"Temple complexes" in the religious life of the trypillia community

2021 ◽  
pp. 64-88
Author(s):  
Oleksandr Ivanovich Zavalii

In the period 4800-3600 BC. in the eastern part of the Trypillia area arose "giant settlements" or "megasites" / "mega-settlements" (working term of modern archaeologists) with thousands of buildings. In the central parts of these living conglomerates, scientists found special buildings that were recognized as sanctuaries, sacred complexes or temples. In the late period of the Trypillia culture they disappeared. These religious buildings were built with a focus visible processes of celestial bodies and the laws of cyclic rotation of the Earth in space, and included in their internal filling usually cruciform altars, ritual utensils, troughs with graters for the preparation of ritual bread and numerous other ceremonial and religious artifacts. There were also unique finds, such as gold jewelry (an element of prestige) and a perforated clay disk with tockins to it from the space of the Nebelivka Temple. The interior and exterior walls of the Trypillia sacral centers were painted with natural colors with a predominance of red. The wood carving for decoration of elements of a skeleton of a construction was investigated also. The first Temples on the European continent show that even at that time there was a cult of architecture. In general, it is clear that such Trypillia objects of religious worship carried encoded astronomical information in symbolic form. The building itself was oriented with regard to worldsides and designed relative to visible celestial bodies. This indicates that the people of Trypillia had a fairly clear worldview, which allowed them to reach the level of understanding the structure and mechanisms of many natural cyclical processes on Earth. Trypillia cosmology united the celestial and terrestrial spheres, and the Temple was the point of contact of the earth with the visible Universe. In his work, the author traces the existing analogies in the structure of construction of Trypillia and sacred complexes of the ancient Middle East and biblical ideas about the Tabernacle and the House of the Lord in the ancient Jews, given the fact, that the Trypillia temple building is known from 4,000 years BC. and several thousand years older than the Middle Eastern counterparts. There are also significant parallels in the construction of temples in the context of Indo-European religious heritage. It is noted that the Temple was not only a metaphysical reflection of the annual cycle with a focus on the points of the equinoxes and solstices, but also had a higher religious function, which consisted in the combination of the terrestrial sphere with the celestial, the connection of man with the mystery of the cosmos.

2019 ◽  
Vol 3 (2) ◽  
pp. 261-275
Author(s):  
Syuhendri Syuhendri ◽  
Nely Andriani ◽  
Saparini Saparini

PEMAHAMAN KONSEP DAN MISKONSEPSI MAHASISWA CALON GURU PADA HUKUM KEPLERAbstrakPenelitian ini bertujuan untuk menginvestigasi tingkat pemahaman konsep dan miskonsepsi mahasiswa calon guru pada hukum Kepler. Subjek penelitian adalah 68 mahasiswa peserta mata kuliah Ilmu Pengetahuan Bumi dan Antariksa (IPBA). Sampel dipilih berdasarkan teknik persampelan purposif. Pengumpulan dan analisis data menggunakan mix method, gabungan penelitian kuantitatif dan kualitatif. Instrumen yang digunakan adalah two-tear test berupa penyusunan peringkat dan pemberian alasan. Analisis dilakukan terhadap dua lapis data yang dianalisis secara bersamaan berdasarkan tingkat pemahaman konseptual. Hasil penelitian menunjukkan tingkat pemahaman konsep bervariasi dengan dominasi Paham Sebagian dan Miskonsepsi (33,82%) untuk Hukum II Kepler dan Paham Sebagian (42,65%) untuk Hukum III Kepler. Penelitian mendapatkan 14 bentuk miskonsepsi berkaitan dengan kecepatan, perioda, dan jarak orbit benda langit mengitari bintangnya dan pengaruh massa serta bentuk orbit ter-hadap variabel kecepatan, perioda, dan jarak orbit. Sebelas miskonsepsi belum dilaporkan pada penelitian sebelumnya. Pembelajaran tradisional tidak berhasil dalam meningkatkan pemahaman konsep karena berorientasi pada penguasaan rumus dan penghafalan fakta. Perlu inovasi pembelajaran untuk meningkatkan penguasaan konsep.Kata kunci: pemahaman konsep, miskonsepsi, hukum Kepler, IPBAAbstractThis study was aimed at investigating the level of understanding of the concepts and misconceptions of teacher students in Kepler's law. The research subjects were 68 students participating in the Earth and Space Sciences (ESS) course. The sample was chosen based on the purposive sampling technique. The collection and analysis of the data used a mixed-method, a combination of quantitative and qualitative research. The instrument used was a two-tear test in the form of ranking and explanation. The analysis was carried out on two layers of data which were then analyzed simultaneously based on an analysis of the level of conceptual understanding. The results show that the level of concept understanding varied with the dominance of Partial Understanding and Misconception (33.82%) for Kepler's Law II and Partial Understanding (42.65%) for Kepler's Law III. The study found 14 forms of misconception related to the velocity, period, and orbital distance of celestial bodies around the star and the effect of mass and orbital shape on variable velocity, period, and orbital distance. Eleven misconceptions have not been reported in previous studies. The failure of conventional learning in improving understanding of concepts is due to the application of traditional approaches that are oriented towards mastering formulas and memorizing facts. Learning innovation is needed to improve the mastery of concepts.


Author(s):  
Przemysław Nowakowski

The icon in liturgy, liturgy on the icon.The icon in liturgical space The article presents the position of icon in the sacred space of the Orthodox church and its function in liturgy of the Byzantine rite. In the beginning a rich theology of icon was outlined and its importance in Eastern tradition. In the Eastern Church the icon is considered as a window to heaven, a special sacrament of God’s presence – Christ, Mary and saints among the people. Equally important is the role of illustrating and revealing a dogma, a didactic explanation of the Church’s teaching to the faith-ful. These functions the icon plays mostly within the temple, mainly during liturgy, which celebrated on the earth is also considered as an image – an icon of celestial liturgy. Through the article a reader is made familiar with the iconographic plan of the church and the arrangement of the icons according to the strictly observed pattern. It becomes more comprehensive in the context of liturgical action, when the icon plays a very important role. For that reason the particular parts of Divine Liturgy (Eucha-rist) are described with regard to the role of icons within the celebration. Eventually the paper presents several icons of a strictly liturgical character, that have started to appear within the church since the 9th century. Finding a right place within the sacred space, the icons have affirmed their liturgical flavour and assured about their exceptional meaning in life, liturgy and ecclesial spirituality of the Byzantine rite.


Author(s):  
Jonathan Regier

The brief reflection that follows is a discussion of how and why celestial bodies were seen as alive in the celestial physics of the sixteenth and early seventeenth centuries. From Aristotle to the angelology of the Scholastics and through to the new astronomy of Johannes Kepler, vitalism of some kind played a part in the study of celestial bodies. Celestial vitalism probably reached its height in the late Renaissance, when it was strongly informed by medical ideas. Those living skies seemed to embody animal souls and their forces. William Gilbert, a doctor, described the rotation of the earth as a matter of health. Notably, the freedom attributed to the body’s interal circulations was passed on to celestial spaces. A universe open to the circulation of a generative pneuma, spiritus, or light, anticipated the uniform space of classical physics. The question of celestial embodiment during the Renaissance is thus essential to the wider history of physics and cosmology.


Author(s):  
David Fisher

Until nearly the end of the Nineteenth century, nobody was particularly interested in the age of the earth except a few theologians. In the second century A.D., the rabbi Yose ben Halafta wrote a tract known today as the Seder Olam (meaning Order of the World) in which he divided the history of the world into four parts: first, from the creation until the death of Moses; second, up to the murder of Zachariah; third, up to the destruction of the temple by Nebuchadnezzar, king of Babylon, in 586 B.C.; and finally, from then to his present day. The Bible gives the ages of the patriarchs at the time of the birth of their offspring: “This is the roll of Adam’s descendants … When Adam was a hundred and thirty years old he became the father of Seth … When Seth was a hundred and five years old he became the father of Enosh …” So by adding the ages of the people listed in the Bible, ben Halafta calculated the passage of years in each period, concluding that the world was created 3,828 years before the destruction of the Second Temple by the Romans in 68 B.C. (an event now assigned to the year 70 B.C.); that is, creation took place in the year 3896 B.C. (3898 if we include the new date for the Second Temple). There was little mention of his calculation until the Jews moved from Babylonia to Europe, and it then gradually came into use, replacing the then usual method of assigning dates as so many years after the beginning of the Seleucid era in 312 B.C. By the eleventh century it had been slightly revised so that the world was created in 3761 B.C., a date which became the basis of the Jewish calendar; as I write this (2009) we are in the year 5770 A.M., or Anno Mundi.


2018 ◽  
Vol 3 (1) ◽  
pp. 93-103
Author(s):  
Lina Aniqoh

This paper seeks to elaborate on the textual interpretation of Q.S Muhammad verse 4 and Q.S at Taubah verse 5. These two verses are often employed by the extremist Muslim groups to legitimize their destructive acts carried out on groups considered as being infidels and as such lawfully killed. The interpretation was conducted using the double movement hermeneutics methodology offered by Fazlur Rahman. After reinterpretation, the two verses contain moral values, namely the war ordered by God must be reactive, fulfill the ethics of "violence" and be the last solution. Broadly speaking, the warfare commanded in the Qur'an aims to establish a benefit for humanity on the face of the earth by eliminating every crime that exists. These two verses in the contemporary socio-historical context in Indonesia can be implemented as a basis for combating the issue of hoaxes and destructive acts of extremist Muslim groups. Because both are crimes and have negative implications for the people good and even able to threaten the unity of mankind.


Among the celestial bodies the sun is certainly the first which should attract our notice. It is a fountain of light that illuminates the world! it is the cause of that heat which main­tains the productive power of nature, and makes the earth a fit habitation for man! it is the central body of the planetary system; and what renders a knowledge of its nature still more interesting to us is, that the numberless stars which compose the universe, appear, by the strictest analogy, to be similar bodies. Their innate light is so intense, that it reaches the eye of the observer from the remotest regions of space, and forcibly claims his notice. Now, if we are convinced that an inquiry into the nature and properties of the sun is highly worthy of our notice, we may also with great satisfaction reflect on the considerable progress that has already been made in our knowledge of this eminent body. It would require a long detail to enumerate all the various discoveries which have been made on this subject; I shall, therefore, content myself with giving only the most capital of them.


1963 ◽  
Vol 56 (4) ◽  
pp. 122
Author(s):  
A. Trevor Hodge ◽  
Vincent Scully

1980 ◽  
Vol 12 (3) ◽  
pp. 319-329 ◽  
Author(s):  
Roger Joseph

There exists a growing body of literature which either explicitly or implicitly utilizes semiotic theory to discuss various sign systems in the Middle East. I believe that by exploring these works and linking them to similar studies, we can acquire a fresh perspective on the symbolic life of the people of the Middle East. I do not argue that semiotics can or should replace other paradigmatic approaches to out analysis of culture, but rather that semiotics can serve as a complementary method for interpreting sign systems.


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