Biblical References Of Biblical Texts

When we enter a space such as a church or chapel, the architecture and decor add to our experience. We are often led to reflect and even question our morals, values, and belief system. Sometimes a space can even take us away from our hectic lives and place us in a safe haven or make us feel as if we are somewhere else, such as Heaven. The theological vision varies between each cathedral or church, depending on the location, creator, and time period. Each space provides us with a different journey.

In Tweed’s definition of religious space, he argued that religious spaces were “differentiated” if it’s “imaginatively figured and/or sensually encountered locales that are deemed more or less ‘special,’ ‘singular,’ or ‘set apart’.” (Tweed 2011: 119) He further clarified the standard of spaces being “special” and “religious” as the extent they can appeal to “human and suprahuman forces to make homes and cross boundaries.” (Tweed 2006: 54) In addition, Tweed argued that “differentiated” spaces of religious are not static things, but “kinetic” processes. With the cultural and natural development, spaces would also change. Furthermore, Tweed claimed that spaces are also interrelated. According to Tweed, religious spaces are interrelated “with domestic spaces and childhood memories,” (Tweed, Space: 121) as well as the “converging cultural ‘streams’ – political, social, and economic.” (Tweed, Space: 121) In the Hebrew Bible, Jerusalem, the …… fit this characterization perfectly.

Because it can be one of my greatest aids when I am trying to understand a passage. A cross–reference is a list of verses supplied by the publishers which direct the reader to other locations in the Bible where a given event, place, person, phrase or word may be found. So if I use the cross reference my reading is effective because I can have for example a linking teaching and prophecies between the Old and New Testaments. I could also fill in details on persons, places and fill in detail from parallel accounts. A cross reference can also bring clarification of the meaning of a passage. So, a Bible with cross–references, can lead me in a kind of interesting “echo”, looking up the cross–references from different verses to the major themes in

Religious spaces, characterized by Thomas Tweed, are “differentiated,” “interrelated,” and “kinetic.” As a sacred city with spiritual significance in three major religions, Jerusalem is depicted thoroughly in the Hebrew Bible and illustrated as one of the spaces Tweed defines. The Bible emphasizes that Jerusalem was chosen by God and honored by Israelites, which differentiates it as a special, singular space; the description of Solomon’s Temple shows that the Holy City was interrelated to economic power and involved in the judgment of civil cases. Moreover, the conquest, development and destruction of Jerusalem illustrate the city as a kinetic space, reflecting the unsettled history of the Iron Age. These characteristics all make Jerusalem a religious and political center from the ancient Near East time to present day, guiding the footsteps of believers around the world.

Jerusalem had always been known to the Christians as an ideal city, or a holy city- the walls had been touched by Christ

Tweed first claimed that the religious space “has little to do with the most abstract notions of space,” (Tweed, 117) and that “space” is differentiated. By using an example of the woman praying in Our Lady of Guadalupe Chapel, Tweed suggested that religious spaces are specific locales. He also referred to how people in different language backgrounds refer to the concept of “space” as particular places, defined by “the lived experiences of people” (Tweed, 118), with distinctions from the abstract space. To further explain his theory, Thomas Tweed proposed a continuum to classify the diverse spaces. The two poles of the continuum represent the two extremes of differentiated, “sacred” locales that are specific and the generic, “secular” locales that are unnamed. The continuum demonstrates that

I must confess that I am not a map person. I find them overwhelming, confusing, and at times even boring. However, as we have mapped our way through the biblical narrative I have become more of a map person. I have been shown the light and now appreciate the intersection between a people’s way of life and their physical environment. In particular, through studying the lands of the Bible I have developed a respect for geography’s power to direct and ground us, to establish and sanctify us, to tell us who and what we are in terms of where we are as well where we are not. More to the point, I have wrestled with the underlying question of this class: How does place matter? And how does it matter for the biblical narrative? I would like to propose that places and regions hold significance to the story in terms of attachment, their bounding and containing, environmental transformation, and motion, which all impact group and personal identities. This is seen very profoundly in history of the fathers of faith and the Hebrew people as a whole.

to it. This paper will examine the history of the Temple Mount, providing a context to explain

The relative significance of Ezra and Nehemiah to the Jerusalem community is that both of these books are associated with one another (Tullock & McEntire, 2012). Both books draw from the post-Exilic period in Israel (Tullock & McEntire, 2012). Ezra and Nehemiah are intertwined in that Ezra discusses the rebuilding of the Temple while Nehemiah discussed the rebuilding of the wall around Jerusalem (Tullock & McEntire, 2012). An analysis of the two books present an Israelite religion focused on the Temple and the law (Tullock & McEntire, 2012). This is significant in that the context of Ezra is not complete without the context of Nehemiah.

By building the basilica in Jerusalem, Emperor Constantine caused a shift to take place in the lives of Christians. This shift focused on how and where Christians worshipped. They no longer gathered in a “private religious association”, but the basilica that Constantine commissioned became “a solomon civic ritual that drew larger numbers of populace into a shared public ceremony” (Wilkin, 112). Built in the Holy City, the Christian Jerusalem is described by Wilkin as a place that appears more holy because it has brought to light proof of the suffering of the Savior (Wilkin, 111). “Because a place, unlike bones, is stationary and immovable, the church had to be built at the very spot where the sacred events had occurred. This intimate bond between

I wanted to check before using this references. I want to use biblical references as one of my references perhaps the Bible. I want to reference both the Old Testament and the New Testament. My topic is the denial of services to same sex couples. The reason I want to use this book as a reference is that this is often used as a reason to deny services.

Although various biblical texts clearly refers Jerusalem as a sacred place, one would not understand the true meaning of it unless he inherently attains Eliade’s “The Sacred and the Profane.” According to Eliade, space is heterogeneous, who also emphasizes on why “It must be said that the religious experience of the nonhomogeneity of space is a primordial experience, homologizable to a founding of the world” (Eliade 20-21). Homo as he uses it here means the same, or similar, that is possessing a similarity to something. Here Eliade's terms should not get in the way of your seeing how he combines two opposites; hence there is in the world we experience different spaces -- called by Eliade "nonhomogeneity" but in the sense that religion or the

The name “Jerusalem” in its original Hebrew translation means “foundation of peace” ("Yerushalaim or Yerushalayim", 2013); however, today in the Holy City, peace is difficult to find. In recent decades, tensions have continued to rise in the city between the Jewish and Muslim populations. These tensions have always been present between the religions of Judaism and Islam virtually since their foundations; especially taking root with the building of the Al Asqa Mosque and other Islamic places of worship on the Holy site of the Temple Mount (“the Noble Sanctuary” to Muslims) in the seventh century ("Sites and Places in Jerusalem: The Temple Mount", 2014). In recent days, more and more clashes have been taking place between the rival

Despite only being found in ancient texts, Solomon’s Jerusalem Temple still stands out in history as one of the most magnificent sacred structures of the ancient world. Elaborate descriptions of the Temple, found in both the Bible and royal inscriptions, include the fact that it “was adorned with gold” and that it contained some of Jerusalem’s most valuable treasures (Pasachoff and Littman 26; Van Seters 55). This shows just how important it was to Solomon and the other Israelites. Solomon’s motivation behind the building of the Temple involved more than just act as a permanent for the Presence of God; it also served to unite Judah and Israel further, gave divine legitimacy to the Davidic dynasty, as well as reflected the wealth of the king

Jonathan’s image of his bedroom desk, along with images of other spaces discussed below, can be found in Appendix 3. In the same manner as before, I will employ Eliadian thought to illuminate sacred consciousness in this narrative. In The Sacred and the Profane, Eliade describes space for the religious man: “Space is not homogeneous; he experiences interruptions, breaks in it; some parts of space are qualitatively different than others” (Eliade 1975, 20). Is Jonathan a religious man? In this paper, this question can