Chaldea

Source: https://www.christiancentury.org/article/2015-05/considering-heavens

I occasionally link to more confessional, interesting articles that illuminate the ways in which members of different faiths view astronomy. This one, “Considering the Heavens: Astronomer Guy Consolmagno”, is simply fascinating.

Quote:

We need the humility to say that we don’t understand it all. I know my science is true, but I also know it is not completely true, so I have to keep improving it. I think my faith is completely true, but I know I don’t understand all of it—my understanding is in constant need of revision.

The European Society for Astronomy in Culture (SEAC) will hold their 2015 conference at the University of Rome, Italy, from  November 9th-15th, 2015.

Abstracts and letters of intent to participate will be accepted until February 28th, 2015.

For more information, please visit the SEAC conference web site.

(Thanks to Shayna Sheinfeld for bringing this to my attention!)

The Twelfth Biennial History of Astronomy Workshop will be held from June 24-28, 2015 at the University of Notre Dame, Indiana.

Conference Theme: Astronomy and Authority.

For more information, and to view the call for paper proposals (deadline of March 1, 2015), please visit this year’s Workshop web site.

Research by Political Science Professor Joshua Ambrosius (University of Dayton) examines views of space exploration among Catholics, Evangelicals, Protestants, Jews, practitioners of Eastern religions, and non-religious subjects. For a summary of his findings, click here.

The call for papers has been posted here for INSAP IX, the ninth international conference on the inspiration of astronomical phenomena. The conference will take place from August 23-28, 2015 at Gresham College, London. The deadline for abstract submission is January 30, 2015.

INSAP IX is sponsored by the Sophia Centre for the Study of Cosmology in Culture, University of Wales Trinity Saint David.

As promised, my review of the 2013 publication Ancient Jewish Sciences and the History of Knowledge in Second Temple Literature, edited by Jonathan Ben-Dov and Seth L. Sanders. New York: NYU Press.

Hebrew University Ph.D. candidate Ido Wachtel has discovered compelling evidence that a crescent-shaped stone structure located in the Galilee was not part of a fortifying wall as previously thought by scholars, but was a lunar monument.

According to Wachtel, and as cited by Livescience:

The shape may have had symbolic importance, as the lunar crescent is a symbol of an ancient Mesopotamian moon god named Sin, Wachtel said. [. . .] An ancient town called Bet Yerah (which translates to “house of the moon god”) is located only a day’s walk from the crescent-shaped monument Wachtel noted.

This is an exciting finding in Levantine archaeoastronomy, shedding light upon the context pre-dating the Hebrew Bible — particularly its polemic against astrolatry, as found in Deuteronomy 4:19, Deut. 17:3, 2 Kings 17:16, and elsewhere.

This two-day colloquium will take place at the University of Groningen on October 23 and 24, 2014.

Scholars in the history of astronomy, ancient history, religion and related fields will speak on the topic of the Star of Bethlehem. There is also space for approximately thirty guest attendees.

Among the list of speakers are Owen Gingerich, Alexander Jones, John Steele, Kocku von Stuckrad, and Mladen Popović. This should be a most exciting and fruitful colloquium.

More information may be found at this link.

Source: http://gulfbusiness.com/2014/07/first-day-eid-al-fitr-expected-fall-july-28/

The following two linked articles offer glimpses into the relationship between Islamic scholarship and the determination of the precise times of both the beginning of Ramadan and the appearance of the Shawwal crescent moon marking the first day of Eid Al Fitr at the end of the month of Ramadan.

What I find fascinating given my interest in ancient Jewish astronomy are the similar debates among religious scholars in both Islam and Judaism regarding the use of observation vs. astronomical calculation to determine the times of the holy days.

In Judaism, a functioning fixed calendar eventually came to exist by the early medieval period after centuries of debate, calendrical authority struggles, and the evolution of calendrical rules. Prior to these developments in Late Antiquity, the Jewish calendar was based on observations of the first lunar crescent, called the molad. Prior to Late Antiquity, during the Second Temple period and the Persian period, other time-reckoning systems were in use, some solar and some lunar.

In Islam, my understanding (perhaps colleagues in Islamic studies can clarify this further) is that various opinions and practices exist, with some countries relying on the traditional hilal sightings of the new crescent moon (for example, to establish the beginning of Ramadan) with the naked eye, some Muslims relying upon the visual sighting of the lunar crescent in either Saudi Arabia or their own country, and others using astronomical calculations.

(There is much that unites Judaism and Islam.)

A blessed Eid to all who celebrate it!