A Late Gothic Drawing of San Juan de los Reyes in Toledo at the Prado Museum in Madrid

1992 ◽  
Vol 51 (2) ◽  
pp. 161-173 ◽  
Author(s):  
Sergio L. Sanabria
Keyword(s):  
San Juan ◽  
Accurate Representation ◽  
Design Procedures ◽  
Prado Museum ◽  
The Church ◽  
Optical Structure

A presentation drawing of the interior of the church of San Juan de los Reyes in Toledo, intended for the Catholic Monarchs Ferdinand and Isabella, reveals aspects of the design procedures followed by Late Gothic master masons. Its unusual optical structure is designed to permit accurate representation of a dense collection of details to be executed by masters from various trades. The Toledan architect and sculptor Juan Guas has been believed to be the sole designer of the drawing. The Burgalese Simón de Colonia may have intervened in the design of the crossing, and a court blazoner must have provided the heraldic and religious program.

scholarly journals Geomatics' procedures and dynamic identification for the structural survey of the church of 'San Juan Bautista de Huaro' in Perú

2016 ◽  
pp. 815-820
Author(s):  
R. Aguilar ◽  
M.F. Noel ◽  
C. Briceño ◽  
D. Arce ◽  
B. Castañeda ◽  
...  
Keyword(s):  
San Juan ◽  
Dynamic Identification ◽  
San Juan Bautista ◽  
The Church

STRATEGI PEMBELAJARAN PENDIDIKAN KRISTEN BAGI JEMAAT DEWASA DI GEREJA BEM TAMAN TUNKU MIRI, MALAYSIA

2020 ◽  
Vol 2 (2) ◽  
pp. 1-12
Author(s):  
Paulus Labai
Keyword(s):  
Christian Education ◽  
Learning Strategy ◽  
Age Groups ◽  
Age Group ◽  
Learning Program ◽  
Adult Age ◽  
Design Procedures ◽  
Group 2 ◽  
Definition Of ◽  
The Church

Abstract: Christian education learning serves as a guide to help Christian educators in training adults in the church so that the congregation will understand more about the image or concept of identity, role and responsibility as adults more clearly and steadily in everyday life and in their relationship with society. around. The problems that arise are: What is the definition of adult andragogy? What is the significance of Christian education for adults? What is the Christian education learning strategy for adult congregations in the BEM Taman Tunku Miri church, Malaysia? The answers to the problems are: (1) Christian education for adult congregations is an effort to educate or educate church members in all existing age groups, including the adult age group. (2) significant Christian education for adults is one form of the church's efforts in educating or educating its citizens by planning a learning program designed in such a way as to achieve the goals of Christian education for adults. (3) The Christian education learning strategy for adult congregations at the BEM Taman Tunku Miri church, Malaysia is to develop Christian education learning for adults who should understand and have skills with regard to design procedures so that Christian education programs for adults become more accommodating and effective.Abstrak: Pembelajaran pendidikan Kristen berfungsi sebagai pedoman untuk menolong pendidik Kristen dalam melatih orang-orang dewasa dalam gereja sehingga jemaat semakin memahami gambar atau konsep jati diri, peran dan tanggung jawabnya sebagai orang dewasa secara lebih jelas dan mantap dalam kehidupan sehari-hari serta dalam relasinya dengan masyarakat sekitar. Persoalan yang timbul adalah: Apakah pengertian andragogi orang dewasa? Apakah signifikan pendidikan Kristen bagi orang dewasa? Bagaimanakah strategi pembelajaran pendidikan Kristen bagi Jemaat dewasa di gereja BEM Taman Tunku Miri, Malaysia? Jawaban dari persoalan-persoalan adalah: (1) pendidikan Kristen kepada jemaat dewasa merupakan usaha mendidik atau membelajarkan warga gereja dalam segala kelompok usia yang ada, tidak terkecuali kelompok usia dewasa. (2) signifikan pendidikan Kristen bagi orang dewasa merupakan salah satu bentuk upaya gereja dalam mendidik atau membelajarkan warganya adalah dengan adanya perencanaan program pembelajaran yang didesain sedemikian rupa untuk mencapai tujuan pendidikan Kristen bagi orang dewasa.  (3) Strategi pembelajaran pendidikan Kristen bagi Jemaat dewasa di gereja BEM Taman Tunku Miri, Malaysia adalah mengembangkan pembelajaran pendidikan Kristen bagi orang dewasa hendaknya memahami dan memiliki keterampilan berkenaan dengan prosedur desain sehingga demikian program pendidikan Kristen bagi orang dewasa menjadi lebih akomodatif dan efektif.

San Juan de la Cruz and the Fathers of the Church

2021 ◽  
pp. 138-155
Author(s):  
Terence O’Reilly ◽  
Stephen Boyd
Keyword(s):  
San Juan ◽  
The Church

scholarly journals Seis ápocas de los maestros que intervinieron en la construcción de la iglesia de San Juan de los Panetes de Zaragoza (1722)

STUDIUM ◽  
2018 ◽  
pp. 113-131
Author(s):  
Amparo París Marqués
Keyword(s):  
Key Words ◽  
San Juan ◽  
Palabras Clave ◽  
Saint John ◽  
Materials Used ◽  
The Church ◽  
Master Builders

  Cuentas y materiales utilizados en la construcción de la iglesia de San Juan de los Panetes de Zaragoza, según seis albaranes de pago a los maestros que intervinieron en las obras. Palabras clave. Orden de San Juan de Jerusalén. Iglesia de San Juan de los Panetes (Zaragoza). Blas Ximénez. Pedro Izaguirre. Francisco de Urbieta. Domingo Sastre. Tomás de Mesa. Lorenzo Arbex.   Abstract. Accountancy and materials used in the construction of the church of Saint John de los Panetes, in Zaragoza, according to six slips with the payment to the master builders who took part in the works. Key Words Order of Knights of the Hospital of Saint John of Jerusalem. Church of Saint John de los Panetes (Zaragoza). Blas Ximénez. Pedro Izaguirre. Francisco de Urbieta. Domingo Sastre. Tomás de Mesa. Lorenzo Arbex

scholarly journals San Juan Bautista (Burguillos del Cerro, Badajoz), un ejemplo de documentación del Patrimonio con nuevas tecnologías

2011 ◽  
Vol 2 (3) ◽  
pp. 71
Author(s):  
Andrea Menéndez Menéndez ◽  
Víctor M. Gibello Bravo ◽  
Pedro Ortiz Coder
Keyword(s):  
Cultural Heritage ◽  
Laser Scanner ◽  
Archaeological Site ◽  
Practical Work ◽  
San Juan ◽  
Present Communication ◽  
Nuevas Tecnologías ◽  
San Juan Bautista ◽  
A Site ◽  
The Church

<p>The present communication explains the application of the latest techniques in Laser Scanner and photorealistic texture in the Church of San Juan Bautista (Burguillos del Cerro, Badajoz), in a project which objetive is increase the value of a site for peninsular archeology, where joined the lates techniques in cultural heritage documentation and the results of the archaeological dig. We obtain in this practical work a complete documentation of the archaeological site.</p>

scholarly journals ¿Por qué no apreciamos nuestro patrimonio cultural arqueológico? El caso de Canto Chico, una comunidad de San Juan de Lurigancho en Lima, Perú

2018 ◽  
pp. 95-102
Keyword(s):  
Cultural Heritage ◽  
Archaeological Sites ◽  
San Juan ◽  
Archaeological Heritage ◽  
Police Station ◽  
Machu Picchu ◽  
The People ◽  
The City ◽  
E Mail ◽  
The Church

¿Por qué no apreciamos nuestro patrimonio cultural arqueológico? El caso de Canto Chico, una comunidad de San Juan de Lurigancho en Lima, Perú Why don´t we appreciate our cultural heritage? The case of Canto Chico, a community of San Juan de Lurigancho in Lima, Peru Wilmer Mejía Carrión Instituto Cultural Ruricancho, Lima 36 E-mail: [email protected] Recibido el 16 de noviembre del 2016, aceptado el 12 de diciembre del 2016 DOI: https://doi.org/10.33017/RevECIPeru2016.0014/ Resumen A los peruanos siempre se nos dice  “queramos lo nuestro”, lo dicen los spots publicitarios de Prom Peru, lo mencionan siempre en los colegios en los diferentes niveles de instrucción escolar, se nos dice que Machu Picchu, Kuelap entre otros lugares, nos hacen especiales y por eso – como el resto de sitios arqueológicos- deben merecer nuestro respeto y cuidado pero parece que este llamado no tiene mayor repercusión, pues, a pesar de todo de este discurso, los peruanos seguimos maltratando el patrimonio cultural arqueológico. Así tenemos una diversidad de sitios arqueológicos diseminados a lo largo y ancho de nuestro país que están abandonados a pesar de encontrarse dentro de localidades plenamente habitadas. Y más bien estas comunidades, lejos de convertirse en sus defensoras, se convirtieron en depredadoras del Patrimonio. Para ejemplificar esta problemática, se eligió una localidad que es un buen ejemplo de esto. Canto Chico es una comunidad que se encuentra en el distrito de San Juan de Lurigancho, uno de los distritos más grandes de la ciudad de Lima. Esta comunidad creada en 1966, tiene una de los más emblemáticos sitios arqueológicos del distrito: La Huaca “Canto Chico” que data de la época inca (siglo XV d.C). Esta huaca, en un principio, era mucho más grande de lo que es ahora, el pueblo se asentó sobre ésta y así, con el pasar del tiempo desapareció gran parte de su infraestructura, (por ejemplo la comisaría y la iglesia de la comunidad se asientan sobre lo que fue la huaca) quedando, en la actualidad solamente una sección. El Estado peruano – a través del Instituto Nacional de Cultura (ahora Ministerio de Cultura) trató de socializar el patrimonio arqueológico entre los vecinos de la comunidad con resultados infructuosos. Así la huaca ha estado en peligro desaparecer completamente en diversas ocasiones en manos de los propios vecinos.  El artículo busca explicar por qué a pesar del proceso de socialización del patrimonio este no ha funcionado y el patrimonio arqueológico de esta localidad sigue siendo considerada un estorbo por sus miembros.  Descriptores: patrimonio cultural, Canto chico, San Juan de Lurigancho Abstract Peruvians always hear "we want what is ours", this is said by the publicity spots of Prom Peru, This always mention it in schools at different levels of schooling, the speech is the simple:  Machu Picchu, Kuelap among other places, make us Special and therefore - like the rest of archaeological sites - should deserve our respect and care but it seems that this call has no greater repercussion, because, despite everything from this speech, Peruvians continue to mistreat the archaeological cultural heritage. Thus we have a diversity of archaeological sites scattered throughout our country that are abandoned despite being within fully populated localities. And rather, these communities, far from becoming their defenders, became predatory Heritage. To exemplify this problem, a locality was chosen which is a good example of this. Canto Chico is a community located in the district of San Juan de Lurigancho, one of the largest districts of the city of Lima. This community created in 1966, has one of the most emblematic archaeological sites of the district: La Huaca "Canto Chico" dating from the Inca period (XV century AD). This huaca, at first, was much bigger than it is now, the people settled on this one and thus, with the passage of time disappeared much of its infrastructure, (for example the police station and the church of the community Settle on what was the huaca) being, at present only one section. The Peruvian State - through the National Institute of Culture (now the Ministry of Culture) tried to socialize the archaeological heritage among the residents of the community with unsuccessful results. Thus the huaca has been in danger disappearing completely in several occasions in the hands of the own neighbors. The article seeks to explain why despite the process of socialization of heritage this has not worked and the archaeological heritage of this town is still considered a hindrance for its members. Keywords: cultural heritage, Canto Chico, San Juan de Lurigancho

Spiritual Healing, Sick Kids and the Law: Inequities in the American Healthcare System

2003 ◽  
Vol 29 (2-3) ◽  
pp. 269-299
Author(s):  
Janna C. Merrick
Keyword(s):  
Medical Science ◽  
Spiritual Healing ◽  
Best Interests ◽  
Legal Rights ◽  
High Tech ◽  
Divine Love ◽  
Religious Minority ◽  
Human Need ◽  
East End ◽  
The Church

Main Street in Sarasota, Florida. A high-tech medical arts building rises from the east end, the county's historic three-story courthouse is two blocks to the west and sandwiched in between is the First Church of Christ, Scientist. A verse inscribed on the wall behind the pulpit of the church reads: “Divine Love Always Has Met and Always Will Meet Every Human Need.” This is the church where William and Christine Hermanson worshipped. It is just a few steps away from the courthouse where they were convicted of child abuse and third-degree murder for failing to provide conventional medical care for their seven-year-old daughter.This Article is about the intersection of “divine love” and “the best interests of the child.” It is about a pluralistic society where the dominant culture reveres medical science, but where a religious minority shuns and perhaps fears that same medical science. It is also about the struggle among different religious interests to define the legal rights of the citizenry.

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