Posljednja dva poglavlja Knjige Otkrivenja donose nam čuveni prikaz novog grada Jeruzalema. Dok se s jedne strane divimo ljepoti toga prikaza, istodobno smo uistinu i zbunjeni te se pitamo koji bi ...bio smisao takvog prikaza (usp. Otk 21–22). Naravno, uzimajući u obzir književnu vrstu Knjige Otkrivenja te njezin simboličan govor dolazimo na neki način do mogućeg odgovora o smislu i značenju prikaza novog Jeruzalema u Knjizi Otkrivenja. Međutim, opis novog grada Jeruzalema ipak nas dovodi i pred temeljno pitanje o tome je li prikaz novog grada Jeruzalema u Knjizi Otkrivenja utopija ili realnost? Stoga autor u ovom radu, uzevši u obzir novija istraživanja ove apokaliptičke knjige, nastoji na sveobuhvatan način pristupiti iznalaženju odgovora na pitanje o realitetu prikaza novog grada Jeruzalema u Knjizi Otkrivenja.
The two final chapters of the Book of Revelation introduce the famous account of the new city of Jerusalem. While, on the one hand, we admire the beauty of this depiction, at the same time we are truly confused and wonder what the meaning of such a presentation would be (cf. Rev 21-22). Indeed, taking into account the literary genre of the Book of Revelation and its symbolic discourse, we come to a possible answer in some way about the intent and meaning of the depiction of the new Jerusalem in the Book of Revelation. However, the description of the new city of Jerusalem still presents us with the fundamental question – is the depiction of the new city of Jerusalem in the Book of Revelation a utopia or reality? Therefore, the author of this article, taking into account the recent research of this apocalyptic book, seeks to comprehensively approach the answer to the question about the reality of the depiction of the new city of Jerusalem in the Book of Revelation.
Hodočašća u patristici Knežević, Josip
Služba božja,
2022, Letnik:
62, Številka:
2
Journal Article
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Autor u ovom članku razmišlja o fenomenu hodočašća i osamim početcima hodočašća ograničavajući se na prvih pet stoljećarane Crkve. Članak je podijeljen u dvije glavne cjeline kojezapravo čine i ...naslov samog rada. Tako će u prvoj cjelini biti riječio povijesti nastanka hodočašća – prije i poslije Milanskog edikta.U ovom dijelu autor se također bavi i odnosom između dvajubiskupskih središta Cezareje i Jeruzalema, te prvim hodočasničkimizvještajima i putnim vezama i udaljenostima kojima su hodočašćaišla. Druga cjelina, koja govori o Jeruzalemu kao nebeskojdomovini kršćana, obrađuje teme koje se tiču stavova otaca premakršćanskim hodočašćima, te razvoju kršćanskih svetih mjesta.Cjelina se zaokružuje tematikom Crkve kao hodočasničkognaroda u kojoj će biti riječi o askezi i gostoljubivosti kod kršćanakao izvoru i plodu hodočašća, te životnom putu prvih kršćana.
In this article the author reflects on the phenomenon of pilgrimage and the very beginnings of pilgrimage, limiting himself to the first five centuries of the early Church. The article is divided into two main parts, which actually make up the title of the paper itself. Thus, the first part will discuss the history of the origin of the pilgrimage - before and after the Edict of Milan. In this part, the author also deals with the relationship between the two episcopal centres, Caesarea and Jerusalem, as well as the first pilgrimage reports and travel connections and distances that the pilgrimages covered. The second part, which talks about Jerusalem as the heavenly homeland of Christians, deals with topics concerning the attitudes of the Fathers towards Christian pilgrimages, and the development of Christian holy places. The whole is rounded off with the theme of the Church as a pilgrim nation, which will discuss asceticism and hospitality among Christians as the source and fruit of pilgrimage, and the life path of the first Christians.
Pokazavši da se sloboda i Zakon isključuju, Pavao u nastavku Poslanice Galaćanima pokazuje slobodu kao stanje ne-robovanja koje se ne može baštiniti po tijelu, nego koje Bog daruje svojim obećanjem ...(4,21 – 5,1). To su dva alternativna i nepomirljiva stanja čovječanstva. U argumentaciji toga stanja služi se tipološko-alegorijskim tumačenjem statusa dviju Abrahamovih žena i njihovim načinom rađanja. Slobodu veže uz one koji se oslanjaju na obećanje, uz Izaka koji je prefiguracija Jeruzalema odozgo, a ropstvo uz Hagaru i njezina sina Jišmaela, koja je prefiguracija zemaljskog Jeruzalema navezanoga na Sinajski savez. Tu argumentaciju zaključuje vjeroispovijesnom tvrdnjom da nas je Krist za slobodu oslobodio, ali da ta sloboda nije bez opasnosti, zbog čega se treba u njoj održati. Konkretiziruajući to stanje slobode u poticajnom dijelu Poslanice Galaćanima, slobodu prikazuje kao egzistiranje u Duhu, a njezinu oprečnost kao egzistiranje u tijelu. Sloboda se ostvaruje u oslonjenosti na Boga, u afirmativnom opredjeljenju za njegovo djelo spasenja u Kristu, a njezina je opreka život u udaljenosti od Boga i u oslanjanju na sebe i svoje mogućnosti. Sloboda mu nipošto nije slobodarstvo, nego je izraz služenja Kristovu gospodstvu, posljedica određenosti njegovim spasiteljskim djelom. U zaključku autor sažima rezultate istraživanja, ističući da se Pavlova sloboda ne može shvatiti u negativnom određenju slobode od, nego u pozitivnom određenju slobode za. Takva sloboda određena je uzajamnim služenjem, agapičnom ljubavlju, i najbolje se ostvaruje kao sloboda u slobodi od sebe samih i u otvorenosti drugima iz/u ljubavi. Ona ima i eklezijalnu, ali i kozmičku dimenziju.
Showing that freedom and the Law are mutually exclusive, Paul continues explaining in the Epistle to the Galatians that freedom is a status-state of nonslavery that cannot be inherited through the flesh, but which God bestows on his promise (4:21-5:1). These are two alternative and irreconcilable states of humanity. Paul’s argumentation of these states is based on a typologicalallegorical interpretation of the status of two Abraham’s wives and the ways their children were born. He binds freedom to those who rely on the promise, to Isaac, who is the prefiguration of Jerusalem from above, and slavery to Hagar and her son Ishmael, who is the prefiguration of earthly Jerusalem bound to the Sinai covenant. He concludes this argument with the confessional claim that Christ freed us for freedom, but that freedom is not without danger, which is why we should hold on to it. In concretizing this state of freedom in the stimulating part of the Epistle to the Galatians, he describes freedom as an existence in the Spirit and its opposition as an existence in the body. Freedom is realized in reliance on God, in an affirmative commitment to his work of salvation in Christ, and its opposition is a life away from God, and in reliance on yourself and your own abilities. Freedom is by no means libertarianism to him, but an expression of service to the lordship of Christ, a consequence of being determined by his saving work. In conclusion, the author summarizes the results of the research, pointing out that Paul’s freedom cannot be understood in the negative determination of freedom from, but in the positive determination of freedom for. Such freedom is determined by mutual service, agape love, and is best exercised as freedom in freedom from ourselves and in openness to others out of / in love. It has both an ecclesiastical and a cosmic dimension.
Palestina, za kršćane Sveta zemlja, oduvijek je zbog svojeduhovne i profane povijesti privlačila znatiželju i pobuđivala različiteosjećaje. Na znatiželji i duhovnosti nastao je i ovaj rad, koji ...jepodijeljen u tri poglavlja. U prvome, koji je naslovljen Helenističkoi Makabejsko razdoblje, autor govori o vladavini dviju helenističkihdinastija (egipatske Ptolomejevića i sirijske Seleukovića) u Palestini,s jedne, te o židovskoj borbi za samostalnost pod vodstvomsvećenika Matatije i njegovih sinova, s druge strane. U drugompoglavlju naslov kojega je Rimska dominacija u Palestini, autoru relativnim podnaslovima obrađuje rimsko osvajanje Palestine iupravu nad njom, bilo da je riječ o rimskim namjesnicima (prefektimaili prokuratorima) ili Herodovskoj kraljevskoj dinastiji, koja jevladala Palestinom kao rimsko savezničko kraljevstvo. U trećempoglavlju, naslovljenom Prvi židovski rat (66. – 70.), autor se baviuzrocima židovske pobune protiv rimske vlasti te njezinu gušenju,u kojemu su rimske legije pod Titovim zapovjedništvom do temeljasravnile Jeruzalem, a jeruzalemski Hram, srce i ponos židovstva,pretvorile u prah i pepeo. Završetak rimskih ratnih operacija dramatičnoje završio padom tvrđave Masade (73. godine). Na krajurada autor se dotaknuo i kršćana, koji nisu sudjelovali u tom ratu,kao i reorganizacije židovstva poslije nestanka Hrama. Na krajudonosi i Kronologiju bitnih događaja.
Palestine, or the Holy Land for Christians, has alwaysattracted curiosity and aroused different feelings because of itsspiritual and profane history, which is the theme of this work,divided into three parts. The first part deals with the Hellenisticand Maccabean Periods, specifically the rules of two Hellenisticdynasties (the Egyptian Ptolemy and the Syrian Seleucid) inPalestine and the Jewish struggle for independence, led by thepriest Mattathias and his sons. The second part, entitled “Palestineunder Roman Rule”, elaborates on the Roman conquestand control of Palestine, whether by the Roman governors (prefectsor procurators) or the Herodian royal dynasty, which ruledover Palestine as a Roman ally. The third part, entitled “The FirstJewish War (66-70)”, deals with the causes of the Jewish revoltagainst Roman rule and its suppression, in which Roman legionsunder Tito’s command destroyed Jerusalem, and the JerusalemTemple, the heart and pride of Judaism, turned to dust andashes. Roman war operations ended dramatically with the siegeof the Masada fortress and its fall in 73. The final part toucheson Christians who did not fight in the war, the reconstructionof Judaism after the Temple’s destruction and a chronology ofimportant events.
Errata corrige Havel, Boris
Miscellanea Hadriatica et Mediterranea,
07/2023, Letnik:
9, Številka:
-
Journal Article, Web Resource
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Na autorov zahtjev objavljujemo ispravke rada
Boris Havel, Jeruzalem u ranoislamskoj tradiciji / Jerusalem in Early Islamic Tradition, Miscellanea Hadriatica et Mediterranea, 5, 2018, 113-179. ...https://doi.org/10.15291/misc.2748.
Rad se bavi analizom ikone Jeruzalema iz 1841. godine koja se danas nalazi u manastiru Studenica kod Kraljeva u Srbiji. Pripada tipu ikona koje su hodočasnici donosili s putovanja u Svetu zemlju kao ...memoriju i blagoslov, a na njima su prikazivana palestinska sveta mjesta. Radi se o ikonografski izuzetno kompleksnim, likovno atraktivnim i kulturološki značajnim ikonama koje sve više privlače pažnju istraživača koji se bave poviješću hodočasništva i vizualne reprezentacije Jeruzalema i Svete Zemlje te povezanim vjerskim praksama kao što je produkcija i diseminacija suvenira.
The paper deals with the analysis of Jerusalem icon from 1841, which is now located in the Studenica Monastery near Kraljevo, Serbia. It represents the type of icons that pilgrims brought from their travels to the Holy Land as a memory and a blessing, and they depicted Palestinian holy sites. These iconographically extremely complex, visually attractive, and culturally significant icons lately attract more attention of researchers dealing with the history of pilgrimage and visual representation of Jerusalem and the Holy Land, and related production and dissemination of souvenirs.
Camera Palaestina Nassar, Issam; Sheehi, Stephen; Tamari, Salim
08/2022
eBook
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A free open access ebook is available upon publication. Learn
more at www.luminosoa.org.
Camera Palaestina is a critical exploration of
Jerusalemite chronicler Wasif Jawhariyyeh (1904-1972) and his ...seven
photography albums entitled The Illustrated History of
Palestine . Jawhariyyeh's nine hundred images narrate the rich
cultural and political milieu of Ottoman and Mandate Palestine.
Nassar, Sheehi, and Tamari locate this archive at the juncture
between the history of photography in the Arab world and the social
history of Palestine. Shedding new light on this foundational
period, the authors explore not just major historical events and
the development of an urban bourgeois lifestyle but a social field
of vision of Palestinian life as exemplified in the Jerusalem
community. Tracking the interplay between photographic images, the
authors offer evidence of the unbroken field of material,
historical, and collective experience from the living past to the
living present of Arab Palestine.
The terraced landscape in the Jeruzalem Hills is the result of specific socioeconomic conditions under communism, and now its appearance is drastically changing for the second time in the last fifty ...years. This article examines the creation of the new landscape layer of modern cultivated terraces and studies their disappearance and the return to a condition similar to the original state. The analysis is based on interviews and visual interpretation of aerial laser scanning (lidar) data. It focuses on the state of the landscape before terracing, the creation of terraces and formation of a terraced landscape, and its most recent transformation into slopes without terraces. It is determined that, despite the recognized aesthetic value of terraces, legal protection in the form of a nature park has not impacted their preservation because 56% of them have already been leveled. With the conversion of vineyards to vertical plantations, a new challenge is arising: increased erosion.
Year of the locust Tamari, Salim; Turjman, Ihsan Salih
2011., 20110802, 2011, 2011-09-01
eBook
Year of the Locust captures in page-turning detail the end of the Ottoman world and a pivotal moment in Palestinian history. In the diaries of Ihsan Hasan al-Turjman (1893–1917), the first ordinary ...recruit to describe World War I from the Arab side, we follow the misadventures of an Ottoman soldier stationed in Jerusalem. There he occupied himself by dreaming about his future and using family connections to avoid being sent to the Suez. His diaries draw a unique picture of daily life in the besieged city, bringing into sharp focus its communitarian alleys and obliterated neighborhoods, the ongoing political debates, and, most vividly, the voices from its streets—soldiers, peddlers, prostitutes, and vagabonds. Salim Tamari's indispensable introduction places the diary in its local, regional, and imperial contexts while deftly revising conventional wisdom on the disintegration of the Ottoman Empire.
Through largely unpublished archives in the Middle East, Europe and the United States, and the Pius XII papers, in A Liminal Church Maria Chiara Rioli offers an appraisal of Jerusalem's Roman ...Catholic diocese in the Palestine War and its aftermath.
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