Ministry of Police of the Ottoman Empire (ZB)
- ERC337895-ZB
- Corporate body
- Around 1800-1923
To be completed.
Ministry of Police of the Ottoman Empire (ZB)
To be completed.
To be completed.
Ali Fuat Türkgeldi worked at different state offices such as Interior Chief Secretary of Ministry of Interior the Councillor of Ministry of Interior and the Imperial Council Directory Office of Finance and Public Works (Şura-yı Devlet Maliye ve Nafia Dairesi Başkanlığı) since 1907.
Archbishopric of Ethiopian Orthodox Church in Jerusalem (AEOCJ)
Until the middle of 20th century, the Ethiopian Orthodox community in Jerusalem was led by an abbot, appointed by the Ethiopian monarchy. He was in charge of the Ethiopian monasteries in Jerusalem and Jericho. In 1951, a new organization of the Ethiopian Orthodox Church was established and new dioceses were defined in Ethiopia and aboard. The diocese of Jerusalem, including all Ethiopian Orthodox communities in Holy Lands, was created with its headquarter in the old city of Jerusalem. Thus, the Ethiopian Orthodox community was not anymore led by an abbot but a bishop. The Jerusalem bishopric was later upgraded to Archbishopric from 1959.
Some Ethiopian Bishops:
The Archbishopric of Ethiopian Orthodox Church in Jerusalem organizes and supervises the religious activities of the Ethiopian Orthodox communities in Israel and in Jerusalem. It also manages the different properties that the Ethiopian Orthodox Church acquired in Israel and Jerusalem.
Pater Noster Carmelite Convent (CPN)
The Church of the Pater Noster is a Roman Catholic church located on the Mount of Olives in Jerusalem. It is part of a Carmelite monastery, also known as the Sanctuary of the Eleona (French: Domaine de l'Eleona). The Church of the Pater Noster stands right next to the ruins of the 4th-century Byzantine Church of Eleona.
The Carmelite convent of Pater Noster was founded in 1875. It originated from a meeting between Princess Aurelia Bossi de la Tour d'Auvergne (1809-1889), and Sister Xavier du Coeur de Jésus, a professed nun from Lisieux (France) Carmelite convent, who had spent nine years in Saigon Carmelite convent.
After some years of service in Saigon, Mother Xavier of the Heart of Jesus returned to France but her missionary spirit and certainly the Holy Spirit inspired her to visit the holy sites in Jerusalem. She traveled to Jerusalem where she met the Princess of la Tour d'Auvergne who had used her wealth to revitalize the cave of the Pater Noster, a chapel, and the first cloistered monastery of Pater and was looking to entrust it to a religious community.
The princess and the Carmelite nun reached an agreement very quickly. Mother Xavier visited the site that seemed to her ideal for a Carmelite convent: "What a magnificent view! On one side the whole city of Jerusalem; on the other side the Dead Sea, the road to Bethany and Bethphage. Close by on the right, the place of the Ascension; and on the left, the cave where Jesus taught, known as the Pater. At the foot of the mountain, the cave of the Agony, the garden of Gethsemane, the brook of Kedron, and the Siloam fountain. It would be very fortunate for us to be able to build a Carmelite convent here."
Mother Xavier returned to France in order to help bring together the founding sisters of the Carmelite convent of the Pater Noster. The Monastery of Carpentras provided the first group of Carmelite nuns.
The Carmelite convent of the Pater Noster was officially inaugurated in 1874.
Jacques (Raymond in religion) Tournay, o.p. (JT)
Jacques Tournay was born in Paris, in the 16th arrondissement, on March 28, 1912. He attended the Brothers' School of the Christian Schools of the Rue de Grenelle, then the Stanislas College and the Albert de Mun College in Nogent-sur-Marne. In 1926, after a serious pleurisy, he was forced to take refuge in the mountains: it was there that he met Dominicans, including Fr. Festugière.
He entered the novitiate in Amiens in 1930, where he received the name Raymond. It is at the Saulchoir de Cain, in Belgium, that he completed the philosophy and theology curriculum. He was ordained a priest on July 14, 1936. However, when he became Fr. Congar's secretary, he was approached by Fr. Chenu, who was under pressure from Fr. Lagrange to find a successor to the Orientalist Edouard Dhorme, to go and study at the École Biblique.
Tournay therefore began studying assyriology in 1938 in Leuven, learning Assyrian-Babylonian and Akkadian with Fr. Vincent Scheil, the first translator of the Hammurabi Code.
Tournay arrived in Palestine in September 1938, shortly after the death of Fr. Lagrange, in the middle of an intifada.
Reformed for health reasons, he was not mobilized in 1939 but took advantage of wartime to go to Rome for his biblical license. Just before Mussolini's entry into the war alongside the Germans, he was able to take refuge in Paris where he helped Fr. Vincent to continue as best he could the publication of the Bible Review under the name of Vivre et Penser.
He was then invited to teach Hebrew and exegesis at the Saulchoir d'Etiolles until the end of the war. In 1942, Fr. Chenu entrusted him with a translation of the Psalms made by Fr. Synave. This was the starting point of his interest in Hebrew poetry. He began his work with the help of a Jewish poet, Joseph Leibowitz, who was arrested shortly afterwards. From that moment on, Tournay sought to restore the psalms to their rhythm and accents.
Throughout the war, Tournay followed the courses of René Labat and Jean Nougayrol at the EPHE. He began studying the legends of Gilgamesh, which led to the publication of his Epic of Gilgamesh in 1994. He also became professor of Assyro-Babylonian at the Institut catholique de Paris.
After seeing some arrests of Jewish friends up close, he decided to join the Resistance and became a liaison officer for a group that broadcast clandestine programs from abroad. He also helps Jewish friends to hide from being caught many times.
In October 1945, Fr. Vincent and Fr. Tournay were finally able to return to Palestine. Tournay continues his research in Assyriology and travels to Mesopotamia, Syria and Turkey.
Since the creation of the State of Israel, Tournay has been committed to efforts towards peace. He was helped by his friend Léopold Sédar Senghor, a great lover of poetry like him. Subsequently, Tournay became involved in the defence of three villages near Latroun that had been destroyed by the Israeli army during the Six-Day War.
In 1964, Tournay became a tutor to Prince Hassan of Jordan, brother of King Hussein. He regularly stays in Amman and teaches him French, Hebrew and even Aramaic for several years. In 1967, after the loss of Jordanian sovereignty over Palestine, Tournay became the informal contact of Jordanian diplomacy for France and the Vatican. In 1997, he helped Prince Hassan write the French version of his book Christianity in the Arab World (1995), written to promote Christian-Muslim relations. The result of this work was the publication of the book Le Christianisme et l'Islam sont nés en Orient (Brepols, Paris, 1997), which opens with a preface by Fr. Tournay.
During his many years in Jerusalem, Fr. Tournay was involved in charitable works, especially through Caritas Jerusalem, of which he was the delegate. He also worked to help the poorest in a very concrete way, by redistributing the surpluses from various kitchens. He was also responsible for the creation of children's clinics in Bethlehem.
Fr. Tournay was a teacher at the École Biblique for 46 years (1946-1992). In addition to the Akkadian and Sumerian classes, which he interrupted when Marcel Sigrist arrived in 1975, he focused on wisdom literature and, above all, on the Psalms. He was in charge of translating the Psalms for the first Jerusalem Bible, and was assisted in this by Raymond Schwab, a poet of Jewish origin. The translation published in 1950, the result of a very careful study of the richness of Hebrew poetry, is recognized as one of the best ever done. He was then asked to provide a version adapted for the sung liturgy, which he did in 1954 with the help of the PP. Gélineau and Chifflot. However, he never abandoned the Prophets, on which he published until 1997. His latest work, Seeing and Hearing God with the Psalms, or the prophetic liturgy of the Second Temple in Jerusalem (Paris, Gabalda, 1988), synthesizes his research on the Psalms and those on the Prophets.
Tournay was naturally indicated to publish the great commentary on the Song of Songs on which André Robert had worked until his death. This one appeared in 1963, Fr. Tournay having added a long comparison with the extra-biblical parallels received from the different ancient worlds. After various evolutions, his interpretation of the Song was summarized in a new book, When God Speaks to Men the Language of Love. Studies on the Song of Songs (Paris, Gabalda, 1982).
Fr. Tournay was also very interested in the translation of the Pater's 6th request. He lectured and published articles on the subject, and tried to persuade various bishops to change the translation so that one could no longer have the impression that it was God who was the cause of temptation. He finally received the approval of the French Bishops' Conference in 1998.
In 1968, Tournay became the director of the Bible Review, and remained so for 25 years. In addition, he was Director of the School for three terms from 1972 to 1981.
In 1972, he was promoted to Master of Theology by the Master of the Order. That same year, he received the National Merit Medal, before being decorated with the Legion of Honour nine years later. In 1994, the University of Fribourg awarded him an honorary doctorate for 50 years of scientific activity and charitable efforts.
He died at the Bible School on November 25, 1999. The funeral mass was presided over by Bishop Michel Sabbah, Latin Patriarch of Jerusalem.
Dominican Priory of St. Stephen of Jerusalem (CSE)
On his return from a pilgrimage to Jerusalem in April-May 1882, a Dominican, Father Mathieu Lecomte, submitted to the Master of his Order the plan to restore a convent of preachers in the Holy City. He wanted to open a house there for the assistance of pilgrims and the study of theology, in order to better understand the doctrine of Eastern Christians, Jews and Muslims.
On 27 December 1883, land was acquired for this purpose near the Damascus Gate, where a church dedicated to Saint-Etienne once stood. A convent was established there on 26 December 1884, the feast of Saint Stephen. Fr. Mathieu Lecomte died two years later.
His successor, Fr. Paul Meunier, proposed in 1886 to found a course in Sacred Scripture in this convent. The Provincial of Toulouse immediately promised him the assistance of Fr. Marie-Joseph Lagrange. When he arrived in Jerusalem at the beginning of 1890, Fr. Lagrange opened what he insisted on calling a practical School of Biblical Studies, intended to study the Bible within the framework of its development, on 15 November of the same year.
The Dominicans of Jerusalem constitute the monastery of Saint-Étienne (in France, we would speak of a "convent"), a community made up of about twenty brothers, most of them permanent, others who came for some time for study at the French Biblical and Archaeological School in Jerusalem, and some associate members.
The brothers and their friends celebrate religious services (Lauds, Mass and Vespers) in the Basilica of St. Stephen, rebuilt on the very remains of the 5th century Byzantine basilica. The entire estate is part of the holy sites of Jerusalem.
Albert (Marie-Joseph in religion) Lagrange, o.p. (AL)
Publications
1878 Du principe de l’Origine et de ses applications, en Droit romain. – De la règle : En fait de meubles la possession vaut titre, en Droit français. Thèse de doctorat en Droit. In-8° de 203 pp., Paris, A. Derenne.
1888 Un évêque du Ve siècle, Rabulas, évêque d’Édesse. + 435. (La Science catholique, 15 sept. 1888). [nº 1108, pp. 185-226.]
1890 Une inscription nabatéenne. Zeirschrift für Assyriologie 5 (1890) 289-292.
1892 Avant-propos. Revue biblique 1 (1892) 1-16.
Topographie de Jérusalem. Revue biblique 1 (1892) 17-38.
La nouvelle histoire d’Israël et le prophète Osée. Revue biblique 1 (1892) 203-238.
Une inscription phénicienne. Revue biblique 1 (1892) 275-281.
Une inscription palmyrénienne. Revue biblique 1 (1892) 433-438.
Lettre de Jérusalem (excursion au Jourdain). Revue biblique 1 (1892) 439-456.
La Vierge et Emmanuel. Revue biblique 1 (1892) 481-497.
Le panthéisme dans l’histoire sainte. Revue biblique 1 (1892) 605-616.
1893 Comment s’est formée l’enceinte du Temple de Jérusalem. Revue biblique 2 (1893) 90-113.
Inscription samaritaine d’Amwâs. Revue biblique 2 (1893) 114-116.
Bustes palmyréniens. Revue biblique 2 (1893) 117-118.
La Révélation du nom divin « Tétragrammaton ». Revue biblique 2 (1893) 329-3501893
Congrès des orientalistes à Londres. Revue biblique 2 (1893) 146-147.
Épigraphie sémitique. Revue biblique 2 (1893) 220-222.
Lettre de Jérusalem (lampe euch., inscr. gr. au Sinaï). Revue biblique 2 (1893) 631-634.
1894 S. Étienne et son sanctuaire à Jérusalem. In-8° de XVI-190 pp. Paris, Picard.
Lettre de Jérusalem (Milliaire arabe, Mizzeh, notes topographiques). Revue biblique 3 (1894) 136-141. L’apocalypse d’Isaïe (XXIV-XXVII). Revue biblique 3 (1894) 200-231.
Excursion à Sebbé (Masada). Revue biblique 3 (1894) 263-276.
Lettre de Jérusalem (lettre de M. Vigouroux, conférences de saint Étienne, fouilles anglaises à Tell el-Hésy). Revue biblique 3 (1894) 439-451.
Une tradition biblique à Jérusalem : Saint Étienne. Revue biblique 3 (1894) 452-481.
Néhémie et Esdras. Revue biblique 3 (1894) 561-585.
Le Xe congrès des orientalistes à Genève. Revue biblique 3 (1894) 629-631.
1895 Les sources du troisième Évangile. Revue biblique 4 (1895) 5-22.
À propos de l’encyclique “Providentissimus”. Revue biblique 4 (1895) 48-64.
Chronique de Jérusalem (fouilles de M. Bliss à Jérusalem, église au Mont des Oliviers, etc.). Revue biblique 4 (1895) 88-96.
Le récit de l’enfance de Jésus dans saint Luc. Revue biblique 4 (1895) 160-185.
La question de Néhémie et Esdras. Revue biblique 4 (1895) 193-202.
Le palimpseste syriaque du Sinaï. Revue biblique 4 (1895) 287-288.
Le nouveau manuscrit syriaque du Sinaï. Revue biblique 4 (1895) 401-411.
Origène, la critique textuelle et la tradition topographique. Revue biblique 4 (1895) 501-524.
Une pensée de saint Thomas sur l’inspiration scripturaire. Revue biblique 4 (1895) 563-571.
Chronique de Jérusalem (fouilles de M. Bliss, voyage de Bliss au pays de Moab, nouvelles de Bethléem). Revue biblique 4 (1895) 622-626.
L’authenticité et les erreurs de la Vulgate (à propos d’un art. de RClFr, 1er mars 1895). Revue biblique 4 (1895) 645-650.
1896 Milliaire arabe trouvé au couvent grec de Kousiva. Comptes rendus de l’Académie des Inscriptions et Belles-Lettres 306.
Les sources du troisième Évangile. Revue biblique 5 (1896) 5-38.
Origène, la critique textuelle et la tradition topographique (fin). Revue biblique 5 (1896) 87-92.
L’inspiration des Livres Saints. Revue biblique 5 (1896) 199-220.
Hexaméron (traduction, commentaire, origine du récit de la création). Revue biblique 5 (1896) 381-407.
Ain Kedeis. Revue biblique 5 (1896) 440-451.
L’inspiration et les exigences de la critique. Revue biblique 5 (1896) 496-518.
De Suez à Jérusalem par le Sinaï. Revue biblique 5 (1896) 618-643.
1897 Mosaïque et inscriptions de Mâdabâ. Comptes-rendus de l´Académie des Inscriptions et Belles-Lettres 490-493.
Exposé des documents rapportés de Pétra en 1897. Comptes-rendus de l’Académie des Inscriptions et Belles-Lettres 699-700.
Épigraphie sémitique (Milliaires arabes ; inscr. samar. d Amwâs). Revue biblique 6 (1897) 104-106.
Le Sinaï. Revue biblique 6 (1897) 107-130.
La mosaïque géographique de Mâdabâ. Revue biblique 6 (1897) 165-184.
Notre exploration de Pétra. Revue biblique 6 (1897) 208-230.
L’innocence et le péché. Revue biblique 6 (1897) 341-379.
Jérusalem d’après la mosaïque de Mâdabâ. Revue biblique 6 (1897) 450-458.
Du Sinaï à Jérusalem. Revue biblique 6 (1897) 605-625.
L’inscription coufique de l’église du Saint-Sépulcre. Revue biblique 6 (1897) 643-647.
1898 Les sources du Pentateuque. Revue biblique 7 (1898) 10-32.
Phounon (Num. XXXIII, 42.) Revue biblique 7 (1898) 112-115.
Recherches épigraphiques à Pétra: lettre à M. le Marquis de Vogüé. Revue biblique 7 (1898) 165-182.
La cosmogonie de Bérose. Revue biblique 7 (1898) 395-402.
La Prophétie de Jacob. Revue biblique 7 (1898) 525-540.
Saint Jérôme et la tradition juive dans la Genèse. Revue biblique 7 (1898) 563-566.
Les Nabatéens. Revue biblique 7 (1898) 567-588 (signé du pseudonyme H. L. Vincent).
1899 Lettre à M. Clermont-Ganneau sur l´emplacement de la ville biblique de Gézer. Comptes-rendus de l´Académie des Inscriptions et Belles-Lettres 247-251.
Étienne. Dictionnaire de la Bible Vol. II 2033-2035.
Les Khabiri. Revue biblique 8 (1899) 127-132.
Le Sinaï biblique. Revue biblique 8 (1899) 369-392.
Gezer. Revue biblique 8 (1899) 422-427.
Deux chants de guerre. Revue biblique 8 (1899) 532-552.
La Dormition de la Sainte Vierge et la maison de Jean Marc. Revue biblique 8 (1899) 589-600.
Revue des controverses sur l´histoire d’Israël au temps de Moïse. Revue biblique 8 (1899) 623-632.
Saint Jérôme et saint Augustin, à propos des origines de la Vulgate. (Bulletin de Littérature Ecclésiastique 1899). [= nº 1108, pp. 167-184)
1900 L'itinéraire des Israélites du pays de Gessen aux bords du Jourdain. Revue biblique 9 (1900) 63-86; 273-287; 443-449.
L’interprétation de la Sainte Écriture par l'Église. Revue biblique 9 (1900) 135-142.
Le lieu de la lapidation de Saint Étienne. Revue biblique 9 (1900) 142-143.
Débora (Juges: récit en prose ch. IV, cantique ch. V). Revue biblique 9 (1900) 200-225
Projet d'un commentaire complet de l'Écriture Sainte. Revue biblique 9 (1900) 414-423.
Les fouilles anglaises (Dr Bliss à Tell Djedeideh, près de Beit Djebrin). Revue biblique 9 (1900) 607-609.
1901 Mosaïque découverte près de Jérusalem et représentant Orphée charmant les animaux. Comptes-rendus de l´Académie des Inscriptions et Belles-Lettres 223-225; 252.
Compte-rendu d'une mission à Mâdabâ et du dernier déblaiement de la mosaïque d'Orphée à Jérusalem. Comptes-rendus de l´Académie des Inscriptions et Belles-Lettres 571-574.
Études sur les religions sémitiques: I. Les Sémites; II. Les déesses Achéra et Astarté. Revue biblique 10 (1901) 27-54; 546-566. [= nº 446, pp. 41-69; 119-139.]
Choses d’Élam, d’après la publication des textes de Suse par le P. Scheil. Revue biblique 10 (1901) 66-72.
Dernières nouvelles de Jérusalem (aqueduc romain du temps de Septime-Sévère). Revue biblique 10 (1901) 106-109.
Les prêtres babyloniens d’après une publication récente : H. Zimmern, Beiträge zur Kenntnis der babylonischen Religion. Leipzig 1901. Revue biblique 10 (1901) 392-413.
L’inscription de Mésa. Revue biblique 10 (1901) 522-545.
1902 Inscriptions phéniciennes du temple d’Esmoun à Saïda. Comptes-rendus de l’Académie des Inscriptions et Belles-Lettres 496.
Deux hypogées macédo-sidoniens à Beit-Djebrîn (Palestine). Comptes-rendus de l’Académie des Inscriptions et Belles-Lettres 496-505.
Introduction au livre des Juges. Revue biblique 11 (1902) 5-30. [= nº 445.]
Notes d’épigraphie sémitique (Inscriptions palmyréniennes et hébraïques). Revue biblique 11 (1902) 94-99.
Études sur les religions sémitiques : Les morts. Revue biblique 11 (1902) 212-239. [= nº 446, pp. 269-296.]
La controverse minéo-sabéo-biblique. Revue biblique 11 (1902) 256-272.
Note sur les inscriptions trouvées par Macridy-Bey à Bostanech-Cheikh. Revue biblique 11 (1902) 515-526.
1903 La méthode historique, surtout à propos de l’ Ancien Testament (ÉB) : In-16 de VIII-221 pp. Paris, Lecoffre. I. L’exégèse critique et le dogme ecclésiastique. II. L’évolution du dogme, surtout dans l’A. T. III. La notion de l’Inspiration d’après les faits bibliques IV. La méthode historique, même en matière scientifique V. Caractère historique de la législation civile des Hébreux. VI. L’histoire primitive. - 2e édition augmentée de XX-261 pp. Paris, Lecoffre 1904. -Trad. angl. : Historical criticism of the Old Testament by E. Myers. [2e éd. selon la 2e édition originale]. Londres, 1906.
Le livre des Juges (Études bibliques). In-8° de XL VIII-338 pp. Paris, Lecoffre.
Études sur les religions sémitiques (Études bibliques. In-8° de XII-420 pp. Paris, Lecoffre.
Zionist organizations and bodies whose archives are preserved in CZA
The Central Zionist Archives – the official archives of the institutions of the Zionist Movement (the World Zionist Organization, the Jewish Agency, the Jewish National Fund, and the United Israel Appeal) and the numerous institutions that were established by, or alongside, these bodies – permanently preserves the files that were created during the activity of these institutions.
In addition, the Zionist Archives holds the files of the institutions of the Jewish population in Palestine before the establishment of the State (the Archives of the National Council, the Archives of the Palestine Jewish Colonization Association (PICA), the Archives of the Hadassah Medical Organization, etc.), of the offices of the World Jewish Congress in various countries, the remainder of the Archives of the Hovevei Zion and of some of the Zionist Federations around the world.