In this work, thirty-three scholars consider the significance of Jerusalem in the thought and practice of Jews, Christians, and Muslims. They describe its archeological remains, cultural creations, and tumultuous history from biblical times to the present. But they also probe its rich significance as a religious site sacred to three faiths: as the sacred center of the world, as a goal of pilgrimage, and as a symbol of eschatological fullness. --From publisher's description.

"Jewish and Christian Liturgy and Worship" presents the reworked results of the discussions at an interdisciplinary symposium held in Aachen, Germany, on recent trends in the study of Jewish and Christian liturgies. It introduces diverse subjects pertaining to its topic an shows their interrelationship.

A compelling consideration of Jerusalem during the formative period of Islamic civilization

The papers in this volume were presented at a Mellon-Sawyer Seminar held at the University of Oxford in 2009-2010, which sought to investigate side by side the two important movements of conversion that frame late antiquity: to Christianity at its start, and to Islam at the other end. Challenging the opposition between the two stereotypes of Islamic conversion as an intrinsically violent process, and Christian conversion as a fundamentally spiritual one, the papers seek to isolate the behaviours and circumstances that made conversion both such a common and such a contested phenomenon. The spread of Buddhism in Asia in broadly the same period serves as an external comparator that was not caught in the net of the Abrahamic religions. The volume is organised around several themes, reflecting the concerns of the initial project with the articulation between norm and practice, the role of authorities and institutions, and the social and individual fluidity on the ground. Debates, discussions, and the expression of norms and principles about conversion conversion are not rare in societies experiencing religious change, and the first section of the book examines some of the main issues brought up by surviving sources. This is followed by three sections examining different aspects of how those principles were - or were not - put into practice: how conversion was handled by the state, how it was continuously redefined by individual ambivalence and cultural fluidity, and how it was enshrined through different forms of institutionalization. Finally, a topographical coda examines the effects of religious change on the iconic holy city of Jerusalem.

This book presents how ancient Christianity must be understood from the viewpoint of the history of religions in late antiquity. The continuation of biblical prophecy runs like a thread from Jesus through Mani to Muhammad. And yet this thread, arguably the single most important characteristic of the Abrahamic movement, often remains outside the mainstream, hidden, as it were, since it generates heresy. The figures of the Gnostic, the Holy man, and the mystic are all sequels of the Israelite prophet. They reflect a mode of religiosity that is characterized by high intensity. It is centripetal and activist by nature and emphasizes sectarianism and polemics, esoteric knowledge, or gnosis and charisma. The other mode of religiosity, obviously much more common than the first one, is centrifugal and irenic. It favours an ecumenical attitude, contents itself with a widely shared faith, or pistis, and reflects, in Weberian parlance, the routinisation of the new religious movement. This is the mode of priests and bishops, rather than that of martyrs and holy men. These two main modes of religion, high versus low intensity, exist simultaneously, and cross the boundaries of religious communities. They offer a tool permitting us to follow the transformations of religion in late antiquity in general, and in ancient Christianity in particular, without becoming prisoners of the traditional categories of Patristic literature. Through the dialectical relationship between these two modes of religiosity, one can follow the complex transformations of ancient Christianity in its broad religious context.

Sovereignty over the Temple Mount in Jerusalem is one of the most difficult problems in the ongoing Israeli-Palestinian conflict. Although it is a present-day bone of contention, its roots go back into the distant past. Israelites, Christians, and Muslims had fought over this holy site, and built on it a succession of shrines. The book leads the reader into the intricate history, geography, and politics of this unique site. It relates the roots of its holiness, describes the succession of temples built on it, and explains how in the twentieth century its sanctity became intertwined with the national aspirations of both Jews and Arabs. It explains why the Temple Mount is considered the holiest site for the Jews, and how it became holy also to the Muslims. The book also explores the role of evangelical Christians, who, alongside a segment of the Jewish population, see the Temple Mount as the center of messianic aspirations, fed by the myriad of Jewish, Christian, and Muslim legends and myths which evolved around it. The book is richly illustrated with photographs, sketches, maps, and plans.

The hypothesis that the Gospel of Mark was heavily influenced by Pauline theology and/or epistles was widespread in the nineteenth century, but fell out of favour for much of the twentieth century. In the last twenty years or so, however, this view has begun to attract renewed support, especially in English language scholarship. This major and important collection of essays by an international team of scholars seeks to move the discussion forward in a number of significant ways – tracing the history of the hypothesis from the nineteenth century to the modern day, searching for historical connections between these two early Christians, analysing and comparing the theology and christology of the Pauline epistles and the Gospel of Mark, and assessing their reception in later Christian texts. This major volume will be welcomed by those who are interested in the possible influence of the apostle to the Gentiles on the earliest Gospel.