Sanctuary

Days after taking the White House, Donald Trump signed three executive orders—these authorized the Muslim Ban, the border wall, and ICE raids. These orders would define his administration’s approach toward noncitizens. An essential primer on how we got here, Bans, Walls, Raids, Sanctuary shows that such barriers to immigration are embedded in the very foundation of the United States. A. Naomi Paik reveals that the forty-fifth president’s xenophobic, racist, ableist, patriarchal ascendancy is no aberration, but the consequence of two centuries of U.S. political, economic, and social culture. She deftly demonstrates that attacks against migrants are tightly bound to assaults against women, people of color, workers, ill and disabled people, and queer and gender nonconforming people. Against this history of barriers and assaults, Bans, Walls, Raids, Sanctuary mounts a rallying cry for a broad-based, abolitionist sanctuary movement for all.

The migration of Siberian cranes to India in winter months had been happening for several millennia, going by a description given in Mahabharata that cranes were annually visiting a place called "Shashayāna" on the banks of the River Sarasvatī. This paper traces the location of this place to Bharatpur.

This paper aims to interpret the role of indigenous sanctuaries in the Hellenization of inland Karia. Although coastal regions of Karia had been subject to Greek colonization from the Bronze Age on, mountainous inland Karia, with its own culture and language, remained fairly remote until the fourth century, when the Greek urban formula rapidly began to be applied in a conscious effort to politically (re)organize society according to the wider interests of the ruling powers. Towns were founded in the midst of established village federations and their sacred centers. A case study of Stratonikeia and the outlying sanctuaries at Lagina and Panamara examines how the relationship between town and indigenous cult worked. This relationship is further clarified by applying two current theoretical models. Finally, the author maintains that the inclusion of pre-existing cults in the politicized landscapes of the Hellenistic period was a critical factor of success for the urban phenomenon in Karia.

74 / Dossiers d'Archéologie / n°367 >> Le sanctuaire de Juvigné de l'époque gauloise à la Gaule romaine Les découvertes effectuées à Juvigné, dans les Pays de la Loire en Mayenne, ont révélé l'existence d'un lieu de culte fréquenté pendant plusieurs siècles. Statuettes, monnaies, armement et objets de parure témoignent de la continuité de pratiques religieuses depuis la période gauloise jusqu'à l'époque galloromaine, enrichissant le dossier encore peu étoffé des sanctuaires laténiens de l'ouest de la France. V IV RE AU BOR D D ES LACS AU N ÉO LITH IQUE Stanislas BOSSARD >> Étudiant en Master 2 d'archéologie, université de Nantes Statuette de cervidé, en métal cuivreux, découverte à Juvigné. © Musée archéologique de Jublains, J.-M. Fournier, Prisma Laval Plan des structures découvertes au sanctuaire de la Fermerie, à Juvigné (Mayenne). DAO S. Bossard. Coupe simplifiée et restitution des structures maçonnées au niveau de la clôture orientale du sanctuaire de Juvigné. Au centre, les fondations du péribole installées dans le comblement d'un fossé antérieur aux dimensions imposantes ; de part et d'autre, deux galeries, délimitées par des murs aux fondations moins profondes. DAO S. Bossard d'après J. Meissonnier, E. Mare, 1988. 0 10 m Fibule en alliage cuivreux laténienne provenant du sanctuaire de Juvigné, ornée de la tête d'un palmipède. © Musée archéologique de Jublains, J.-M. Fournier, Prisma Laval n°367 / Dossiers d'Archéologie / 77 Épée gauloise en fer ployée provenant du sanctuaire de Jublains (Mayenne). © Musée archéologique de Jublains, J.-M. Fournier, Prisma Laval

C G state and its wildlife area is very rich for medicinal plants. From north (Surguja dist.) to south (Bastar, Sukama, Dantewada, Kondagaon), Chhattisgarh has very good rainfall & climate which contributes in floral richness. Many medicinal plant spices has been reported in this geographical region. But due to industrial area and civilization central zone  shows less biodiversity. National park and sanctuary are also situated on north and south zone in Chhattisgarh which also has a lot of medicinal plants diversity. Many villages has  been  declared as AYURVEDIK GRAM to use and conservation medicinal plant by Chhattisgarh Government.

ENVIS Centre on Conservation of Medicinal Plants, FRLHT, Bangalore has in listed 45 Endangered Taxa, 8 Endemic and Rare Species and 13 Critical Endangered and Vulnerable in the State of Chhattisgarh.

The study area (Barnawapara wildlife sanctuary) has shown floral richness around selected waterholes (Core, Buffer & relocated village area). Total 24 medicinal plant species were found in the study area.

Keywords- Sanctuary, plant diversity , Ayurvedik- gram, national park, Jhiriya , Springs, core zone , buffer zone .

Ang isla ng Calauit bilang isang reserbasyong panlaro ng mga hayop (game preserve) at santuwaryo ng mga buhay-iláng (wildlife sanctuary) ay itinuring bilang pinakamalaki at pinakaunang matagumpay na proyekto ng translokasyon sa Asya ng mga buhay-iláng mula sa kontinente ng Africa. Ang saklaw na panahon ng pagtalakay ng pag-aaral na ito ay 1976 kung kailan nilagdaan ni Presidente Ferdinand E. Marcos ang Presidential Proclamation No. 1578 na nagtakda sa isla ng Calauit bilang isang game preserve at wildlife sanctuary hanggang 2013 kung kailan hinagupit ng bagyong Yolanda ang isla. Susuriin sa pag-aaral na ito ang ilan sa mga ahensya ng gobyernong humawak at namahala rito bilang isang reserbasyong panlaro at santuwaryo, ang mga suliraning kinaharap, at kung paano naigpawan ang iba’t ibang hamon upang manatili ang isla bilang isang kanlungan ng mga buhay-iláng at hayop.

Following Hans Blumenberg, this essay studies the genealogy of the idea of originality in a medieval metaphor characterizing the church interior as a "meadow" or λειμῶν (leimôn). Scholars focusing on this metaphor have neglected its use as a description of artistic process. Procopius of Caesarea, John of Damascus, and Leo VI, "the Wise," form the basis of this study, which argues that compiling anthologies (Lat. florilegia, lit. "gatherings of flowers") provided a preliminary description of invention. This metaphor, in turn, laid an initial groundwork for modern writers, including Montesquieu, who sought to theorize originality against the language of manual labor.

Sunt oare heruvimii vizionaţi de Ezechiel (Ez 1) fiinţe inteligente cu înfăţişări animaliere, sau mai degrabă prin aceste imagini simbolice ni s-a transmis un adevăr spiritual? Dacă ele sunt imaginea exactă a heruvimilor cereşti, cum se face că Ioan i-a văzut altfel decât Ezechiel? (Ap 4). Este adevărat că Christosul ceresc are în gură o sabie? (Ap 1 şi 19). Va veni Domnul călare pe un cal alb, cu o haină mânjită de sânge (Ap 19)? Sau pe un nor alb, îmbrăcat în strălucire şi având în mână o seceră (Ap 14)? Au existat aievea în cer femeia însărcinată (Ap 12:1) şi dragonul roşu? Există în realitate un miel înjunghiat la tronul lui Dumnezeu, aşa cum clar l-a văzut Ioan şi l-a descris (Ap 5)? Oare fiinţele cereşti aduc tămâie şi cântă cu lira grecească (Ap 5)? Există, oare, suflete de martiri care dorm undeva, sub un altar, în univers (Ap 6), şi se mai trezesc din când în când, să ceară răzbunare? Au îngerii trâmbiţe şi aripi în realitate? Ce ar putea face cu aripile când traversează spaţiul cosmic ? Iar dacă ei sunt spirite, la ce le-ar servi nişte aripi care bat aerul ? Un asemănător tir de întrebări s-ar putea pune cu privire la viziunile Ellenei White: Vor veni cei răi, în ultima confruntare, să-i caute cu sabia în mână pe credincioşi? La venirea Domnului, vor cădea nişte lanţuri reale de pe sclavi? Este adevărat, că Ellen White aşa a văzut, după cum şi Ioan a văzut că balaurul a fost legat cu lanţuri în Ap 20 -dar acele lanţuri sunt cu siguranţă simbolice, ca şi fântâna abisului în care este aruncat balaurul. Vor fi răpiţi mântuiţii la cer în care de nori, cu roţi înaripate şi inteligente, sau în care de foc cu cai de foc, ca în viziunile lui Elisei şi ale lui William Foy? Cea mai rapidă şi mai sigură navetă spaţială nu ar putea asigura o asemenea călătorie, darămite nişte trăsuri, fie ele şi de foc. Unii sunt înclinaţi să traducă asemenea imagini în tehnică astronautică de tip SF, dar putem fi siguri că vizionarii ne-au spus exact ce au văzut. Treaba noastră este să descifrăm mesajul spiritual, nu să citim viziunea într-un cod modern, transformând imaginea antică într-una tehnico-ştiinţifică. Au îngerii, în realitate, ecusoane de aur cu care se legitimează la porţile Cetăţii cereşti? N-ar putea fi ele piratate de mafia celorlalţi îngeri exilaţi pe pământ ? Are Pomul Vieţii două tulpini reale, de ambele maluri ale râului? Imaginea Pomului Vieţii este dezvoltată în viziunea Ellenei White, dar ea derivă din Ap 22:2, care la rândul său îşi are sursa în Ez 47:12, unde apar pomi roditori de ambele părţi ale râului vieţii. Tradusă literal, exprimarea lui Ioan este: "...de o parte şi de alta a râului este pom de viaţă". Exact ca în ebraica lui Ezechiel, unde traducătorii au ştiut că termenul ʿēṣ (copac) este un singular colectiv şi se traduce corect prin plural (copaci) în limba română. 1 Din nefericire, puţine traduceri au redat expresia aceasta prin plural, cum ar fi trebuit. Cei mai mulţi au preferat singularul, cu articol definit, desigur sub influenţa scenariului din Geneza 3. De observat însă, că inspiraţia divină s-a adaptat la înţelegerea populară (în cazul viziunii Ellenei White). Dacă traducerea (greşită chiar) a creat imaginea unui pom cu două tulpini şi două rădăcini, pe ambele maluri ale râului vieţii, Domnul a folosit chiar o asemenea greşeală (neimportantă) pentru a descrie o realitate cerească. El nu a fost interesat să ne dezvăluie realitatea fizică exactă, ci doar să ne dea o învăţătură spirituală. Acest aspect al revelaţiei şi inspiraţiei este deosebit de interesant, deoarece există destule dovezi că Domnul a folosit (= "copiat") uneori imagini chiar şi din surse neinspirate. Este foarte posibil ca noul paradis să aibă unele lucruri comune cu primul paradis. Dar cum Moise nu descrie arborele vieţii, şi cum imaginea din Apocalipsă depinde mult de viziunea lui Ezechiel, reiese că această imagine, dincolo de realitatea fizică exactă, este intenţionată să dea

The archeological digs carried out in the Phoeni-cian-Punic sanctuary of La Algaida (Sanlucar de Barrameda) during the 70s and 80s decade of the last century have allowed the recovery of more than ten thousand votive offerings from many different natures, from local-produced ones to others coming from different points in the Mediterranean Sea. They span a wide chronological spectrum covering from 7th to 1st Centuries BC. Thanks to the analysis of these materials it has been possible to reconstruct religious aspects of great interest. Aspects such as the ritual practices that were held in this sacred space or the possibility to determine who were the deities that were worshiped there. The fishing tools coming from this archeological site are presented in this work for the first time and are presented first in a morpho-typolog-ical analysis of the materials, and secondly, in an evaluation of this kind of archeological material in sacred contexts, considering the different uses and functions that the fishing gears and skills could have had in the ancient places of worship. Palabras claves: Exvotos, artes de pesca, La Algaida, época fenicio-púnica.

Ad oltre quarant’anni dalla scoperta, il complesso santuariale di Vigna Nuova continua a rappresentare una delle più importanti fonti documentarie per la conoscenza del sistema cultuale della polis di Kroton. Posto in aerea extra moenia a ridosso del circuito murario della città antica, questo santuario è contrassegnato da un’architettura molto semplice, il cui nucleo principale nel corso dei secoli rimase grosso modo immutato pur essendo stato interessato da diversi rifacimenti e restauri.
Tra i numerosi ex voto rinvenuti all’interno dell’edificio sacro spiccano per importanza diverse centinaia di manufatti in ferro deposti nella nuda terra o in appositi contenitori. Gran parte di questi oggetti metallici è costituito da strumenti utilizzati per l’imprigionamento di schiavi. Le offerte di catene e ceppi lasciano credere che a Vigna Nuova si compissero anche riti in qualche modo legati alla manumissione sotto l’egida tutelare di Hera - la dea più importante del pantheon krotoniate - significativamente conosciuta presso il vicino Lacinio con l’appellativo di “Liberatrice”. Tanto i resti murari del santuario, quanto buona parte dei reperti metallici recuperati nel corso degli scavi richiedono urgenti interventi conservativi.

Sanctuary is about the wound of Temple Drake – her traumatic rape. However, the readers are prohibited from accessing the hyper-visible and invisible rape. Filled with distractions, repetitions, silences, and highly elliptical in structure, the novel prohibits the literal enactment of Temple’s rape. Firstly, this paper examines how the novel’s style and content are framed by a series of prohibitions. The prohibitive nature of the novel forbids the readers from “accessing”/”assessing” the characters, crucial events, and ultimately the trauma that occupies the core of the story. Secondly, this paper aims to show how the precise structure and act of prohibition becomes the exact site of trauma. Finally, this paper posits that the interplay of prohibition and trauma in the novel reflects the prohibition of the unspoken taboos associated with gender and race transgressions in the society.

God did not intend to establish His kingdom at the end of the seventy weeks, as many interpreters believe. Innumerable theologians believe that because of the sins of the people and the lack of faithfulness of God's people to the Covenant, God had to change His plans and to come up with something else. Instead, the proposal of this investigator is that He intended to allow other nations to rule, despite the faithfulness or unfaithfulness of His people before establishing an everlasting kingdom of peace and justice.
Also, it clearly presents Daniel as the author of the whole book. If this hypothesis is accepted, the theories that teach that the second part of Daniel (7-12) was written by a pseudo-Daniel around the 2nd century B.C. will have no validity at all, and Daniel, alone was the only writer of the book.
Also, the date for the writing of the whole book is between the 1st-3rd of Cyrus, King of Persia (Daniel 1:21; 10:1). This alone invalidates the idea of 13 years between Daniel 8 and 9, and places both chapters within the same time frame that corresponds with the year in which Belshazzar died (Daniel 5).

Recent high-profile, isolated incidents of violent crime committed by deportable noncitizens have led to increased public attention paid to so-called "sanctuary" cities, with some policymakers calling for the eradication of policies limiting local officials' role in the enforcement of immigration law. This current public and political debate provides an opportunity to critically examine the existing literature on immigrant "sanctuaries." We begin by offering a broad definition and description of "sanctuary" policies. We follow by discussing how and why such policies have evolved since the early 1980s. Considering the public safety concerns often articulated in contemporary political discourse, we then offer possible sociological explanations regarding how these policies might either be positively or negatively associated with crime. We subsequently highlight findings from existing empirical research that examines the relationship between the adoption or presence of "sanctuary" policies and crime. The few empirical studies that exist illustrate a "null" or negative relationship between these policies and crime. We conclude by offering possible directions for future research.

RESUME [English below] Cet article propose une exégèse des traditions sur le voile du temple dans les évangiles synoptiques et l'épître aux Hébreux, qui met en relief les associations cosmiques et cultuelles par rapport à l'événement Jésus-Christ. Cette exégèse fournit la fondation pour une comparaison de ces traditions, qui révèle une tradition commune qui est néanmoins développée de différentes manières dans chaque texte. L'étude indique que l'interprétation biblique doit éviter soit de séparer entièrement les traditions sur la voile dans les synoptiques et dans Hébreux, soit d'imposer la perspective d'Hébreux sur les synoptiques.

ABSTRACT This article exegetes the sanctuary veil traditions in the Synoptics and Hebrews, drawing out their cosmic and cultic associations in relation to the Christ event. This exegesis forms the basis for a comparison of these traditions. This comparison reveals a common basic tradition, which is developed in different ways within each text. The study indicates that tendencies among interpreters either to hold the veil references in the Synoptics and Hebrews entirely apart, or to impose Hebrews' framework upon the Synoptic veil passages, are unsatisfactory. Once more unto the breach, dear friends, once more; Or close the wall up with our English dead.-Shakespeare, Henry V, Act III Scene I

VINCENZO RUGGIERI S.J. Consacrazione e dedicazione di chiesa, secondo il Barberinìanus graecus 336 ( 3 ) Per questa fase di transizione, cfr. C. MANGO, Le développement urbain de Constantinople (IV e -VII e siècles), Paris 1985. Dello stesso autore aspetti della vita bizantina in Daily life in Byzantium, JOB 31/1 (XVI Inter Byzantinistenkongress, Akten 1/1, Wien 1981), p. 337-353. Vedasi anche Addendum to the Report on Everyday Life, JOB 32/1 (Akten II/l), Wien 1982. p. 252-257. Consacrazione e dedicazione di chiesa, secondo il Barb. Gr. 336 81

The doctrine of the sanctuary is one of the crucial teachings of the Holy Scripture. Proclaiming their faithfulness to the biblical truth, Christian denominations interpret this doctrine in different ways. The article compares the understanding of the biblical teaching on the sanctuary by the Eastern Orthodox Church and the Seventhday Adventist Church that represent two distinct approaches. The first one prefers the method of analogy with Old Testament realities, stressing the importance and sacredness of the worship in the earthly shrine, the second one believes in the existence of the real sanctuary in Heaven, where Christ serves as the mediator and intercessor for the people. Each interpretation entails numerous doctrinal and practical implications regarding soteriological and ecclesiological issues that shape the unique identity of both churches.

RESUMO: Desde Glacier View, em 1980, uma quantidade considerável de literatura relacionada às profecias de Daniel, o santuário, Hebreus, o juízo investigativo e temas correlacionados tem sido publicada por adventistas em busca de refutações às idéias apresentadas por Desmond Ford nesse evento. Embora isso tenha sido feito, não foi encontrado um estudo mostrando que suas idéias eram revogadas pelo próprio Ford anos antes. O propósito deste estudo foi prover uma análise comparativa das idéias de Desmond Ford durante as reuniões em Glacier View com suas idéias antes desse evento, a fim de mostrar que muitas das idéias expostas naquela ocasião podem ser refutadas através de seus próprios argumentos publicados previamente. Após uma análise das críticas de Ford relacionadas à (1) interpretação profética, (2) o juízo investigativo e (3) Ellen G. White e o dom profético, são providos argumentos publicados anteriormente por Ford contra suas críticas. Esse estudo está primariamente baseado em livros, artigos e outras obras de Desmond Ford. ABSTRACT: Since Glacier View, in 1980, a considerable quantity of literature related to the prophecies of Daniel, the sanctuary, the book of Hebrews, the investigative judgment and related themes has been published by Adventists, in a search for arguments against the ideas presented by Desmond Ford in that event. Nonetheless, no study showing that Ford himself, years earlier, has refuted the same ideas that he later espoused seems to have being undertaken up to now. The purpose of this study is to provide a comparative analysis of Desmond Ford's ideas during the meetings at Glacier View with his ideas before that event, in order to demonstrate that many of his later ideas can be refuted through his own arguments, previously published. After an analysis of Ford's critics related to the (1) prophetic interpretation, (2) investigative judgment, and (3) Elle G. White's prophetic gift, it will be provided a critic appraisal of these question on the basis of Ford's previous argumentation on these issues. This study is primarily based on books, articles and other works published by Desmond Ford.

The chapter summarizes Fernando Canale’s remarks on the philosophical conceptions concerning a heavenly sanctuary and outlines the theological and exegetical ideas of Christian thinkers on the sanctuary motif throughout Christian history to determine whether Canale’s observations correspond with the primary sources. These sections will be followed by a survey of studies of more recent Adventist scholars and conclude with some reflections on the potential universal and personal relevance of the sanctuary doctrine. In the end it will be possible to determine whether Canale’s call for the development of a theological system circled around the biblical sanctuary motif is valid and worthwhile.

Resumo: Os cinco livros do Pentateuco são fundamentais para toda a Escritura e são classificados como uma das seções mais importantes da Palavra de Deus. Um dos assuntos principais abordados nesses cinco livros é o santuário israelita. O presente artigo apresenta um estudo introdutório sobre a importância do santuário no contexto dos cinco primeiros livros da Bíblia. O autor enfatiza o santuário como um indicador da presença de Deus em Israel e destaca a essencialidade do santuário na demonstração do plano de salvação divino ao povo de Israel, através das figuras e rituais pertinentes ao tabernáculo.

Abstract: The five books of Pentateuch are foundational to all of Scripture and rank as one of the most important sections of God's Word. One of the principal issues treated in these five books is the Israelite sanctuary. This article presents an introductory study about the importance of the sanctuary in the first five books context of the Bible. The author emphases the sanctuary how an God's presence indicator in Israel and highlights the essentiality of sanctuary in demonstration of divine's salvation plan to Israel people, through figures and rituals belonging to the tabernacle.

Ang isla ng Calauit bilang isang reserbasyong panlaro ng mga hayop (game preserve) at santuwaryo ng mga buhay-iláng (wildlife sanctuary) ay itinuring bilang pinakamalaki at pinakaunang matagumpay na proyekto ng translokasyon sa Asya ng mga buhay-iláng mula
sa kontinente ng Africa. Ang saklaw na panahon ng pagtalakay ng pag-aaral na ito ay 1976 kung kailan nilagdaan ni Presidente Ferdinand E. Marcos ang Presidential Proclamation No. 1578 na nagtakda sa isla ng Calauit bilang isang game preserve at wildlife sanctuary hanggang
2013 kung kailan hinagupit ng bagyong Yolanda ang isla. Susuriin sa pag-aaral na ito ang ilan sa mga ahensya ng gobyernong humawak at namahala rito bilang isang reserbasyong panlaro at santuwaryo, ang mga suliraning kinaharap, at kung paano naigpawan ang iba’t ibang hamon upang manatili ang isla bilang isang kanlungan ng mga buhay-iláng at hayop.

Monografia zawiera szczegółowe opisy 40. sanktuariów maryjnych na terenie województwa małopolskiego i podkarpackiego oraz Kraju Preszowskiego, w tym wszystkich 28. ośrodków położonych przy Szlaku Maryjnym – „Światło ze Wschodu”. W pierwszej części zaprezentowano 33 sanktuaria na terenie Polski, natomiast w drugiej – 7 ośrodków pielgrzymkowych w Kraju Preszowskim (Čirč, Gaboltov, Lewocza, Góra Zvir – Litmanová, Ľutina, Preszów i Wielki Szarysz). Warto podkreślić, że w 27. sanktuariach opisanych w pracy znajdują się wizerunki Najświętszej Maryi Panny koronowane „w imieniu i powagą Papieża”, po otrzymaniu stosownego zezwolenia od Kongregacji Kultu Bożego Stolicy Świętej, zaś w 3. sanktuariach czczone są obrazy koronowane na prawie diecezjalnym. Każde sanktuarium zostało przedstawione z uwzględnieniem rysu historycznego oraz położenia geograficznego, wraz z opisem głównego przedmiotu kultu, wyglądu i wyposażania świątyni, jak i obiektów w przestrzeni sakralnej. Ponadto w monografii zamieszczono również aktualne (stan na 1 października 2018 r.) informacje praktyczne dotyczące poszczególnych sanktuariów, takie jak: adres, kontakt telefoniczny i mailowy, strona internetowa, godziny Mszy św. i nabożeństw, terminy głównych odpustów i uroczystości. Aby ułatwić Czytelnikom dostęp do stron internetowych sanktuariów, wirtualnego zwiedzania oraz lokalizacji (współrzędnych geograficznych), podano także kody QR zawierające dane do tychże informacji. W części opisanych sanktuariów zamieszczono także charakterystyczną dla danego miejsca kultu modlitwę lub pieśń. Prezentację każdego sanktuarium kończy wykaz innych ośrodków pielgrzymkowych w okolicy.

When a nation does not take seriously the implementation of effective measures to protect its environment not only it has no future, but it also offers no hope for the younger generations to protect nature and learn to respect wildlife. In a civil society, it's called the nurturing of the soul!

To comprehend the Dionysiac associations, epigraphy provides the only reliable tool. This study is therefore based on a corpus of 200 Greek and Latin inscriptions ranging from the 3rd century BC to the 4th century AD. Archaeology (for the associative and ritual spaces of the associations) and Iconography are also taken into account. Vol I: Analysis, Vol. II: Inscriptions with french translation and commentary.

This work deals with a fundamental theme for New Testament theology: the eschatological temple in its double reality. It is fundamental for New Testament theology because it is one of the axes that gives cohesion to the set of documents that make it up, preventing the NT from being merely a group of juxtaposed texts, with no connection between them, as liberal theology wants us to believe. In fact, the eschatological temple is a dynamic concept that links several theologies, making them an organic whole. The kingdom of God and the Church, the heavenly sanctuary and the Christian community, Jesus' priesthood and the priesthood of the Church, inaugurated eschatology and the realized one, in so many ways these two threads are intertwined, tying everything that is said in the NT, that the blindness of many in not perceiving it remains unimaginable. From the methodological point of view, it is an antidote against the liberal dissociative view, which sees the history of the NT as a series of conflicting thinkers, who build their religious ideas according to the events and ecclesial local demands, regardless of the essence of Jesus' preaching. The eschatological temple is a line of continuity that begins with the preaching of Jesus and his self-presentation of the Son of Man and goes throughout the NT until the visions of John on the island of Patmos; with no solution of continuity, with no weakening of the original message; all that being in itself a miraculous act of God, through the Spirit. Unfortunately, I could not count on much theoretical support; this is quite a little travelled path, with which few scholars attend, and perhaps this is why this investigation has the defects that all pioneering work has: its solitaire results. My main objective was to reveal Jesus in his sanctuary as the foundation of the life of the early post-Easter Church, which, as can be seen, was not understood clearly from the beginning; it is only with the passage of time and with the evolution of theological reflection that the Church has come to a fully understanding of the importance of this message, hence we can appreciate it in its greatest development only in the later texts of the NT.

Rari i santuari micaelici ancor oggi attivi nell'Italia centrale e quasi tutti ridedicati alla Madonna o a santi terapeuti 1 . Eppure ci fu un tempo in cui, come fari, illuminavano le varie contrade toccate dalla via dell'Angelo e dai suoi diverticoli, strade che hanno interessato tutte le regioni dell'Italia centrale 2 . Lo studio di questi santuari da secoli abbandonati, obliterati, o ridedicati, è decisamente problematico: come un palinsesto, spesso, sfuggono ad un primo approccio. Le ragioni di questa laboriosa lettura vanno ricercate nelle vicende del culto micaelico, singolarmente diffuso in tutta la cattolicità, ma che, adattato alle varie culture, ha tuttavia conosciuto alterne vicende.

Bu tez çalışması kapsamında Türkiye’nin güneybatısında yer alan Karia Bölgesi’nin ilk başkenti olan Mylasa’nın, yerel tanrıları ve Mylasa’ya ait kutsal alanlar incelenmiştir. Kültler, ikonografik özellikler ve arkeolojik veriler göz önüne alınarak detaylı analizler yapılmıştır. Araştırma kapsamında Mylasa merkezi ve yakın çevresi esas alınmıştır. Arkeolojik kalıntılar yerinde incelenmiştir. Mylasa’da Zeus ile adapte olmuş yerel tanrılar, baskın Hellenik etki ile sonradan birleştirilmiş olan Anadolu kökenli tanrılardır. İlginç bir tanrı olan Sinuri ise bu söylemin dışında kalmaktadır. Sinuri, Zeus ile birleştirilmemiş ve orijinal ismiyle tapınım görmüştür. Bu tez çalışması yeni varsayımlar ile gelecek araştırmalara ışık tutacaktır./In this thesis, Karia regions first capital city Mylasa, which is located in southeast of Turkey, examined with its local gods and sanctuaries. For this research mainly cults, iconographic features and archaeological data used for detailed analysis. In the scope of this research, center of Mylasa and places that nearby examined. Archaeological remains examined in their find spot. In Mylasa, local gods who were adapted with Zeus, Anatolian based gods with dominant effect of Hellenic can be seen but extraordinary god called Sinuri except from these gods. Sinuri was not adapted with Zeus and people kept his name while they were worshipping on him. This research will illuminate future researches with new assumptions.

This article envisages a matter oversighted by the traditional exegesis. It deals with the heavenly shrine in the book of Luke-Acts, which is so important that splits this book into two parts: before and after the heavenly shrine vision of Stephen and determines a new spread of evangelization towards the non-Jewish communities. Besides the enlargement of our comprehension of Luke-Acts theology, we avoid that the sanctuary doctrine stands in excessive dependence on Hebrews and unarticulated verses of Revelation. Luke is a theologian and for that he puts this doctrine in a framework that has connection with others theological points in the gospel, creating a congruent theological vision, despite till now less noticed than it deserves. Many exegetical problems could be reputable for that, one of them is an oversight of Daniel prophecies concerning to the destruction of the Jerusalem temple caused by interpretation biases: preterist interpretation. Im sum, our aim is to put heavenly sanctuary clear in Luke-Acts and maybe starting a new emphasis in its reading.

Key words: Luke-Acts, Sanctuary Doctrine, Eschatology, Christology and Hermeneutics.

The definition of human rights has been categorized into many perspectives in general. Philosophical meaning of human rights is based on the concepts of human dignity, universality, paramountcy, and the natural rights of man. Political meaning of human rights is the respect for the integrity of life, the right to liberty of movement, freedom, and participation in political life. Legal meaning of human rights is a rule of law, equality before and under the law, and protection from all kinds of injustices. Social meaning of human rights is the right to an adequate standard of living, the right of family, fraternity, solidarity, non-discrimination, and self-determination. Economical meaning of human rights is the right to work and distribution of resources for the adequacy of basic needs such as food, housing, and clothing. Cultural meaning of human rights is the right to participation in cultural life, the right to minorities, and the right to education. Human rights are, of course, a child of law which is continuously enriching through the needs and demands of human beings.

There is an emerging consensus among biblical scholars that the pre-Fall Garden of Eden (and its surroundings) is to be regarded as the original sanctuary on earth, a copy of the sanctuary/temple in heaven. The biblical evidence for this conclusion has been documented by scores of biblical scholars, 1 but the full range of evidence has not yet been succinctly

La existencia del santuario celestial está perfectamente detallada en las Sagradas Escrituras. Sin embargo, este concepto clave para entender el plan de la salvación no es enseñado en la mayoría de las confesiones cristianas y las referencias son escasas para la importancia que la propia Santa Biblia le da.

Es posible que esto se deba a la falta de comprensión del propósito real y total del santuario terrenal y su relación con su equivalente celestial. También es posible que el descuido de estudiar este importante tema se deba a las connotaciones escatológicas (relacionadas con los acontecimientos finales) que otras confesiones no desean aceptar. Por otro lado, la existencia del sacerdocio católico (así como el de las iglesias cismáticas) resulta una dificultad añadida para aceptar la existencia de un sacerdocio celestial, que sí es considerado bíblicamente válido, tema del que nos ocuparemos en el siguiente tratado.

Podríamos decir que es muy improbable que un cristiano que no sea adventista del séptimo día haya escuchado hablar de esta doctrina con la profundidad que se enseña en la Iglesia Adventista del Séptimo Día.

La doctrina del santuario es pues distintiva de la Iglesia Adventista del Séptimo Día. A pesar que nuestro nombre como Iglesia enfatiza el santo sábado y la gloriosa esperanza de la aparición maravillosa de Cristo Jesús para salvar a su pueblo, es la doctrina del santuario (celestial y terrenal) la que nos hace singulares dentro del cristianismo evangélico o protestante.

Esta singularidad depende no solamente de la propia existencia del santuario celestial, sino de las implicancias que este posee sobre otras doctrinas como la Ley de Dios, la Salvación, el Juicio Investigador, la Muerte Vicaria y otros importantes conceptos. Así como enfatizamos en su momento (en otro tratado) que creer en el relato de los primeros capítulos del Génesis cambia totalmente la concepción teológica en muchísimos aspectos, el aceptar la doctrina del santuario es clave para entender alguno de los conceptos más extraordinarios que contiene el Libro Sagrado.