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Journal articles on the topic 'Priests Temples'
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1
Quillien, Louise. "Identity Through Appearance: Babylonian Priestly Clothing During the 1st Millennium BC." Journal of Ancient Near Eastern Religions 19, no. 1-2 (2019): 71–89. http://dx.doi.org/10.1163/15692124-12341305.
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Abstract Through a study of Babylonian priestly clothing, one can see the social role and attitudes of priests in Babylonian cities, not only when they worship deities, but also in their daily lives. Information on priests’ clothing is rare in cuneiform texts. A Hellenistic ritual from Uruk gives interesting insights that one can compare with the data from the daily records from the Neo-Babylonian period. It appears that outside the temple, the priests wore “civil” clothes. Religious garments were kept in particular rooms of the temples, and their terminology is archaic and similar to the garments of the gods. During worship, each category of priest had its own specific dress identifying its status and its role in the rituals. These garments were sometimes adorned with motifs representing celestial symbols or protective deities.
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Muhs, Brian Paul. "Egyptian Scholars, Priests and Temples between Autonomy and State Authority." Journal of Ancient Near Eastern History 8, no. 1-2 (2021): 203–22. http://dx.doi.org/10.1515/janeh-2020-0018.
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Abstract Egyptian temples and priests reshaped the Egyptian legal system throughout the first millennium BCE, as a result of both temple autonomy and state authority. In the early Third Intermediate Period (c. 1069–850 BCE), royal enforcement of laws diminished, and temples filled this vacuum by extending the use of judicial oracles, both to resolve disputes, and to document transactions. In the late Third Intermediate Period (c. 850–664 BCE), the temples decreased the use of judicial oracles, and introduced temple notary contracts to document transactions. Temples thereby established that written documentation took precedence over verbal witnesses, and they also developed systems of legal procedures employing these temple notary contracts. In doing so, the temples encouraged individuals to invest in private property. In the Saite and Persian Periods (664–332 BCE), resurgent royal and later imperial authorities brought uniformity to the forms of temple notary contracts, and to the system of legal procedures employing them. The temples may have produced codes of laws and legal procedures at this time, if they had not done so already in the late Third Intermediate Period. Priests also introduced the practice of antiquarian legal scholarship, to establish ancient legal precedents. Finally, in the Ptolemaic Period (332–30 BCE), the royal authorities continued to regulate temple courts and temple notaries. Nonetheless, they accepted at least some claims based on antiquarian legal scholarship by priests.
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Honda, Yutaka. "Buckwheat and Avalokiteśvara / Ajda in Avalokiteśvara." Folia biologica et geologica 61, no. 1 (2020): 37–43. http://dx.doi.org/10.3986/fbg0065.
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I investigated the situation of the dedication ceremony of buckwheat noodle in two temples. The buckwheat noodle is dedicated to Avalokiteśvara in both temples. These temples have long history from the foundation, however these ceremonies are never old, if anything new. Buckwheat production increased three times in the past thirty years in Japan. Domestic buckwheat is recognized as good taste and good quality. People visit temple and eat the famous buckwheat noodle in temple town. The interests or merits in the both of restaurants’ owners and the temple’s priests agree each other. Increasing of production gives birth to new concerned industry or activity of old industry. We can see that the increase of the crop production has the new potential in the human culture.
 Key words: buckwheat, hand-made buckwheat noodle, Avalokiteśvara, Buddhism temple
 
 Izvleček
 V dveh templjih je avtor raziskoval obred posvečenja ajdovih rezancev. V obeh so ajdovi rezanci posvečeni božanstvu Avalokiteśvara. Templja imata dolgo zgodovino, toda svečanosti posvečene ajdi so se začele šele v novejšem času. V zadnjih tridesetih letih se je obseg pridelovanja ajde na Japonskem potrojil. Na Japonskem pridelana domača ajda je cenjena zaradi dobrega okusa in kakovosti. Ljudje obiskujejo tempelj, da bi v tempeljskem mestu jedli znano ajdo. Lastniki restavracij in svečeniki v templju skupaj skrbijo za kakovost. Povečana izdelava testenin omogoča pojavljanje novih izdelovalcev in razvoj dosedanjih. Povečano pridelovanje ajde je pomembno tudi z vidika kulturnega razvoja.
 Ključne besede: ajda, ročno izdelane ajdove testenine, Avalokiteśvara, budistični tempelj
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Reader, Ian. "Buddhism in Crisis? Institutional Decline in Modern Japan." Buddhist Studies Review 28, no. 2 (2012): 233–63. http://dx.doi.org/10.1558/bsrv.v28i2.233.
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Concerns that established temple Buddhism in Japan is in a state of crisis have been voiced by priests in various sectarian organizations in recent years. This article shows that there is a very real crisis facing Buddhism in modern Japan, with temples closing because of a lack of support and of priests to run them, and with a general turn away from Buddhism among the Japanese population. In rural areas falling populations have led to many temple closures, while in the modern cities people are increasingly turning away from the prime area in which Japanese people have traditionally engaged with Buddhist temples — the processes of death and their aftermath. Partly this is due to competition from new secular funeral industries, but partly also it is because public perceptions of Buddhism — which has become over-reliant on death rituals in Japan — have become highly negative in modern times. Even practices which have often been seen as areas in which Buddhist temples have been able to attract people — such as pilgrimages — are proving less successful than in the past, contributing further to a sense of crisis that threatens to undermine Buddhism’s roots in Japan.
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Ossendrijver, Mathieu. "Scholars, Priests, and Temples: Babylonian and Egyptian Science in Context. Introduction." Journal of Ancient Near Eastern History 8, no. 1-2 (2021): 1–19. http://dx.doi.org/10.1515/janeh-2021-0003.
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Abstract This article introduces a double issue comprising 11 papers about Babylonian and Egyptian priests and scholarship between ca. 600 bce and 200 ce. They constitute the proceedings of the workshop “Scholars, Priests, and Temples: Babylonian and Egyptian Science in Context”, which was held at the Humboldt University Berlin, 12–14 May 2016, with support of the Excellence Cluster TOPOI. The workshop brought together Assyriologists and Egyptologists with expertise in Babylonian and Egyptian scholarship, priesthoods and temple institutions. All contributions have been revised and updated since then. The present contribution offers a brief introduction on previous research, cross-cultural interactions, economic aspects, royal patronage, and internal developments of Babylonian and Egyptian temple scholarship, followed by short summaries of the papers.
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Van de Port, Mattijs. "Priests and Stars." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 1, no. 2-3 (2005): 301–24. http://dx.doi.org/10.1558/post.v1i2_3.301.
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This article discusses the inextricable entanglement of religious and media imaginar¬ies by pointing out how, in a thoroughly mediatized society such as Bahia (Brazil), the public articulation of religious authority comes to depend more and more on celebrity discourses. Candomblé, the Afro-Brazilian spirit possession cult on which this article focuses, is an intriguing example of this trend. The cult has become the main “symbol bank” of the Bahian state, and groups have increasingly sought access to its rich arse¬nal of images, sounds, myths, and aesthetics. Disconcerted by this development, Candomblé priests have sought to publicly assert themselves as the only authentic representatives of the cult. Whereas within the temples, their religious authority is rmly rooted in the performance of ritual practice and constantly reconrmed in the rigid and minute prescriptions as to how the different ranks in the temple hierarchy should interact, the public sphere requires the mobilization of other resources to back up claims of religious authority. The author argues that Candomblé priests are very successful in “colonizing” the tremendous appeal of celebrity discourses. Exploiting the society-wide interest in Candomblé, they create media events that allow them to dis¬play their contacts and afnities with the stars. They thus nd their religious leader¬¬ship authorized in terms that are well understood by the consumers of modern mass media.
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Scheifinger, Heinz. "Internet Threats to Hindu Authority: Puja-ordering Websites and the Kalighat Temple." Asian Journal of Social Science 38, no. 4 (2010): 636–56. http://dx.doi.org/10.1163/156853110x517818.
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AbstractThis article investigates particular threats to authority within Hinduism as a result of the Internet. It focuses upon websites which allow for pujas (devotional rituals) to be ordered to be carried out at the important Kalighat Temple in Kolkata. The two groups which currently exercise authority at the temple are identified, along with the specific forms of authority which they exercise. The processes which are occurring as a result of the puja-ordering websites and the activities of those responsible for them are then demonstrated. The argument put forward is that, in addition to the puja ordering services being a threat to both the authority of the temple administration and the priests working there, they also have the potential to affect the relationship between these two groups. Findings from the Kalighat Temple case study further suggest that the effects at temples of online puja-ordering services are dependent upon the current situation at respective temples.
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Barnes, R. H. "A temple, a mission, and a war: Jesuit missionaries and local culture in East Flores in the nineteenth century." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 165, no. 1 (2009): 32–61. http://dx.doi.org/10.1163/22134379-90003642.
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After temporarily acquiring Portuguese ‘possessions’ in Flores and islands immediately to the east in 1851, the Netherlands East Indies took full possession in 1859. An important condition guaranteed religious freedom to Catholics in the transferred territories. Dutch authorities took this concession seriously and requested that Dutch Catholic missionaries be sent to Larantuka, Flores. Eventually the Jesuits assumed responsibility. The Dutch Catholic priests objected to many aspects of local ceremonial practice and in particular to the local temples. Their efforts to abolish these temples and practices involved them in local disputes and eventually in a war. This article examines the complexities of the resulting events and in particular the tensions among the priests, colonial authorities and local leadership.
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Malville, J. McKim, and R. N. Swaminathan. "People, Planets and the Sun: Surya Puja in Tamil Nadu, South India." Culture and Cosmos 2, no. 01 (1998): 3–16. http://dx.doi.org/10.46472/cc.0102.0203.
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This paper analyzes architectural alignments and reports the results of interviews with priests and lay persons at those temples in the Tanjore district of Tamil Nadu in which sunlight of the rising or setting sun enters the sanctum, primarily near equinox. The event, known as Surya puja, occurs most frequently in Shaivite temples and is most often understood to be a case of the sun worshipping Lord Shiva. At some temples it is believed the sun suffers from leprosy, which may be associated with an outbreak of sunspots in the late 11th century. Many of today's Surya puja rituals have strong astrological dimensions, which have probably grown in intensity since the temples were built.
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Shoor, Purva, and Bhumika Bhatt. "Analysis of environmental impact on emotional health of people visiting temples of Vrindavan, India: a qualitative survey." International Journal Of Community Medicine And Public Health 6, no. 8 (2019): 3259. http://dx.doi.org/10.18203/2394-6040.ijcmph20193437.
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Background: In this century, blind faith in unhealthy environments is dwindling and more focus on environmental impact on a truly spiritual and emotionally uplifting experience is regarded as most important to contemporary visitors to sacred places. The main objective is to describe the emotional state of people visiting temples of Vrindavan and to describe the viewpoints on environmental factors affecting their emotional health.Methods: Type of study: a qualitative survey, study population: visitors to temples of Vrindavan. Method of sampling: purposive sampling, sample size: 67 people, study tool: pre-tested, semi-structured questionnaire for interview, data was analyzed using Microsoft Excel spreadsheet, and tabulated.Results: 82.09% of people interviewed were of the age 18-50 years. Among the visitors all were Indians, and one NRI. Majority interviewed were males. 6 people visiting temple 1 reported feeling annoyed, disturbed and insecure during visit. There were relatively positive responses regarding environmental factors due to religious constraints. Many people reported good conduct of pujaris (temple priests) in all the three temples with quite a few bad comments like professional seekers and greedy. Long queues and no comfort was disliked for all the three temples, however some people expressed no problem with it.Conclusions: Pilgrims do not critically analyze environmental aspects managed by authorities. They felt spiritual and emotionally aroused and preferred not to comment on not so comfortable experiences. We cannot neglect the rising exceptions to the usual herd of visitors who are on the rise.
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Lebrun, Richard A., and S. J. Barnett. "Idol Temples and Crafty Priests: The Origins of Enlightenment Anticlericalism." American Historical Review 105, no. 4 (2000): 1376. http://dx.doi.org/10.2307/2651536.
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Hijmans, Steven. "Temples and Priests of Sol in the City of Rome." Mouseion: Journal of the Classical Association of Canada 10, no. 3 (2010): 381–427. http://dx.doi.org/10.1353/mou.2010.0073.
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Pettit, Jonathan. "From Alchemy to Science." Review of Religion and Chinese Society 7, no. 2 (2020): 199–219. http://dx.doi.org/10.1163/22143955-00702004.
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Abstract In premodern China, Daoist priests cultivated and traded herbal drugs. Many priests served as doctors for royal and aristocratic families. Given this long history, it is not surprising that Daoist institutions in present-day China have tapped into a demand for traditional healing. Many temples offer clinics for walk-in patients, and some have established research centers devoted to studying traditional medicine. This paper begins with a vignette from a contemporary temple on Mount Yaowang 藥王山 (Mount Pharma-king), where leaders are currently redeveloping an ancient temple into a research center. On the surface, Mount Yaowang merely carries on the traditions of the past. Throughout the multi-acre compound, visitors are greeted with numerous placards, brochures, and exhibitions emphasizing how the knowledge of Mount Yaowang’s past Daoist doctors still lives on today. Beneath this veneer of antiquity, however, a new and different form of Daoist healthcare is emerging. To recognize the new forms of Daoist healing, this paper builds toward a long-range understanding of Daoist healthcare in traditional and twentieth-century China. The author concludes that despite the apparent conservatism of Daoist leaders’ incorporation of the past, it is actually a radical departure.
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Coppens, Filip. "The Gifts of “Darkness” (KKW). The Dark Waters of the Nile Inundation in Hydrological Processions of the Ptolemaic and Roman Era." Annals of the Náprstek Museum 38, no. 2 (2017): 5–16. http://dx.doi.org/10.1515/anpm-2017-0026.
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Abstract The article takes a closer look at a specific feature of the Nile, and more in particular an aspect of its life bringing inundation known to the ancient Egyptian priests as Keku (“Darkness”). This facet of the inundation occurs seven times among the gifts brought by offering bearers in hydrological processions on the soubassement in the Horus temple of Edfu, the Opet temple at Karnak, the Hathor temple of Dendara and the small Isis temple of Dendara dating from the reigns of Ptolemaios IV Philopator (221–204 BCE) to that of Emperor Nero (54–68 CE). The study of its location on the temple walls as well as the inscriptions accompanying this specific personification of the Nile inundation indicates the existence of patterns in the distribution of these texts not only within a single temple, but also between temples over time and space.
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Chi-Tim, Lai. "Daoism in China Today, 1980–2002." China Quarterly 174 (June 2003): 413–27. http://dx.doi.org/10.1017/s0009443903000251.
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Drawing on Daoist Association sources, fieldwork and interviews, this article analyses some major aspects of Daoism in China today. It first presents the revival of destroyed Daoist temples, the return of liturgical activities in Daoist temples and the establishment of training classes for young Daoists. It also discusses the restoration of ordinations of Daoists at the Quanzhen monastery Baiyun guan and the Halls of Zhengyi Tianshi at Longhu shan. Based upon the National Daoist Association's statistics from 1996, there were about 20,000 “Daoist priests who live at home,” called sanju daoshi, who perform Daoist ritual outside monasteries in local communities across China. Despite the state's policy of controlling sanju daoshi, the revival of Daoist ritual tradition in village temples in China today reveals that Daoism is still very much alive in Chinese communities.
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Alam, Parvez. "TEMPLE DESTRUCTION AND THE GREAT MUGHALS’ RELIGIOUS POLICY IN NORTH INDIA: A CASE STUDY OF BANARAS REGION, 1526-1707." Analisa: Journal of Social Science and Religion 3, no. 1 (2018): 1–18. http://dx.doi.org/10.18784/analisa.v3i1.595.
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Banaras also known as Varanasi (at present a district of Uttar Pradesh state, India) was a sarkar (district) under Allahabad Subah (province) during the great Mughals period (1526-1707). The great Mughals have immortal position for their contributions to Indian economic, society and culture, most important in the development of Ganga-Jamuni Tehzeeb (Hindustani culture). With the establishment of their state in Northern India, Mughal emperors had effected changes by their policies. One of them was their religious policy which is a very controversial topic though is very important to the history of medieval India. There are debates among the historians about it. According to one group, Mughals’ religious policy was very intolerance towards non-Muslims and their holy places, while the opposite group does not agree with it, and say that Mughlas adopted a liberal religious policy which was in favour of non-Muslims and their deities. In the context of Banaras we see the second view. As far as the destruction of temples is concerned was not the result of Mughals’ bigotry, but due to the contemporary political and social circumstances. Mostly temples were destroyed during the war time and under political reasons. This study is based on primary Persian sources and travelogues, perusal study of Faramin (decrees), and modern works done on the theme. Besides this, I have tried to derive accurate historical information from folklore, and have adopted an analytical approach. This article showed that Mughals’ religious policy was in favour of Pundits (priests), Hindu scholars and temples of Banaras; many ghats and temples were built in Banaras with the full support of Mughals. Aurangzeb made many grants both cashes and lands to priests and scholars of Banaras.
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Shadrina, A. V. "Yedinovertsy Priests of the Don and Novocherkassk Diocese in 1890-1910: Social Group Description." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 3 (207) (October 19, 2020): 65–71. http://dx.doi.org/10.18522/2687-0770-2020-3-65-71.
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This article considers the process and results of the formation of the social group made up by the Yedinovertsy priests in the Don and Novocherkassk Diocese. Based on the analysis of the sources, it is shown that 27 Yedinovertsy churches had been established in the territory of the Don Army Land by the 1910s, which resulted from the development of the missionary movement that was expected to prevail over the Old Believers’ schism. It was initiated by hierarchy of the Don region, diocesan missionaries, and some Old Believers who had joined the Russian Church under the Old Believers’ “rules”. A group of priests was formed to provide service in those churches. The priests were familiar with the rites that were forbidden in 1666-1667 and wanted to perform their missionary activities among the Old Believers. At the beginning of the group formation process, in the Yedinovertsy churches, there were only 29 priests and psalm readers, who did not have the required education level. But by 1910, their number had grown up to 55 clergymen. Not only did they know the old rites well enough, which, in some instances, was caused by the fact that they had come to the Russian Church from various schism branches, they were also of the advantageous Cossack origin and had missionary education received from the Don diocesan missionary school specially established for those purposes. Considering how important the Yedinovertsy priests’ service was both for the management of the Diocese and the Don Army, those organizations were the financing sources for the priests, for the churches themselves did not even provide the Yedinovertsy priests and psalm readers with an average income. The integrity of the social group in question was sustained by the fact that priests serving at Yedinovertsy churches seldom moved to serve at Orthodox temples.
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Subramaniam, Manimaran. "Sanskritization in Classification and Roles Played By Priests in Hindu temples in Malaysia." Journal of Indian Studies 9, no. 1 (2006): 126–31. http://dx.doi.org/10.22452/jis.vol9no1.14.
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Srinivas, Tulasi. "Divine Enterprise: Hindu Priests and Ritual Change in Neighbourhood Hindu Temples in Bangalore." South Asia: Journal of South Asian Studies 29, no. 3 (2006): 321–43. http://dx.doi.org/10.1080/00856400601031948.
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Sullivan, Bruce. "How Does One Study a “Masterpiece of the Oral and Intangible Heritage of Humanity”? Ethnographic Reflections on Kerala's Kūtiyāttam." Method & Theory in the Study of Religion 21, no. 1 (2009): 78–86. http://dx.doi.org/10.1163/157006809x416841.
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AbstractThis article presents issues encountered in ethnographic fieldwork in Kerala, south India, on a tradition of Sanskrit theatre called Kūtiyāttam. Key issues include recent changes in both the audience and performing troupes as Kerala's society has become more egalitarian, and reduced ritual activity by priests. Kūtiyāttam has been transformed from a devotional offering in temples to a cultural performance viewed as an art form. Ethnographic research on this tradition has contributed to international recognition and patronage. In this case, ethnographic fieldwork affects both the researchers and the subjects of their research.
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Verma, Arpit, Vidit Khandelwal, Anil Singh Baghel, and Sanjay Kumar Chourasiya. "Risk assessment of priesthood as an occupation in the religious city of India." International Journal Of Community Medicine And Public Health 7, no. 10 (2020): 3887. http://dx.doi.org/10.18203/2394-6040.ijcmph20204016.
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Background: Ujjain being a holy city with 327 registered temples, large numbers of people are indulged in priesthood as an occupation. Priests are more vulnerable for health-related problems as priesthood demands some characteristic working environment, i.e. closed, damped, smoky, noisy and crowded workplace. Aim of the study was to assess workplace environment of the priest along with occurrence of occupational injuries.Method: A cross-sectional study done on registered Hindu priests. Total sample size was 440. Simple random sampling was done. Self-designed, pre-tested and semi-structured questionnaire including parameters like problem felt, job satisfaction, stress felt, working hours and occupational injuries were used for data collection by personal interview.Results: 256 (58.2%) study participants encounter occupational injury. Problems felt at their workplace were- overcrowding 259 (58.9%), improper drainage system 48 (10.9%), unsafe drinking water 44 (10%), air pollution 25 (5.7%), inappropriate waste disposal 24 (5.5%), poor ventilation 24 (5.5%), no sick-room 8 (1.8%) and no toilets 8 (1.8%). Out of 440 study participants 132 (30.0%) were not satisfied with their job due to-less financial support 96 (22%), long duration of working hours 20 (4%) and stressful relations with co-workers 16(4%). 136 (30.9%) of study participants were stressed at their workplace. Statistically significant (p<0.05) association was seen between occurrence of occupational injuries and age, job satisfaction, working hours (overtime) and stress felt.Conclusion: Most of the problems felt by study participants along with occupational injuries and job dissatisfaction occurred due to poor financial support, long working hours and stressful relations with co-workers.
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De Souza, Alessandro Ferreira Rodrigues, and Mauro Maia Fragoso. "Conditioning Factors in Simplification of Catholic Temples after Vatican II in Brazil." Actas de Arquitectura Religiosa Contemporánea 6 (April 3, 2020): 172–81. http://dx.doi.org/10.17979/aarc.2019.6.0.6237.
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Under the influence of the liturgical reform promoted in the 20th century, Catholic temples assumed very simple characteristics, especially after the determinations of the Second Vatican Council. This simplification can be observed both in the construction of new temples and in the adaptation of others built before the period in question, causing the loss of its identity. In order to understand the simplification of these sacred spaces, we chose the case study: the renovation of Santa Maria de Campos dos Goytacazes Parish Church, located in the North of the State of Rio de Janeiro, Brazil. In the architectural intervention of this sacred space, conditioning factors were identified as: impositions of the local community; priests who are unaware of ecclesiastical determinations for liturgical space; and the scarcity of architects familiar with liturgical practices and conciliar guidelines. It is necessary to consider new proposals for the use of space, particularly in the rehabilitation of sacred spaces after the Second Vatican Council.
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Nowak, Maria. "MIEJSCE PROSTYTUCJI W ATEŃSKIEJ SFERZE SACRUM W OKRESIE KLASYCZNYM." Zeszyty Prawnicze 9, no. 1 (2017): 123. http://dx.doi.org/10.21697/zp.2009.9.1.05.
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Prostitution and SACRUM in Classical AthensSummaryThe article refers to the problem of prostitution at the field of laws regarding Athenian public worship. The participation in the cult of polis could be divided into some levels. The most advanced one is to be found in the societies supporting temple prostitution. Other forms of the access of prostitution into the holy sphere are, for instance, adoring a god/goddess protecting this group and simply giving it access into temples either as priests or simple worshippers. The last category is connected with public offerings as well.The paper is divided into four chapters, each concerning different aspect of the issue. The first one attempts to present Athenians’ attitude towards temple prostitution. The second one describes preserved particular laws excluding prostitutes from the sphere of sacrum. Then the case of Phano, basilinna accused of the profanation of Anthesteria is discussed. In the last chapter the question of exceptions from the above-said exclusion is deliberated. The paper is based mainly on the Attic oratory, especially on the speeches Against Neaira, Against Androtion preserved among Demothenes’ Speeches and on Aeschine’s Against Timarchos.
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Chavel, Simeon. "A Kingdom of Priests and its Earthen Altars in Exodus 19-24." Vetus Testamentum 65, no. 2 (2015): 169–222. http://dx.doi.org/10.1163/15685330-12341190.
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This study analyzes the altar law in Exodus 20, the statement that frames it in Exodus 19, and its application in Exodus 24 as a single narrative that denies the professional configuration of sacrifice as essential to religion and divine blessing. It puts the gift-blessing exchange into the hands of every family, and reverses the basic trope of hosting-visiting and the social poetics that govern hierarchical religion: rather than host at his palace through mediating attendants, Yahweh visits wherever he is invited. The study argues that the narrative attacks an Israelian and Judean ideology in which royal success defines territorial extent, shapes the polity, enshrines divine power in temples, and controls divine blessing. It reconfigures the elements such that territory and nationhood are defined by the divine king, who roams freely throughout the land to bless each of his subjects, so long as they invite him to receive a gift.
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WAERZEGGERS, CAROLINE. "THE BABYLONIAN PRIESTHOOD IN THE LONG SIXTH CENTURY BC." Bulletin of the Institute of Classical Studies 54, no. 2 (2011): 59–70. http://dx.doi.org/10.1111/j.2041-5370.2011.00024.x.
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Abstract Babylonia experienced a remarkable upsurge in prosperity in the long sixth century BC (c. 620–480 BC). Tens of thousands of cuneiform texts bear witness to its vibrant economy, dynamic society, and creativity in art, literature, and science. In this fast-moving world, temples were bulwarks of traditional Babylonian beliefs and values. Everywhere in Mesopotamia, priests have left archives that tell us about their cultic tasks, daily concerns, and intellectual universe. These texts are a goldmine for the study of Babylonian religion and society, and the aim of this article is to introduce some of the new insights that are emerging from this material.
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Solodkin, Ya G. "THE BEGINNING OF CHURCH CONSTRUCTION IN “RUSSIAN” SIBERIA." Bulletin of Udmurt University. Series History and Philology 30, no. 1 (2020): 7–17. http://dx.doi.org/10.35634/10.35634/2412-9534-2020-30-1-7-17.
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Churches in Siberia, as well as in European Russia, were already being built at the foundation of cities and jails at the end of the 16th century, which was to provide sacral protection of the territories that were part of the Moscow state. These churches were not always dedicated to the Trinity, contrary to the recent opinion; their names, often defined by the capital authorities, were very diverse. Among the first temples of Tyumen and Tobolsk it is impossible (as many historians claimed, following the Remezov chronicle) to include Spassky churches. The "church building" beyond the Urals first "was sent" from Moscow; from "Rus" or Verkhoturye to the fortresses built in the "Siberian land" priests for service were sometimes sent, giving them a ruga (a fee), and also (sometimes only for the sake of consecration of temples) deacons. The construction of churches in Tyumen, Tobolsk, Berezov, as well as in the neighboring cities and jails contributed to the final entrenchment of the huge Russian land, formerly under the rule of Khan Kuchum, his vassals and allies.
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Nurbayev, Zhaslan Y., and Sailaugul B. Nurbayeva. "Urban realm and temple construction of the russian orthodox church on the cusp of 19th and 20th centuries (based on photographic documents of kostanay city)." Bulletin of Nizhnevartovsk State University 55, no. 3 (2021): 34–46. http://dx.doi.org/10.36906/2311-4444/21-3/04.
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The article is devoted to considering church construction on the territory of Kostanay city, which broadly speaking includes building of churches, church government, and administrative organization. The investigations have led to a conclusion that the main factors contributing to soaring church construction in rapidly growing Kostanay city on the cusp of 19th and 20th centuries were active migration processes resulting in movement of significant number of orthodox people from European part of Russia, as well as development of missionary activities among native population. On the basis of photographic documents, the authors have characterized orthodox temple architecture, as well as subdivided churches according to institutional principle, composition and spatial dynamics, and style of space-planning decisions. It was found that a greater number of churches in Kostanay were the parish ones, prayer halls of temples had a single or five-domed top, the following architectural styles were distinguished in the temple construction: eclecticism, elements and techniques of provincial Baroque and classicism, national Russian style combined with the techniques of the brick style. Within church construction, the government was tasked with designing living environment in general, rather than religious buildings. The urban realm balanced all aspects of confessional life, included its physical, functional_ pragmatic, social, as well as emotional and artistic parameters. After Orthodox temples were built and given certain functions, there were changes in the social structure of the society, the parish was growing, the number of priests was increasing, which led to changes in the urban realm. The environment is connected with the main elements of the urban system, having stability and variability, respectively, which resulted in a set of individual and collective creative acts. The Russian Orthodox Church had a great influence on education and the moral state of urban dwellers. A network of parochial schools was formed at each church and each temple. Such schools pursued not only educational, but also missionary goals.
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Tanaka, Stefan. "Imaging History: Inscribing Belief in the Nation." Journal of Asian Studies 53, no. 1 (1994): 24–44. http://dx.doi.org/10.2307/2059525.
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A commission sponsored by the meiji government and headed by Okakura Tenshin (Kakuzō), Kanō Tessai, and Ernest F. Fenollosa traveled to Nara Prefecture in 1884 to catalog the important artifacts in temples and shrines. Fenollosa's later description of an event of this trip, which is often presented to show how he with the assistance of Okakura “saved” Japanese art, brings out the major argument of my article: the role of fine art in the formulation of belief in the nation. Fenollosa describes his “discovery” of the Guze Kannon (Goddess of Mercy), a seventh-century gilt-wood sculpture, at the Hōryūji temple:I had credentials from the central government which enabled me to requisition the opening of godowns and shrines. The central space of the octagonal Yumedono was occupied by a great closed shrine, which ascended like a pillar towards the apex. The priests of the Horiuji confessed that tradition ascribed the contents of the shrine to Corean work of the days of Suiko, but that it had not been opened for more than two hundred years.
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Mascort, Maite, and Esther Pons. "Tueris-Oxirrinco. La diosa protectora de Per-Medyed." Trabajos de Egiptología. Papers on Ancient Egypt, no. 10 (2019): 241–56. http://dx.doi.org/10.25145/j.tde.2019.10.14.
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"The ancient city of Per-Medyed, located in the 19th nome of Upper Egypt, was called Oxyrhynchus in Greek times. During the GraecoRoman period, the main female divinity of this locality was the goddess Taweret , who was associated with the arrival of the flood and was represented by two fishes, the oxyrhynchus (Mormyridae family), with whom she was linked, and the lepidot. On this site, the oxyrhynchus fish always appears adorned with a Hathor crown, the symbol of feminine divinity, and closely related to the goddess Taweret. Iconographically, it is represented in tombs, temples, cartonnage, stelae, sarcophagi and also in small bronze sculptures, which very often appear arranged on a sledge. Although these statuettes are usually anepigraphic, sometimes they have a demotic inscription on the plinth, on which the sledge rests, which always alludes to the goddessTaweret , for the purpose of protection and rebirth to a new life. The oldest attestations we have of the cult of this oxyrhynchus fish in Oxyrhynchus, comes from classical authors such as Strabo, Herodotus or Plutarch. The papyri found on the site mention the existence of one main temple as well as a secondary temple dedicated to Taweret, and another one, dedicated to the oxyrhynchus, and they even refer to a congregation of priests who fulfilled the specific rituals of this cult."
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Schultz, David, and Enrico Serpone. "Sangaku Optimization Problems: An Algebraic Approach." Mathematics Teacher 111, no. 5 (2018): 385–89. http://dx.doi.org/10.5951/mathteacher.111.5.0385.
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During the Edo Period (1603-1867), Japan was isolated from the influence of western mathematics. Despite this isolation, Japanese mathematics, called Wasan, flourished, and a unique approach to present mathematical problems was developed. Painted wooden tablets called sangaku were hung on display at Shinto shrines and Buddhist temples for recreational enjoyment and religious offerings. More than 900 tablets have been discovered with problems developed by priests, samurai, farmers, and children. The vast majority of these problems were solved using analytic geometry and algebraic means, and the collection as a whole is frequently referred to as Japanese Temple Geometry. Within the collection of the sangaku, several optimization problems appear with answers included. However, the methods used to obtain those answers are absent. Because the work of Newton and Leibniz was unknown to the Japanese mathematicians of that time and no evidence exists of contemporaneous Japanese mathematicians having a formal definition of the derivative, their solution techniques to these problems remains unresolved (Fukagawa and Rothman 2008). To illustrate a possible noncalculus approach for the solution to sangaku optimization problems, we will examine two specific examples. To help readers visualize the two examples, Maple™ animations have been created by the authors and can be found at http://www.mesacc.edu/~davvu41111/Sangaku.htm.
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Boaz, Danielle N. "“Spiritual Warfare” or “Crimes against Humanity”? Evangelized Drug Traffickers and Violence against Afro-Brazilian Religions in Rio de Janeiro." Religions 11, no. 12 (2020): 640. http://dx.doi.org/10.3390/rel11120640.
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Since at least 2005, drug traffickers in the cities and favelas of the state of Rio de Janeiro have been carrying out systematic and violent assaults on Afro-Brazilian religious communities. Motivated by their conversion to sects of Evangelical Christianity that regard Afro-Brazilian religions as devil worship, the traffickers have forcibly expelled devotees of these faiths from their homes and temples, destroyed shrines and places of worship, and threatened to kill priests if they continue to practice their religion. Scholars have often described this religious landscape as a “conflict” and a “spiritual war.” However, I argue that Evangelized drug traffickers and Afro-Brazilian religions are not engaged in a two-sided struggle; rather, the former is unilaterally committing gross violations of the latter’s human rights, which contravene international norms prohibiting crimes against humanity and genocide.
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Segev, Mor. "ARISTOTLE'S IDEAL CITY-PLANNING: POLITICS 7.12." Classical Quarterly 69, no. 2 (2019): 585–96. http://dx.doi.org/10.1017/s0009838819000995.
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At Pol. 7.12, 1331a19–20, Aristotle states it as a matter of fact that the citizenry of the best city should be divided into ‘public messes’ (syssitia). His primary concern in the rest of the chapter is to uncover the optimal way in which syssitia should be organized, and the way in which they should be situated in relation to other facilities, public buildings, agorai and temples in the city. The proposed plan is roughly as follows. Syssitia would be divided into three main sections. First, the syssitia of soldiers would be held at the guardhouses located at strategic points along the walls surrounding the city (1331a20–3). Next come ‘the most supreme syssitia of the magistrates’ (τὰ κυριώτατα τῶν ἀρχείων συσσίτια: 1331a24–5) and the syssitia ‘of the priests’ (τῶν ἱερέων: 1331b5). These would be held at a place appropriately having ‘an appearance directed at establishing virtue and [being] more strongly positioned than the neighbouring parts of the city’ (1331a28–30), that is, the highest place in the city. This envisioned acropolis would also house temples (1331a24–5). Situated below it would be the ‘free agora’, which would include gymnasia (1331a35–7) and would be generally directed at leisurely activity (1331b12). Finally, below the free agora, a ‘necessary agora’ and buildings of officials entrusted with legal, commercial and municipal duties would be established, at a location conducive to importing and exporting goods (1331b6–12).
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Giulea, Dragoş Andrei. "The Meeting of the Three Temples: Co-celebrating with the Angels in Early Christian Liturgies." Studia Liturgica 50, no. 2 (2020): 226–43. http://dx.doi.org/10.1177/0039320720945725.
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A new inspection of the ancient liturgical pattern of praying with the angels unveils that Jewish materials limited it to the priestly class and such legendary figures as Enoch, Abraham, Moses, or Elijah. The classical Christian anaphoras of the third and fourth centuries will extend this pattern to the entire congregation based on the early Christian generalization of the priestly status to all the members of the ecclesia. While shifting the focus of discussion to the concepts of “temple” and “priest,” the study finds that these Christian anaphoras include both the Jerusalem Temple feature of serving in front of God’s descended glory and the Second Temple apocalyptic idea of celebrating in the heavenly sanctuary. The earthly and heavenly temples, therefore, become one liturgical space which also intersects a third temple, that of the human being, within which God also descends, sanctifies it, and receives due worship.
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Hwang, In-Gyu. "The Buddhist Temples in Mt. Inwang(仁王山) and Highly the Priests Moohak in the Period of Early Chosun Dynasty". Journal of Korean Seon Studies 22 (30 квітня 2009): 239. http://dx.doi.org/10.22253/jkss.2009.04.22.239.
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Bull, Christian H. "Prophesying the Demise of Egyptian Religion in Late Antiquity: The Perfect Discourse and Antoninus in Canopus." Numen 68, no. 2-3 (2021): 180–203. http://dx.doi.org/10.1163/15685276-12341620.
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Abstract When the demise of traditional Egyptian religion took place is much debated. Some scholars have portrayed vibrant cults continuing well beyond the 4th century, embattled by Christianity, whereas others see a marked decline in the late 2nd and early 3rd century, leaving a blank slate for Christianity in the fourth century. The present contribution interprets the apocalyptic prophecy of Hermes Trismegistus in the Perfect Discourse to reflect a priestly insider’s perspective of the decline in temple-cult in the early 3rd century, and its projected catastrophic consequences for Egypt and indeed the cosmic order. Yet, despite the general neglect of temple-cult and literacy in the Egyptian priestly scripts, certain temples remained in use. The second part of the article is devoted to the survival and apparent rejuvenation of the temple of Osiris/Serapis in Canopus, in the second half of the 4th century. This case shows that at this late date there were still self-consciously traditionalist devotees of Egyptian gods, though our sources do not permit us to see to what degree their temple-cult corresponded to the old “standard model.” The temple’s alliance with the non-Egyptian Neoplatonist Antoninus suggests that the image of Egypt as the temple of the world is now championed in the language of Hellenism, and Antoninus updates the now nearly two-centuries-old prophecy of Hermes Trismegistus to predict the fall of the Serapis temples in Alexandria and Canopus after his death. Both the Perfect Discourse and Antoninus are testimonies of a literate elite that saw the great temples as the essence of Egyptian religion, and their demise as the end of Egypt and the world.
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Iyer, Raju S., Dronamraju Dilip, Ram Narayanan, Padmanabhan Manoj, Kumaraswamy Reddy, and Venugopal Naidu. "Temple Pujari's Lung: A New Pneumoconiosis?" Asian Cardiovascular and Thoracic Annals 5, no. 1 (1997): 48–49. http://dx.doi.org/10.1177/021849239700500111.
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A temple pujari (priest), who had long exposure to camphor smoke, developed pulmonary fibrosis. Pneumonectomy of the left lung was performed. We feel that more studies of the lung function of priests working in similar conditions are needed to throw more light on this interesting pathology.
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Ama, Michihiro. "A Jewish Buddhist Priest." Southern California Quarterly 100, no. 3 (2018): 297–323. http://dx.doi.org/10.1525/scq.2018.100.3.297.
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Julius A. Goldwater’s career as a Buddhist priest at the Los Angeles Hompa Hongwanji Temple, 1934–1945, serves as a vehicle for identifying pre-war orthodoxy and tolerance for universalism and measures the LAHH’s shift to ethnic orthodoxy after the Nikkei return from wartime incarceration. The article traces Goldwater’s path to conversion, his service as a priest at LAHH, his wartime stewardship of the temple, and the temple’s lawsuit against him in the resettlement period. The trial also brought out issues of temple leadership, race, doctrinal differences, and finances.
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Kilchör, Benjamin. "Noch einmal: Das Verhältnis von Ez 40:44-46 und 44:14-16." Vetus Testamentum 67, no. 1 (2017): 9–15. http://dx.doi.org/10.1163/15685330-12341260.
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In this article it is argued that according to Ez 40:46b both, the priests mentioned in v45b and those mentioned in v46a, are Zadokites (against the majority of interpreters who relate v46b to v46a only). Since the temple is not designated as „sanctuary“ unless the Kabod of YHWH returns (Ez 43:1-12), the duty of the priests in 40:45b is called משׁמרת הבית, a term that is ascribed in Ez 44:14 to the Levites. However, while בית in 40:45 clearly refers to the temple building and thus is a suitable designation for the priestly duty, it refers to the whole temple area in 44:14.
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Fletcher-Louis, Crispin. "Jesus as the High Priestly Messiah: Part 1." Journal for the Study of the Historical Jesus 4, no. 2 (2006): 155–75. http://dx.doi.org/10.1177/1476869006064873.
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AbstractRecent study of the priesthood in Second Temple life and thought invites a reconsideration of Jesus’ self-understanding. The appeal to Psalm 110 and Daniel 7.13 indicates that Jesus thought that, although not of priestly lineage, nevertheless he would ultimately be the nation's king and priest after the order of Melchizedek. Mark 1–6 contains a programmatic statement of Jesus’ claim to a high priestly identity as the ‘holy one of God’ (1.24), with a high priestly contagious holiness (1.40-45; 5.25-34; 5.35-43), freedom to forgive sins (2.1-12) and the embodiment of divine presence in a Galilean cornfield (2.23-28). As true high priest he makes divine presence ‘draw near’ to God's people (1.15), where before they had to ‘draw near’ to the Jerusalem temple. The hypothesis that Jesus thought he was Israel's long-awaited eschatological high priest resolves otherwise intractable problems in historical Jesus scholarship. This is Part 1 of a two-part essay.
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Fletcher-Louis, Crispin. "Jesus as The High Priestly Messiah: Part 2." Journal for the Study of the Historical Jesus 5, no. 1 (2007): 57–79. http://dx.doi.org/10.1177/1476869006074936.
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AbstractRecent study of the priesthood in Second Temple life and thought invites a reconsideration of Jesus’ self- understanding. The appeal to Psalm 110 and Dan. 7.13 indicates that Jesus thought that, although not of priestly lineage, nevertheless he would ultimately be the nation’s king and priest after the order of Melchizedek. Mark 1-6 contains a programmatic statement of Jesus’ claim to a high priestly identity as the ‘holy one of God’ (1.24), with a high priestly contagious holiness (1.40-45; 5.25-34; 5.35-43), freedom to forgive sins (2.1-12) and the embodiment of divine presence in a Galilean cornfield (2.23-28). As true high priest he makes divine presence ‘draw near’ to God’s people (1.15), where before they had to ‘draw near’ to the Jerusalem temple. The hypothesis that Jesus thought he was Israel’s long awaited eschatological high priest resolves otherwise intractable problems in historical Jesus scholarship. This is Part 2 of a two-part essay.
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Hwang, In-Gyu. "The crossing the border into Liadong by Mangong and Jeokhyu, the high priests in the early Joseon Dynasty, and the rebuilding of the Chinese, Buddhist temples." STUDY OF THE EASTERN CLASSIC 70 (March 31, 2018): 407–34. http://dx.doi.org/10.16880/sec.2017.70.01.407.
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Hwang, In-Gyu. "The crossing the border into Liadong by Mangong and Jeokhyu, the high priests in the early Joseon Dynasty, and the rebuilding of the Chinese, Buddhist temples." STUDY OF THE EASTERN CLASSIC 70 (March 31, 2018): 407–34. http://dx.doi.org/10.16880/sec.2017.70.13.407.
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Moffitt, David M. "Jesus as Interceding High Priest and Sacrifice in Hebrews: A Response to Nicholas Moore." Journal for the Study of the New Testament 42, no. 4 (2020): 542–52. http://dx.doi.org/10.1177/0142064x20914528.
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Is Jesus’ perpetual intercession for his people in Hebrews (Heb. 7.25) understood as a constitutive part of his atoning, high-priestly ministry? Nicholas Moore argues that Jesus’ act of sitting at God’s right hand is the decisive end of Jesus’ atoning sacrifice and so also of Hebrews’ Yom Kippur analogy. Among other points, I argue in response that Jesus’ ongoing absence from his people, status as high priest and current location in the heavenly holy of holies imply that Hebrews’ Yom Kippur analogy extends beyond Jesus’ act of sitting to include his present ministry of intercession. Not only were prayer and atoning sacrifice closely correlated for Second Temple Jews, Hebrews presents Jesus as the high priest who, in his resurrected humanity, is always also the sacrifice in the Father’s presence. Jesus presented himself to the Father once, but he is perpetually the high priest and sacrifice who ministers in God’s presence. For Hebrews, the Yom Kippur analogy (and so also Jesus’ atoning ministry) ends when, like the earthly high priests, Jesus leaves the heavenly holy of holies to return to and again be present with his people (Heb. 9.28). Only then will his followers receive the salvation for which they are waiting. Until that approaching day arrives, Jesus’ ongoing intercession with his Father ensures that his people will be saved completely.
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Ivanchenko, Lesya. "FROM THE DUBOVICHI LIFE: REPRESSIONS AGAINST THE CHURCH IN THE 1920-1930'S." Journal of Ukrainian History, no. 40 (2019): 129–35. http://dx.doi.org/10.17721/2522-4611.2019.40.16.
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In the article, the author reveals fragments of the study about repressions of the 1920s and 1930s against the churches, as an institution of society, against the clergy, church services, active parishioners of one of the settlements in Sumy Region(Dubovichi village). Self-identification and peaceful living under the laws of honor in the socialist regime led to the destruction of employed citizens and clergy who lived by vocation and by traditional moral principles. After all, it was they - conscious citizens, intellectuals, who "threaten" the terrorist plot of the Bolshevik authorities on the territory of Ukraine. Special attention was to the citizens who supported Tikhonovsk and Ukrainian autocephalous Orthodox churches. The parishioners of these churches were in principle affirmative. "Tikhonovtsi" decided religious uncompromising, "autocephalous" were nationalistic. Those and others did not perceive the Bolsheviks. Both opposed the political regime. Everyone who was in contact or was attached to these groups was prosecuted and arrested with special severity. Under the repressions were relatives and neighbors. Blackmail of single persons and family, voluminous and falsification documents, taking hostages. That was happening with all who was not controlled during the formation of the Soviet power. Over the 50 people from Dubovichi village and their families fell under the pressure of repressions. Most of them were sentenced to death. Just few of them returned from exile and settled in distant places from their native village. Dubovichi village has a centuries-long history. Best known it is in the religious environment through the icon of Dubovytsi's Mother of God. The miraculous image of the Virgin was discovered in the middle of the 17th century. And the glory about it spread far beyond the then Russian empire. Church leaders from Kiev, from Chernigov gathered at the procession during the celebrations of 1861. The pilgrimage to the icon in Dubovich was round-the-year. Copies from the list of the Virgin Mary Dubovitskaya were in the St. Sophia Cathedral of Kyiv. Information about the icon was printed in church calendars and metropolitan directories of pilgrims. The grand stone church of the Nativity of the Virgin in 1777 in the center of the village, it was the pease of architectural art that was rare in the countryside. As evidenced by foreign sources, the parish church was kind of fortress. It was surrounded by a brick fence with four towers in corners. The entrance to the churchyard was through the gates that were under the bell. There were burials around the temple. Marble monuments were raised on the graves. Icons in the temple were in different kyots, precious stones. Church property included a number of priest clothing, silverware. In the village there were three temples. This provided the opportunity for the parish to have six priests, several clerks and psalms in the state. All were destroyed until 1940, despite the architectural value of the builders and the ancients. Dubovichi parish numbered more than three thousand people at the beginning of the twentieth century. It was glorified by the numerous, beautiful choir, active citizens. The church library was more than 2000 volumes. The priests performed not only the need. Archpriest Gusakovsky was the head of refuge. The village choir numbered more than 60 people. There was a spiritual orchestra, a theater group, a hut-reading room, a rural school and a parochial school, and a folk school in the village. Also there was paramedic station, veterinarian, pharmacy. The hospital unit numbered up to 10 beds. Tolerance and high moral consciousness were typical for the people of Dubovichi. Not only Orthodox lived in the village . Archival documents indicate that the daughter of the priest was offended with the Catholic. Jews lived in Dubovichi. The social group was represented. There were Gypsies among the participants of the school. Those were posterity of that who survived and took good place in life of theatre. Able to analyze falsifications of the campaign to destroy the Dubovichi parish, the destruction of church buildings- works of architectural art. Information from directories, archival documents and old people's buildings allows us to reconstruct conditionally events of those times. The author for the first time highlights this page of the Dubovichi life. As well as information from recently declassified documents from archives of higher authorities on the repressed residents of Dubovichi village. Human losses, disadvantaged families, tales of reletives about Soviet Union. All this make a mosaic of the historical stratum of our country. The coverage of this problem somehow outlines the massive crimes of Soviet politics in the 1920's and 1930's. It is a tribute to those who sacredly keep memories of the repressed.
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von Lieven, Alexandra. "The Religious Sciences in Ancient Egypt." Journal of Ancient Near Eastern History 8, no. 1-2 (2021): 181–201. http://dx.doi.org/10.1515/janeh-2020-0013.
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Abstract Within the Ancient Egyptian temple, science was an important occupation for certain specialized priests. Two fields particularly well documented are astronomy and astrology on the one hand, and medicine on the other. For the medical practitioners, namely the Sakhmet priest and the Leader of Serqet, there are even special manuals for their use attested. The paper presents some of the evidence and discusses it within its cultural context.
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Fonfeder, Robert, Mark P. Holtzman, and Eugene Maccarrone. "INTERNAL CONTROLS IN THE TALMUD: THE JERUSALEM TEMPLE." Accounting Historians Journal 30, no. 1 (2003): 73–93. http://dx.doi.org/10.2308/0148-4184.30.1.73.
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We examine the Hebrew Talmud's account of internal controls in the ancient Jerusalem Temple (c.823 B.C.E. to 70 C.E.) This far-reaching enterprise involved an extensive system of sacrificial offerings, management of three annual pilgrimages, a court system and maintenance of a priestly class. We outline the annual process of collecting half-shekel and other donations, withdrawals from the Temple treasury and the sale of libations. The Talmud describes numerous internal controls: donations were segregated according to their specific purposes and donation chests were shaped with small openings to prevent theft. When making withdrawals from the Temple treasury, the priest-treasurer was required to wear specific clothing to prevent misappropriation of assets. The Treasury chamber itself had seven seals, requiring the presence of seven different individuals, including the king, in order to open it. The process of selling libations and meal offerings required purchasing and then redeeming different tickets, which were specifically marked to prevent fraud. In explaining the reasoning for this tight system of internal controls, the Talmud reveals that an individual “shall be guiltless before G-D and before Israel” [Numbers 32: 22], so that a sound system of internal controls prevents both theft and any suspicion of theft, thus establishing the fiscal credibility of the Temple institution in the eyes of its congregants. Such an approach indicates that accounting did not represent a profane, secular vocation at odds with the Temple's mission. To the contrary, a system of accountability formed integral steps in the Temple's ritual processes.
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Jursa, Michael, and Shai Gordin. "Urukean Priests and the Neo-Babylonian State." Journal of Ancient Near Eastern Religions 19, no. 1-2 (2019): 35–54. http://dx.doi.org/10.1163/15692124-12341303.
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Abstract The paper is constructed around a short micro-historical portrait of a priestly family active in Uruk in the sixth century BCE. This introduces two interrelated issues that the paper will subsequently discuss with a view towards a contextualization of the family in question: the interaction between the Neo-Babylonian state and priests outside the capital city, and the drive towards inter-temple interaction and standardization of procedures based on the model of Esangila, the Marduk temple in the capital.
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Heidegger, Simone. "Shin Buddhism and Gender." Journal of Religion in Japan 4, no. 2-3 (2015): 133–83. http://dx.doi.org/10.1163/22118349-00402004.
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In the two main branches of Jōdo Shinshū (or Shin Buddhism), the Ōtani-ha and the Honganji-ha, a movement toward gender equality emerged in the 1980s. This movement and its development have brought about internal discussions on discrimination against women and an increasing awareness of gender issues, as well as concrete reforms of institutional laws. In the Ōtani-ha, a ruling that explicitly excluded women from becoming temple chief priests (jūshoku) led to protests and petitions by the association of chief priests’ wives and resulted in the establishment of the “Women’s Association to Consider Gender Discrimination in the Ōtani-ha.” Although the Honganji-ha has formally accepted female chief priests since 1946, the definition of the role of the bōmori (lit. temple guardian) as the temple chief priest’s wife suggested hierarchical gender roles, which also stimulated demands for reforms. This article shows the forms of gender discrimination which have been the focus of debates and discussions. Here, I present the reforms and changes that have been achieved over the past few decades and examine the reasons and influences that were instrumental during this process. In this context, I analyze the arguments used by both the reform-oriented and the conservative sides of the issue, and I also explore the relationship of this gender discrimination discourse to earlier Shin Buddhist social developments, such as internal reform movements and efforts to combat discrimination against burakumin.
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Belikova, Natalia. "State Policy Concerning Russian Orthodox Church Between 1958 and 1964 (Based on Krasnodar Krai)." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 5 (October 2019): 135–47. http://dx.doi.org/10.15688/jvolsu4.2019.5.10.
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Introduction. The article is devoted to the problem of revealing the consequences of state religious policy in the region under study in the period between 1958 and 1964. The initial date is associated with the end of the post-Stalin struggle for leadership in the Communist party and the state and the formation of a new Church policy aimed at the destruction of religious organizations in the USSR. The end of the period is associated with the change of the top leadership of the USSR and the attendant changes in religious policy. In order to identify the consequences of state religious policy, the author analyzes the nature and content of this policy, as well as the attitude of believers to the anti-church actions of local authorities. The territory of the Krasnodar and Kuban dioceses in the period under study corresponded to the administrative borders of Krasnodar Krai. This diocese was headed by Metropolitan Viktor (Svyatin). Methods and materials. The use of the statistical method allowed the author to reveal the dynamics of personnel changes among the Orthodox clergy, the number of closed temples in the Krasnodar and Kuban dioceses and the number of religious ceremonies performed by the clergy. As a result of applying the system method the author reveals that not only local Soviet and party authorities took part in implementing religious policy, but also the public was actively involved that gave large-scale anti-Church actions. Analysis. The aspiration of authorities to the full replacement of the Orthodox church from life of citizens in the region under study led to the loss of more than a half of personnel structure of priests and to closing more than 50 % of temples. To fight against religious traditions the government used both administrative measures expressed in changing the rules of the baptism ceremony, and distribution of experience of Soviet non-religious rites. These measures led to the fact that in the period between 1958 and 1964 the number of baptisms decreased by 38.2 %, weddings – by 87 %, funerals – by 66 %. However, residents of the region continued to visit churches and participate in religious ceremonies. Results. It was found that in Krasnodar Krai the rite of baptism amounted to the largest percentage compared to other rites, which indicates the greater demand for thisrite among the parishioners. As a result of the state religious policy, the Orthodox Church as an institution was dealta serious blow, but it was not possible to eliminate the religiosity of the population.
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Barker, Margaret. "Beyond the Veil of the Temple: The High Priestly Origins of the Apocalypses." Scottish Journal of Theology 51, no. 1 (1998): 1–21. http://dx.doi.org/10.1017/s0036930600049991.
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The veil of the temple was woven from blue, purple, crimson and white thread, and embroidered with cherubim (2 Chron 3.14); the veil in the tabernacle had been similar, (Exod 26.31; 36.35). It was a valuable piece of fabric, and both Antiochus and Titus took a veil when they looted the temple (1 Mace 1.21–2; BJ 7.162). In the second temple it was some two hundred square metres of fabric; when it contracted uncleanness and had to be washed, three hundred priests were needed for the job (m. Shek 8.4–5). Josephus says it was a Babylonian tapestry (BJ 5.212), a curtain embroidered with a panorama of the heavens (BJ 5.213). The veil separated the holy place from the most holy (Exod 26.33), screening from view the ark and the cherubim or, in the temple, the ark and the chariot throne. We are told that only the high priest entered the holy of holies, once a year on the Day of Atonement.