scholarly journals Etika di Tempat Suci menurut Lontar Kramapura

2020 ◽  
Vol 10 (2) ◽  
pp. 135
Author(s):  
Putu Maria Ratih Anggarini
Keyword(s):  
Deviant Behavior ◽  
Rapid Flow ◽  
Holy Places ◽  
Manuscript Text ◽  
The Temple

<em>The rapid flow of globalization has changed the order of life of Hindus in behaving. Not infrequently Hindus are trapped in a behavior that is not in accordance with sesana as Hindu, so it affects the behavior that deviates. The phenomenon of Hindus dressed in fashion to the temple, the number of gambling operations in the plate of Pura is a deviant behavior that is not in accordance <em>with sesana as Hindus. So it needs to be explored guidelines to behave for Hindus. One of the guidelines for behaving in the shrine is the Lontar Kramapura Manuscript. This manuscript text is a type of papyrus Sesana that contains the teachings of behavior to maintain the sanctity of the temple. This Lontar Manuscript outlines the teachings and prohibitions that are not allowed if you want to enter the temple. The teachings contained in this Lontar Kramapura (1) The doctrine of preserving the sanctity of the Pura where this doctrine contains the duties for the pengempon and pemaksan Pura to keep the holiness is maintained. (2) The Doctrine of Sesana Pemangkuan, in this doctrine contains the obligations of stakeholders as Pangempon Pura in maintaining the sanctity and sacredness of the temple through the improvement of jnana with the obligation to learn sesana become Pemangku. This manuscript of Lontar Kramapura also contains restrictions on holy places such as (1) Various kinds of offerings that should not be placed in the temple, (2) Prohibition for people entering temples like for men who are menstruating, cuntaka and others. (3) Prohibition for people who behave badly like confessing kerauhan, stealing in the temple, saying that is not good at the temple, people who fight in the temple, and behave that do not know the courtesy.</em></em>

Between the Temple Mount/Haram el-Sharif and the Holy Sepulchre: Archaeological Involvement in Jerusalem's Holy Places

2007 ◽  
Vol 19 (2) ◽  
pp. 259-288
Author(s):  
Gideon Avni ◽  
Jon Seligman
Keyword(s):  
Nineteenth Century ◽  
Public Concern ◽  
Academic World ◽  
Holy Places ◽  
Temple Mount ◽  
The Temple

Archaeological involvement in the holy places of Jerusalem has become a focus of professional and public concern during recent years. The two sacred areas of the Temple Mount and the Holy Sepulchre combine their role as historical and architectural monuments of supreme importance with their daily use as central religious sites. The connection between scholars, mainly archaeologists and architects, who studied these monuments, and the local religious authorities in charge of the holy sites has accompanied research on Jerusalem since the mid-nineteenth century. The main issues to be analyzed in this paper are related to the ways archaeologists and other scholars are involved with the major holy sites of Jerusalem: how the 'owners' of the Temple Mount and the Holy Sepulchre viewed these scholars and their research; to what degree they were prepared to cooperate with them; what their motives were for doing so and how archaeologists and other researchers operated and adhered to scholarly interests in such complex sites. The Jerusalem case study is used to investigate the larger scope of interrelations between the academic world and the religious 'owners' of holy sites in other locations.

scholarly journals The House of the LORD ... the house of man

2015 ◽  
Vol 11 (2) ◽  
Author(s):  
J C Pauw
Keyword(s):  
Ancient Israel ◽  
The World ◽  
Holy Places ◽  
The Temple

The idea of cult centralisation in ancient Israel is investigated as a form of disenchantment. The Temple in Jerusalem can now be styled The House of the LORD and the countryside ought to be bereft of holy places and holy objects. However, the LORD did not stay in his “House”. Was this the start of a global process of disenchantment reaching its culmination in modernity? The question is posed whether the world could still be the enchanted house of man now that the LORD is absent. The article suggests that science associated with the Torah of nature can still discover an enchanted world.

scholarly journals Between family and temple: Jesus and sacrifices

2002 ◽  
Vol 58 (2) ◽  
Author(s):  
Adriana Destro ◽  
Mauro Pesce
Keyword(s):  
Second Temple ◽  
New Beginning ◽  
Holy Places ◽  
The Right ◽  
The Temple

Sacrifice generally aims at obtaining from and by supernatural force the right to exercise control over life. As far as Jewish sacrifices are concerned, according to Leviticus, victims’ blood serves to purify the holy places of the temple and no sacrifices can expiate voluntary sins. In Mt  6:12 God’s forgiveness is obtained through a trilateral relationship between the sinner, the “debtor”, and  God, without any expiatory sacrificial act being required. Jesus did not, however, reject the  sacrificial rituals of the temple, those rituals that did not serve to expiate voluntary sins. In Jesus’ proposal, the forgiveness by one individual of another implies a social conception, which includes the absence of debt,  reconciliation, justice and equality. Jesus transforms and relocates two aspects of the religion of the Second  Temple. In his conception, the forgiveness of sins and  a new beginning of people’s lives brought about by the Jubilee can happen anywhere (not only in the temple)  and at any time (not only once a year for Yom ha-kippurim).

Between Mount Moriah and the Holy Sepulchre: The Changing Traditions of the Temple Mount in the Central Middle Ages

Traditio ◽  
1984 ◽  
Vol 40 ◽  
pp. 175-196 ◽  
Author(s):  
Sylvia Schein
Keyword(s):  
Middle Ages ◽  
Sudden Change ◽  
Holy Places ◽  
Temple Mount ◽  
The Temple

One of the most surprising but least known results of the Crusaders' conquest of Jerusalem in 1099 was a sudden change of the place assigned to the Temple Mount in the ‘holy geography’ of Jerusalem. The Mount became almost overnight, because of the number of holy traditions concentrated there, one of the most important centres of sanctity in Jerusalem, and therefore one of the most conspicuous holy places on the path of the pilgrims in the Crusader capital.

Design and Implementation of Web-Based Geographic Information Systems on Mapping Hindu’s Temple

2015 ◽  
Vol 776 ◽  
pp. 437-442
Author(s):  
Nyoman Piarsa ◽  
Ketut Adi Purnawan
Keyword(s):  
Tourist Attraction ◽  
Sacred Places ◽  
Hindu Temple ◽  
Hindu Tradition ◽  
Web Based ◽  
Internet Connection ◽  
Large Numbers ◽  
Holy Places ◽  
The Temple ◽  
Holy Place

Bali is a small and unique island, which stores various indigenous wealth and culture. One of the customs and cultural heritage is the presence of the holy places of Hindu temple that is lying scattered all over the island of Bali as a worship place of God. Known as Thousand Temples Islands, Bali island has many sacred places are grouped into General temple, Territorial temple, Functional temple and Kawitan temple based on the character and nature[1]. Hindu tradition known as Tirtayatra done by praying to the temples. Aside from being a holy place, the temple is also a tourist attraction for visitors in Bali. Large numbers, spread location lead to difficulty in the location searching and each temple can be composed of several buildings give problems in data collection and maintenance of information. A geographically-based system is needed to solve these problems. By using Google Maps and web programming technologies, this system will be able to help the hindus and other visitors to determine their location and the location of the temple. In addition, this system can also be accessed anywhere with an internet connection.

scholarly journals The 'Temple of Non-Being' at Tsitsernakaberd and remembrance of the Armenian genocide: an interpretation

2016 ◽  
Vol 6 (2) ◽  
pp. 26-39
Author(s):  
Serafim Seppälä
Keyword(s):  
National Identity ◽  
The Other ◽  
Armenian Genocide ◽  
Other Hand ◽  
Holy Places ◽  
The One ◽  
The Temple

This paper discusses and analyses the memor­ial complex of Tsitsernakaberd in Yerevan as an architectural and symbolic entity in relation to Armenian national identity in the aftermath of the Armenian genocide of 1915. How does this Soviet-era structure fulfil its role as a genocide memorial today, including its function as a forced substitute for the hundreds of holy places and the culture and life connected with them? On the one hand, this is only a small inquiry into the function of one building complex. Yet on the other hand, the topic is more essential than perhaps anything in history: the genocide memorial crystallises a set of profound questions, serious problems and agonising processes. An entire national existence can be crushed in a genocide and subsequently debased through its denial, resulting in existential problems such as, on the one hand, a pressure of assimilation for the diaspora,  and on the other, severe socio-economic and geopolitical-military crises in present-day Armenia.

scholarly journals The Dynamics of Rejang Renteng Dance in Bali as an Intangible Cultural Heritage of the World

2020 ◽  
Vol 7 (4) ◽  
pp. 45-58
Author(s):  
I Nyoman Linggih ◽  
I Ketut Sudarsana
Keyword(s):  
Women Elderly ◽  
Qualitative Method ◽  
The Other ◽  
Family Welfare ◽  
Social Activities ◽  
Human Beings ◽  
Religious System ◽  
Holy Places ◽  
The Temple ◽  
Sacred Dance

This current study is intended to interpret a Balinese cultural product which has taken root in and connected to the Hindu religious system, namely the Rejang Renteng dance. Apart from becoming a cultural product, it also functions as a social cohesion as it involves a significant number of dancers who are children, women, elderly people and the homemakers who become the members of an organisation known referred to as PKK (Family Welfare Education). They interact with one another. The growth and development of the dance have been used as the icon of every Hindu religious activity in Bali, and also as an icon of different social activities. The question is why the Rejang Renteng dance has developed more rapidly than the other dance forms. This current study is also intended to answer different matters on the Rejang Renteng dance, which cannot be separated from the dynamics of the development of the Balinese society which is changing in the current globalisation era. It is also intended to explore the shift in its meaning, function and, which has taken place from the beginning until the current times. The current study was conducted at Masceti Temple Gianyar, Karangasem and Denpasar. The qualitative method, especially the observation, interview and documentary techniques, were applied to collect the data. The data were analysed through four steps; they are reduction, classification, interpretation and conclusion drawing. The informants were determined using the purposive method as they had been determined based on their capacities. The result of the study shows that (1) the Rejang Renteng dance (Rente) can only be performed by the women attaining menopause and are appointed by what is locally referred to as Ida Betara (the God who resides at the temple where the dance is performed) and may not be replaced by others; (2) a purification ceremony is held for the dance; therefore, it is classified as a sacred dance locally referred to as Tari Wali; (3) the Rejang Renteng dance (Rerejangan), which is seasonally performed, is referred to as the Balih-balihan dance; it is a result of the creative reconstruction made by the artists who were inspired by the sacred Rejang dance (Tari Wali). It is massively performed by the women who are the members of the PKK organisation for which no purification ceremony is held. Being a sacred dance, the Rejang Renteng dance is only performed at the temples or the other holy places; however, the creatively reconstructed Rejang Renteng dance can be performed as a part of different religious and social activities. Symbolically, it is a cosmic dance which refers to the concept of the event when the angels descend from the heaven to watch the ritual performed by human beings and is performed in the formation of a circle (renteng). Its sacred meaning empties into the concept of satyam (the truth), siwam (holiness), and sundaram (beauty).

The Rabbinic Polemic against Sanctification of Sites

2009 ◽  
Vol 40 (2) ◽  
pp. 260-280 ◽  
Author(s):  
Eyal Ben Eliyahu
Keyword(s):  
Religious Group ◽  
Rabbinic Literature ◽  
High Mountains ◽  
Biblical Narrative ◽  
Wide Range ◽  
Holy Places ◽  
Memorial Sites ◽  
Temple Mount ◽  
The Temple ◽  
Land Of Israel

AbstractThe attribution of holiness to various sites in antiquity was confined neither to a particular ethnic or religious group, nor to one particular geographical locale, but was rather practiced by a wide range of groups vis-à-vis many locations. Contrary to these views, the rabbis made a very clear and sharp statement regarding the sanctity of Jerusalem and the Temple Mount and negated the idea of the existence of holy places outside Jerusalem. The rabbis struggled against the sanctity of the biblical “holy mountain,” as well as against sites that could have been regarded as holy on the basis of the biblical narrative. The discovery of this polemic illuminates and offers an explanation for many surprising passages in early rabbinic literature that belittle high mountains and biblical “memorial sites” in the Land of Israel. The examples, drawn from the various strata of early rabbinic literature, demonstrate surprising rabbinic consensus on this issue.

Between Salem and Mount Gerizim: The Context of the Formation of the Torah Reconsidered

2014 ◽  
Vol 5 (3) ◽  
pp. 311-334
Author(s):  
Walter J. Houston
Keyword(s):  
Fifth Century ◽  
The Other ◽  
Original Text ◽  
Persian Period ◽  
Jerusalem Temple ◽  
Other Hand ◽  
Holy Places ◽  
The Common ◽  
Final Composition ◽  
The Temple

Building on recent suggestions, I argue that the final composition of the Pentateuch in the Persian period was the result of common enterprise or compromise between the province of Samaria and Jerusalem. This is based on an examination of the historical circumstances as well as on the contents and text of the Pentateuch. Contrary to the picture painted in Ezra-Nehemiah, there were good relationships and contacts between the upper classes of the two provinces throughout the period, and it is probable that the priestly staff of the temple of Argarizim, which recent evidence shows was established in the mid fifth century, was closely related to that of Jerusalem. The identities of both holy places are hinted at in the text. The likely original text of Deut 27:2–8 ordains sacrifice to be made and the Torah to be inscribed on Mount Gerizim (v. 4), not on Mount Ebal as in the MT. This either suggested the establishment of the sanctuary there (Kartveit), or was suggested by it (Nihan). On the other hand, Gen 14:18 refers to Jerusalem under the name of Salem. The Torah contains material of northern origin, and some of it, especially the story of Joseph, originated relatively late. The Tabernacle and ritual texts in P do not, as often thought, represent the Jerusalem temple, but an ideal sanctuary, and they are available to reform the practice of both temples. The MT, like the Samaritan Pentateuch, contains revisions away from the common inheritance.

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