When Did It Happen? Where in the World?
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Faith and Conflict in the Holy Land: Peacemaking Among Jews, Christians, and Muslims
ANNUAL FALL McGINLEY LECTURE Faith and Conflict in the Holy Land: Peacemaking Among Jews, Christians, and Muslims The Reverend Patrick J. Ryan, S.J. Laurence J. McGinley Professor of Religion and Society RESPONDENTS Abraham Unger, Ph.D. Associate Professor Department of Government and Politics Wagner College Ebru Turan, Ph.D. Assistant Professor of History Fordham University Tuesday, November 12, 2019 | Lincoln Center Campus Wednesday, November 13, 2019 | Rose Hill Campus 3 Faith and Conflict in the Holy Land: Peacemaking Among Jews, Christians, and Muslims The Reverend Patrick J. Ryan, S.J. Laurence J. McGinley Professor of Religion and Society Let me begin on holy ground, Ireland. In 1931 William Butler Yeats concluded his short poem, “Remorse for Intemperate Speech,” with a stanza that speaks to me as the person I am, for better or for worse: Out of Ireland have we come. Great hatred, little room, Maimed us at the start. I carry from my mother’s womb A fanatic heart. Ireland is, indeed, a small place, and it has seen great fanaticism and hatred, although the temperature of Ireland as a whole has subsided dramatically since the Good Friday Agreement of 1998, despite Boris Johnson. The whole island of Ireland today occupies 32,599 square miles. British-administered Northern Ireland includes 5,340 of those square miles. Combined Northern Ireland and the Republic of Ireland approximate the size of Indiana. The total population of the island of Ireland is 6.7 million people, about a half a million more than the population of Indiana. There is another place of “great hatred, little room” that I wish to discuss this evening: the Holy Land, made up today of the State of Israel and the Palestinian autonomous regions of the West Bank and the Gaza Strip. -
Jewish Calendar 2020-2025 (PDF)
For your convenience we are pleased to offer: The following programs may be viewed • Electric Sabbath candles (can be obtained from Spiritual on your television on Channel 50: Care, ext. 35550, or after hours at ext. 34444). • “Healing Through Jewish Songs and Stories” • Kosher food is available in the Employee Cafeteria (Street at 1:45 and 2:30 p.m. Level, South Tower) and the Plaza Café (Plaza Level, • Sabbath Services: every Friday at 4 p.m. South Tower). For any questions regarding kosher food for patients, please call ext. 34797. • Havdalah (end of Sabbath) Services: every Saturday night at 9 p.m. • The Sabbath elevators (#13, North Tower; #38, Saperstein) stop at every fl oor of the medical center on the Sabbath • Rabbi Jason Weiner’s Torah Study: Tuesdays and holidays. in the chapel at noon. • Jewish reading material and prayer books are available at • Kabbalat Shabbat Services: Fridays in the ext. 35550. chapel at 3 p.m. Beverly Boulevard PLAZA LEVEL P2 ACCESS P6 BEVERLY SAPERSTEIN CENTER via North Tower V Elevators San Vicente Boulevard OSCHIN SPIELBERG V P1 Cedars-Sinai Medical Center NORTH TOWER TAPER EMERGENCY 8700 Beverly Blvd. P5 V Los Angeles, CA 90048 V Alden Drive Gracie Allen Drive For more information: George Burns Road Burns George Sherbourne Drive Sherbourne 310-423-3277 V P3 Ray Charles Cafeteria PAVILION THALIANS Jewish chaplain’s offi ce: SOUTH TOWER 310-423-5238 MEDICAL MEDICAL www.cedars-sinai.edu/chaplaincy Parking OFFICES OFFICES Office WEST EAST V Staff Parking P8 Only P4 © 2020 Cedars-Sinai 18792 (0720) 3rd Street Jewish Calendar 5781-5785 | 2020-2025 Founded On Jewish Values One hundred years ago, Jewish concerns about meeting the From generation to generation, Cedars-Sinai health needs of a growing Los Angeles community took root has fulfi lled and perpetuated its commitment to with the dedication of Kaspare Cohn Hospital, predecessor its Jewish tradition and values. -
The Hashemite Custodianship of Jerusalem's Islamic and Christian
THE HASHEMITE CUSTODIANSHIP OF JERUSALEM’S ISLAMIC AND CHRISTIAN HOLY SITES 1917–2020 CE White Paper The Royal Aal Al-Bayt Institute for Islamic Thought THE HASHEMITE CUSTODIANSHIP OF JERUSALEM’S ISLAMIC AND CHRISTIAN HOLY SITES 1917–2020 CE White Paper The Royal Aal Al-Bayt Institute for Islamic Thought THE HASHEMITE CUSTODIANSHIP OF JERUSALEM’S ISLAMIC AND CHRISTIAN HOLY SITES 1917–2020 CE Copyright © 2020 by The Royal Aal Al-Bayt Institute for Islamic Thought All rights reserved. No part of this document may be used or reproduced in any manner wthout the prior consent of the publisher. Cover Image: Dome of the Rock, Jerusalem © Shutterstock Title Page Image: Dome of the Rock and Jerusalem © Shutterstock isbn 978–9957–635–47–3 Printed in Jordan by The National Press Third print run CONTENTS ABSTRACT 5 INTRODUCTION: THE HASHEMITE CUSTODIANSHIP OF THE HOLY SITES IN JERUSALEM 7 PART ONE: THE ARAB, JEWISH, CHRISTIAN AND ISLAMIC HISTORY OF JERUSALEM IN BRIEF 9 PART TWO: THE CUSTODIANSHIP OF THE ISLAMIC HOLY SITES IN JERUSALEM 23 I. The Religious Significance of Jerusalem and its Holy Sites to Muslims 25 II. What is Meant by the ‘Islamic Holy Sites’ of Jerusalem? 30 III. The Significance of the Custodianship of Jerusalem’s Islamic Holy Sites 32 IV. The History of the Hashemite Custodianship of Jerusalem’s Islamic Holy Sites 33 V. The Functions of the Custodianship of Jerusalem’s Islamic Holy Sites 44 VI. Termination of the Islamic Custodianship 53 PART THREE: THE CUSTODIANSHIP OF THE CHRISTIAN HOLY SITES IN JERUSALEM 55 I. The Religious Significance of Jerusalem and its Holy Sites to Christians 57 II. -
Three Conquests of Canaan
ÅA Wars in the Middle East are almost an every day part of Eero Junkkaala:of Three Canaan Conquests our lives, and undeniably the history of war in this area is very long indeed. This study examines three such wars, all of which were directed against the Land of Canaan. Two campaigns were conducted by Egyptian Pharaohs and one by the Israelites. The question considered being Eero Junkkaala whether or not these wars really took place. This study gives one methodological viewpoint to answer this ques- tion. The author studies the archaeology of all the geo- Three Conquests of Canaan graphical sites mentioned in the lists of Thutmosis III and A Comparative Study of Two Egyptian Military Campaigns and Shishak and compares them with the cities mentioned in Joshua 10-12 in the Light of Recent Archaeological Evidence the Conquest stories in the Book of Joshua. Altogether 116 sites were studied, and the com- parison between the texts and the archaeological results offered a possibility of establishing whether the cities mentioned, in the sources in question, were inhabited, and, furthermore, might have been destroyed during the time of the Pharaohs and the biblical settlement pe- riod. Despite the nature of the two written sources being so very different it was possible to make a comparative study. This study gives a fresh view on the fierce discus- sion concerning the emergence of the Israelites. It also challenges both Egyptological and biblical studies to use the written texts and the archaeological material togeth- er so that they are not so separated from each other, as is often the case. -
Divine Help: 1 Samuel 27
Training Divine Help | GOD PROTECTS AND VINDICATES DAVID AGAIN What Do I Need to Know About the Passage? What’s the Big Idea? 1 Samuel 27:1-31:13 David has a second chance to kill Saul, but he spares him. Again, we learn the wonderful As we close out 1 Samuel, we cover a wide swath of narrative in this final lesson. truth that God protects His people, delivers You do not need to read chapter 31 during the study, but it is important that your them, and vindicates them as they trust in students know what it says. This narrative focuses on one theme: God pursues His Him. This lesson should lead us to experi- people and rejects those who reject Him. ence hope and encouragement because of God’s ultimate protection and vindication David Lives with the Philistines (27:1-28:2) through His Son Jesus. Immediately after experiencing deliverance from the LORD, David doubts God’s protection of his life. In 27:1, David says, “Now I shall perish one day by the hand of Saul. There is nothing better for me than that I should escape to the land of the Philistines.” What a drastic change of heart and attitude! David turns to his flesh as he worries whether God will continue to watch over him. Certainly we have experienced this before, but God has a perfect track record of never letting His people down. Make sure the group understands that God’s promises are always just that – promises! He can’t break them. What’s the Problem? We are selfish, impatient people who want David goes to King Achish for help, but this time, David doesn’t present himself as a situations to work out the way we want crazy man (see 21:10). -
Israel's Conquest of Canaan: Presidential Address at the Annual Meeting, Dec
Israel's Conquest of Canaan: Presidential Address at the Annual Meeting, Dec. 27, 1912 Author(s): Lewis Bayles Paton Reviewed work(s): Source: Journal of Biblical Literature, Vol. 32, No. 1 (Apr., 1913), pp. 1-53 Published by: The Society of Biblical Literature Stable URL: http://www.jstor.org/stable/3259319 . Accessed: 09/04/2012 16:53 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The Society of Biblical Literature is collaborating with JSTOR to digitize, preserve and extend access to Journal of Biblical Literature. http://www.jstor.org JOURNAL OF BIBLICAL LITERATURE Volume XXXII Part I 1913 Israel's Conquest of Canaan Presidential Address at the Annual Meeting, Dec. 27, 1912 LEWIS BAYLES PATON HARTFORD THEOLOGICAL SEMINARY problem of Old Testament history is more fundamental NO than that of the manner in which the conquest of Canaan was effected by the Hebrew tribes. If they came unitedly, there is a possibility that they were united in the desert and in Egypt. If their invasions were separated by wide intervals of time, there is no probability that they were united in their earlier history. Our estimate of the Patriarchal and the Mosaic traditions is thus conditioned upon the answer that we give to this question. -
WHEREVER YOU ARE on YOUR LIFE’S JOURNEY PASTOR: Rev
117 Hudson Avenue Chatham, NY part of the Tri-Parish Catholic Community of Northern Columbia County WELCOME WHEREVER YOU ARE ON YOUR LIFE’S JOURNEY PASTOR: Rev. George P. Fleming OUR MISSION: Energized by the Eucharist and Scripture we are a welcoming and affirming community that celebrates Christ Jesus in our midst. We value prayer, education, art, music, and the beauty of God’s creation in our quest for spiritual growth and social justice in the world. Accepted at Liturgy by the St James Parish Community, April 12 and 13, 2014 filled prophet who is able to trumpet the role of his Parish Message from Father George son who, in turn, will point the way to Jesus Christ. This weekend we are trumpeting our youth, You, my child, shall be called the prophet of the Most High; particularly the graduates whose lives are moving in for you will go before the Lord to prepare his way, new directions. May they have people believe in them to give his people knowledge of salvation as much as Mary and Joseph, Elizabeth and by the forgiveness of their sins. Zechariah, believed in their sons. May they never lose In the tender compassion of our God sight of what it means to trust in, and nurture, faith, the dawn from on high shall break upon us, hope and love. For those times that they or we may to shine on those who dwell in darkness and the lose our way, may we never lose the courage to return. shadow of death, and to guide our feet into the way of peace. -
PHILISTINES - Oxford Reference
PHILISTINES - Oxford Reference http://www.oxfordreference.com.ezaccess.libraries.psu.edu/view/10.1093... The Oxford Dictionary of the Jewish Religion (2 ed.) Edited by Adele Berlin and Maxine Grossman Publisher: Oxford University Press Print Publication Date: 2011 Print ISBN-13: 9780199730049 Published online: 2011 Current Online Version: 2011 eISBN: 9780199759279 people who settled on the southern coast of Canaan in the twelfth century BCE. Their ethnic identification is debated. They originated in the Aegean and were not circumcised (unlike most others in the land of Canaan), which suggests they were not Semitic but may have been Indo-European. Their god, however, was Dagon, an old Semitic deity, and the Bible assumes that Israelites and Philistines could communicate without difficulty, suggesting that their language was a dialect of Canaanite. However, no Philistine texts have been discovered. The first reference to the Philistines occurs in a series of Egyptian historical texts from the reign of Ramses III (c.1182–1151), when the Philistines led an alliance of nations called the Sea Peoples in an attack against Egypt. The Egyptians repulsed the invaders, who then settled in Canaan. The Bible agrees with this picture, as it consistently portrays the Philistines as originating in Caphtor, a name used either for the Aegean in general or for Crete in particular (see, e.g., Am. 9.7). The Philistine arrival on the Canaanite coast coincided with the arrival and settlement of the Israelites in the central hill country of Canaan. A short while later, when both groups attempted to expand their territories, tensions arose and they became enemies. -
The Role of the Philistines in the Hebrew Bible*
Teresianum 48 (1997/1) 373-385 THE ROLE OF THE PHILISTINES IN THE HEBREW BIBLE* GEORGE J. GATGOUNIS II Although hope for discovery is high among some archeolo- gists,1 Philistine sources for their history, law, and politics are not yet extant.2 Currently, the fullest single source for study of the Philistines is the Hebrew Bible.3 The composition, transmis sion, and historical point of view of the biblical record, however, are outside the parameters of this study. The focus of this study is not how or why the Hebrews chronicled the Philistines the way they did, but what they wrote about the Philistines. This study is a capsule of the biblical record. Historical and archeo logical allusions are, however, interspersed to inform the bibli cal record. According to the Hebrew Bible, the Philistines mi * Table of Abbreviations: Ancient Near Eastern Text: ANET; Biblical Archeologist: BA; Biblical Ar- cheologist Review: BAR; Cambridge Ancient History: CAH; Eretz-Israel: E-I; Encyclopedia Britannica: EB; Journal of Egyptian Archeology: JEA; Journal of Near Eastern Studies: JNES; Journal of the Study of the Old Testament: JSOT; Palestine Exploration Fund Quarterly Statement: PEFQSt; Vetus Testamentum: VT; Westminster Theological Journal: WTS. 1 Cf. Law rence S tager, “When the Canaanites and Philistines Ruled Ashkelon,” BAR (Mar.-April 1991),17:36. Stager is hopeful: When we do discover Philistine texts at Ashkelon or elsewhere in Philistia... those texts will be in Mycenaean Greek (that is, in Linear B or same related script). At that moment, we will be able to recover another lost civilization for world history. -
2019-2022 Calendar of Major Jewish Holidays
2019-2022 CALENDAR OF MAJOR JEWISH HOLIDAYS Please note: Jewish students may not be able to participate in school activities that take place on the days marked with an *. 2019 2020 2021 2022 PURIM Celebrates the defeat of the plot to destroy March 21 March 10 February 26 March 17 the Jews of Persia. PASSOVER Deliverance of the Jewish people from Egypt. The first *Eve. of April 19 *Eve. of April 8 *Eve. of March 27 *Eve of April 15 and last two days are observed as full holidays. There are *April 20 *April 9 *March 28 *April 16 dietary restrictions against leavened products (such as *April 21 *April 10 *March 29 *April17 bread, pastries, pasta, certain legumes and more) during *April 26 *April 15 *April 3 *April 21 all eight days of the holiday. *April 27 *April 16 *April 4 *April 22 SHAVUOT *Eve. of June 8 *Eve. of May 28 *Eve. of May 16 *Eve of June 3 Feast of Weeks, marks the giving of the Law (Torah) *June 9 *May 29 *May 17 *June 4 at Mt. Sinai. (Often linked with the Confirmation *June 10 *May 30 *May 18 *June 5 of teenagers.) ROSH HASHANAH *Eve. of Sept. 29 *Eve. of Sept. 18 *Eve. of Sept. 6 *Eve of Sept 25 The Jewish New Year; start of the Ten Days of Penitence. *Sept. 30 *Sept. 19 *Sept. 7 *Sept. 26 The first two days are observed as full holidays. *Oct. 1 *Sept. 20 *Sept. 8 *Sept. 27 YOM KIPPUR Day of Atonement; the most solemn day *Eve. -
THE BROADER INFLUENCE of MESOPOTAMIAN SOCIETY Pages 37-46
THE BROADER INFLUENCE OF MESOPOTAMIAN SOCIETY pages 37-46 While building cities and regional states, Mesopotamians deeply influenced the development and experiences of peoples living far beyond Mesopotamia. Often their wealth and power attracted the attention of neighboring peoples. Sometimes Mesopotamians projected their power to foreign lands and imposed their ways by force. Occasionally migrants left Mesopotamia and carried their inherited traditions to new lands. Mesopotamian influence did not completely transform other peoples and turn them into carbon copies of Mesopotamians. On the contrary, other peoples adopted Mesopotamian ways selectively and adapted them to their needs and interests. Yet the broader impact of Mesopotamian society shows that, even in early times, complex agricultural societies organized around cities had strong potential to influence the development of distant human communities. Hebrews, Israelites, and Jews The best-known cases of early Mesopotamian influence involved Hebrews, Israelites, and Jews, who preserved memories of their historical experiences in an extensive collection of sacred writings. Hebrews were speakers of the ancient Hebrew language. Israelites formed a branch of Hebrews who settled in Palestine (modern-day Israel) after 1200 B.C.E. Jews descended from southern Israelites who inhabited the kingdom of Judah. For more than two thousand years, Hebrews, Israelites, and Jews interacted constantly with Mesopotamians and other peoples as well, with profound consequences for the development of their societies. The Early Hebrews The earliest Hebrews were pastoral nomads who inhabited lands between Mesopotamia and Egypt during the second millennium B.C.E. As Mesopotamia prospered, some Hebrews settled in the region's cities. According to the Hebrew scriptures (the Old Testament of the Christian Bible), the Hebrew patriarch Abraham came from the Sumerian city of Ur, but he migrated to northern Mesopotamia about 1850 B.C.E., perhaps because of disorder in Sumer. -
Ezekiel's Two Sticks and Eschatological Violence in the Pentecostal Tradition
EZEKIEL’S TWO STICKS AND ESCHATOLOGICAL VIOLENCE IN THE PENTECOSTAL TRADITION: AN INTERTEXTUAL LITERARY ANALYSIS BY ALICIA R. JACKSON A THESIS SUBMITTED TO THE UNIVERSITY OF BIRMINGHAM FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF THEOLOGY AND RELIGION COLLEGE OF ARTS AND LAW UNIVERSITY OF BIRMINGHAM JANUARY 16, 2018 i University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Copyright © Alicia R. Jackson 2018 All Rights Reserved ii ABSTRACT This thesis explores the topic of eschatological violence in the Pentecostal tradition through an intertextual literary analysis of Ezekiel 36:16—39:29 and Revelation 19:11—21 and 20:7—10 by investigating primarily how the intentional literary placement of the ‘Two Sticks’ oracle (Ezek 37:15—28) between the ‘Dry Bones’ vision (Ezek 37:1—14) and the ‘Gog of Magog’ war (Ezek 38:1—39:29) informs the reader’s theological understanding of the message of Ezekiel 36:16—39:29 as a whole. Secondarily, this thesis considers how the allusion to Ezek 38—39 in Rev 19:11—21 and 20:7—10 enhances the reader’s theological understanding of Ezek 36:16—39:29, yielding an intertextual reading that challenges the way these texts have long been understood in popular Pentecostal contexts.