This dissertation comparatively explores and critically evaluates the historical and traditional notions that are commonly held by Christian pilgrims visiting the Holy Land; and it does so by examining the archaeological, historical, and literary evidence, with specific reference to the existent material remnants that are closely associated with the burial of Christ Jesus. The research will highlight the impact that biblical archaeological findings and the results thereof have had on these identified pilgrimage sites. Both the strengths and the weaknesses of the evidence will be enumerated; and the implications for the practice and significance of pilgrimages will be set out. / Old Testament and Ancient Near Eastern Studies / M.A. (Biblical Archaeology)

Thesis (Ph. D.)--Ohio State University, 2007. / Full text release at OhioLINK's ETD Center delayed at author's request

This paper is an exploration of the theme of pilgrimage in the following three works: Gan&dotbelow;d&dotbelow;vyuha, Journey to the West and The Life of Marpa the Translator. / Through an examination of the narrative structure of the texts, I derive a pattern which is consistent throughout these three Mahayana works. This pattern is then compared to the Mahayana doctrine of Two Truths, which is shown to be expressed by the literary pilgrimage. Finally, by exploring the ways in which these texts 'work' on the reader---both by seeing the protagonist go through the stages of Buddhist practice and through the reader's interaction with the text---I show how reading these stories can act as a transformative Buddhist practice.

Thesis (M.A.)--University of Oregon, 2008. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 90-93). Also available online.

Made available in DSpace on 2017-06-01T18:12:20Z (GMT). No. of bitstreams: 1 Manoel_confrontado.pdf: 1429618 bytes, checksum: ec8d00aadc3aff1500e8331a47e6a2d7 (MD5) Previous issue date: 2007-04-09 / This dissertation treats of Father Cícero's History, who lived between 1844 and 1934, in Ceará. Juazeiro was the village where he was a Priest, staying there until his your death. He built the church of Our Lady of the Pains, without, however, being the pastor. His presence would have been the one of a shepherd dedicated to the flock, exactly what the Church asked him, don't root the "Miracle" of the Host bloody in the bigot's mouth of the pious Maria de Araújo. This fact would transform Father Cicero´s life and subsequently make Juazeiro, into the Holly City, that attracts crowds of Pilgrims, who came from everywhere. Father Cícero saw himself, then, involved in many conflicts. Always missunderstood he was seen as a curse by the Church. In practice, he was "excommunicated ", however, he was not aware of any formal excommunication. Simultaneously protected and condemned by many, it was the pilgrims however, who sustained the favoravle reputation of Father Cícero and Juazeiro, by fidelity and peaceful resistance. The desire of historical rehabilitation, both pastoral and ecclesiastical grew inside the Catholic Church. In an official way, the Vatican´s request, coordinated by the diocesan Bishop, Dom Fernando Panico, started the process of historical rehabilitation of Father Cícero. Looking for the reasons that reasons that motivated the change of the "curse into the pastoral reception , was the major objective of our research / Esta dissertação trata da História do Padre Cícero, que viveu entre 1844 e 1934 no Ceará. Juazeiro foi o lugarejo para onde foi como Padre, permanecendo aí até a sua morte. Apesar de ter construído a Igreja Matriz de Nossa Senhora das Dores nunca foi seu vigário. Sua presença teria sido a de um pastor dedicado ao rebanho, justamente naquilo que a Igreja lhe pedia, não fosse o Milagre da hóstia ensangüentada na boca da beata Maria de Araújo. Este fato haveria de transtornar a vida de Padre Cícero e em conseqüência disso transformou Juazeiro na Cidade Santa, que atrai multidões de Romeiros vindos de toda parte. Padre Cícero viu-se então envolvido em muitos conflitos. Sempre alvo de muitas incompreensões, foi tido como anátema pela Igreja. Na prática, foi excomungado , apesar de não ter tomado conhecimento do documento de excomunhão chegado para ele. Defendido e condenado ao mesmo tempo por muitos, foram, no entanto, os romeiros que sustentaram essa história de Padre Cícero e do Juazeiro com muita fidelidade e resistência pacífica. O desejo de reabilitação histórica, pastoral e eclesial cresceu dentro da própria Igreja Católica. De forma oficial, a pedido do Vaticano e coordenado pelo seu Bispo diocesano, Dom Fernando Panico, abre-se o processo de reabilitação histórica de Padre Cícero. Buscar as razões que proporcionaram a mudança do anátema ao acolhimento pastoral foi o grande objetivo de nossa pesquisa

The global increase in the number of mass gatherings and crowded events has brought with it new emergencies and unintended consequences for public administrators and first responders. Crowd managers attempt to overcome these challenges by enhancing operations, alleviating financial losses, keeping event organizers safe from liability and, most importantly, keeping the attendees safe. Effective communication among and between officials and guests has been identified as a key element in this process. However, there is a lack of risk communication studies, especially about heterogeneous crowds that congregate at religious events. With this gap in mind, this research aims to investigate the use of major communication channels available and/or preferred by Muslim pilgrims in Makkah, Saudi Arabia during Hajj to gauge their effectiveness in communicating risk information. This annual religious pilgrimage was chosen because it attracts over 2 million pilgrims from more than 140 countries, most of whom speak different languages and belong to different cultures but perform the same rituals at the same time. This dissertation seeks to answer three broad research questions: “what are the most popular communication channels used by pilgrims,” “what are the weaknesses of the current communication strategies,” and “what can be done to improve risk communication among pilgrims, and between pilgrims and authorities to enhance crowd control and crowd management strategies.” The protective action decision model (PADM) is used as the theoretical framework to understand the influence of six factors (environmental cues, social cues, information sources, channel access and preferences, warning messages, and receiver characteristics) on risk communication. In collaboration with the Transportation and Crowd Management Center of Research Excellence (TCMCORE) of Saudi Arabia, a convenience sampling strategy was employed to interview 348 pilgrims in the Prophet’s Mosque area, during the Hajj of 2013. The surveys were conducted in Arabic and English and included pilgrims from different backgrounds and countries. Data analysis included an evaluation of the correlation between the use of risk communication channels and receiver characteristics, message content, and information sources. Findings highlight low percentages in the overall use of communication channels. It also demonstrated an over-dependence on channels that foster the passive top-down communication strategy (such as TV stations, messages at mosques, billboard, text messages, and pamphlets), while marginalizing channels that foster the horizontal and bottom-up strategies (such as bilingual staff outreach and social media). The findings also show the differences in risk communication channels used by pilgrims from different socio-demographic groups. The study concludes that adopting bottom-up and horizontal strategies is key to effective risk communication. Additionally, crowd managers must recognize the importance of social media and use this medium more proactively. They can also work towards increasing the overall effectiveness of risk communication channels by addressing the impact of information sources, channel access, and receiver characteristics to better suit the needs of pilgrims. Finally, the study states the limitations and future research directions.

No description available.

This thesis addresses Constantine's developments of the Roman province of Palaestina. It analyzes two important Christian bishops, Eusebius of Caesarea and Cyril of Jerusalem, and one nameless Christian traveler, the Bordeaux pilgrim, to illuminate how fourth-century Christians understood these developments. This study examines the surviving writings of these Christian authors: the Bordeaux Itinerary, Cyril's Catechetical Lectures, and Eusebius's Ecclesiastical History, Onomasticon, Preparation of the Gospel, Proof of the Gospel, and the Life of Constantine, and the archaeological remains of several Constantinian basilicas to interpret their views of the imperial attentions that were being poured into the land. Together these accounts provide views of fourth-century Palaestina and Jerusalem that when combined more fully illuminate how Christians understood Constantine's Holy Land policy. This study focuses on Constantine's developments of the city of Jerusalem, primarily the so-called Triad of Churches (The church of the Nativity, the Eleona, and the Holy Sepulchre) built in and around the city. It likewise considers the countryside of Palaestina outside of Jerusalem. While some Christians were resistant to the developments of Jerusalem, our sources reveal how many Christians supported, or at least desired to experience, the newly developing Christian Holy Land. This thesis argues that most of the discrepancies over the city of Jerusalem between our sources, especially Eusebius and Cyril, developed from long-standing political tensions between the cities of Caesarea and Jerusalem. The Bordeaux pilgrim, on the other hand, traveled across the Roman Empire to see and experience the developing sites throughout the land with no interest in local political debates. With this added perspective we can see how Christians, separated from the positions of church fathers, experienced the developing Holy Land.

Orientador: Jeanne Marie Gagnebin de Bons / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-20T01:00:29Z (GMT). No. of bitstreams: 1 Balista_LigiaRodrigues_M.pdf: 1200036 bytes, checksum: 582ef355efd5d5f1944858721a63f4d2 (MD5) Previous issue date: 2012 / Resumo: O objetivo dessa dissertação de mestrado foi analisar a metáfora da caminhada, a partir da leitura comparativa entre duas obras: Auto da Alma, de Gil Vicente, e Morte e Vida Severina - Auto de Natal Pernambucano, de João Cabral de Melo Neto. Procurei investigar como essas produções desenvolvem, a partir do trabalho com poesia e com o auto, a caminhada como imagem central de construção do texto: em ambos, são personagens em deslocamento espacial e temporal que protagonizam os poemas. Partindo da revisitação a textos da tradição cristã e a textos literários que trabalham com a tópica da peregrinatio, levantei alguns temas e imagens comuns relativos à peregrinação, que guiaram minha leitura comparativa. Além da própria metáfora de vida como caminho e/ou peregrinação, há a questão da ajuda divina para essa realização, bem como os perigos de desvio e do cansaço; as paradas para descanso (e os diferentes valores atribuídos ao parar); a questão do nome/singularidade (ou possibilidade de representação de outros personagens) do peregrino central; as vestimentas que o viajante porta, ou das quais se desfaz ao longo da caminhada; a questão do alimento recebido (ou da falta dele) ao caminhar; assim como o que, intrinsecamente, constitui esse tipo de viagem: a partida e a chegada, e as dificuldades ao longo do caminho. As diferenças de contexto da produção de cada auto foram retomadas e discutidas, a fim de entender as diferenças de significação no aproveitamento que João Cabral faz do gênero através do qual Gil Vicente tanto escreveu. Um dos objetivos finais da pesquisa foi procurar entender por que o poeta brasileiro usa uma matéria cristã-católica em um texto de explícita crítica social. Encerrei, então, discutindo as implicações da construção de um auto natalino dentro do auto: como a afirmação de outra vida severina vem ao final do poema para mostrar o comprometimento coletivo com a caminhada / Abstract: The purpose of this reserach was to analyze the metaphor of the walk, by a comparative reading of two works: ?Auto da Alma?, by Gil Vicente, and ?Morte e Vida Severina - Auto de Natal Pernambucano?, by João Cabral de Melo Neto. It sought to investigate how these productions developed the walk as the central image of the text construction, by working with poetry and auto: both texts have characters in spatial and temporal displacement which star in the poems. Starting from revisiting the texts of the Christian tradition and literary texts that work with peregrinatio, it was raised some common themes and images on the pilgrimage, which guided my comparative reading. Beyond the metaphor of life as way, as pilgrimage, there is the matter of divine aid to fulfillment as well as the dangers of diversion and fatigue; the rest stops (and the different values assigned to the stop); the question of the pilgrim's name/singularity (or the possibility to represent others; the traveler's dressing (or disposes of them along the way); the question of food received (or lack of it) when walking; as well as what is inherently in a journey: departure and arrival, and difficulties along the way. The differences in the context of production of each auto were discussed in order to understand the significance of the use of this genre in João Cabral's poem - in which Gil Vicente wrote so much. One of the ultimate goals of the research was to try to understand why the Brazilian poet uses a Catholic-Christian's subject in a text with explicit social criticism. Then, we discuss the implications of building a Christmas auto within the auto: the affirmation of another severina's life comes at the end of the poem to show the collective commitment to walk / Mestrado / Teoria e Critica Literaria / Mestre em Teoria e História Literária

Depuis le début des années quatre-vingt, la petite localité de Kibeho - un hameau particulièrement difficile d’accès situé aux confins d’une région rurale du sud-ouest du Rwanda, à environ deux cents kilomètres de Kigali - s’est muée en une destination de pèlerinage prisée par de nombreux Catholiques rwandais et, désormais, étrangers. L’origine de ce changement de nature du lieu se confond avec les apparitions de la Vierge (mais aussi du Christ et d’autres personnages du « panthéon » catholique) dont ont été favorisées plusieurs jeunes filles scolarisées au collège catholique local au début des années quatre-vingt, puis un certain nombre d’adolescents des environs. De spontanés et irréguliers qu’ils étaient dans les premières années du phénomène, encore liés aux performances publiques des voyants qui bénéficiaient des apparitions à heures fixes sur un podium surélevé, les déplacements d’individus se sont graduellement organisés. Aujourd’hui, à Kibeho, les apparitions publiques ont pris fin. Les pèlerins, qu’ils appartiennent à l’un ou l’autre mouvement d’Action catholique ou à un groupe de prière et de pèlerinage né des apparitions, se regroupent dans différents centres urbains du pays pour rejoindre le sanctuaire de Notre-Dame des Douleurs, érigé suite à la reconnaissance des apparitions par l’Eglise catholique en 2001 et en perpétuelle expansion depuis lors. <p>En 2001, la déclaration de reconnaissance mentionne, parmi les signes de crédibilité des apparitions, « la journée du 15 août 1982 qui fut marquée notamment, contre toute attente, par des visions effroyables, qui dans la suite se sont avérées prophétiques au vu des drames humains vécus au Rwanda et dans l’ensemble des pays de notre région des Grands Lacs ». Cette lecture officielle qui confère un horizon de sens aux événements, instituant la prophétie en des termes choisis permettant d’y entrevoir le génocide comme l’hécatombe du choléra dans les camps de réfugiés du Congo, est diversement négociée par les acteurs locaux, même si la conviction de la réalisation d’une prophétie est quasi-unanime. Du point de vue des pèlerins, les apparitions demeurent relativement problématiques. Elles exigent de chacun qu’il négocie sa position en fonction d’une représentation de l’orthodoxie constamment réévaluée dans les limites de ce qui est expérimenté et affirmé comme une identité catholique. Cette difficulté est notamment due à la multiplicité des individus qui ont revendiqué ou revendiquent encore des visions ou apparitions, alors que seules trois jeunes filles ont été reconnues par l’Eglise catholique en 2001. <p>Après avoir soigneusement défini le cadre socio-historique des apparitions rwandaises, en abordant la question depuis le point de vue de voyants non reconnus - dont l’une expatriée en Belgique - et de ceux qui leur sont proches, la thèse propose une analyse des discours par lesquels ceux-ci se définissent et négocient la légitimité de leur pratique religieuse. Une attention particulière a été portée aux outils stéréotypés de la critique (sexualité, politique, vénalité…), mobilisés dans le cadre des tensions et conflits qui opposent différents acteurs individuels et collectifs. Par ailleurs, les mécanismes qui président aux rhétoriques de la construction de soi ont été mis en lumière, notamment par le biais des récits de guerre qui fondent une identité de survivant liée à la conviction d’une intervention mariale. Ce processus se confond souvent avec ceux qui président à la construction du pouvoir de la Vierge, et donc des voyants. Finalement, au travers de l’analyse des représentations touchant notamment à la prophétie du génocide et de la guerre civile, les nouveaux rapports au national se font jour, les violences des années nonante étant intégrées dans un schéma biblique qui opère un basculement significatif :parce que le Rwanda serait touché de plein fouet par la Mal, il a été choisi par Dieu et par la Vierge comme noyau de la Nouvelle Evangélisation. À travers l’analyse du rapport au divin, à l’autorité, aux représentations de la modernité que les mots des acteurs reflètent, c’est le catholicisme vécu qui s’éclaire à l’ombre du sanctuaire et de son appareil médiatique foisonnant, ce catholicisme empirique dont la richesse se renouvelle à chaque « enculturation » comme au passage des générations successives et dont il importe, pour l’anthropologie comme pour l’histoire du christianisme, d’approcher l’infinie variété. <p><p> / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished