco Roman ◽  
Works Of Art ◽  
Byzantine Era ◽  
Definition Of ◽  
The City ◽  
The Church ◽  
Sexual Innuendo

The definition of Byzantine secular art remains problematic because of the interpenetration of the sacred and secular in all imperial domains, including the city, the home, and the church. Monumental and portable works of art regarded as secular due to their non-religious content or function were produced throughout the Byzantine era and served multiple roles. These included entertainment and indulgence in intellectual or other pleasurable pursuits; self-representation and the expression of ideological messages; protection against evil; and following current fashions. Innovation, invention, subjectivity, erudition, subversiveness, and humor, often associated with nudity and sexual innuendo, are all qualities thought to distinguish Byzantine secular art. The modes of its engagement with Greco-Roman art and with contemporary non-Byzantine artistic traditions need further study.

The Baghdad Community Torn between Rabbis Samoha and Dangoor

2015 ◽  
pp. 79-111
Author(s):  
Yaron Harel
Keyword(s):  
Jewish Community ◽  
The Status ◽  
The City

This chapter investigates the chaos that ensued in the Baghdad community for more than a decade in the wake of the struggle between the supporters of Rabbi Sason Elijah Halevi (Samoha) and those of Rabbi Elisha Dangoor. Rabbi Samoha was the first ḥakham bashi of Baghdad to have been born and brought up in the city. Samoha, who initially drew his authority both from the Ottoman government and from the Jewish community, was a forceful leader, who did not hesitate to confront its wealthy members when he judged their behaviour improper. This dictatorial attitude created enemies within the moneyed elite, who had become accustomed to running things themselves during the twenty-five years that Rabbi Obadiah Halevi, an outsider and a weak leader, had served as ḥakham bashi. These wealthy men soon came to regret Rabbi Samoha's appointment and to look for a propitious moment to get rid of him and to appoint another rabbi in his place. The chapter then looks at the involvement of the ḥakham bashi in Istanbul, as well as that of Rabbi Joseph Hayim, in the deposition of Rabbi Samoha. Ultimately, the removal of Rabbi Samoha markedly lowered the status of the chief rabbinate in Baghdad.

scholarly journals MEMORIALIZATION OF OBJECTS OF CULTURAL HERITAGE OF FEDERAL SIGNIFICANCE IN TYUMEN

2020 ◽  
Vol 6 (4) ◽  
pp. 91-112
Author(s):  
Dmitrii A. GOGOLEV ◽  
Elena O. MAKAROVA
Keyword(s):  
Cultural Heritage ◽  
Cultural Landscape ◽  
Historical Memory ◽  
Heritage Sites ◽  
Current State ◽  
The Status ◽  
History Of ◽  
First Time ◽  
The City ◽  
The Church

The historic monuments of Tyumen are an integral part of the historical and cultural landscape of the city, especially those of them that have the status of the objects of the cultural heritage of the federal significance. The relevance of this topic lies in commemorative marks being one of the sources of the formation of historical memory. For the first time, there is an attempt to study the commemorative potential using the example of a limited number of cultural heritage sites in Tyumen and compare with its current state. A comprehensive study of the history of these objects allows identifying their commemorative potential, while the comprehension of the current state of their memorialization aids in developing specific proposals for perpetuating significant events for them. Using the principles of objectivity and historicism, the authors have studied memorial plaques. Today, they are the only type of commemorative signs located on the cult cultural heritage sites of federal significance in Tyumen. Their texts contain information exclusively about the events of religious life. The reason for this may be the fact that the initiative to install all the memorial signs came from the representatives of the church. The events related to the history of the iconic monuments of Tyumen were grouped into thematic blocks. They reflect the connection of these objects with facts from the life of indivi¬duals or with the history of the most memorial place. This allows formulating more clearly their proposals for the memorialization of historic objects of cultural heritage of federal significance in Tyumen. It should be noted that the issue of the current state and prospects of memorialization of the historic objects of cultural heritage of regional significance in Tyumen requires a special study.

Die Kirche des hl. Romanos in Konstantinopel und ihr Umfeld

Millennium ◽  
2017 ◽  
Vol 14 (1) ◽  
pp. 191-226
Author(s):  
Arne Effenberger
Keyword(s):  
Correct Identification ◽  
The Road ◽  
The Third ◽  
Current State ◽  
History Of ◽  
Byzantine Period ◽  
On The Road ◽  
The City ◽  
The Church ◽  
Written Sources

Abstract The church of St. Romanus in the neighborhood of the Gate of St. Romanus of the Theodosian Land Walls was erected during the Theodosian era and existed until the late Byzantine period. Because of its crypt,which included a famous collection of relics (prophets and saints) the church was an important destination of the Christian pilgrimage. In the first part of this article I consider the written sources, liturgical data and the topographical situation regarding the church and the neighboring structures. The second part examines the location and the current state of the Gate of St. Romanus. Herein the unjustifiable assertions of M. Philippides and W. K. Hanak against the correct identification of the gate by N. Asutay-Effenberger are refuted. The third part deals with the crypts of the Byzantine churches and suggests that the crypt of the Church of St. Romanus was a substructure, which supported the building. The fourth part focuses on the cult of the two saints Elizabeth the Wonderworker and Thomaïs of Lesbos and considers the history of the women’s convent τὰ Mικρὰ Ῥωμαίου. This monastery near the cistern of Mokios was restored by the empress Theodora Palaiologina between 1282 and 1303 and consecrated to the Saints Cosmas and Damianus. The last section discusses some other churches and private properties in the vicinity of the Church of St. Romanus,which are mentioned in the late Byzantine written sources. They are all situated on the road leading from the gate of St. Romanus into the city. Today, only the Manastır Mescidi stands on this route, but it cannot be identified with any of these churches, which appear in the written sources.

Byzantine Kythera

2013 ◽  
Author(s):  
Judith Herrin
Keyword(s):  
Fourth Century ◽  
Tenth Century ◽  
Historical Background ◽  
Byzantine Empire ◽  
Rule Following ◽  
Fourth Crusade ◽  
Early Christian ◽  
The Status ◽  
Byzantine Period ◽  
Byzantine Era

This chapter offers a historical background on the island of Kythera during the Byzantine period. During the early Christian and Byzantine era, Kythera maintained the same close connection to the mainland that had existed from the time of the Argive–Spartan rivalry. The introduction of Christianity in the fourth century AD was allegedly due to Hosia Elesse, and its tenth-century revival was almost certainly the responsibility of Hosios Theodoros. Settlers from the mainland repopulated Kythera after its devastation or abandonment. The chapter describes the status of Kythera, first between the fourth and seventh centuries, and then from the mid-tenth century to 1205. It also examines how Kythera came under Venetian rule following the signing of the Partition Treaty of 1204 that divided the Byzantine Empire between the Venetians, the Franks, and the pilgrims of the Fourth Crusade. Kythera remained a stronghold of Byzantine Orthodoxy long after the fall of Constantinople in 1453.

From Mortuary to Cemetery

1980 ◽  
Vol 4 (1) ◽  
pp. 15-31
Author(s):  
Charles A. Tamason
Keyword(s):  
Middle Ages ◽  
Burial Practices ◽  
Lateral Wing ◽  
The Status ◽  
City Walls ◽  
The City ◽  
The Church ◽  
The Middle Ages

On 11 August 1779 the magistrates of Lille published a minutely detailed ordinance designed to reform funeral and burial practices in that northern French city. Since the Middle Ages it had been the practice in Lille, as in other French cities, to bury the deceased within the parish grounds. Depending upon the status of the deceased, burial would take place under the choir of the church(solennels);under a lateral wing(demi-solennels);or in one of the two exterior cemeteries adjoining the church—the first of which was for ordinary parishioners(bourgeois), the second for unbaptized children. Briefly, the Ordinance of 1779 established a common cemetery outside of the city walls and forbade further burials in the five parish cemeteries of Lille. The four traditional distinctions by rank were maintained in the new cemetery and a system of funeral hearses drawn by horses was introduced by the magistrates to transport the deceased to the new cemetery. The ordinance was the product of several years of negotiation among the magistrates of Lille, the Bishop of Tournai, and royal authorities at Versailles. This reform was partially the result of a new campaign for urban hygiene orl’air purand an attempt by the magistrates to appropriate valuable urban property since the ordinance stipulated that parishes would sell their cemetery land to the magistrates.

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