This volume provides a theoretically- and empirically-grounded study of the significance of landscape, its intersection with cultural heritage, and associated implications for tourism, in Christian pilgrimage. It provides an international and interdenominational perspective on these issues, drawing on a wide range of examples and using three detailed case studies: Meteora, Greece; Subiaco, Italy; and the Isle of Man, British Isles. These case studies have been chosen for their international and denominational diversity, as well as rich landscape and heritage contexts. They include Greek Orthodox, Roman Catholic and Ecumenical/ Protestant denominations, incorporating different Christian theologies, practices and perspectives on the nature and purpose of pilgrimage. None have received significant attention within pilgrimage literature and thus provide a wealth of new comparative data to evaluate in relation to existing studies of Christian pilgrimage. They draw on rich participant experiential accounts and interviews with clergy, laity and local stakeholders.

The volume provides analysis of this original data which is inflected by careful attention to theoretical and conceptual engagement with literature on mobilities, sacred place and practice, place-temporalities, aesthetics, embodiment and performance, "communitas," emotion and affect, theology and spiritualities, multi-faith and post-secular society, cultural heritage, consumption and commodification, and the pilgrim-tourist continuum.

This volume provides a theoretically and empirically-grounded study of the significance of landscape in the experience of Christian pilgrimage across different denominations and its intersection with cultural heritage and tourism. The book focuses on pilgrimages to Meteora (Greece), Subiaco (Italy) and the Isle of Man. These are each sites of scenic beauty that boast a rich heritage associated respectively to Greek Orthodox, Roman Catholic and Ecumenical/ Protestant denominations. The study discusses different Christian theologies, practices and perspectives on the nature and the purpose of pilgrimage in these traditions. It draws on participant experiential accounts, archival research, and interviews with clergy, laity and local stakeholders. Special attention is paid to the themes of sacred space and practice, aesthetics, mobilities, embodiment and performance, emotional geographies, theology, cultural heritage, consumption and commodification, and the pilgrim-tourist continuum.

The Cosmography of Paradise: The Other World from Ancient Mesopotamia to Medieval Europe considers the general theme of paradise from various comparative perspectives. The focus has been on the way the relationship between `the other world' and the structure of the whole cosmos has been viewed in different ages and traditions around the Mediterranean basin, spanning from the ancient Near East to medieval Europe. Scholars coming from different fields discuss in this volume the various ways the relationship between paradise and the general features of the universe has been viewed within their own field of work. The historical formation of the notion of paradise, defined as a perfect state beyond time and space, relied heavily upon a variety of temporally and culturally conditioned concepts of the physical cosmos as a finite and imperfect realm. It is precisely the emphasis on cosmography that allows the discussion of several traditions: Sumerian, ancient Iranian, Greek, Jewish, early Christian, Gnostic, Byzantine, Islamic, Scandinavian, and Latin Western.

In the Middle Ages everyone, it seems, entered into some form of marriage. Nuns - and even some monks - married the bridegroom Christ. Bishops married their sees. The popes, as vicars of Christ, married the universal Church. And lay people, high and low, married each other. What united these marriages was their common reference to the union of Christ and Church. Christ's marriage to the Church was the paradigmatic symbol in which all the other forms of union participated, in superior or inferior ways. This book grapples with questions of the impact of marriage symbolism on both ideas and practice in the early Christian and medieval period. In what ways did marriage symbolism - with its embedded concepts of gender, reproduction, household, and hierarchy - shape people's thought about other things, such as celibacy, ecclesial and political relations, and devotional relations? How did symbolic cognition shape marriage itself? And how, if at all, were these two directions of thinking symbolically about marriage related?