RELIGIOUS ENCYCLOPEDIA
Jerusalem Chamber Jerusalem, Synod of
to the failure of their revenues, traveled to collect
funds. Tamerlane conquered Syria in 1400, and
afterward Palestine was ruled by the Mamelukes
from Egypt. In 1517 the Ottoman
In Middle sultan conquered Syria, and conse-
Ages and quently the patriarchate of Jerusalem Modern became dependent upon the ecumen- Times. ical patriarchate in Constantinople. While in the time of the Arabs only natives of Palestine were patriarchs, now Greeks stepped into the foreground. Many patriarchs of the city fixed their residence at Constantinople; only since 1845 have the patriarchs permanently resided there. At the time of the foundation of the patriarchate the three Palestines comprised not less than fifty-nine bishoprics, at present there are only a few. There is still a metropolitan of Caesarea, but in 1880 he ruled Haifa only, a place of a thousand inhabitants. Beside the metropolitan of Cffisarea there is still a metropolitan of Scythopolis and Petra, also one of Ptolemais, Bethlehem and Nazareth; beside them, six archbishops and one bishop. According to Baedeker (Palestine and Syria, pp. lix.-lxii., 4th ed., Leipsic, 1906), Syria and Palestine with 3,526,160 inhabitants has 978,068 Christians. The mutessarifat of Jerusalem is estimated to have 341,638 inhabitants (p. lx.), while the number of Christians in Jerusalem amounts to about 13,000 among 60,000 inhabitants (p. 24). There are 6,000 members of the orthodox Greek church in Jerusalem.
After the conquest of Jerusalem in 1099 Godfrey
of Bouillon as king of the city established a Latin
patriarchate which assumed the whole
Latin organization of the Palestinian church.
Patriarchate The orthodox patriarchate was ignored.
and Other There were Latin patriarchs until 1291, Bishoprics, nominally even until 1374. They resided in Ptolemais (Accon) until 1291, then in Cyprus. In 1847 Pius IX. named J. Valerga as patriarch (d. 1872), and at present there are in Jerusalem 4,000 Latin Catholics, besides several hundred " United " Catholics of different rites. There are also the patriarchates of the Melchites (united Greeks) and that of the Armenians. The Gregorian Armenians possess a patriarchate of Jerusalem, organized in the seventeenth century.
The Jacobites have a bishop and a small church in Jerusalem, and the Abyssinians also have a church. (F. Kattenbusch.)
Bibliography: The fundamental work is in Greek by Dositheus, a patriarch of Jerusalem (d. 1707), " On the Patriarchs in Jerusalem," ed. by his successor Chrysanthos, Bucharest, 1715. Consult further: M. Le Quien, Oriens Christianus, in. 101 sqq., Paris, 1740 (important); H. Guthe, in ZDPV. xii (1899), 81 sqq.; O. Werner, Orbis terrarum Catholicus, chap, xvii., Freiburg, 1890; Schlatter, in Beitrage zur Forderung christlicher Theologie, ii. 3 (1898); E. Hampel, Untersuchungen ixber das lateinische Patriarchat von Jerusalem, Erlangen, 1899; Vailhe\ in Revue de I'orient, 1899, pp. 44 sqq., 512 sqq., 1900, pp. 19 sqq.; A. Zagarelli, in ZDPV. xii (1899), 35 sqq.; T. Zahn, Forschungen zur Geschichte des Kanons, vi. 281 sqq., Leipsic, 1900.
JERUSALEM, SYNOD OF, 1672: By far the most important of all the synods held in Jerusalem after the meeting of the apostles (Acts xv.; see Apostolic Council). From the time of Cyril Lucar
(q.v.), the Eastern Church had lain under the suspicion of Calvinistic tendencies, and not altogether without cause. But Cyril's violent death sealed the fate of the movement he had led. His successor, Cyril of Berrhoe, condemned his teaching at a synod in Constantinople in 1638, and so did his successor, Parthenius, four years later, in a synod at Jassy. Peter Mogilas, the Russian metropolitan of Kiev, put together a confession of faith in 1643, for which he obtained the sanction of Parthenius and of the patriarchs of Alexandria, Antioch, Jerusalem, and Moscow. Meantime the Roman Catholic and the Protestant parties in the West were trying to support their respective sides by adducing Eastern testimony, not always, if the Greeks are to be believed, quite accurately. Thus the French Calvinist preacher, Jean Claude, in his controversy on the Eucharist with Nicole and Arnauld, appealed to the older Eastern writers, whose teaching seemed to have been revived by Cyril and his adherents; the Jansenists, supported by the French court, to the orthodox profession of the Greeks. Nectarius (q.v.), patriarch of Jerusalem, published a book against Claude; and his successor Dositheus (q.v.) considered it necessary to take still more formal action, not without pressure from the French ambassador, Olivier de Nointel, who influenced him to call a synod at Jerusalem to refute these accusations of Calvinism. This synod was attended by most of the prominent representatives of the Easfrern Church, including six metropolitans besides Dositheus and his retired predecessor, and its decrees received so universal a sanction as to make them more truly an expression of the faith of the Greek Church than any later synod could claim for its own. Its occasion is seen in the fact that the first part of its discussions is directed to the refutation of the " shameless " attempts of the Calvinists to support their teaching by Eastern authority. This part contains the acts of the councils of Constantinople and Jassy, and reviews the recent history with the purpose of showing the freedom of the patriarchate from error, while at the same time anathematizing the heretical writings and propositions which bore the name of a patriarch. The second part contains the declaration of orthodox faith which Dositheus, in the name of the assembled Fathers, set forth in opposition to the rejected tenets of Cyril. It follows them point by point, adhering as far as possible to their structure, but changing their substance into an orthodox content. It contains eighteen decreta and four quaestiones. The former deal with the Trinity; Holy Scripture and its exposition by the Church; predestination; the origin of evil, and the relation to it of divine providence; original sin; the incarnation; the mediatorial office of Christ and the saints; faith working by love; the Church, its episcopate, its membership, its infallibility; justification by faith and works; the capability of natural and regenerate man; the seven sacraments; infant baptism; the Eucharist; and the condition of the soul after death. The questions cover the canon of Scripture, whether it can be understood by all, the matter of images, and the cultus of the saints. Taken as a whole, the " Shield of Orthodoxy," as the entire pronounce-
Jerusalem Jesuits