Celebrating the Capture of Jerusalem in the Holy City

2016 ◽  
Author(s):  
M. Cecilia Gaposchkin
Keyword(s):  
First Crusade ◽  
New Jerusalem ◽  
History Of ◽  
The City ◽  
The Church ◽  
Holy City

With the successful conclusion of the First Crusade, the crusaders established the Latin Kingdom of Jerusalem and immediately established a liturgical thanksgiving for what they saw as the miracle of the First Crusade. This chapter looks in detail at the feast day that was established shortly after 1099 to commemorate the 15 July victory and capture of the city. The liturgy expressed the providential and perhaps even apocalyptic outlook of the early crusades, expressing an utterly triumphant interpretation of the Franks' role in providential history, confirming a new stage in the history of the Church and God's promise to these new Israelites of a new Jerusalem.

scholarly journals Embracing a vision of the New Jerusalem (Rv 21:1−22:5) to impact on life and society

2015 ◽  
Vol 49 (2) ◽  
Author(s):  
Martin H. Pohlmann
Keyword(s):  
Primary Role ◽  
City Of God ◽  
Biblical Literature ◽  
New Jerusalem ◽  
Heavenly City ◽  
The City ◽  
The Church ◽  
Society Today ◽  
Holy City

Apocalyptic biblical literature has played a significant role in motivating and mobilising Christians. As part of this genre, the Apocalypse of John has played this mobilising role within the church throughout its history. Jerusalem is often incorporated into this genre to conjure up different emotions and images to impact many different people. For example, the Jew annually recites the words to fellow Jews at every Passover meal: ‘Next year in Jerusalem’. Most Christians know the hymn ‘The holy city’, originally penned by Frederic Weatherly in 1892. It lifts many a spirit as it conjures up the idea of a beautiful, perfect, heavenly city of God. However, there is more to this apocalyptic vision, which will be explored in this article. The city upholds the hope of decent godly living today. Whilst Jerusalem is a city with an extremely chequered history, it remains to be the launching pad of a dream that believers can embrace in order to impact society for the better. The vision in Revelation 21–22 is the launch of the ‘idea’ of God’s intention for society today, and the ‘implementation impetus’ is the primary role of the church. In the greater scheme of things, the world community is the target group for a better society for everyone.Aanneming van ’n visioen van die Nuwe Jerusalem (Op 21:1–22:5) ten einde ’n invloed op lewe en die samelewing uit te oefen. Apokaliptiese Bybelliteratuur het ’n beduidende rol in die motivering en aansporing van Christengemeenskappe gespeel. Die Openbaring van Johannes het hierdie motiveringsrol deurgaans in die geskiedenis van die kerkas deel van dié genre vertolk. Jerusalem is dikwels hierby ingesluit om ’n verskeidenheid van emosies en beelde op te roep ten einde ’n impak op ’n verskeidenheid mense te maak. Die Jood, byvoorbeeld, haal jaarliks die volgende woorde teenoor mede-Jode tydens die Paasmaaltyd aan: ‘Volgende jaar in Jerusalem’. Die meeste Christene ken die gesang ‘The holy city’ wat oorspronklik deur Frederic Weatherly in 1892 geskryf is. Dit hef menige gelowiges se gemoedere op omdat dit die beeld van ’n pragtige, perfekte stad van God oproep. Daar is egter meer aan hierdie openbaringsuitsig wat in hierdie artikel verder ondersoek word. Die hemelstad bekragtig die hoop vir ’n godvrugtige lewe vandag. Alhoewel Jerusalem ’n stad met ’n uiters veelbewoë geskiedenis is, is dit tog die beginpunt vir hierdie droom van gelowiges om die samelewing te verbeter. Die visioen in Openbaring 21–22 is die bekendstelling van die ‘idee’ van God se bedoeling vir ons hedendaagse samelewing en die ‘vervullende beweegkrag’ is die primêre rol van die kerk. Holisties beskou, is die wêreldgemeenskap die teikengroep vir ’n beter samelewing vir almal.

is generally compatible with the teaching of the common and vulgar pride in the power of this world’ Reformed church, and therefore with doctrines (cited Var 1.423). Readers today, who rightly query found in the Book of Common Prayer and the hom-any labelling of Spenser’s characters, may query just ilies, rather than as a system of beliefs. See J.N. Wall how the knight’s pride, if he is proud, is personified 1988:88–127. by Orgoglio. Does he fall through pride? Most cer-Traditional interpretations of Book I have been tainly he falls: one who was on horseback lies upon either moral, varying between extremes of psycho-the ground, first to rest in the shade and then to lie logical and spiritual readings, or historical, varying with Duessa; and although he staggers to his feet, he between particular and general readings. Both were soon falls senseless upon the ground, and finally is sanctioned by the interpretations given the major placed deep underground in the giant’s dungeon. classical poets and sixteenth-century romance writers. The giant himself is not ‘identified’ until after the For example, in 1632 Henry Reynolds praised The knight’s fall, and then he is named Orgoglio, not Faerie Queene as ‘an exact body of the Ethicke doc-Pride. Although he is said to be proud, pride is only trine’ while wishing that Spenser had been ‘a little one detail in a very complex description. In his size, freer of his fiction, and not so close riuetted to his descent, features, weapon, gait, and mode of fight-Morall’ (Sp All 186). In 1642 Henry More praised ing, he is seen as a particular giant rather than as a it as ‘a Poem richly fraught within divine Morality particular kind of pride. To name him such is to as Phansy’, and in 1660 offers a historical reading of select a few words – and not particularly interesting Una’s reception by the satyrs in I vi 11–19, saying ones – such as ‘arrogant’ and ‘presumption’ out of that it ‘does lively set out the condition of Chris-some twenty-six lines or about two hundred words, tianity since the time that the Church of a Garden and to collapse them into pride because pride is one became a Wilderness’ (Sp All 210, 249). Both kinds of the seven deadly sins. To say that the knight falls of readings continue today though the latter often through pride ignores the complex interactions of all tends to be restricted to the sociopolitical. An influ-the words in the episode. While he is guilty of sloth ential view in the earlier twentieth century, expressed and lust before he falls, he is not proud; in fact, he by Kermode 1971:12–32, was that the historical has just escaped from the house of Pride. Quite allegory of Book I treats the history of the true deliberately, Spenser seeks to prevent any such moral church from its beginnings to the Last Judgement identification by attributing the knight’s weakness in its conflict with the Church of Rome. According before Orgoglio to his act of ignorantly drinking the to this reading, the Red Cross Knight’s subjection enfeebling waters issuing from a nymph who, like to Orgoglio in canto vii refers to the popish captivity him, rested in the midst of her quest. of England from Gregory VII to Wyclif (about 300 Although holiness is a distinctively Christian years: the three months of viii 38; but see n); and the virtue, Book I does not treat ‘pilgrim’s progress from six years that the Red Cross Knight must serve the this world to that which is to come’, as does Bunyan, Faerie Queene before he may return to Eden refers but rather the Red Cross Knight’s quest in this world to the six years of Mary Tudor’s reign when England on a pilgrimage from error to salvation; see Prescott was subject to the Church of Rome (see I xii 1989. His slaying the dragon only qualifies him to 18.6–8n). While interest in the ecclesiastical history enter the antepenultimate battle as the defender of of Book I continues, e.g. in Richey 1998:16–35, the Faerie Queene against the pagan king (I xii 18), usually it is directed more specifically to its imme-and only after that has been accomplished may he diate context in the Reformation (King 1990a; and start his climb to the New Jerusalem. As a con-Mallette 1997 who explores how the poem appro-sequence, the whole poem is deeply rooted in the priates and parodies overlapping Reformation texts); human condition: it treats our life in this world, or Reformation doctrines of holiness (Gless 1994); under the aegis of divine grace, more comprehens-or patristic theology (Weatherby 1994); or Reforma-ively than any other poem in English. tion iconoclasm (Gregerson 1995). The moral allegory of Book I, as set down by Ruskin in The Stones of Venice (1853), remains gener- Temperance: Book II

2014 ◽  
pp. 31-31
Keyword(s):  
Human Condition ◽  
Faerie Queene ◽  
Red Cross ◽  
Ecclesiastical History ◽  
Pilgrim's Progress ◽  
New Jerusalem ◽  
Reformed Church ◽  
History Of ◽  
To Come ◽  
The Church

Saving paradise: Could Detroit be the New Jerusalem?

2017 ◽  
Vol 114 (3) ◽  
pp. 462-465
Author(s):  
Tim Phillips
Keyword(s):  
Present State ◽  
New Jerusalem ◽  
New City ◽  
State Of Affairs ◽  
The City ◽  
The Church ◽  
New Spirituality

The church has inherited a conflicted understanding of “city” both from its biblical roots and from its experience in modern America. John’s vision in Revelation could be a window for both resisting a retreat from the city and imagining “city” in new spiritual terms. Much depends on what we think we are looking for. Using reports about the present state of affairs in Detroit as a living commentary on John’s vision of a New Jerusalem, what are the “former things” that have “passed away?” What needs to pass away for imagining a new city—a New Jerusalem? What glimpses are there of that new reality? Adapted from a sermon in 2010, this article attempts to name the questions and to kindle some imagination about a new spirituality for the city.

scholarly journals The Holy City of Medina

2016 ◽  
Vol 33 (3) ◽  
pp. 134-137
Author(s):  
Rose Aslan
Keyword(s):  
Social Sciences ◽  
Sacred Space ◽  
History Of ◽  
Religious Formation ◽  
New Perspective ◽  
The City ◽  
Early Islamic ◽  
Holy City

In The Holy City of Medina: Sacred Space in Early Islamic Arabia, HarryMunt offers a much-needed look at the history of Madinah through scholars’writing about its significance and the construction of its sanctity. By examiningthe city’s history through a spatial lens, Munt presents a new perspective on134 The American Journal of Islamic Social Sciences 33:3the history of a city that has been written about for more than a millennium.While Madinah has served as a catalyst of religious formation, identity, andpractice, until now it has not been studied as a sanctified city (ḥaram) in andof itself.As the city that welcomed Makkah’s Muslim refugees, Madinah has arich and complicated history. In addition, it is a sacred city. While modernMuslims primarily view it as sacred because of the presence of the Prophet’sgrave, the author returns to early Islamic sources to understand how earlyMuslim scholars between the seventh to the ninth centuries viewed the cityand how it became sanctified. He argues against the modern normative Islamicviewpoint that the city was immediately viewed as sacred and posits that ittook several centuries for the normative viewpoint to consolidate into a popularnarrative ...

scholarly journals ARCHAEOLOGICAL EXCAVATIONS IN THE LOWER PART OF THE NIZHNIY NOVGOROD KREMLIN (PRELIMINARY RESULTS OF THE 2018-2019 EXCAVATIONS)

2021 ◽  
pp. 322-338
Author(s):  
Н. Н. Грибов ◽  
Т. А. Марьенкина ◽  
Н. В. Иванова
Keyword(s):  
Large Scale ◽  
Historical Context ◽  
Urban Centers ◽  
Preliminary Results ◽  
History Of Development ◽  
History Of ◽  
First Time ◽  
The City ◽  
The Temple ◽  
The Church

В статье представлены предварительные результаты первых масштабных археологических исследований в нижней части Нижегородского кремля. Раскоп, заложенный в зоне воссоздания храма Святого Симеона Столпника, вскрыл культурные отложения двух периодов - XIII - начала XV в. и XVI - середины XVIII в. Впервые средневековая усадебная застройка Нижнего Новгорода зафиксирована на таком элементе волжской долины, как береговой склон. Выдающееся значение для нижегородской археологии имеют обнаружение стратифицированных культурных напластований XIII - начала XV в. и зафиксированный на стратиграфических разрезах перерыв в активном освоении городской территории, соответствующий большей части XV в. Предложена реконструкция истории освоения раскопанного участка. Выяснилось, что связанный с храмом малоизвестный нижегородский Симеоновский монастырь вряд ли существовал до строительства Нижегородского кремля. Наиболее раннее, предположительно, монастырское сооружение, возникшее после исчезновения усадебной застройки XIII - начала XV в., датировано концом XV - серединой XVI в. С этим периодом связано строительство деревянного моста, обеспечивавшего транспортное сообщение между «нагорным» и приречным районами города. Обнаружение остатков этого свайного сооружения существенно корректирует известную реконструкцию застройки кремлевской территории начала XVII в., выполненную по письменным источникам. Дано обоснование времени функционирования обнаруженного некрополя Симеоновского монастыря в пределах середины XVI - начала XVIII в., приведена общая характеристика изученных погребений. В общеисторическом контексте материалы исследований представляют интерес для изучения процессов, сопровождающих превращение удельных городских центров в города Московской Руси. The article presents preliminary results of the first large-scale archaeological research in the lower part of the Nizhniy Novgorod Kremlin. The excavation, laid in the area of the reconstruction of the Church of St. Simeon the Stylite, uncovered cultural layer of two periods - the XIII - early XV centuries and the XVI - mid XVIII centuries. For the first time, the medieval estate development of Nizhniy Novgorod was recorded on such an element of the Volga valley as the coastal slope. The discovery of stratified cultural strata of the XIII - early XV centuries and the break in the active development of urban territory recorded on stratigraphic sections, corresponding to most of the XV century, are of outstanding significance for Nizhniy Novgorod archeology. The reconstruction of the history of development of the excavated site is proposed. It turned out that the little-known Nizhniy Novgorod Simeon monastery associated with the temple hardly existed before the construction of the Nizhniy Novgorod Kremlin. The earliest, presumably, monastic structure that arose after the disappearance of the manor buildings of the XIII -early XV centuries., dated to the end of the XV - mid XVI centuries. This period is associated with the construction of a wooden bridge that provided transport links between the «Nagorny» and riverine districts of the city. The discovery of the remains of this pile structure significantly corrects the well-known reconstruction of the Kremlin territory of the beginning of the XVII century, made according to written sources. The justification for the functioning of the necropolis discovered Simeon monastery in the middle of the XVI century - beginning of the XVIII centuries, the general characteristics of the studied burials. In the general historical context, the research materials are of interest for studying the processes that accompany the transformation of specific urban centers into cities of Muscovite Russia.

scholarly journals Sejarah Gereja Belanda Austin Friars di City of London: Refleksi Sejarah Gerakan Reformasi � Harapan dan Tantangan

2017 ◽  
Vol 2 (1) ◽  
pp. 55
Author(s):  
Henk Ten Napel
Keyword(s):  
Sixteenth Century ◽  
The Netherlands ◽  
Protestant Church ◽  
The World ◽  
History Of ◽  
City Of London ◽  
The City ◽  
Church In The World ◽  
The Church ◽  
Formative Years

In the centre of the City of London one can find the Dutch Church Austin Friars. Thanks to the Charter granted in 1550 by King Edward VI, the Dutch refugees were allowed to start their services in the church of the old monastery of the Augustine Friars. What makes the history of the Dutch Church in London so special is the fact that the church can lay claim to being the oldest institutionalised Dutch protestant church in the world. As such it was a source of inspiration for the protestant church in the Netherlands in its formative years during the sixteenth century. Despite its long history, the Dutch Church is still alive and well today. This article will look at the origin of this church and the challenges it faced and the developments it experienced during the 466 years of its existence.

scholarly journals Four Roman Libraries

2014 ◽  
pp. 23-32
Author(s):  
Philip Harvey
Keyword(s):  
History Of ◽  
The City ◽  
The Church

While attending a conference of Carmelite librarians in Rome in January 2011, the author visited many libraries. This is an account of four of these libraries, all significant in their own ways to the life of the City and to the history of the church.

scholarly journals DEFENSIVE CHURCH OF SAINT NICHOLAS AND THE MONASTERY OF BERNARDINS IN BEREZHANY

2020 ◽  
Vol 2020 (13) ◽  
pp. 143-156
Author(s):  
Bohdan Tykhyi
Keyword(s):  
Catholic Church ◽  
Urban Areas ◽  
Underground Structures ◽  
New Town ◽  
The North ◽  
History Of ◽  
Restoration Work ◽  
The City ◽  
The Temple ◽  
The Church

The article is devoted to the history of the monastery of the Order of Bernardines in Berezhany in Ternopil region. The analysis of the architectural features of the complex is main purpose of the work. The monastery is located in the northwest corner of the city. The territory of the was surrounded by defensive bastion fortifications. The monastery fortifications were a part of the city defensive lines. The mountain, on which the monastery located, is called - "St. Nicholas Mountain". On the place of the present monastery was a boyar's manor in the XIV century, and then the orthodox church of St. Nicholas.The construction of a defensive complex of monastic buildings began in 1630. The Bernardine complex includes - the Catholic Church of St. Nicholas, the house of the monastery cells, defensive walls and ramparts. The complex occupied the highest position in the north-western wing of the city's defense system. It was an important strategic point that controlled the Lviv-Berezhany road. The construction of all the objects of the monastery lasted 112 years until 1742.In 1809–1812, the Austrian authorities liquidated the city's powerful defenses. In particular, the ramparts and bastions that were on the territory of the monastery were eliminated. Today there is only a fragment of a defensive wall and a moat on the southern slope of the mountain, which separated the territory of the monastery from the urban areas of the New Town. The fortifications of the monastery are shown on the map of 1720 by Major Johann von Fürstenhof. The bastion belt of the monastery had underground structures. In 2010, murals were found in the interior of the church. According to the author, the carved stone decoration of the church (columns, capitals) was made by the sculptor Johann Pfister (in 1630–1642). The altars, with carved figures of saints, were probably made by the artist Georg Ioan Pinzel from Buchach. The architecture of the monastery's defensive structures needs further research. In the temple there are several valuable icons of the prophetic series of iconostasis. These are works originating from the famous Krasnopushchany iconostasis by Gnat Stobynsky and Fr. Theodosius of Sichynskyi. This iconostasis was donated in 1912 by Metropolitan Andrei Sheptytskyi. Restoration work on the monastery began in 2007 after a visit by President Victor Yushchenko. First of all, the roof of the temple was repaired. Work is underway to restore and recreate the interior of the temple. Archaeological research of lost fortifications needs special attention.

scholarly journals Crowdfunding and accounting history: The construction of the Gran Madre di Dio Church (Turin, 1814 - 1832)

2020 ◽  
Vol 17 (1) ◽  
pp. 36
Author(s):  
Silvia Sinicropi ◽  
Damiano Cortese ◽  
Massimo Pollifroni ◽  
Valter Cantino
Keyword(s):  
Social Impact ◽  
Tourist Attraction ◽  
Political Event ◽  
Cultural Patrimony ◽  
Accounting History ◽  
The Social ◽  
History Of ◽  
The City ◽  
The Church

This study emphasizes the history of accountancy, shedding light on its link with artistic and cultural patrimony, an issue that is scarcely addressed but is nearly always a matter underlying the greatest monuments of our civilization. As a case study, this study focuses on one of the significant architectural monuments of the City of Turin: the “Church of Gran Madre di Dio”; which was built to celebrate a historical and political event. Today it is a place of worship, a tourist attraction and a pilgrimage site. The current study corrects, from an accounting and historical perspective, the paucity of knowledge related to the Church of “Gran Madre di Dio”, and it also highlights the social impact its construction had upon the Turin area.

A Hermit Goes to War: Peter and the Origins of the First Crusade

1985 ◽  
Vol 22 ◽  
pp. 79-107 ◽  
Author(s):  
E.O. Blake ◽  
C. Morris
Keyword(s):  
Twelfth Century ◽  
Early Church ◽  
Asia Minor ◽  
Special Role ◽  
Sacred Sites ◽  
The West ◽  
First Crusade ◽  
History Of ◽  
New Material ◽  
The Church

Just over a century ago Heinrich Hagenmeyer published his definitive book on Peter the Hermit. It has shaped most subsequent discussions of Peter’s career, and it must be said at once that no completely new material has come to light since then. There is, however, a problem of perpetual interest posed by the divergences among twelfth-century accounts of the origins of the First Crusade. Until the advent of modern historiography, it was accepted that the expedition was provoked by an appeal from the church of Jerusalem, brought to the west by Peter the Hermit, who had visited it as a pilgrim, had seen a vision of Christ and had been entrusted by the patriarch with a letter asking for help against the oppression of the Christians there. The crusade was on this view born in the atmosphere of pilgrimage, visions and popular preaching which continued to mark its course, and is so evident in, for example, the discovery of the Holy Lance and the visions and messages which accompanied it. Peter is in some sense the embodiment of these charismatic elements, and there is no controversy about his prominence in the history of the movement. He appears as a sensationally successful preacher, who recruited and led a large contingent which left in advance of the main armies, and was cut to pieces in Asia Minor. Thereafter, he appears in the chronicles in a variety of capacities: as a runaway, and an ambassador to the Moslems, as an adviser, as an associate with the popular element among the crusaders, and finally as a guide to the sacred sites at Jerusalem. It is, however, not with these wider aspects of his career that we wish to deal in this paper, but with his special role in the summoning of the expedition. The older view was that he was its first author. Every student of the early church is familiar with militant monks and hermits. It was once believed that Peter, their spiritual descendant, was the most supremely successful of all the ascetic warmongers.

Sign in / Sign up

Export Citation Format

Share Document