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    After his death the early Apostolic Church, at least that in and around Jerusalemremained Judeo-Christian until the rebuilding of Jerusalem c.

    Since this date the local Church has been entirely gentile in composition. It was also one and undivided, until the early Ecumenical Councils.

    By the time of the Muslim conquest the Church in the East was already subdivided into various sects, although they seem to have continued to share in the use of the Holy Places. It was only with the Crusader Kingdoms, and the paramountcy praedominium enjoyed by the Latin Church of the West, that contention arose regarding the Holy Places and continued unabated through the Mamluk and Ottoman periods until the declaration of the Status Quo in The communities may be divided into four basic categories - Orthodox, Non-Chalcedonian MonophysiteCatholic Latin and Uniate and Protestant - consisting of some 20 ancient and indigenous churches, and another 30, primarily Protestant, denominational groups.

    Except for national churches, such as the Armenian, the indigenous communities are predominantly Arabic-speaking; most of them, very likely, descendants of the early Christian communities of the Byzantine period.

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    The Greek Orthodox Patriarchate considers itself to be the Mother Church of Jerusalem, to whose bishop patriarchal dignity was granted by the Council of Chalcedon in Since it has been in schism with Rome.

    After and the Crusader conquest, the Orthodox patriarchate of Jerusalem, already in exile, was removed to Constantinople. Permanent residence in Jerusalem was not reestablished until Sincedirection of Orthodox interests in the Holy Land has rested with the Brotherhood of the Holy Sepulcher, which has sought to safeguard the status of the Orthodox Church in the Holy Places, and to preserve the Hellenistic character of the Patriarchate.

    The parishes are predominantly Arabic-speaking, and are served by Arab married priests as well as by members of the Brotherhood of the Holy Sepulcher.

    Two other historic Orthodox national churches also have representation in the country: Being in communion with the Greek Orthodox Church, they are under the local jurisdiction of the Greek Orthodox Patriarchate.

    The Russian Orthodox mission was established in Jerusalem inbut Russian Christians had begun visiting the Holy Land in the 11th century, only a few years after the Conversion of Kiev. Such visits continued over the next years, eventually growing into the great annual pilgrimages of the late 19th century, which continued until World War I, and ended with the Russian Revolution. Sincetitle to Russian church properties in what was by then the territory of Israel has been held by the Russian Orthodox Mission Patriarchate of Moscow ; title to properties in areas then under Jordanian control remains with the Russian Ecclesiastical Mission representing the Russian Orthodox Church in Exile.

    The two missions are each led by an archimandrite, who is assisted by a number of monks and nuns. A mission representing the Rumanian Orthodox Church was established in It is led by an archimandrite and consists of a small community of monks and nuns resident in Jerusalem.

    The non-Chalcedonian churches hold the Monophysite doctrine that in Christ there was but a single, divine nature. The Armenian Orthodox Church dates from the year and the conversion of Armenia, the first nation to embrace Christianity. An Armenian religious community has been present in Jerusalem since the 5th century.

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    Armenian sources date the first Patriarchate to a charter given by the Caliph Omar to Patriarch Abraham in the year The Armenian Patriarchate of Jerusalem was established in Throughout the 19th century and during and immediately after World War I, the local Armenian community grew with the absorption of survivors of the Anatolian massacres, particularly those of Before the community numbered more than 15, and was the third largest Christian group.

    Today, the community numbers about 4, - in Jerusalem, Haifa, Jaffa and Bethlehem. The Coptic Orthodox Church has its roots in Egypt, where most of the population became Christian during the first centuries. They claim to have arrived in Jerusalem with St. Helena, mother of the Emperor Constantine. This church had an early influence on the development of desert monasticism in the wilderness of Judea.

    The community flourished during the Mamluk periodand again with Mohammed Ali in Since the 13th century the Coptic Patriarch of Alexandria has been represented in Jerusalem by a resident archbishop. The community numbers just over 1, members-in Jerusalem, Bethlehem and Nazareth. Early Church historians mention Ethiopian pilgrims in the Holy Land as early as the 4th century.

    What is certain is that during the centuries that followed the Ethiopian Church enjoyed important rights in the Holy Places, but lost most of them during the Turkish period, prior to the declaration of the Status Quo. Today the Ethiopian Church in Israel is a small community led by an archbishop and consisting mostly of a few dozen monks and nuns although the lay community is growingliving in the Old City and around the Ethiopian Church in West Jerusalem.

    Since the reestablishment of diplomatic relations between Israel and Ethiopia pilgrimage has increased - with almost 1, Ethiopian pilgrims participating in Holy Week observances in Among its traditions is the continued use of the Syriac language Western Aramaic in the liturgy and prayers.

    They are also known as Jacobites after Jacob Baradaeus, who organized the Church in the 6th century.

    Their patriarch is resident in Damascus. There have been Syrian Orthodox bishops in Jerusalem since ; permanently, since Today the local Church is headed by a bishop, who resides in Jerusalem at the 7th century monastery of St. The community numbers about 2, most of whom live in Jerusalem and Bethlehem. The Apostolic Church of the East sometimes erroneously called Nestoriansoriginating from the border area between Turkey, Iran and Iraq, follows the liturgy and prayers in the Syriac language East Aramaic.

    Sinceits patriarch resides in Chicago and Kerala India. The church's presence in Jerusalem was established in the 5th century.

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    Today it is represented by an archbishop. The Latin and Uniate Churches Whatever the relations between Rome and Constantinople, there was no attempt to establish a Western Church in the Holy Land independent of the Orthodox Patriarchate until the Crusader period, during which a Latin Patriarchate of Jerusalem was in existence from till The office was again constituted in Until then, responsibility for the local church rested with the Franciscan Order, which served as Custodian of Latin holy places since the 14th century.

    Today the Latin Church of Jerusalem is headed by a patriarch, assisted by three vicars resident in Nazareth, Amman and Cyprus. The community in Israel numbers about 20, with another 10, in the West Bank and Gaza.

    The Maronite Church is a Christian community of Syrian origin, most of whose members live in Lebanon. The Maronite Church has been in formal communion with the Roman Catholic Church sinceand is the only Eastern church which is entirely Catholic. As a Uniate body an Eastern Church in communion with Rome, which yet retains its respective language, rites and canon law they possess their own liturgy, which is in essence an Antiochene rite in the Syriac language.

    The Maronite community in Israel numbers about 6, most of whom live in the Galilee. The Maronite Patriarchal Vicariate in Jerusalem dates from The term 'Melkite' dates from the 4th century and refers to those local Christians who accepted the Definition of Faith of the Council of Chalcedon and remained in communion with the "Imperial" see of Constantinople. A Greek Catholic archdiocese was established in the Galilee in Twenty years later, Greek Catholics of Jerusalem were placed under the jurisdiction of the Melkite patriarch of Antioch, who is represented in Jerusalem by a patriarchal vicar.

    The present population of the Greek Catholic diocese of Galilee is about 50,; the diocese of Jerusalem, about 3, The Syrian Catholic Church, a uniate breakaway from the monophysite Syrian Orthodox church, has been in communion with Rome since The Syrian Catholics have their own patriarch resident in Beirutand sincea patriarchal vicar in Jerusalem has served as spiritual leader of the small local community there and in Bethlehem, which totals about In Julythe community consecrated the new patriarchal church in Jerusalem dedicated to St.

    Thomas, apostle to the peoples of Syria and India. The Armenian Catholic Church separated from the Armenian Orthodox Church inthough previously an Armenian community in Cilicia in southern Anatolia had been in contact with Rome since the Crusader period.

    The Armenian Catholic patriarch is resident in Beirut because at the time, Ottoman authorities forbade residency in Constantinople. A patriarchal vicariate was established in Jerusalem in Though in union with Rome, the church has good relations with the Armenian Orthodox Church, and both cooperate for the benefit of the community as a whole.

    The Coptic Catholic Church has been in union with Rome sincebut only in did the uniate Coptic Catholic Patriarch of Alexandria appoint a patriarchal vicar to Jerusalem, where the community today numbers about Its members still preserve the use of Syriac as their liturgical language.

    It was established inand its patriarch is resident in Baghdad. The community in the Holy Land numbers no more than a few families; even so, the Chaldean Catholic Church retains the status of a 'recognized' religious community. Sincethe Chaldeans have been represented in Jerusalem by a non-resident patriarchal vicar.

    Of major significance for the Catholic Churches in the Holy Land, was the signing, on the 30th of Decemberof a Fundamental Agreement between the Holy See and the State of Israel which lead to the establishment of full diplomatic relations between them a few months later.

    The intention of these missions was to evangelize the majority Muslim and Jewish communities, but their only success was in attracting Arabic-speaking Orthodox faithful. In January significant changes were made to mark the end of the Archbishopric and the creation of a new Diocese and Province in Jerusalem and the Middle East, with the election and consecration of the first Arab bishop.

    There are some 4, Anglicans in the Diocese 2, in Israelmaking it the largest Protestant community in the Holy Land. George the Martyr in Jerusalem. Inthe English and the German parts separated. The German congregation attracted increasingly Arabic-speaking people. Sincethe Arabic-speaking congregations have their own bishop and both churches exist independently of each other on the premises of the Propstei on Muristan Road in the Old City. The Arabic community numbers aboutand the German - about German Lutheran property, which had been confiscated by the British inwas purchased by the government of Israel in as part of the reparations agreement with the Federal Republic of Germany.

    Inthe Norwegian Mission to Israel transferred authority and administration of its two mission churches in Haifa and Jaffa to the responsibility of the local congregations.

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    Today the Association of Baptist Churches has a total of ten churches and centers in the following places: The community numbers aboutthe majority of whom are Arabic-speaking. The Church of Scotland Presbyterian sent out its first mission to the Galilee inand for the next years was actively engaged in the fields of education and medicine. Today a small, mostly expatriate community, serving pilgrims and visitors, the Church of Scotland maintains a church and hospice in both Jerusalem and Tiberias.

    The independent Edinburgh Medical Missionary Society maintains a teaching hospital for nurses in Nazareth. Three Protestant communal agricultural settlements have been established in different parts of Israel in recent years. Kfar Habaptistim, north of Petah Tikvah, was founded inand besides farming provides conference and summer-camp facilities for the Baptist and other Protestant communities in the country.

    Nes Amim, near Nahariya, was founded by a group of Dutch and German Protestants inas an international center for the promotion of Christian understanding of Israel.

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    Just west of Jerusalem, Yad Hashmonah, founded inoperates a guest-house for Christian visitors and pilgrims from Finland. In addition to those already mentioned, there are any number of other, numerically small, Protestant denominational groups present in Israel.

    The International Christian Embassy Jerusalem was founded into demonstrate worldwide Christian support for Israel and for Jerusalem as its eternal capital.
    Scoffing at the title, he bought it, eager to disprove all the arguments.

    You look for a way to fight back, and you begin to think that being a terrorist is okay. But Hafeez had a problem: Unwilling to admit he was wrong, he decided to go to Israel to validate his prejudices.

    This marked the beginning of his transition from would-be jihadist to a Muslim Zionist. People need to wake up. This can come to your door. Everyone has a stake in this.

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    Currently, the group is on track to exceed 2. The organization also boasts more than 2, student leaders on more than college campuses who, like many intrepid Jewish students, are bravely working to shine the truth about Israel amidst the toxic anti-Israel and BDS propagandistic environments. On Friday night the group visited the Kotel and was hosted for dinner by Jewish families. These missions are meant to inoculate the participants from the anti-Israel narrative. By there had been a sea change in Christian attitudes in this area.

    Randy Neal added that this non-conversionary policy has both lost and gained friends for the organization. Here are some more cherries. The crowd laughed and applauded as the slides started changing slowly, then faster and faster, with dozens of quotes from Ezekiel, Amos, Jeremiah, Isaiah, and Psalms. Israel Advocacy Neal is credited with pioneering and implementing the programming and procedures that have made CUFI into the largest pro-Israel organization in America.

    According to Israel Defense Force Col. Their Israel Collective israelcollective. The Israeli Ministry of Tourism has credited these IC videos as "the best resource available to communicate the true heart of Israel. Neal asserts that Rep. Jeff Flake, a Republican from Arizona, quickly changed his mind about voting for the deal when CUFI called to tell him his name would appear in the ad.

    Three days later, pastors made the last-minute trip to try to stop the nomination. Secretary of Defense should be able to distinguish between an enemy and an ally. The moral fog is absolutely outrageous. Each time they had to walk out of their service and into a bomb shelter.

    Some pastors reenacted this same red alert interruption in their own congregations to underscore what Israelis have had to live through. Randy Neal became emotional as he wound up his talk at Beth Jacob. You are not alone.
    Generalities[ edit ] The Pauline epistles contain multiple condemnations of various forms of extramarital sex. Throughout history, most theologians have argued that any and all forms of premarital sex are immoral.

    An historical example is the medieval English monastic, John Baconthorpe. He states that, from a Biblical perspective, "physical union should not take place outside a "one flesh" i. In [1 Corinthians] chapter 7 Paul addresses the situation of two unmarried Christians who are burning with passion 7: The underlying assumptions are the same as those in Deuteronomy An example is John Witte, who argues that the Bible itself is silent on the issue of consensual, premarital sex between an engaged couple.

    Some of the debate arises from the question of which theological approach is being applied. A deontological view of sex interprets porneia, aselgeia and akatharsia in terms of whether the couple are married or non-married. What makes sex moral or immoral is the context of marriage. By contrast, a teleological view interprets porneia, aselgeia and akatharsia in terms of the quality of the relationship how well it reflects God's glory and Christian notions of a committed, virtuous relationship.

    The first word is restricted to contexts involving sexual betrayal of a spouse; however, the second word is used as a generic term for illegitimate sexual activity, although many scholars hold that the Septuagint uses "porneia" to refer specifically to male temple prostitution. Paul is preaching about activities based on sexual prohibitions laid out in Leviticus in the context of achieving holiness. One theory therefore suggests that it is these behaviours, and only these, that are intended by Paul's prohibition in chapter seven.

    He states that "the word 'fornication' has gone out of fashion and is not in common use to describe non-marital sex. However, it is an excellent translation for porneia, which basically referred to any kind of sex outside of marriage This has been contested For instance, during the lifetime of Jesus, there was a strong social disapproval among Romans of polygamy.

    This made its way into Judaism and early Christianity, despite the Old Testament portraying examples of this behaviour among patriarchs and kings. First, there was a betrothal in which the man claimed the woman to be his only bride. Secondly, there was the marriage contract that specified what the bride and groom's families would give the couple and what the bride would obtain if she divorced.

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    The betrothal was held to be enough of a marriage that a divorce would be needed if the couple split up between betrothal and contract. Wright asserts that Paul absolutely forbade fornication, irrespective of a new Christian's former cultural practices. Wright notes "If a Corinthian were to say, 'Because I'm a Corinthian, I have always had a string of girl-friends I sleep with, that's part of our culture,' Paul would respond, 'Not now you're a Christian you don't.

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    When someone disagreed with Paul's clear rules on immorality or angry disputes, the matters he deals with in Colossians 3. There is no place in the Christian fellowship for such practices and for such a person. Whilst Paul, in his epistles to early believers, emphasised that both celibacy and marriage were good forms of life, after his life the Church felt that celibacy was more virtuous and liberating. This focus came about because the early church was very ascetic, possibly due to the influence of Greek philosophical thought.

    The focus on celibacy meant that other issues relating to sexual morality for the non-celibate remained under-developed.

    Before becoming a Christian, he had taken a concubine in defiance of his Christian mother's anxious warning to him "not to commit fornication". Karant-Nunn and Merry E. Wiesner-Hanks in their book, Luther on Women, Martin Luther felt that "The sex act was of course sinful outside of marriage. They are too unsavory for him [Paul] to mention by name, though in Romans 1, 24 he finds it expedient to speak of them without disguise.

    However, also wedded love must be characterized by moderation among Christians. It is no slight boon that in wedlock fornication and unchastity are checked and eliminated. This in itself is so great a good that it alone should be enough to induce men to marry forthwith, and for many reasons The first reason is that fornication destroys not only the soul but also body, property, honor, and family as well.

    For we see how a licentious and wicked life not only brings great disgrace but is also a spendthrift life, more costly than wedlock, and that illicit partners necessarily occasion greater suffering for one another than do married folk. Beyond that it consumes the body, corrupts flesh and blood, nature, and physical constitution. Through such a variety of evil consequences God takes a rigid position, as though he would actually drive people away from fornication and into marriage.

    However, few are thereby convinced or converted. They should resolve to strengthen themselves against lust and sexual passions by reading and meditating on a psalm or some other portion of God's Word If your sexual appetites continually tempt you, be patient. Resist them as long as necessary, even if it takes more than a year. But above all, keep praying!

    If you feel that you can't stand it any longer, pray that God will give you a devout spouse with whom you can live in harmony and true love I have known many people who, because of their crude and shameful fantasies, indulged their passion with unrestrained lust.

    Because of their insatiable desires, they abandoned self control, and lapsed into terrible immorality. In the end, they had to endure dreadful punishment. Blinded to the realities of married life, some of them took unsuitable mates and ended up in incompatible relationships. They got what they deserved. You must pray diligently and strive to resist the desires of your corrupt nature. Rather, a devout spouse is a gift from God. He understood marriage to be a legal agreement rather than a sacrament.

    Luther defined marriage as "the God-appointed and legitimate union of man and woman in the hope of having children or at least for the purpose of avoiding fornication and sin and living to the glory of God. The ultimate purpose is to obey God, to find aid and counsel against sin; to call upon God; to seek, love, and educate children for the glory of God; to live with one's wife in the fear of God and to bear the cross Marriage for him, though, not only meant the avoidance of sin and procreation of children but social and emotional bonding resulting in a fellowship.

    Marriage is, after all, the only framework within which sexual desires can be legitimately satisfied. He argued that sexual desire objectifies the person you crave and, since no logically consistent ethical rule allows you to use a person as an object, it is immoral to have sex outside marriage. Marriage makes the difference because, in marriage, the two people give all of themselves to create a union and, thus, now have rights over each other as each now belongs to the other.

    As Kant himself puts it, "The sole condition on which we are free to make use of our sexual desires depends upon the right to dispose over the person as a whole — over the welfare and happiness and generally over all the circumstances of that person… each of them It believes that sexual activity belongs within the marriage relationship only and that the practice of pre-marital sex is in "violation of the will of God".

    To engage in premarital or extramarital sex, before or outside of marriage, is to sin in God's sight. That is precisely the point of Hebrews Using the "bed" aside from "marriage" is sin that God will judge The counsel given in 1 Corinthians 7: If a person has sexual urges and the sex drive a good gift from God in itself expresses itself within a person, that person has a God-pleasing remedy identified: Before or outside of marriage, sinful lust is sinful lust.

    A pastor or congregation will deal patiently with cohabitating people who are seeking spiritual guidance Christian life of sanctification. This is done by firmly yet gently confronting them with their sin With regard to sex before marriage, the document, declares that "Because this church urges couples to seek the highest social and legal support for their relationships, it does not favor cohabitation arrangements outside marriage. It has a special concern when such arrangements are entered into as an end in themselves.

    It does, however, acknowledge the social forces at work that encourage such practices. This church also recognizes the pastoral and familial issues that accompany these contemporary social patterns. In cases where a decision is made for cohabitation, regardless of the reasons, this church expects its pastors and members to be clear with the couple regarding the reasons for the position of this church and to support the couple in recognizing their obligation to be open and candid with each other about their plans, expectations, and levels of mutual commitment.

    Some cohabitation arrangements can be constructed in ways that are neither casual nor intrinsically unstable This church believes, however, that the deepest human longings for a sense of personal worth, long-term companionship, and profound security, especially given the human propensity to sin, are best served through binding commitment, legal protections, and the public accountability of marriage, especially where the couple is surrounded by the prayers of the congregational community and the promises of God.

    It strictly condemns extramarital sex but in relation to pre-marital sex it states only that "Sexuality disconnected from love and from responsibility enslaves people, bringing harm to themselves and others. The site asserts that all sexual activity — including oral sex and mutual masturbation — between unmarried persons is a sin. In it, he notes that, "For Calvin, the Commandment against adultery was equally binding on the unmarried, and equally applicable to both illicit sexual activities per se, and various acts leading to the same.

    Calvin condemned fornication sternly—sexual intercourse or other illicit acts of sexual touching, seduction, or enticement by non-married parties, including those who were engaged to each other or to others. He decried at length the widespread practice of casual sex, prostitution, concubinage, pre-marital sex, nonmarital cohabitation and other forms of bed hopping that he encountered in modern day Geneva as well as in ancient Bible stories.

    All these actions openly defied God's commandment against adultery and should be punished by spiritual and criminal sanctions. Calvin preached against fornication constantly He often led the Consistory in rooting out fornicators and subjecting them to admonition and the ban, and to fines and short imprisonment.

    Churches fashioned in the Calvinist tradition have typically set extremely high standard of behavior and, more particularly, sought to compel a strict morality within the community William Monter asserts that, "The supposedly repressive dimension of Calvinist morality affected women's lives in ways which were often beneficial Each year the [Genevan] Consistory judged a half-dozen cases of fornication by engaged couples and as many accusations of illicit sex between masters and servants.

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    The town soon had a Protestant majority but it still faced an enormous task in cleaning up morals as one of the first Protestant-controlled societies in France. At this time, proper conduct was considered as much a public matter as a private matter. Shortly afterwards, inhe re-converted to Roman Catholicism.

    He was readily accepted back into that church as a priest. As a result of this, many sermons that dealt with marriage were also an opportunity to announce the dangers of illicit sex while, at the same time, offering a relatively positive appraisal of conjugal sex. For instance, Jean Mestrezat declares simply that marriage is the recommended solution for illicit sexuality, since God hates all impurities, especially paillardise [sexual immorality] Indeed, French Reformed Christians "are widely regarded as having particularly high standards of honesty and integrity".

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    He stated that "Coitus without coexistence is demonic" [62] "demonic", in Christianity, simply meaning any sphere that does not submit to God. Barth goes on to state that "the physical sexuality of man should form an integral part of his total humanity as male or female, and that the completion of the sexual relation should be integrated into the total encounter of man and woman. All right or wrong and therefore salvation or perdition in this matter depends on whether it is viewed in isolation and abstraction or within this whole

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