Emma O’Donnell Polyakov is a fellow at the Helsinki Collegium for Advanced Studies, Finland and Associate Professor of the Interdisciplinary Study of Religion at Merrimack College, USA. She is also the author of The Nun in the Synagogue: Judeocentric Catholicism in Israel (2020) and Remembering the Future: The Experience of Time in Jewish and Christian Liturgy (2015), and the editor of Antisemitism, Islamophobia, and Interreligious Hermeneutics (2018).

• Introduction“Introduction: Jerusalem in Memory and Eschatology,” Emma O’Donnell Polyakov (Merrimack College, USA)Visions of Time: Memory and Eschatology1. “‘Part of Prophecy’: Christian Zionism, Dispensationalism, and Time,” Aron Engberg (Lund University, Sweden)2. “A House of Prayer for all Peoples: A Universal Eschatological Vision for Jerusalem,” Alon Goshen-Gottstein (Elijah Interfaith Institute, Jerusalem)3. “Islamic Visions of Jesus: Revelation, Prophecy, and Eschatology,” Antonio Cuciniello (Catholic University of Milan, Italy)4. “Jerusalem in Memory and Eschatology: A Catholic Perspective,” Dirk Ansorge (Jesuit Faculty of Philosophy and Theology Sankt Georgen, Germany)5. “The Hypertemple in Mind: God’s Voice Rebooted in the Temple Scroll,” Natalie Bloch (Uppsala University, Sweden)Visions of Place: Contemporary Conflicts 6. “An Unprecedented Alliance: Evangelical Christians, Jews, and the Rebuilding of the Temple,” Yaakov Ariel (University of North Carolina at Chapel Hill, USA)7. “How the Taboo on Jews Entering the Temple Mount was Broken by Religious Zionist Activists,” Motti Inbari (University of North Carolina at Pembroke, USA)8. “Jerusalem from the Perspective of the ISIS Apocalyptic Propaganda,” Bronislav Ostranský (Czech Academy of Sciences, Czechia)Conclusion“A Place in Time and a Time in Place: The Spatial and Temporal Nexus in Jewish, Christian, and Muslim Visions of Jerusalem,” Emma O’Donnell Polyakov (Merrimack College, USA)

‘Placing Jerusalem in the matrix of time and place, this book reveals the dynamic meanings of Jerusalem in Jewish, Christian, and Muslim circles. Readers will discover in these chapters new insights and methodological approaches for thinking about Jerusalem as a shared and contested symbolic place.’