Placing Heaven over Jerusalem suggests the connection between the earthly Jerusalem and a heavenly Jerusalem
that has not yet come to earth, but which is metaphorically above the earthly Jerusalem in medieval thinking (Atiyeh).
Aryeh Grabois notes that the conception of the Heavenly Jerusalem
emerged in the second century of the current era, following the destruction of the Second Temple (see Grabois, Pelerin occidental, 76-7).
Specifically Inspirationist themes or beliefs might also be found in the hymns listed under certain rubrics, such as "Of the hope of Zion," "Of death and resurrection," and "Of heaven and the heavenly Jerusalem
." However, the majority of these authors are either Pietists or forerunners of the movement, with a goodly number of Lutheran Orthodox, and only very few Radical Pietists.
Central to the development of this exegesis is his recurring focus on the ascent with Christ in both knowledge and virtue, the journey to and from the heavenly Jerusalem
, and the Temple as a richly layered image of Christ's body.
Under the picture is a door painted with a view of the "heavenly Jerusalem
" where all tears are wiped away the sadness, all signs of hope against the current reality.
The small river Ethiopians named Jordan separates the two main groups of churches, those on one bank representing earthly Jerusalem, those on the other side symbolising heavenly Jerusalem
, a city of jewels alluded to in the Bible.
Among the wonderful diversity of saints who flourished in your land, look for examples and intercessors who will inspire your response to the Lord's call to walk towards the heavenly Jerusalem
, where God will wipe away every drop of our tears.
This was because it was believed, by the righteous, that the walls of the heavenly Jerusalem
were of jasper, with Jerusalem itself glistening like pure gold, with foundations made of emeralds, sapphires, sardonyx, amethysts and so on, through all its many layers.
A sampling of topics: cultivating visions through exegetical meditations, earthly and heavenly Jerusalem
in Philo and Paul, the study of magic in rabbinic literature, mystical motifs in a Greek synagogal prayer, Eve's vision of the chariot in the Greek life of Adam and Eve, the dynamics of early Christian mysticism, and multiple divine beings in late antique Jewish theology.
Indeed, as human beings strive for personal sanctity, their progress is measured in "graces" that have been acquired to merit the beatific vision and even further to climb in the scale of glory that exists in the heavenly Jerusalem
. Furthermore, at a minimum, of necessity, a parallel has to be drawn between financial capital and grace before a distinction can be articulated between the economy of grace and the financial economy.
From it I learned that you know much about heavenly Jerusalem
, but less so about its counterpart here on earth.
This is not the heavenly Jerusalem
, but the one down below, way down below.