Relevant bibliographies by topics / Beijing altars and temples

Academic literature on the topic 'Beijing altars and temples'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Beijing altars and temples"

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Kurbonov, Abdusamad. "ALTARS IN TEMPLES OF BRONZE AGE." JOURNAL OF LOOK TO THE PAST 24, no. 2 (December 15, 2019): 83–88. http://dx.doi.org/10.26739/2181-9599-2019-24-12.

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It is scientifically illuminated about the Altar, the place of religious ceremonies in the early temples of Bronze Age in Central Asia, and structure of altars of the temples in ancient countries which Margiana and Bactria as well as that in the countries of the Ancient East in this article.
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Mainicheva, A. Y. "The Consecration of Altars in 17th–21st Century Siberian Orthodox Churches: The Neurosymbolic Aspect." Archaeology, Ethnology & Anthropology of Eurasia 49, no. 1 (April 16, 2021): 126–32. http://dx.doi.org/10.17746/1563-0110.2021.49.1.126-132.

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This study explores the ways the symbolic aspects of the consecration of altars are manifested in 17th–21st century Siberian Orthodox churches. I focus on altars of Sophia the Wisdom of the Word of God, and the Holy Great Martyr Barbara of Heliopolis. Sources include diocese registers published in the early 1900s, 17th century documents, works of Old Russian literature, church indexes, and the “Temples of Russia” (temples.ru) database. On the basis of a neurosymbolic approach to completely record reference data, a conclusion is made that the consecrations of altars dedicated to Sophia Wisdom were elitist, whereas altars in the name Holy Great Martyr Barbara were rare, but were re- energized in the late 20th and early 21st century, after this saint had become the patroness of Russia’s strategic missile forces. Specific cults of saints have a chance to re-emerge when biographical or historical events of a local, regional, or state level come to be associated with episodes in the history of Christianity and hagiographic vitae. Everyday life is thereby linked to a religious context, and numerous repetitions account for the fact that consecrations of altars become traditional. Temples become material symbols, and memorial dates relating to saints turn into verbal symbols functioning as mental labels.
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Zhang, Cheng, Tommy Tanu Wijaya, Ying Zhou, Jihe Chen, and Yimin Ning. "Ethnomathematics values in Temple of Heaven: An Imperial Sacrificial Altar in Beijing, China." Journal of Physics: Conference Series 2084, no. 1 (November 1, 2021): 012015. http://dx.doi.org/10.1088/1742-6596/2084/1/012015.

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Abstract Many studies are proving that learning mathematics with an ethnomathematical approach can improve students’ mathematical skills. Developing and using ethnomathematics concepts are important to raise history and cultural awareness of mathematics. This study aims to analyse the ethnomathematics values of the Temple of Heaven. Temple of Heaven is one of the famous heritage sites in Beijing, China, which bears many ethnomathematics concepts. The researchers applied a qualitative method in this study. The subject of this research is the Temple of Heaven building that is located in Beijing, China. Researchers identified the geometrical concept present in the exterior, interior design, and building structure of the Temple of Heaven building. This research shows the existence of mathematical concepts in the architecture of the Temple of Heaven. This research result can help teachers in making mathematical practice questions with ethnomathematics concepts.
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Choksy, Jamsheed K. "Altars, Precincts, and Temples: Medieval and Modern Zoroastrian Praxis." Iran 44, no. 1 (January 2006): 327–46. http://dx.doi.org/10.1080/05786967.2006.11834693.

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Fisher, Gareth. "In the Footsteps of the Tourists: Buddhist Revival at Museum/Temple Sites in Beijing." Social Compass 58, no. 4 (December 2011): 511–24. http://dx.doi.org/10.1177/0037768611421130.

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Only a fraction of the Buddhist temples in Beijing that once housed monastics now function as places for religious activity. Some were demolished while others were converted to schools, government buildings, or residences. Several of these former temples have been restored; however, some have not been reopened as official religious sites but rather as fee-charging museums. Other temples have been restored to religious use but remain encircled within fee-charging “parks” that cater mostly to tourists. Lay Buddhists in Beijing are challenging this “museumification” of Buddhist temples by seeking exemption from admission fees and engaging in religious activities at museum/temple sites. Through a close examination of two of these sites, the White Dagoba Temple and the Eight Great Places Park, the author explores how Buddhist laypeople engaged in popular worship practices are slowly transforming museum/temples into social spaces informed by a vital, living Buddhist religion.
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Myers, Terry R. "Higher Ground: The Assembled Paintings, Temples, Guardians, and Altars of Budd Hopkins." Art Journal 50, no. 1 (1991): 76. http://dx.doi.org/10.2307/777092.

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Olianina, Svitlana. "A Spatial Iconographic Program of Ukrainian Baroque Iconostasis." Art Research of Ukraine, no. 21 (November 29, 2021): 52–59. http://dx.doi.org/10.31500/2309-8155.21.2021.254672.

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The purpose of this article is analysis of the iconographic programs of iconostasis created in the Baroque period in the main church complexes of Ukraine - St. Sophia of Kyiv and Kyiv Pechersk monastery. It found that the iconostasis of the side altars of St. Sophia and Assumption Cathedrals and the iconostasis of other churches located on the territory of the monasteries had thematic iconographic programs related to the dedication. These thematic programs do not include Deisis compositions and other images necessary for the year-round cycle of divine service. Instead, they are intended for a solemn service on the feast day or in memory of the saint to whom the additional altar is dedicated. Such "specialized" iconographic programs were parts of the iconographic program of the iconostasis of the central altar of the main church. In this carefully planned system of images of the iconostasis of the side altars and other monastic temples interacted in real space, expanding the sacred space of the main church beyond its material boundaries. Reconstruction of this spatial phenomenon explains the fundamental differences between the iconography of the iconostasis of additional altars from the iconographic program, which was to be in each iconostasis.
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Flikop-Svita, Halina Aljaksandrawna. "«Local altars» ― a unique phenomenon of the Greek-Catholic church in Belarus (late 17th – early 19th centuries)." Studia Slavica et Balcanica Petropolitana, no. 2 (28) (2020): 159–78. http://dx.doi.org/10.21638/spbu19.2020.210.

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The article discusses the unique cultural and religious phenomenon which was formed and existed for about a century and a half in the Greek Catholic (Uniate) Church of the Rzeczpospolita — altars, included in the iconostasis. To denote these sacred objects in the Uniate records of the 18th century, as it became known from numerous researched historical documents, the Polish-language term «ołtarze namiesne» («local altars») was used. «Local altars» was created with the setting of the throne to the icons of the local (lower) rank of the iconostasis — hence the name. Their occurrence is related to the adoption of Uniate religious practices, which was originally preserved in the Eastern Christian rites, the Western-Christian traditions. «Local altars» is an alternative to the traditional Catholicism of the side wall of the altars. In liturgical practice they were used with the same purpose — they can serve custom-made mass, but in manufacturing it was more simple and budget method: it was necessary only to put the throne to the iconostasis under the local icon. With time, formed a way of creating iconostases originally included in them aedicules — architecturally designed niches for local icons, which visually resembled the traditional architectural retablo altars. With the abolition of the Uniate Church in 1839 temples were converted to Orthodoxy, and all attributes of Catholicism were dismantled. Up to the present time on the territory of Belarus has no surviving full «local altar» with the throne. The study was conducted on the basis of historical documents of the late 17th – early 19th centuries with descriptions of nearly two thousand parish, branch, monastery and Cathedral Greek-Catholic churches in Belarus. It was found that by 1676 the practice of using «local altars» already existed, as evidenced by the revealed date of creation of the only preserved in Belarus, Uniate iconostasis with aedicules from the Church of Assumption monastery in Zhirovichi village, Slonim district of Grodno region. Thus, the «local altars» to the last quarter of the 17th century became the Uniate practice, where it was used until the early 19th century. Due to the complete loss of the artifacts to date, this sacred phenomenon in the Greek-Catholic churches in Belarus was not known.
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Taylor, Romeyn. "Official Altars, Temples and Shrines Mandated for all Counties in Ming and Qing." T'oung Pao 83, no. 1 (1997): 93–125. http://dx.doi.org/10.1163/1568532972630977.

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Shenkar, Michael. "Temple Architecture in the Iranian World before the Macedonian Conquest." Iran and the Caucasus 11, no. 2 (2007): 169–94. http://dx.doi.org/10.1163/157338407x265423.

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AbstractThe article offers a survey of temple architecture in the Iranian world before the Macedonian conquest. Despite the observations that ancient Iranians worshipped in the open air, structures of cultic significance have been discovered in some areas of Eastern Iran. While the attribution of the earliest, second millennium temples to the Iranian tribes is still disputable, Iranians definitely had temples before the Achaemenids. The earliest temples found in the Iranian settlements are the ones from Tepe Nush-i Jan (for Western Iran) and Dahān-i Ghulāmān (for the Eastern). However, it seems that the majority of ancient Iranians, including the first Achaemenids, worshiped under the open sky. Given the nomadic background of the ancient Iranians they probably became acquainted with temple architecture once they came into close contact with the highly developed civilisations, which preceded them in some areas of what was later to become the Iranian World. In general it is impossible to speak of one “Iranian culture” or a unified “Iranian cult” in the second and first millennia BCE; instead, temple architecture demonstrates a variety of different regional traditions. More temples have been discovered in Eastern Iran than in Western. The architectural evidence from Eastern Iran in this period also suggests a complex picture of heterogeneous local cults, at least some of which made use of closed temples. Another kind of cultic structure was the open air terraces. There is also some evidence for domestic cults. Iranian cults also share a number of common, dominant features. Special significance was attributed to fire and ashes. Most temple altars (often stepped) were at the centre of the cult and rituals. Another important feature is the absence of cult statues and images. It is remarkable that most of the temples were erected on the highest point of the site or on an artificial elevated platform.
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Dissertations / Theses on the topic "Beijing altars and temples"

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Lei, Yang. "Les cloches dans les temples de Pékin : paysages sonores et espaces sacrés de la capitale d’Empire, 1420-1900." Thesis, Université Paris sciences et lettres, 2020. https://tel.archives-ouvertes.fr/tel-03179464.

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Dans quelle mesure les cloches ont-elles contribué à la formation des paysages sonores dans les temples de Pékin des Ming et des Qing et à la construction des temples en tant qu’espaces sacrés de la ville ? En rendant pleinement compte de plusieurs types de matériaux, y compris les sources matérielles, les données épigraphiques, les textes religieux, les histoires locales et les écrits des lettrés, cette thèse de doctorat soutient que les cloches émettaient des sons spirituellement signifiants, jetaient des ponts entre différents mondes, reconstruisaient l’espace et structuraient le temps du site religieux qui les abritait. Elles donnaient aux temples de Pékin un environnement sonore particulier où une place majeure était donnée à l’absence de sonnerie, le calme, qui représentait l’identité sacrée d’une fondation religieuse chinoise idéale. Les habitants et les visiteurs de la capitale de l’époque impériale tardive ne souhaitaient pas seulement accomplir des échanges entre les dieux et les hommes dans les divers temples de la ville, mais cherchaient également des perceptions sensorielles extraordinaires, afin d’obtenir une expérience du divin éloignée du quotidien. Cela suggère que les études sur les temples chinois doivent chercher à combiner l’approche « historiographique » qui étudie des faits historiques ayant eu lieu dans les sites religieux, et l’approche « poétique » qui se préoccupe des manières dont ces sites sont représentés. Nous pourrons parvenir à la rencontre de ces deux axes de recherche en nous intéressant plus activement à la culture sensorielle dans les temples
To what extent did bells contribute to the formation of soundscapes in the temples of Ming-Qing Beijing and to the construction of the temples as sacred spaces in the city? By using multiple types of materials, including extant objects, epigraphic data, religious texts, local histories, and the writings of scholars, this PhD thesis argues that bells emitted spiritually meaningful sounds, built bridges between different worlds, reconstructed the space and structured the time of the religious site that housed them. They gave the temples of Beijing a particular sound environment where a major place was given to quietness, which represented the sacred identity of an ideal Chinese religious foundation. Residents and visitors to the capital in the late imperial period not only wanted to realize exchanges between gods and men in the various temples of the city, but also sought extraordinary sensory perceptions, in order to obtain a divine experience different from the everyday life. This suggests that studies of Chinese temples should seek to combine the “historiographical” approach, which studies historical facts that took place in religious sites, with the “poetic” approach, which illustrates how these sites are represented. We can achieve the meeting of these two lines of inquiry by taking a more active interest in the sensory culture in temples
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Books on the topic "Beijing altars and temples"

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"Beijing wen wu jian zhu da xi" bian wei hui, ed. Tan miao: Altars and temples. Beijing: Beijing mei shu she ying chu ban she, 2011.

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Bin, Liao, Wang Tianxing, and Liu Zongren, eds. Beijing gu cha ming si =: Ancient temples in Beijing. Beijing, China: China Esperanto Press, 1993.

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Si miao Beijing. Beijing: Wen wu chu ban she, 2009.

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1962-, Yue Hong, ed. Beijing qie lan ji. Taibei Shi: Er yu wen hua shi ye you xian gong si, 2010.

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Yuwei, Wu, ed. Beijing bai jia fo si xun zong. Beijing: Xin hua chu ban she, 2012.

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Beijing Xuan nan si miao wen hua tong kao. Beijing: Xue yuan chu ban she, 2009.

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Dao jiao yu Beijing gong guan wen hua. Beijing Shi: Zong jiao wen hua chu ban she, 2008.

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Beijing tao yuan guan qian feng pai yan jiu: Beijing taoyuanguan qianfengpai yanjiu. Beijing Shi: Zong jiao wen hua chu ban she, 2013.

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Beijing huang gong yu yuan de fo si yu fo tang. Beijing: Hua wen chu ban she, 2004.

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Ming dai Beijing fo jiao si yuan xiu jian yan jiu. Tianjin Shi: Nan kai da xue chu ban she, 2007.

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Book chapters on the topic "Beijing altars and temples"

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Ferguson, John. "Sanctuaries, Temples, and Altars." In Among the Gods, 25–47. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003160847-3.

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Huadong, Guo. "Temple of Heaven: an Imperial Sacrificial Altar in Beijing." In Atlas of Remote Sensing for World Heritage: China, 28–33. Berlin, Heidelberg: Springer Berlin Heidelberg, 2013. http://dx.doi.org/10.1007/978-3-642-32823-7_6.

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Xinian, Fu. "Typical Design Features of Ming Palaces and Altars in Beijing." In Routledge Handbook of Chinese Architecture, 48–69. London: Routledge, 2022. http://dx.doi.org/10.4324/9781315851112-6.

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Fisher, Gareth. "16. The Flexibility of Religion: Buddhist Temples as Multiaspirational Sites in Contemporary Beijing." In Handbook of Religion and the Asian City, edited by Peter van der Veer, 299–314. Berkeley: University of California Press, 2019. http://dx.doi.org/10.1525/9780520961081-018.

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"Temples and altars to the gods." In Understanding Roman Inscriptions, 91–97. Routledge, 2002. http://dx.doi.org/10.4324/9780203084670-18.

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Potts, Charlotte R. "Ritual activation: altars, cult statues, and temples." In Religious Architecture in Latium and Etruria, c. 900-500 BC. Oxford University Press, 2015. http://dx.doi.org/10.1093/oso/9780198722076.003.0013.

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Religious buildings, altars, and cult statues are often conceived of as complementary, if not indivisible, elements of Roman republican and imperial cult sites. The design and function of religious architecture have been ascribed to their interaction, with the result that it is not uncommon for one to be used to explain the presence of the others: buildings were constructed to shelter cult statues, which were aligned with external altars to provide sightlines between the gods and their worshippers. Together the three components shaped ritual space and made communication with the divine intelligible and tangible. Yet these three elements were not inherent parts of all ancient religious rituals and venues. There is no evidence of dedicated religious buildings, altars, or cult statues at the water sources that received some of the earliest votive deposits in central Italy, such as the spring at Campoverde, and the arrangement of accumulated votive offerings and statuettes in caves such as the closed deposit of the Caverna della Stipe similarly suggests that no image was accorded particular prominence or accompanied by a permanent altar. Proposals that some Iron Age residences hosted ritual meals do not theorize the complementary presence of cult statues and open-air altars, nor do suggestions that Greco- Roman temples developed from aristocratic banqueting halls. If the resulting impression of an era without cult statues and prominent altars is correct, then histories of religious architecture should consider the evidence for the introduction of such features and their influence on the form and function of relevant cult buildings. This chapter will accordingly examine the archaeological evidence for pre-republican altars and cult statues in Latium and Etruria. It will explore the problematic identification of these religious accessories, and identify the quantity and nature of those that can be connected with cult buildings. The significance of altars and cult statues as religious markers, or potential means of distinguishing cult buildings from other structures, will also be considered. Finally, it will evaluate the theory that the introduction of altars and anthropomorphic cult statues stimulated the construction of monumental temples.
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"Twelve. Typical Design Features of Ming Palaces and Altars in Beijing." In Traditional Chinese Architecture, 315–48. Princeton University Press, 2017. http://dx.doi.org/10.1515/9781400885138-018.

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Potts, Charlotte R. "Accounting for religious monumentality." In Religious Architecture in Latium and Etruria, c. 900-500 BC. Oxford University Press, 2015. http://dx.doi.org/10.1093/oso/9780198722076.003.0015.

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The evidence collected in the previous chapters has shown that the appearance and prominence of central Italic religious architecture changed significantly between the ninth and fifth centuries BC. Technological changes led to the use of more permanent materials and roofing systems, while the incorporation of podia and the increasingly specialized use of architectural terracottas saw a distinctive visual aesthetic develop for temples that differentiated them from other buildings. They also became a focus for investment, dominating their settlements, and were often constructed at sites that were highly accessible rather than defensible. These developments occurred at different times in Latium and Etruria but resulted in a largely standardized set of architectural, decorative, and topographic features for central Italic temples that can also be recognized in many cult buildings constructed in subsequent centuries. This book has so far paid more attention to the form and arrangement of monumental religious architecture than to its function. In part this is due to the inherently problematic nature of identifying precise building functions in early Italy, using archaeological evidence with a tendency for ambiguity and a general absence of contemporary, relevant literary information. It is clear, however, that not all of the functions of later Roman temples, as described by literary sources, can simply be retrospectively assigned to their Latial and Etruscan predecessors. Few Archaic cult buildings functioned as conspicuous landmarks on the highest point in their settlements, and many may not have necessarily sheltered cult statues that received sacrifices at external altars. Evidence of votive depositions that pre-date and post-date the presence of cult buildings at sites such as Pyrgi, Veii, Orvieto, and Gravisca furthermore makes it clear that architecture was not integral to ritual practice. But if temples did not meet essential religious needs, then what purpose was served by their construction? And, more importantly, why did sixth-century communities decide to invest great resources in building monumental temples rather than maintaining relatively modest shrines? This chapter will explore old and new answers to these questions.
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Brown, Amelia R., and Rebecca Smith. "Guardian Goddess of the Surf-Beaten Shore: The Influence of Mariners on Sanctuaries of Aphrodite in Magna Graecia." In Religious Convergence in the Ancient Mediterranean, 19–41. Lockwood Press, 2019. http://dx.doi.org/10.5913/2019167.ch01.

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Aphrodite was an important patron goddess for ancient Greek mariners, and thus was carried east and west from Hellas on sea voyages of exchange, colonization, and war- fare. Some aspects of her sanctuaries near harbors or atop coastal heights in Magna Grae- cia, especially southern Italy and Sicily, seem related to this role. The development of coastal sanctuaries dedicated to Aphrodite was encouraged by Greek mariners, and interchange with Phoenician and western Mediterranean indigenous traditions then shaped this sacred maritime network with distinctive spatial features. Common use of coastal sanctuaries by Greek and Phoenician mariners alongside local people with a common concern for safe travel helps to explain how the ancient Mediterranean network of sanctuaries dedicated to Aphrodite or Astarte and later Venus developed. Coastal sanctuaries had sacred enclosures near harbors and/or atop coastal heights with views over and from the sea, with statues, small altars, rich votive dedications, and small buildings rather than monumental temples. The maritime formation and development of Aphrodite’s network of coastal sanctuaries in Magna Graecia sheds light on the transport of Greek religion to the West; the often im- material rituals of safe travel; and the sacred networks linking Magna Graecia, the Greek homeland and the broader Mediterranean.
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Drąg, Marcin. "Rozwój przestrzeni liturgicznej kościołów franciszkańskich od XIII do XVIII wieku." In Przestrzeń liturgiczna. Uniwersytet Papieski Jana Pawła II w Krakowie. Wydawnictwo Naukowe, 2019. http://dx.doi.org/10.15633/9788374387828.05.

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Development of liturgical space in Franciscan churches between 13thand 18th centuries The aim of this writing is to show changes which took place in sacral space of Fran-ciscan temples. At first Friars Minor Conventual were occupying small, abandoned churches. There they found their space for prayer. However, the first generation of Marcin Drąg OFMConv98 the followers of St. Francis did not possess their own sacral area. Instead, they were only its users.Letters of the order’s founder are clearly defining sensitivity connected with cult which all members of the order should possess. Therefore emerges a need of sacral space’s arrangement just in the first decades of the order. Thanks to papal privileges and a demand for ceremonial celebration of liturgy, Franciscan churches are equipped with choirs, lecterns and all paraments needed. This fact is affirmed by Ordinationes(the Franciscan liturgical statutes).The 1260 Narbonne constitutions defined a plan for sacral space of Franciscan churches. It was based on order’s spirituality. The crucified Saviour is put in the middle of this plan. His sacrifice is being re-lived in the mystery of the Holly Mass. Virgin Mary and Saint John the Apostle are participating in this sacrifice as represent-atives of the Church, while Saint Francis and Saint Anthony are representing people redempted with Christ’s blood. By following Jesus, they have received a prize of His eternal companion in heavenly glory.Simultaneously with arrangement of God’s service in conventual churches, friars are becoming more open to fraternity, which determine later arrangements in space of Franciscan churches. Many churches has become places of relics worship and important shrines, with Assisi and Padua among others. Spirituality of the Order and devotion of people have led to creation of side chapels and altars which were spon-sored by benefactors, who received Holly Masses, celebrated for them, and pastoral care in exchange.The 1632 constitutions of Pope Urban the 8th together with order’s etiquette from 1759 are re-affirming the original message of Franciscan temples. It is based on mys-teries of salvation which are represented by the crucified Jesus Christ, the Immaculate Conception of Virgin Mary and Franciscan Saints who with their lives example have shown a way to glory. The idea of Franciscan devotion is represented in dedicated altars and ceremonial processions.In modern age, churches of Friars Minor Conventual were constantly influenced by changes of Renaissance (15th century) and Baroque (from 18th century), which composition was totally different from Gothic. However, despite some architectural changes, the Franciscan idea of devotion, which was included in the plan of churches, has remained the same.The analysis of sacral space in Franciscan churches which has been conducted in this article heads to a conclusion of constant development of Franciscan churches interiors. The changes which took place during 13th and 18th centuries were dictated by evolution of order’s spirituality and needs of believers.
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