Literatura científica selecionada sobre o tema "Teater. ordbok"

This study aims to determine the types of ferns in the Curug Winong and the results of the E-booklet product feasibility test from the research results. This research uses the Research and Development method with a size trap of 4 x 4 m. The results of the identification of ferns recorded 39 species of ferns which are divided into 17 families, 6 ordo, and 3 classes. The dominant percentage can be seen from the highest INP calculation, namely P. Biaurita and S. Ornate, while the exposed INP values are A. Evecta and G. Verrucosum. The index of plant diversity in Curug Winong is of moderate criteria. The results of the validation of material experts (77.78%), media (96.13%), teacher responses (91.67%), overlap test (83.66%), and student responses (83.90%). These results indicate that the E-booklet that was developed is suitable to be used as a learning resource.

The first Danish-Russian dictionary (Dansk-Russisk Ordbog) was published in Denmark in 1949. Author Ivan Stchelkunoff was born in Copenhagen to a family that moved from Russia. He received a good education, studied at the prestigious Metropolitan School, then at the University of Copenhagen, majoring in Latin, Greek and English. In 1901–1910 he was an Orthodox deacon in Athens. The years after returning to Denmark until 1917 were very successful. He was priest of the Imperial Diplomatic Mission of Russia, priest of the Alexander Nevsky Church in Copenhagen. He implemented several projects related to Russia. He published a book based on the history of Russia, Letters of Empress Catherine to the Dowager Queen Juliane Maria, a translation of I. S. Turgenev’s novel The Day Before, Russian Textbook for Beginners, Russian Commercial Correspondence, and two pocket dictionaries: Danish-Russian and Russian- Danish. In the early 1920s he moved from Copenhagen to Bornholm, where he became a teacher. He told about his life in the book Fifty years under the golden domes. Denmark, Greece, Russia. The publication of translations of L. N. Tolstoy’s novel Anna Karenina and two Ehrenburg books belongs to this period. In 1945, after the surrender of Germany, Soviet soldiers had to liberate the island due to the ridiculous orders of the German command. In 1945–1946, when they were on the island, Stchelkunoff was “an interpreter for Russian soldiers.” The Danish-Russian dictionary was created for a long time, from 1934 to 1946. In the preface, the author expresses gratitude to professor Holger Pedersen, who helped him. The dictionary was published in 1949 shortly after the adoption of changes in Danish spelling, but they could not be taken into account. Danish-Russian Dictionary is aimed at Danish users “who want to learn Russian, but it can be useful for Russians who want to get directly acquainted with Danish literature while reading.” Therefore, the author made do with minimal grammatical explanations. There are no lists of abbreviations and geographical names that are given in the corpus. The dictionary is satisfactory for this volume (about 30.000 words), although there are non-obvious lexemes for this pair of languages. In general, the dictionary can be assessed as reliable, conscientiously made and very timely appeared.

This article argues that in the Vita Antonii Athanasius’s realistic colouring of some commonplaces indicates that more justice has been done to Anthony’s personality, as Athanasius experienced it, than the emphasis on his indebtedness to classical literature suggests. The central question in this article is: how does Athanasius show himself to be a mystagogue in his Vita Antonii? It is shown that the monastic formation process, by which Athanasius represents Anthony’s life, comprehends five stages. At the first two stages the fear of God’s judgement is the driving and purifying force in the ordo vitae. In the third and fourth stages, Athanasius formulates the first aim of his mystagogy: the restoration of Adam’s original state of the soul, marked by imperturbability and serenity. During the fifth and last stage, however, the teacher is faithful to the directives that were taught to him at the very beginning of his monastic life. Now, however, ascesis is not inspired by the fear of the Lord but merely by the love of Christ.

Abstract: Talking about Islamic education in Aceh means that it will be confronted with the embryos of Islamic education in the archipelago. The Perlak Kingdom which was founded in 840 AD was the first Islamic kingdom. Arab influence is very strong in the development of Islam in Aceh, especially during the reign of the Caliph of the Abbasids. Some Islamic educational institutions in the Sultanate of Aceh are Meunasah which are traditional educational institutions and become basic education institutions in every village in Aceh. In the learning process, meunasah teaches about the basics of Islamic education. Rangkang is a secondary education institution and is a continuation of the meunasah. For students who want to continue their education to dayah, then he must attend education in the arena. In its journey, the framework is also called middle-level dayah education. Dayah is also referred to as a higher education institution in Aceh, because what is taught is adults and already have knowledge about Islam. Dayah education covers two levels: i.e. intermediate level and high level. Middle level dayah education is called fram and high level education is called bale. Whereas the most influential cleric was Hamzah Fansuri who was famous for his poems Samsuddin Sumatrani who had an important role in the Sultanate of Aceh. Nuruddin ar-Raniri, a follower of the Rifa'iyah order he obtained through Ba Syaiban, obtained this tarekat from his teacher Sheikh Muhamad al-Aidarusi, the spiritual grandfather of ar-Raniri Abdurrauf Singkel, he was also known as the Syiah Kuala or Teungku in Kuala. Abstrak: Berbicara tentang pendidikan Islam di Aceh berarti akan dihadapkan dengan embrio pendidikan Islam di nusantara. Kerajaan Perlak yang didirikan pada 840 M adalah kerajaan Islam pertama. Pengaruh Arab sangat kuat dalam perkembangan Islam di Aceh, terutama pada masa pemerintahan Khalifah Abbasiyah. Beberapa lembaga pendidikan Islam di Kesultanan Aceh adalah Meunasah yang merupakan lembaga pendidikan tradisional dan menjadi lembaga pendidikan dasar di setiap desa di Aceh. Dalam proses belajarnya, meunasah mengajarkan tentang dasar-dasar pendidikan Islam. Rangkang adalah lembaga pendidikan menengah dan merupakan kelanjutan dari meunasah. Bagi siswa yang ingin melanjutkan pendidikan ke dayah, maka ia harus menghadiri pendidikan di arena. Dalam perjalanannya, kerangka kerja ini juga disebut pendidikan dayah tingkat menengah. Dayah juga disebut sebagai lembaga pendidikan tinggi di Aceh, karena yang diajarkan adalah orang dewasa dan sudah memiliki pengetahuan tentang Islam. Pendidikan Dayah mencakup dua tingkat: yaitu tingkat menengah dan tingkat tinggi. Pendidikan dayah tingkat menengah disebut fram dan pendidikan tingkat tinggi disebut bale. Sedangkan ulama yang paling berpengaruh adalah Hamzah Fansuri yang terkenal dengan puisinya Samsuddin Sumatrani yang memiliki peran penting dalam Kesultanan Aceh. Nuruddin ar-Raniri, pengikut ordo Rifa’iyah yang ia peroleh melalui Ba Syaiban, memperoleh tarekat ini dari gurunya Sheikh Muhamad al-Aidarusi, kakek spiritual ar-Raniri Abdurrauf Singkel, ia juga dikenal sebagai Syiah Kuala atau Teungku di Kuala.

Abstract This chapter discusses how issues of the “Sex Questions” thwarted harmony among the Vancouver members of the Ordo Templi Orientis. Wilfred Talbot Smith begins to practice sexual magic. Aleister Crowley’s “Gnostic Catholic Mass” begins to circulate among the OTO. Its origins and the Neo-Gnosticism of the Gnostic Catholic Church of the OTO are explored. The previously unchartered relationship between Crowley and George Winslow Plummer (1876–1944), along with Plummer’s Rosicrucian school, order, and church are explored as the source for Crowley’s episcopal standing. Crowley rekindles his arguments against the post-Blavatsky leaders in Theosophy and their support of Krishnamurti as the “World Teacher,” which role Crowley claimed for himself as the prophet of Thelema. The massive disruption occasioned by Jones’s “Great Initiation” in December 1917 sets the stage for Jones’s ultimate liberation from Crowley’s mentorship.

Abstract This chapter details the efforts of Charles Stansfeld Jones and Wilfred Talbot Smith to develop an Ordo Templi Orientis (OTO) lodge in British Columbia from the materials created by Aleister Crowley. Crowley’s “Law of Thelema” is integrated into the OTO, transforming it from a masonic order which covertly admitted women to a religious society premised on the apocalyptic revelations of Thelema and Crowley’s central role as its prophet. The movement in closest parallel to Thelema was Theosophy, with its significantly larger body of adherents, its own emerging World Teacher, its own esoteric church, and its own form of esoteric masonry open to men and women, Co-Masonry. Jones uncovers the OTO secrets of sexual magic, followed by the recognition of his achievement of the grade of “Master of the Temple,” a level of attainment immediately below that of Crowley.