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(kăl`vərē) [Lat.,=a skull] or


(gŏl`gəthə) [Heb.,=a skull], in the Gospels, place where Jesus was crucified, outside what was then the wall of Jerusalem. Its location is not certainly known. The traditional identification of the site of Calvary was made by St. Helena, the mother of the Emperor Constantine, when she found (c.326) what was believed to be a relic of the actual cross on which Jesus was crucified. The spot is within the Church of the Holy SepulcherHoly Sepulcher
, church in Jerusalem, officially the Church of the Resurrection. It is in the east central part of the Christian quarter, on the supposed site of Jesus' tomb. Steps connect it with chapels of St. Helena and of the Finding of the True Cross (see St. Helena; cross).
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. In 1885 General Charles G. Gordon proposed a site near the Damascus Gate, first suggested in 1842. This is called the Garden Tomb or Gordon's Calvary.


(religion, spiritualism, and occult)

Luke 23:33 says Jesus was crucified in Jerusalem at the place called Calvary. The other Gospels use the term Golgotha, "the place of the skull."

This discrepancy has led to a difference of opinion about the location of the crucifixion. In the fifth century the emperor Constantine's mother, guided by a vision, located a split rock, supposedly cracked by the earthquake that occurred at Christ's death. A cathedral was built on the spot where today stands the Church of the Holy Sepulcher. But in the nineteenth century a rocky hill resembling a skull became another candidate, even though the Bible does not mention a hill. A very early tradition says "the place of the skull" referred to the fact that Adam's skull was supposed to be buried there, but this is unprovable and highly unlikely.


(Golgotha) where Christ was crucified. [N.T.: Luke 23:33]
See: Death


the place just outside the walls of Jerusalem where Jesus was crucified
References in periodicals archive ?
Aldrick, on he other hand, is only an enforcer and does not have enough accumulated symbolic capital to grant Pariag access to the field of Calvary Hill.
It is, rather, an act aimed at obtaining recognition of his very humanity, his existence, from the Calvary Hill Yard.
Of course there is a flaw in this indictment of Pariag, for he must be judged according to the logic of Calvary Hill community.
This is the beginning of Aldrick's own awakening and this awakening also threatens the very logic of the Calvary Hill field, for as Bourdieu suggests, the power that accumulates the symbolic capital only becomes legitimate when it is un-noticed and follows its own logic; hence, when the functioning of symbolic power is revealed, it must either relegitimate itself or give way to another emergent order.
The destruction of the bike, then, becomes a first step toward Pariag's new birth as an accepted member of the Yard community, for it takes away the very material signifier that was seen as an affront to the logic of the Calvary Hill field.
This entire exchange rests on the assumption that if the inhabitants of Calvary Hill could know the real him, they would treat him differently.