Sacred space

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“I experience serenity and convenience in the forest”   Achimota Forest turned sacred space to confront the vicissitudes of life

“I experience serenity and convenience in the forest” Achimota Forest turned sacred space to confront the vicissitudes of life

The paper argues that unconstrained by social pressures to be orderly and quiet within walled, urban churches, prayer group members in Achimota Forest experience the forest as a sacred space in the urban setting, where the Holy Spirit can more easily touch their souls and where ties of true fellowship among believers emerge. The prayer groups are not churches but members of various churches who gather in the forest to pray in the Pentecostal-Charismatic tradition, showing the grip this tradition has on Christians in general in Ghana. After all, Pentecostal-Charismatic churches consist in the fastest growing Christian group in Ghana with 28.3% of the population, compared with 18.4% Protestants, 13.1% Catholics, and 11.4% other Christians (Ghana Statistical Service, 2012: 40). In 2005 the Registrar General’s Department in Ghana had data indicating that 443 new religious organizations of the Pentecostal-Charismatic tradition were registered in the country that year alone (Okyerefo, 2011b: 210). A search in the same department on 7th January 2015, however, revealed that currently concrete data regarding the registration of these
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TítuloEncontrarse con uno mismo y con Dios en la «Kamppi Chapel of Silence»

TítuloEncontrarse con uno mismo y con Dios en la «Kamppi Chapel of Silence»

If these arguments can be specifically applied to Kamppi Chapel Silence, its exquisite form without orna- mentation calls our emotions with different interpreta- tions, yet linking to God. We feel unison with ourselves in God at the sacred space, and this may cause a new attraction to ever-increasing tourists in Helsinki. Perhaps, it was God’s intention to let them return to Him?

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TítuloLa Cátedra de Arquitectura Sacra en la Facultad de Arquitectura y Urbanismo de la Universidad Católica de La Plata

TítuloLa Cátedra de Arquitectura Sacra en la Facultad de Arquitectura y Urbanismo de la Universidad Católica de La Plata

In 1987, John Paul II visits Argentina and calls on the laity to commit to education and culture. With the blessing of Monsignor Antonio Quarracino, archbishop of La Plata, the chair of Sacred Architecture in the UCALP career of Architecture is created. The challenge was —and still remains— that students understand the needs of Catholic sacred space, reinforcing their doctrine and architectural concepts. Using a program that was perfected over the years, research, study, reflection, teaching and doing archi- tecture accompaniment is addressed. The aim of all this is that the student, enlightened by the Gospel, be able to design a buil- ding with a full understanding of the concept church. This academic and personal search of learners is reflected in draft cons- tructible architecture, which synthesize aesthetics and decisive imprint of each of them.
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TítuloTeologías protestantes y el problema del espacio sagrado: relaciones divino/humanas en las capillas e iglesias norteamericanas desde 1945

TítuloTeologías protestantes y el problema del espacio sagrado: relaciones divino/humanas en las capillas e iglesias norteamericanas desde 1945

The phrase sacred space, suggesting a spiritually evocative environment infused with divine or transcendent presence, is currently applied to almost all religious places, including almost all Christian churches and chapels. Yet Protestant leaders from the Reformation onward vigorously opposed such an understanding of God’s relationship to humanly created worship space. For them, God was not immanent in specific spaces or buildings. How is it that Protestants came to embrace the idea of sacred space and apply it to their own churches? This essay explores the concept of sacred space and its relationship to Protestant architecture, focusing on the second half of the 20th century, a period that brought significant transformation to this relationship. The essay asserts that cultural, theological, and academic transformations occurring in the United States in the post-World War II period, resulted in the development of a universalized view of the sacred that came to undergird new religious spaces, particularly chapels meant to accommodate several faith traditions, which in turn helped to advance that view. Both the ideas and the buildings reflected a growing interest in personal spirituality and new understandings of the relative immanence and transcendence of God.
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TítuloEl poder de la esperanza: la evangelización en el sur de Hungría

TítuloEl poder de la esperanza: la evangelización en el sur de Hungría

forming a nucleus next to the main crossroad. In the centre of the village, there is a Calvinist church (1781), which has lost its congregation long ago, but for histo- rical preservation reasons, we disapproved of remaking the building for the daily use of another denomination. The sacred space can be a part of a monastery in case of an interest of an order, which would be the most bene- ficial for the permanent evangelization. Monastic orders, mostly the ones traditionally concerned with physical labour and agriculture, could help organising the work and arranging everyday life in Drávapiski as well, mainly of a self-supplying and sustainable eco- nomy: ora et labora (pray and work).
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TítuloDefining the Sacred

TítuloDefining the Sacred

But doesn’t the architect need to share some sense of the sacred with the people whom the architecture will serve, and how does the architect respond when the sense of the sacred is not shared? Rafael Moneo addressed this very dilemma openly and with humil- ity in his design of the Cathedral of Our Lady of the Angels in Los Angeles (Fig. 05). In beginning the project, Moneo found himself questioning how to proceed with a building of such religious and cultural significance in an age when the sense of the sacred has become more a personal belief than one dictated by an institution. «The architect, facing the challenge of building a church or a temple, cannot rely on a vision of the sacred shared by those who will use the building», Moneo explains, «but instead must risk offering his or her version of sacred space» (Britton 2010, 159). The architect thus must use the only means available to him or her as the creative agent: the shaping of space, the manipulation of light and sound, the expression of materials, textures, colors, and religious symbols.
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Ray-tracer para la generación de imágenes
3D fotorrelistas

Ray-tracer para la generación de imágenes 3D fotorrelistas

Como ejemplo aclaratorio, imaginemos una esfera ܧሺݎሻ, siendo ݎ su radio. La esfera está definida alrededor del punto ሺͲǡͲǡͲሻ, pues está representada en su propio sistema cartesiano, y la ecuación que la define está basada en su propio origen. A éste espacio, que sólo incluye la definición geométrica del propio objeto, se lo denomina object local space.

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CanSat leader training program: past, present and future

CanSat leader training program: past, present and future

CLTP can be the irst step to join the space engineering community. Without prior knowledge in space technology, participants can acquire the basic knowledge in space engineering from CanSat education. Instructors need to continue educating themselves. Once instructors stop improving and learning new things, they will lose the ability to inspire students. Instructors who teach CanSat would be better to have deeper knowledge about satellite because it is necessary to understand in order to explain the functions of each subsystem and component. hus, ailiation to the CanSat community would force them to continue challenging new things. Localizing CLTP is expected to boost the spreading the CanSat education at higher rate. his in turn will build local CanSat communities. The CanSat communities will expand and interact. Such interaction will be very beneicial to students and the communities at large. hings such as teaching techniques, i-CanSat customization, innovative mission ideas for CanSat, open source firmware and much more can be evolutionized and shared.
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7 Lee mas

Newman, O. Creating Defensible Space

Newman, O. Creating Defensible Space

I have found that, from the start, a planner must take into account where all the opposition to his concepts is likely to come from and address them first. He must understand who all the players are, what their con­ cerns are, and how to involve them in the process. Mini-neighborhoods only work if the community and the city staff really accept the idea. At the initial meeting, the city staff, elected officials, and I sat around a table together. Using a slide projector, but sitting with them at the table rather than talking from a podium, I explained the Defensible Space con­ cept by showing what I had done in other cities. I told them that they were free to interrupt at any time with any questions. I explained that the reason they were the very first in the city to see the concept was that I knew they were not going to like it. It was going to complicate how they collected garbage and how they removed snow, the fire and ambulance people were going to have to memorize new routes for getting to places quickly, and it was going to disrupt traffic flow, but it was also going to make a big difference to the life and viability of communities and to the city’s tax base, because it would reduce crime, increase property values, and stabilize neighborhoods.
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Los espacios compartidos ("Shared space")

Los espacios compartidos ("Shared space")

Había vallas, no se permitía cruzar la calle fuera de los semáforos. Se veía personas salir del transporte público y saltar las vallas, parecía una guerra. Quitamos las vallas, y desde entonces se redujeron los accidentes con peatones en un 60%. De repente la calle pasó a ser parte del contexto, ya no era una isla para el tráfico donde la interacción no era esperada por las personas. Quitando las vallas se recuperó la relación entre el mundo alrededor y la calle. Es exactamente lo que quiero decir con “Shared Space”. Cuando miras al diseño, (en Kensigton High Street), piensas, OK, podría haberse hecho diez veces más fuerte. Éste es el próximo paso con Exhibition Road. Están adquiriendo conocimiento sobre como funcionan las cosas. Este es el valor que tienen las experiencias, demostrar qué funciona y cómo funciona. Pero no me pregunten que es o que no es “Shared Space”. Sólo lo puedo ver en una abstracción más amplia: hacer el sistema parte del contexto, del entorno humano, esto es lo que significa “Shared Space”.
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The Virtual Space of the Dynamic Hypermedia Device, a Habitable Space

The Virtual Space of the Dynamic Hypermedia Device, a Habitable Space

The interface acts as a hub and threshold that provides access to an underlying database but it can also transform data retrieval into a performance, into a unique experience for the user. Since virtual space is considered a habitable space, from the functional point of view, the interface-space of the Hypermedia Book offers simultaneous navigation throughout the database in an "open plan" that guarantees orientation. In this unique polyfunctional and proliferating non-hierarchical space is where all events and interactions occur in parallel. Its complexity is expressed through the surface fragmentation, the superimposition and the articulated diversity that, as in dutch art, enhance the particularity of visual experience.
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LA LEGITIMACIÓN DEL LUGAR DE LA RELIGIÓN EN LA COMPRENSIÓN DE LA PERSONA HUMANA: UN ENFOQUE PROBATORIO PARA INTERPRETAR LA FUNCIÓN SIGNIFICATIVA DEL JUEGO SAGRADO

LA LEGITIMACIÓN DEL LUGAR DE LA RELIGIÓN EN LA COMPRENSIÓN DE LA PERSONA HUMANA: UN ENFOQUE PROBATORIO PARA INTERPRETAR LA FUNCIÓN SIGNIFICATIVA DEL JUEGO SAGRADO

Religion on a more institutional level and spirituality in a more personally existential way is not a respecter of socio-economic status, limited to whether or not a country is developed, or fickle about where it takes root geographically. Even the “New Atheism” movement complies with pseudo-doctrines, proves zealous for deeply-rooted beliefs, and has even started meeting in what are called atheist “mega-churches.” It would seem that human beings are inclined to the phenomenon of organized religion and/or “sacred play” no matter what their backgrounds are or what historical localization they claim.
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MUSE (Master in Space Systems), an advanced master’s degree in space engineering

MUSE (Master in Space Systems), an advanced master’s degree in space engineering

MUSE is promoted, organized, implemented and run by Instituto Universitario de Microgravedad “Ignacio Da Riva” (IDR/UPM) research institute. The main purpose of this master is to share with the students the wide expertise and experience in space research/technology from the IDR/UPM (and other research groups at UPM). At present, IDR/UPM collaborates with several space scientific institutions (ESA, NASA, JAXA, etc.) on different missions, such as Rosetta, Sunrise, Solar Orbiter, ExoMars, JEM-EUSO. Besides, IDR/UPM designed and developed a 50-kg class satellite (UPMSat-1) which was launched in 1995, and is currently developing another two: UPMSat-2 and Lian-Hé (in collaboration with Beihang University, China).
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La espiritualidad y los espacios sagrados en las  culturas aborígenes del litoral ecuatoriano

La espiritualidad y los espacios sagrados en las culturas aborígenes del litoral ecuatoriano

The current political division of the countries does not coincide with the geographical occupation of Aboriginal cultures, which especially in the coastal towns had a very rich exchange. The aesthetic expressions, allow to think, that to more than a utilitarian element, it responded to a psychological work of the craftsman, on itself. In this order of ideas the artistic symbol takes on a value of self revelation, the language that could express the Sacred (Sat = light - degree = level), that is to say a degree of enlightenment in the conscience was called religious. Sacred spaces in traditional societies could be understood in two ways: one arising from the geographical characteristics of the place, such as a healthy climate, beauty of the landscape, presence of magnetic currents or breezes that stimulated the nervous system and favored brain activity, the second, according to the things that were done in a space. One can perceive that sacredness can be given for example by the function of culture, art or science. Those spaces or places were called sacred. All this was linked to a personal understanding and self-realization, rather than a bouquet of beliefs. In this work a bibliographical and historical revision of these manifestations of the sacred is made, understood as the art and the culture of the aborigines that inhabited the coasts of what today we know as Ecuador, and the way in which this sacredness influences the form of life of those we inhabit today, based on the knowledge and recognition of this culture as ours.
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Análisis del contexto histórico y tecnológico del origen de los videojuegos.

Análisis del contexto histórico y tecnológico del origen de los videojuegos.

Inmediatamente, una empresa llamada Nutting Associates compró Computer Space y contrató a Bushnell como supervisor de la manufacturación de las unidades. En 1971 se comercializó Computer Space por parte de Nutting, realizaron una primera remesa de 1500 unidades en forma de mueble con aspecto futurístico operado por monedas, con una TV de 13 pulgadas de blanco y negro. Sin embargo este primer modelo no tuvo mucho éxito porque la gente encontró el juego demasiado difícil. Aún así la carrera por llevar el entretenimiento electrónico al público acababa de comenzar, por un lado de forma doméstica con los videojuegos interactivos de TV y por otro lado a lo grande, con grandes máquinas destinadas a bares y centros de ocio con los "arcades" de Russell y Bushnell.
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Between outer space and human space: knowing space as the origin of anthropology

Between outer space and human space: knowing space as the origin of anthropology

The eighteenth-century’s appropriation of astronomy resonated well into the next century. In 1848, Alexander von Humboldt published his famous multi- volume work Cosmos, a text that, for me, marks the end of the Enlightenment, because it collates and summarizes every aspect of eighteenth-century science —and does so against the backdrop of astronomy. Consider these words from the introduction, “Beginning with the depths of space and the regions of remotest nebulae, we will gradually descend through the starry zone to which our solar system belongs, to our own terrestrial spheroid, circled by air and ocean, there to direct our attention to its form, temperature and magnetic tension, and to consider the fullness of organic life unfolding itself upon its surface beneath the vivifying influence of light. In this manner a picture of the world may, with a few strokes, be made to include the realms of infinity no less than the minute microscopic animal and vegetable organisms which exist in standing waters and on the weather- beaten surface of our rocks.” 63 Astronomy’s domestication of space yielded, in
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The liturgy : a perennial paideia of festive and sacred beauty

The liturgy : a perennial paideia of festive and sacred beauty

. This sacred characteristic of the threshold is most evident through the sculptured porticos of numerous cathedrals, where images, designs, and phrases with eschatological messages create a preparatory place of meditation 271 . The medieval population well understood the underlying symbolic reference of the cathedral door as a symbol of the entrance to eternity, a preamble of the final entrance from this life to the life beyond. The rose window, placed above the central door of the church or cathedral, had its origins in the cosmic circle, for this contained twelve rays and the signs of the zodiac of the twelve apostles, while the centre was occupied by a depiction of Christ in Glory. The central door of the church building was thus transformed into a Triumphal Arc, which, as a door in its ―pure state‖, opening onto emptiness, became a symbolic opening of the world itself into heavenly space. The combination of the rose window above the central door created an even more significant image of the Janua Coeli through which the divine sun shines (Hani, 1981, p. 91). The symbolism of the entrance portal as the Gateway to Heaven, and the Church as a vision of the Heavenly Jerusalem is reinforced by verses inscribed on the doors of the cathedral, by which the faithful were encouraged to ―illuminate the mind so that it might travel through the true door‖ (Swaan, 1981, p. 55). In this momentous passage, Guardini (1953) points to the crossing of the threshold of a place of worship as a meditative and transcendent experience, and an invitation to a change of mentality and outlook before entering the Church.
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Deimos Space

Deimos Space

DEIMOS Space siempre ha tenido como rasgo distintivo una gran vocación de transferen- cia de tecnología entre el sector espacial y el resto de la industria. Su incorporación en el grupo industrial ELECNOR, presente en áreas como energía, telecomunicaciones, transpor- te y medio ambiente, garantiza el éxito de este flujo de tecnología en ambos sentidos. Hoy en día, DEIMOS Space se ha consolidado como una de las empresas de referencia en Europa en sus líneas de actividad del campo espacial habiendo conseguido, en tan sólo cin- co años, un elevado número de contratos en todos los centros de la Agencia Espacial Europea (ESTEC, ESOC, ESRIN, Villafranca, etc.), colaboraciones con las empresas más importantes del panorama espacial europeo (EADS Astrium, Alcatel Alenia Space, etc.), e incluso diversificar hacia clientes no institucionales (Eutelsat) o de otros sectores como la Navegación Aérea (Eurocontrol), por ejemplo. Esto les ha permitido, en los primeros cin- co años, multiplicar por diez el número de ingenieros que fundaron la empresa, pasando a una plantilla de más de 230 personas, incluyendo las filiales de DEIMOS Space.
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11 Lee mas

Sacred Sexuality: Spirituality and Wholeness in African American Women’s Texts

Sacred Sexuality: Spirituality and Wholeness in African American Women’s Texts

As Evelynn M. Hammonds suggests in her article “Toward a Genealogy of Black Female Sexuality: The Problematic of Silence,” there are certain aspects of black female sexuality which have been under analyzed such as pleasure and agency. Departing from AudreLorde’s affirmation that black sexualities can be read as one expression of the reclamation of the despised black female body focusing on female desire and agency, our round table would like to introduce and theorize sexuality as a site where silence is disrupted, imagining a positive affirming sexuality. To this end, we would like to explore the concept of sacred sexuality as a dimension of the search for wholeness in African American women’s literature, and the view of African cosmology which focuses on the principles of interconnectedness, interrelatedness and interdependency of everything. Lorde warned us about the dangers of separating the sexual from the spiritual, bringing forward the role of spirituality and arguing that there is a simultaneous relationship among sexuality, spirituality, and the personal and political empowerment for women. Therefore our round table aims to explore the theoretical implications of eroticism and spirituality in the works of several African American women’s writers such as AudreLorde in Zami: A New Spelling of My Name (1982), Paule Marshall in Daughters (1991), Tina McElroy Ansa in The Hand I Fan With (1996), Pearl Cleage inWhat Looks Like Crazy on an Ordinary Day (1997) andAlice Walker inBy the Light of My Father’s Smile (1998).
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Magnetic self-field effects on current collection by an ionospheric bare tether

Magnetic self-field effects on current collection by an ionospheric bare tether

effects may occur in practical but heavy reboost-wire systems that need no dedicated solar power. I NDEX T ERMS : 7807 Space Plasma Physics: Charged particle motion and acceleration; 7815 Space Plasma Physics: Electrostatic structures; 7853 Space Plasma Physics: Spacecraft/atmosphere interactions; 7855 Space Plasma Physics: Spacecraft sheaths, wakes, charging; K EYWORDS : ionospheric tethers, bare tethers, magnetic self-field of tethers, magnetic effects on current collection, orbital-motion- limited current, magnetic topology

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