Love is Like fire

Love is like fire

When it is first kindled in a man,
small troubles and temptations smother
and hinder it; but when it really burns,
having kindled the man's eagerness for God,
the more temptations and tribulations meet it,
the more it flares, until it overcomes and consumes
all injustice and wickedness.

The Love of God

God in his almighty power and divine nature hovered in
the wind before there was a place to stand, and before the
foundation of the world was laid; he, the infinite Being,
was alone in his glory. It seemed to him not enough to be
alone, however, as there was nothing to praise and glorify
his name, for he wanted praise. So in his wisdom, which
endures for ever and never changes, he created heaven and
earth and filled them with his glory - that is, with all creation,
the work of his hands in which we recognize his invisible
being and eternal power, if we note and observe it.
On looking at it, he declared that everything was very good,
made according to his will and without blemish; but among
them all there was no creature able to give him the praise
he wanted. So he said, "Let us make human beings in our
image, that is, beings who are perfectly pure and completely
without blemish."
Then he made a man and a woman and gave them dominion
over all the work of his hands, except the tree of life
and of the knowledge of good and evil. Regarding this tree,
he said, "When you eat of it you shall die." But the human
beings whom God had made for his praise soon turned away
and forgot their Creator's command and all the good things
he had given them. They exchanged obedience for disobedience
and ate of the forbidden fruit. This caused them to
fall, and their descendants also, for the wrath of God came

over them, and as a result the earth, too, came under a
curse, and as a punishment bore thistles and thorns where
they had hoped for good. God had expected goodness and
obedience from them, but they had been disobedient and
caused thistles and thorns to grow. Therefore eternal death
and damnation came over them and all their descendants,
and it became impossible for any of them to attain what the
one man, Adam, had lost - that is, God's favor and grace;
for the wrath of God had come upon them and they lay in
the power of death under sin, as under a heavy load that
none of them could lift. Only the one eternally powerful
God, against whom they had sinned, could do so through
his dearly beloved Son.


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Homage to a Broken Man The Life of J. Heinrich Arnold P e t e r M o m m s e n

1. Opa

The morning my grandfather died, I told everyone in my kindergarten
class, “Today Opa went to heaven!” My teacher, a longtime
friend of our family, started to cry, but her tears made no sense to
me. Who wouldn’t be proud to have a grandfather in heaven?
Of course, I would miss him. Opa and Oma lived in an apartment in our
house, and ever since Oma (my grandmother) had died two years before, he
had been sick and rarely left it. My mother, the seventh of their nine children,
is a doctor, and Opa had a buzzer by his bed for calling her at night. She spent
at least an hour or two in his room every day, sitting at his bedside while I
played on the floor. I loved bouncing on his bed and—when he let me—on
him. There was a sort of trapeze suspended above his pillow that he used for
pulling himself up. It was perfect for swinging on, and then letting go of, to
land on his stomach.
On some afternoons my mother wouldn’t let me use the trapeze. “Let Opa
rest,” she’d say, and then I’d have to content myself with just sitting next to
him. It was probably on one of those days that I noticed the little black cross
that hung on his wall. It fascinated me, though I didn’t know what I know
now: that he had made it as a boy for Tata, an aunt who had been like a second
mother to him.


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Endangered Your Child in a Hostile World Johann Christoph Arnold

Foreword

Hope is the thing left to us in a bad time.
I r i s h P r o v e r b
There are more than enough books on parenting. That was one of the
few things I was certain of when I set out to write this book. A father of eight
and grandfather of twenty-two, I have had ample opportunities to experience
parenting in action, and I sense that what today’s parents lack most is
not expertise or ideas, but daring. They simply lack the courage to put their
children first.
As we enter a new millennium, we stand at a crossroads. On the one
hand, prosperity and progress have benefited many; on the other, millions
are trapped in situations of homelessness and unemployment, starvation and
disease. The split is not only an economic one. Evils such as racism, violence,
and neglect affect people on both sides of the divide.
In general, the forces that transformed society so rapidly over the last generation
continue to change it at such a rate that it is anyone’s guess what the
world will look like in even a decade or two. But one would have to be extremely
naive to predict that it will be a safer or happier place for children.
A book on parenting can’t change the world. But parents and teachers
can – by saving each child entrusted to them. And that’s why I have decided,
in this book, to offer you the encouragement of others who have “been

there.” Whether single, married, or divorced, whether comfortable or struggling,
these people have children of their own or work with children, and the
wisdom reflected in their stories is rooted in the realities of daily life. But it is
also born of hope. Because no matter how dark the horizon seems, we must
never forget that for us, as for children, a new millennium – and the chance
for a new start – begins every morning.


R i f t o n , N e w Y o r k


M a y 2 0 0 0

1. The Trap of Indifference

The greatest evil in the world is not anger or hatred, but indifference.
E l i e W i e s e l

When Susan and Nick decided to start a family, they were both working
full-time jobs, but try as they might, their combined income simply “didn’t
go the whole distance.” Savings were out of the question – after the bills were
paid, there was never enough to put anything aside. On top of that, Nick’s job
carried no medical insurance, and Susan’s no maternity leave. Still, they were
determined to have a baby. So they did.

Not surprisingly the couple found little sympathy at work. Nick describes
himself as “just a regular family man working hard,” but says he was treated
“like a welfare cheat.” As for Susan, she was asked, “Couldn’t you have planned
a little further ahead?” No one was openly cruel, but no one was happy for
them either, and as time went on, this indifference came to hurt more deeply
than anything that might have been said.


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Cries from the Heart Stories of Struggle & Hope

foreword

Robert Coles
In the book you are about to read, you will find a stirring collection of personal accounts compiled by a most thoughtful and compassionate writer. Certainly, the men and women who divulge them are ordinary people. Yet that is not a weakness, but a strength. Even where we may not identify with their particulars, we become, through hearing what they have to say, participants in their ongoing search for wisdom, purpose, direction. As people whose stories prompt recognition of our own bouts with aspiration and despair, they invite our understanding as kindred souls, our embrace as fellow travelers. Thankfully, the anecdotes in Cries from the Heart are rendered without contrivance: Arnold simply immerses the reader in them. Then, modestly and naturally, he invests them with larger meaning by using them to illustrate his theme: the universal human urge to find worthy answers to the great riddle of existence.

No wonder, then, that the book is more than the sum of its stories, more than a didactic assemblage of experiences. An unusually telling witness to the power of answered (or unanswered) yearning, it summons us to new hope and calls us to a reawakening of the mind and heart.

1.

searching

I was only seventeen when I first met Sibyl. A sophisticated, articulate
New Yorker, she was unforgettable in her bright red dress
and in her determination to prove there was no goodness in the
world.
My story is a typical atheist’s story. We come into the world with
a preconceived idea. It’s as if we had a pre-birth memory of better
days. By the time I was fourteen years old, I knew the place
was a mess. I was talking to God: “Look, I think I’ll live through
parental arguing even if I am an only child who has to carry it
alone on her shoulders. But those innocent children lying, flycovered,
in gutters in India – I could do a better job!”
I was born in 1934, five years after the crash of 1929, and
maybe people were just gloomy in those days. Anyway, on my
fourth birthday I was presented with the ritual cake and told I
would get my wish should all the candles go out in one blow. I
took this as a guaranteed pipeline to that Person I seemed to
have known in pre-natal days. I instinctively knew you didn’t
have to pepper him with details so, after one successful blow, I

told him to “make it all better,” period.

Of course nothing got better. If anything, it got worse. At
four-and-a-half I attended my first Sunday-school class. Upon
being told where we were going, I thought, “At last, a chance to
meet God face to face.” A miserable Sibyl met her parents on
return. “How did you like Sunday school, dear?” “Awful. We cut
out white sheep and pasted them on green paper.” Organized,
institutional religion never recouped itself in my eyes.
From that point on life was just something to be endured.
There was nothing I or anyone else could do about it. As the only
child of educated parents, I lived in commandeered luxury. It
took only one “horror” a year to keep me shuddering at the
prospect of coming to terms with the immense philosophical
questions that plagued me. During my grade-school years, the
blood-covered face of a drunk who was staggering upright. (“It’s
all right, dear, he just bumped his head. He’s fine.”) Hearing
about new-born puppies on whom some boys were doing bee bee
gun practice. Running into a flasher after wandering away
from my mother in the supermarket. And ultimately, at eleven,
seeing “by mistake” the beginning frames of a newsreel showing
American forces entering German concentration camps after
World War II. My mother and I groaned and covered our eyes,
but I had already seen too much.

At fourteen, I had come to the end of my tether, inwardly.
My perpetual demand to God for an utterly perfect world had
gone unanswered. There was an overabundance of badness
and, worst of all, I was beginning to see that the goodness was
about ninety-five percent phony. Since the age of ten I had been
methodically reading all the books in our house. I started out
with The Diary of a London Prostitute. Other books I recall were
Mailer’s The Naked and the Dead, Sloan Wilson’s The Man in the
Grey Flannel Suit, and Black Boy, by Richard Wright. If my parents
were reading provocative stuff like this, they weren't the parent
I thought they were. In fact, these books were in every
house in town. But they made no dent in anyone’s life. Or did
they?


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Action in Waiting Christoph Blumhardt Foreword by Rodney Clapp Afterword by Karl Barth

Foreword

A prominent pastor of our day concludes one of his books with these words: I’m enjoying God these days. He answers my prayers. He empowers me. He gives me insights from his Word. He guides my life. He gives me loving relationships. He has wonderful things in store for me. “I,” “my,” “me,” “me,” “me.” Is this what the kingdom of God come in Christ is about? God catering to and pampering individual Christians? Is God’s rule centered on “me” and “mine”? And on an inner life of insights and guidance set off from the vicissitudes of the world? If so, then I can only sound alarm and paraphrase the apostle Paul – then we Christians are “of all people most to be pitied” ( Cor. :). I write these words at the end of a week in which two Arkansas schoolchildren, ages eleven and thirteen, have gunned down classmates and a teacher with high powered rifles. Darkness bears down on us in many other ways: deepening poverty in American cities and rural areas, ongoing and desperate racial tensions, climbing teenage suicide rates, and dozens of other profound human problems. Suffering and crisis are not confined to the United States, of course. The Middle East daily stays just a gesture or two away from lethal violence.

Introduction

Christoph Friedrich Blumhardt (–) was an original. There is no one quite like him. He is not easy to characterize – theologically, politically, or otherwise. He was at home nowhere – he belonged neither to church circles nor to secular ones. He was an embarrassment to Christians and non-Christians alike. He seemed to challenge and disconcert everyone. And yet he possessed a strange confidence in God’s history; a confidence that inspired hope in many, and continues to do so even today. Blumhardt possessed no theories and certainly no “theology.” Without founding a school or wanting to attract disciples, he pointed in a direction that had a striking influence on those who came after him. He was behind two movements that accepted him as one of their forerunners without having any direct contact with them: Religious Socialism (in Switzerland and Germany) and Dialectical (“Crisis”) Theology. His ideas had seminal influence on Leonhard Ragaz, Karl Barth, Emil Brunner, and Dietrich Bonhoeffer, and more recently on Harvey Cox, Jacques Ellul, and Jürgen Moltmann – theological giants among whom he would most certainly feel a stranger. There are movements today like the rapidly growing Vineyard Church that seize Blumhardt and his father as two of their most cherished witnesses – forerunners of today’s outbreak of signs and wonders. In Blumhardt we have a demonstration of kingdom power combined with repentance, a power that has become commonplace among many charismatic and Pentecostal movements.

Despite his legacy, Blumhardt is relatively unknown – especially in America. This is, for instance, his only book currently in print in English. True, efforts have been made in the past to make him better known. But without much effect. Unlike some of his contemporaries – Charles Finney or William Booth, for example Blumhardt is known only to a very few. In a piece written for The Christian Century in , Vernard Eller suggests that part of the reason for Blumhardt’s obscurity is that his message was neither literary nor scholarly enough to quote from. In his book Thy Kingdom Come: A Blumhardt Reader (Eerdmans, ), Eller attempted to rectify this. Unfortunately, the book never received much attention.  But there is perhaps a more basic reason. To begin with, Blumhardt’s life was a provocation. He also expressed
his ideas in impressive and unconventional phrases. His message excited both shock and indignation,
for it went against the currents of both the church and the world. He represented something quite different
from what we generally understand by Christianity. As Johannes Harder once wrote, “Anyone who wants to fit Blumhardt into the history of theology might place him into an appendix to Gottfried Arnold’s History of
Heresy.” It was Blumhardt’s conviction that the greatest of all dangers to human progress was “Christianity” – Sunday religion that separated material existence from the spiritual and that erected rituals and practices of
self-seeking, self-satisfying, other-worldly piousness instead of practical works of righteousness.

Blumhardt didn’t care about matters of religion and church, of worship services and dogma, not even of inner peace and personal redemption. For him, faith was a matter of the coming of God’s kingdom, of God’s victory over darkness and death here and now. His vision of God’s righteousness on earth was an unconditional and all-embracing one: God’s love reconciles the world, liberates suffering, heals economic and social need – in short, it renews the earth. To many people, Blumhardt’s message sounded dangerously
worldly, even irreverent. In fact, the established church of his day retaliated by casting suspicion on him, and slandering and maligning him. His message touched a nerve that is still raw today. Blumhardt’s aim, however, was never to attack. What ruled his whole thinking was the kingdom of God – the creative reign of Christ’s peace and justice on earth. This kingdom is neither a formal constitution nor an ideal. It is a movement that belongs to the future but impinges upon the present. It is humankind’s truest history, and will be demonstrably victorious in the end. It confronts everything that has ever been thought, planned, or built; it opposes all institutions, monuments, and ideologies. It always seeks the different, the new, and encompasses the whole of life.

Such a broad view of God’s redemptive work pushes hard against the boundaries of traditional Christianity.
And this could well be the real reason why Blumhardt’s thought, though seminally forceful among an important few, has never had broad appeal. We will return to this theme of the kingdom. Before we do, however, we must understand how concrete, how living this reign of God was for Blumhardt. Blumhardt
was no visionary. His thought grew from his experience, not from theology. God’s kingdom was something
living for him, not an abstraction. It filled his being with the vividness of direct personal experience.
To appreciate this one must turn to Blumhardt’s father, Johann Christoph (–). Blumhardt’s father was the minister of Möttlingen, a small town at the edge of the Black Forest. His work followed the same course as that of any rural pastor until he came in touch with a girl by the name of Gottliebin Dittus. Gottliebin suffered from an illness perhaps similar to demonic possession as described in the New Testament. For months Father Blumhardt watched with distress the increasing suffering and torment of this young woman.

Feeling something dark at work in her, he finally took up the fight with the power of darkness. In the year in
which his son Christoph was born, in , he exclaimed: “We have seen enough of what the devil can do. Let us now see the power of the Lord Jesus.” The fight against the demonic stronghold commenced and
lasted two years. The dark power was finally broken and conquered, and the evil spirit driven out. Gottliebin
was completely healed of all bodily and spiritual misery. The fight ended in victory with the words from her lips, “Jesus is victor! Jesus is victor!” As a consequence of this victory a movement of repentance
swelled, taking hold of Blumhardt’s whole parish and extending to the neighboring towns and villages. From all sides people streamed to Father Blumhardt. The inbreaking of kingdom power transformed
the entire village of Möttlingen. There were healings, confessions, conversions. Marriages were saved, enemies reconciled. A strange new manifestation of God’s world took sway. From this time on, Father Blumhardt’s rallying cry was “Jesus is victor!” It was in this strangely moved world that his son Christoph grew up. For a number of reasons, opposition to Blumhardt’s father gradually increased, particularly from other ministers and the state church authorities. Local clergy complained about the flight of their parishioners to Blumhardt. Soon the parsonage could not accommodate the numbers of people who were beginning to
stream to him. He thus began to look for a place where there would be both more room and greater freedom. When Christoph was only ten, the family moved to Bad Boll, a complex of large buildings which had been developed as a spa around a sulfur water spring. This became a kind of retreat center, a place to which people could have recourse for periods of rest, meditation, study, and pastoral counsel – and a place where the father Blumhardt was free to operate according to God’s leading.

The father Blumhardt spent the rest of his life in Bad Boll, and his son spent most of his adult life there. Thousands came to his father to experience the healing and strengthening of Christ’s victory. This was Christoph’s experience and his foundation. It is no surprise that the amazing experiences of his father engraved themselves indelibly upon Christoph’s soul, compelling him forward along the same path.
In Bad Boll, the young Christoph found himself in the midst of a stream of people seeking help, coming
from all classes, nationalities, and countries, and in themidst of the work of his father’s constant, fervent
struggle for God’s kingdom. In time he felt called to the ministry himself, and after some years he was per mitted to support his father as an assistant. When his father called him to Bad Boll as his helper, however, he
only wanted to make himself useful around the house in the most menial ways; perhaps as a cook’s helper.
For some reason he lacked his father’s certainty. He had yet to personally take up the fight that his father had undertaken. But the death of Gottliebin Dittus, in , became a turning point for him and the entire household at Bad Boll. It drove everybody to a fresh experience of deep repentance, releasing in Christoph a renewed confidence in God’s call. His father’s last words, spoken on his deathbed in , commissioned Christoph  to carry on: “I give you a blessing for victory.”



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Makalah Semantik Bahasa Indonesia

SEMANTIK BAHASA INDONESIA (RANGKUMAN)

1.      Jenis Makna

Jenis makna dapat dibedakan berdasarkan beberapa kriteria dan sudut pandang. Berdasarkan jenis semantiknya dapat dibedakan antara makna leksikal dan makna gramatikal. Berdasarkan ada tidaknya referen pada sebuah kata dapat dibedakan adanya makna referensial dan nonreferensial.

Ø  Makna Leksikal

Makna leksikal (leksical me3aning, sematic meaning, external meaning) adalah makna kata yang berdiri sendiri baik dalam bentuk dasar maupun dalambentuk kompleks (turunan) dan makna yang ada tetap seperti apa yang dapat kita lihat dalam kamus. Makna leksikal dapat digolongkan menjadi dua jenis, yaitu (a) makna konseptual yang meliputi makna konotatif, makna afektif, makna stilistik, makna kolokatif dan makna idiomatik.

Ø  Makna Konseptual

Makna konseptual yaitu makna yang sesuai dengan konsepnya makna yang sesuai dengan referennya, dan makna yang bebas asosiasi atau hubungan apa pun.  Makna konseptual disebut juga makna denotatif, makna referensial, makna kognitif, atau makna deskriptif. Makna konseptual dianggap sebagai faktor utama dalam setiap komunikasi.

2.      Makna Asosiatif

Makna asosiatif disebut juga makna kiasan atau pemakaian kata yang tidak sebenarnya. Makna asosiatif adalah makna yang dimilki sebuah kata berkenaan dengan adanya hubungan kata dengan keadaan di luar bahasa. Misalnya kata bunglon berasosiasi dengan makna orang yang tidak berpendirian tetap.

3.      Makna Konotatif

Makna konotatif muncul sebagai akibat asosiasi perasaan kita terhadap kata yang diucapkan atau didengar. Makna konotatif adalah makna yang digunakan untuk mengacu bentuk atau makna lain yang terdapat di luar makna leksikalnya.

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Makalah Sintaksis Bahasa Indonesia

SINTAKSIS BAHASA INDONESIA

Oleh: Firdawati, S.Pd.

Istilah sintaksis berasal dari bahasa Yunani (Sun + tattein) yang berarti mengatur bersama-sama. Manaf (2009:3) menjelaskan bahwa sintaksis adalah cabang linguistik yang membahas struktur internal kalimat. Struktur internal kalimat yang dibahas adalah frasa, klausa, dan kalimat. Jadi frasa adalah objek kajian sintaksis terkecil dan kalimat adalah objek kajian sintaksis terbesar.

1. Frasa

Frasa adalah gabungan dua kata atau lebih yang bersifat nonpredikatif atau lazim juga disebut gabungan kata yang mengisi salah satu fungsi sintaksis di dalam kalimat (Chaer, 2003:222). Perhatikan contoh-contoh berikut.

1. bayi sehat
2. pisang goreng

1.1.      Frasa verbal

Frasa verbal adalah kelompok kata yang dibentuk dengan kata kerja.

1.2.      Frasa Adjektival

Frasa adjektival adalah kelompok kata yang dibentuk dengan kata sifat atau keadaan sebagai inti (yang diterangkan) dengan menambahkan kata lain yang berfungsi menerangkan seperti agak, dapat, harus, kurang, lebih, paling, dan sangat.

1.3.      Frasa Nominal

Frasa nominal adalah kelompok kata benda yang dibentuk dengan memperluas sebuah kata benda.

1.4.      Frasa adverbial

Frasa adverbial adalah kelompok kata yang dibentuk dengan keterangan kata sifat.

1.5.      Frasa Pronominal

Frasa pronominal adalah frasa yang dibentuk dengan kata ganti

1.6.      Frasa Numeralia

Frasa numeralia adalah kelompok kata yang dibentuk dengan kata bilangan.

1.7.      Frasa Introgativa koordinatif

Frasa introgativa koordinatif adalah frasa yang berintikan pada kata tanya. Contohnya seperti berikut ini.

1. Jawaban apa atau siapa merupakan ciri subjek kalimat.

2. Klausa

Klausa adalah sebuah konstruksi yang di dalamnya terdapat beberapa kata yang mengandung unsur predikatif (Keraf, 1984:138). Klausa berpotensi menjadi kalimat. (Manaf, 2009:13) menjelaskan bahwa yang membedakan klausa dan kalimat adalah intonasi final di akhir satuan bahasa itu. Kalimat diakhiri dengan intonasi final, sedangkan klausa tidak diakhiri intonasi final. Intonasi final itu dapat berupa intonasi berita, tanya, perintah, dan kagum.

Widjono (2007:143) membedakan klausa sebagai berikut.

2.1. Klausa kalimat majemuk setara

Dalam kalimat majemuk setara (koordinatif), setiap klausa memiliki kedudukan yang sama. Kalimat majemuk koordinatif dibangun dengan dua klausa atau lebih yang tidak saling menerangkan. Contohnya sebagai berikut.

Rima membaca kompas, dan adiknya bermain catur.

Klausa pertama Rima membaca kompas. Klausa kedua adiknya bermain catur. Keduanya tidak saling menerangkan.

2.2. Klausa kalimat majemuk bertingkat

Kalimat majemuk bertingkat dibangun dengan klausa yang berfungsi menerangkan klausa lainnya. Contohnya sebagai berikut.

Orang itu pindah ke Jakarta setelah suaminya bekerja di Bank Indonesia.

Klausa orang itu pindah ke Jakarta sebagai klausa utama (lazim disebut induk kalimat) dan klausa kedua suaminya bekerja di Bank Indonesia merupakan klausa sematan (lazim disebut anak kalimat).

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Defining Quality In Education

CHAPTER I

INTRODUCTION

1.1. Background of Study.

            In all aspects of the school and its surrounding education community, the rights of the whole child, and all children, to survival, protection, development and participation are at the centre. This means that the focus is on learning which strengthens the capacities of children to act progressively on their own behalf through the acquisition of relevant knowledge, useful skills and appropriate attitudes; and which creates for children, and helps them create for themselves and others, places of safety, security and healthy interaction. (Bernard, 1999).

            What does quality mean in the context of education? Many definitions of quality in education exist, testifying to the complexity and multifaceted nature of the concept. The terms efficiency, effectiveness, equity and quality have often been used synonymously (Adams, 1993). Considerable consensus exists around the basic dimensions of quality education today, however. Quality education includes: Learners who are healthy, well-nourished and ready to participate and learn, and supported in learning by their families and communities; Environments that are healthy, safe, protective and gender-sensitive, and provide adequate resources and facilities; Content that is reflected in relevant curricula and materials for the acquisition of basic skills, especially in the areas of literacy, numeracy and skills for life, and knowledge in such areas as gender, health, nutrition, HIV/AIDS prevention and peace.

„

CHAPTER II

DISCUSSION

  2.1            Defining Quality in Education

            Processes through which trained teachers use child-centred teaching approaches in well-managed classrooms and schools and skilful assessment to facilitate learning and reduce disparities; Outcomes that encompass knowledge, skills and attitudes, and are linked to national goals for education and positive participation in society. This definition allows for an understanding of education as a complex system embedded in a political, cultural and economic context. This paper will examine research related to these dimensions. It is important to keep in mind education’s systemic nature, however; these dimensions are interdependent, influencing each other in ways that are sometimes unforeseeable.

            This definition also takes into account the global and international influences that propel the discussion of educational quality (Motala, 2000; Pipho, 2000), while ensuring that national and local educational contexts contribute to definitions of quality in varying countries (Adams, 1993). Establishing a contextualized understanding of quality means including relevant stakeholders. Key stakeholders often hold different views and meanings of educational quality (Motala, 2000; Benoliel, O’Gara & Miske, 1999). Indeed, each of us judges the school system in terms of the final goals we set for our children our community, our country and ourselves (Beeby, 1966).

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Makalah Detik-Detik Kemerdekaan

BAB I

PENDAHULUAN

1.1               Latar Belakang Masalah

            Menjelang akhir PD II, Jepang mengalami banyak kekalahan. Pada tanggal 6 dan 9 Agustus 1945 kota Hirosima dan Nagasaki dibom oleh Sekutu. Pada tanggal 11 Agustus 1945, Jepang memberikan janji kemerdekaan yang disampaikan kepada tiga orang pemimpin Indonesia, yaitu Ir. Soekarno, Drs. Moh. Hatta dan Dr. Rajiman Wedyodiningrat. Ketiganya diminta mempersiapkan kemerdekaan. Dengan janji ini Jepang berharap, rakyat Indonesia mau membantu Jepang yang semakin terdesak dan mengalami kekalahan di mana-mana. Dalam situasi yang semakin kritis, pada tanggal 1 Maret 1945 Jepang mengumumkan tiga tindakan sebagai berikut. 1. Membentuk Badan Penyelidik Usaha-Usaha Persiapan Kemerdekaan Indonesia (BPUPKI) atau Dokuritsu Junbi Cosakai. 2. Mempersiapkan lembaga latihan nasional (Kenkuko Gakuin) yang melatih dan mendidik pemimpin negara yang baru. 3. Memperluas pembicaraan tentang kemerdekaan Indonesia.

            Penderitaan yang dialami bangsa Indonesia selama penjajahan telah menimbulkan kesadaran bahwa hanya dengan persatuan dan kesatuan Bangsa Indonesia dapat memerdekakan diri dari penjajah. Perjuangan bangsa Indonesia dilakukan oleh seluruh lapisan masyarakat untuk mengusir penjajah, baik dari kaum ulama, pelajar, dan mahasiswa. Persiapan Kemerdekaan Indonesia dilakukan dengan usaha yang gigih dan semangat tinggi. Tokoh-tokoh penting berusaha keras dalam mempersiapkan kemerdekaan dan merumuskan dasar negara. Marilah kita teladani sikap dan semangat dari para tokoh pejuang kita. Kalian sebagai generasi bangsa ikut ambil bagian dalam perjuangan bangsa untuk membebaskan diri dari kebodohan. Tugas kita untuk mengisi kemerdekaan dengan sikap dan semangat rajin belajar.

BAB II

PEMBAHASAN

2.1.  Detik-Detik Akhir Kemerdekaan

            Pada tanggal 6 Agustus 1945 sebuah bom atom dijatuhkan di atas kota Hiroshima Jepang oleh Amerika Serikat yang mulai menurunkan moral semangat tentara Jepang di seluruh dunia. Sehari kemudian Badan Penyelidik Usaha Persiapan Kemerdekaan Indonesia BPUPKI, atau �Dokuritsu Junbi Cosakai�, berganti nama menjadi PPKI (Panitia Persiapan Kemerdekaan Indonesia) atau disebut juga Dokuritsu Junbi Inkai dalam bahasa Jepang, untuk lebih menegaskan keinginan dan tujuan mencapai kemerdekaan Indonesia. Pada tanggal 9 Agustus 1945, bom atom kedua dijatuhkan di atas Nagasaki sehingga menyebabkan Jepang menyerah kepada Amerika Serikat dan sekutunya. Momen ini pun dimanfaatkan oleh Indonesia untuk memproklamasikan kemerdekaannya.

            Soekarno, Hatta selaku pimpinan PPKI dan Radjiman Wedyodiningrat sebagai mantan ketua BPUPKI diterbangkan ke Dalat, 250 km di sebelah timur laut Saigon, Vietnam untuk bertemu Marsekal Terauchi. Mereka dikabarkan bahwa pasukan Jepang sedang di ambang kekalahan dan akan memberikan kemerdekaan kepada Indonesia. Sementara itu di Indonesia, pada tanggal 14 Agustus 1945, Sutan Syahrir telah mendengar berita lewat radio bahwa Jepang telah menyerah kepada Sekutu. Para pejuang bawah tanah bersiap-siap memproklamasikan kemerdekaan RI, dan menolak bentuk kemerdekaan yang diberikan sebagai hadiah Jepang.

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Makalah Dinamika Partikel

BAB I

PENDAHULUAN

1.1.  Latar Belakang Masalah

Dinamika merupakan salah satu bagian dari cabang fisika.Apakah yang terjadi jika benda dikenai gaya? Pertanyaan ini merupakan pertanyaan yang pernah kita dengar pada pembahasan fisika sejak kita kelas VII. Bila benda dikenai gaya maka benda akan berubah bentuk, benda akan bergerak hingga benda akan berubah arah geraknya. Jawaban ini selintas sangat mudah bagi kita yang sudah duduk di kelas XI.

Dinamika partikel adalah cabang dari mekanika yang mempelajari penyebab dari gerak, yaitu gaya. Gaya adalah sebuah dorongan atau penahanan yang diberikan oleh seseorang pada sebuah benda, sehingga benda itu dapat bergerak, baik bergerak konstan maupun tidak konstan atau diam.

BAB II

PEMBAHASAN

2.1.   Dinamika  Partikel

Dinamika  partikel merupakan cabang dari ilmu mekanika yang meninjau gerak partikel dengan meninjau penyebab geraknya dikenal sebagai dinamika. Dalam bagian ini kita akan membahas konsep-konsep yang menghubungkan kondisi gerak benda dengan keadaan-keadaan luar yang menyebabkan perubahan keadaan gerak benda.

2.1.1.      Hukum-Hukum Gerak.

Ø  Aristotle  (384-322 B.C) : gaya, tarik atau dorong, diperlukan untuk menjaga sesuatu bergerak.

Ø  Galileo Galilei   (awal 1600-an) : benda bergerak mempunyai “kuantitas gerak” secara intrinsik.

Ø  Issac Newton  (1665 - 1666) :

Hukum Newton mengandung 3 konsep : massa,  gaya,  momentum

1.      Massa    : mengukur kuantitas bahan dari suatu benda.

2.      Gaya       : tarikan atau dorongan.

3.      Momentum         : kuantitas gerak

            “Kuantitas gerak” atau momentum diukur dari perkalian massa benda dengan kecepatannya :

                                    p = m v

Hukum I : Benda yang bergerak cenderung untuk  tetap bergerak,  atau  tetap diam jika diam. Hukum II : Laju perubahan momentum suatu benda sama dengan gaya total yang bekerja pada benda tersebut.

                                 F = dp/dt          

                                bila massa m konstan,

                                 F = d(mv)/dt

                                       m dv/dt

                                karena dv/dt = a (percepatan), maka

                                             F = ma

           

Hukum III : Untuk setiap aksi selalu terdapat rekasi yang sama besar dan berlawanan.

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Naskah Drama Bahasa Inggris 7 Orang

Title : PUTRI YANG DIKURUNG

Theme : Comedy , Adventure

Players : 7 people

Language : Indonesian

Run time : 21 minutes

Sample of Simple Drama Script in Indonesian for 7 players (comedy + adventure) <---> Contoh Naskah Drama Bahasa Indonesia Sederhana untuk 7 pemain (komedi + petualangan)

PUTRI YANG DIKURUNG
Tema    : Komedi + petualangan
Pemain : 7 orang
Penokohan :
- Raja : bijaksana , tegas , berwibawa
- Ratu : baik hati
- Putri : baik hati , ramah
- Patih : penghianat
- Perempuan jahat : jahat , kejam , pendendam ,
- Ksatria 1 : pantang menyerah , tangguh , Ksatria , kampungan, lebay
- Ksatria 2 : pendiam , pintar , Ksatria , tangguh , pantang menyerah
- Ksatria 3 (wanita) : tomboy , pantang menyerah , tangguh , Ksatria .

Cerita singkat :
Alkisah, di suatu kerajaan hiduplah sepasang raja dan ratu . mereka mempunyai seorang putri yang bernama Putri Sumberella ketika pesta ulangtahun putri yang ke 14 sedang diadakan , Perempuan jahat yang jahat nan kejam pun datang untuk membalaskan dendamnya kepada raja dan ratu . ternyata yang menjadi sasarannya kali ini adalah putrinya . dia mengurung putri di suatu penjara yang disebut penjara iblis , konon katanya barang siapa yang masuk ke penjara itu , dia takkan pernah keluar lagi kecuali dia menemukan kunci yang bertabur berlian untuk membuka penjara itu . sampai sekarang tidak ada satupun orang yang bisa menemukan kunci itu . raja dan ratu sangat sedih dan putus asa. Disamping itu , orang yang menjadi patih raja itu sebenarnya adalah anak buah nenek sihir yang menyamar.
Suatu hari , datanglah 2 orang laki2 dan seorang wanita Ksatria ke hadapan raja . mereka berjanji untuk mencari kunci berlian itu dan mengeluarkan putri dari penjara iblis itu . mereka kebingungan dimana letak kunci berlian itu berada . akhirnya mereka menemukan titik terang , mereka menemukan buku kuno yang didalamnya berisi peta dimana kunci itu berada . menurut peta itu kunci itu berada di hutan kalimantan . mereka harus menyebrangi laut , naik turun gunung dan masuk keluar hutan untuk sampai ke lokasi itu . disamping itu Perempuan jahat yang jahat nan kejam itu terus mengawasi gerak gerik mereka . Perempuan jahat itu terus menghadang mereka dengan memunculkan monster2 aneh . tapi monster2 itu terus dikalahkan oleh tiga Ksatria itu sampai akhirnya Perempuan jahat dan anak buahnya langsung turun tangan dan menghadapi langsung 3 Ksatria itu . tapi Perempuan jahat beserta anak buahnya itu kalah dan akhirnya 3 Ksatria itu berhasil mendapatkan kunci nya dan langsung pergi ke penjara iblis dan membuka penjara itu dengan kunci berlian . putri bebas dan pulang bersama sama 3 Ksatria menuju ke istana . raja dan ratu sangat bahagia . dan 3 Ksatria itu dinobatkan menjadi pahlawan kerajaan . dan salah satu dari kesatria itu menikahi Putri Sumberella.

Naskah Drama :
Alkisah , di suatu kerajaan yang bernama kerajaan Garut bangkit Garut berprestasi . hiduplah seorang raja yang bernama raja Abrorah dan ratu nyai roro wetan . mereka mempunyai seorang putri yang bernama putri sumberella .
Di ulang tahun putri sumberella .
Patih : “ yang terhormat raja kerajaan Garut bangkit Garut berprestasi , raja yang kita cintai dan kita banggakan yang tidak lain dan tidak bukan dia adalah Raja Abrohah dan yang terhormat Ratu kerajaan kita yang cantik jelita ia adalah ratu nyai roro wetan . dalam pesta ulang tahun putri sumberella ini, marilah kita bersama-sama mendoakan sang putri
Tidak lama setelah itu , datanglah Perempuan jahat yang jahat nan kejam ingin membalaskan dendamnya kepada ratu .





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Makalah Fluida

BAB I

PENDAHULUAN

1.1.     Latar Belakang Masalah

Salah satu visi pendidikan sains adalah mempersiapkan sumber daya manusia yang handal dalam sains dan teknologi serta memahami lingkungan sekitar melalui pengembangan keterampilan berpikir, penguasaan konsep esensial, dan kegiatan teknologi. Kompetensi rumpun sains salah satunya adalah mengarahkan sumber daya manusia untuk mampu menerjemahkan perilaku alam.

Salah satu fenomena alam yang sering ditemukan adalah fenomena fluida. Fluida diartikan sebagai suatu zat yang dapat mengalir. Istilah fluida mencakup zat cair dan gas karena zat cair seperti air dan zat gas seperti udara dapat mengalir. Zat padat seperti batu atau besi tidak dapat mengalir sehingga tidak bisa digolongkan dalam fluida. Air merupakan salah satu contoh zat cair. Masih ada contoh zat cair lainnya seperti minyak pelumas, susu, dan sebagainya. Semua zat cair itu dapat dikelompokan ke dalam fluida karena sifatnya yang dapat mengalir dari satu tempat ke tempat yang lain.

Fenomena fluida statis (fluida tak bergerak) berkaitan erat dengan tekanan hidraustatis. Dalam fluida statis dipelajari hukum-hukum dasar yang berkaitan dengan konsep tekanan hidraustatis, salah satunya adalah hukum Pascal dan hukum Archimedes. Hukum Pascal diambil dari nama penemunya yaitu Blaise Pascal (1623-1662) yang berasal dari Perancis. Sedangkan hukum Archimedes diambil dari nama penemunya yaitu Archimedes (287-212 SM) yang berasal dari Italia.

Hukum-hukum fisika dalam fluida statis sering dimanfaatkan untuk kesejahteraan manusia dalam kehidupannya, salah satunya adalah prinsip hukum Pascal dan prinsip hokum Archimedes. Namun, belum banyak masyarakat yang mengetahui hal tersebut. Oleh karena itu, diperlukan studi yang lebih mendalam mengenai hukum Pascal dan hokum Archimedes serta penerapannya dalam kehidupan.

BAB II

PEMBAHASAN

2.1.  Pengertian Fluida

Fluida diartikan sebagai suatu zat yang dapat mengalir. Istilah fluida mencakup zat cair dan gas karena zat cair seperti air atau zat gas seperti udara dapat mengalir. Zat padat seperti batu dan besi tidak dapat mengalir sehingga tidak bisa digolongkan dalam fluida. Air, minyak pelumas, dan susu merupakan contoh zat cair. Semua zat cair itu dapat dikelompokan ke dalam fluida karena sifatnya yang dapat mengalir dari satu tempat ke tempat yang lain. Selain zat cair, zat gas juga termasuk fluida. Zat gas juga dapat mengalir dari satu satu tempat ke tempat lain. Hembusan angin merupakan contoh udara yang berpindah dari satu tempat ke tempat lain.

Fluida merupakan salah satu aspek yang penting dalam kehidupan sehari-hari. Setiap hari manusia menghirupnya, meminumnya, terapung atau tenggelam di dalamnya. Setiap hari pesawat udara terbang melaluinya dan kapal laut mengapung di atasnya. Demikian juga kapal selam dapat mengapung atau melayang di dalamnya. Air yang diminum dan udara yang dihirup juga bersirkulasi di dalam tubuh manusia setiap saat meskipun sering tidak disadari.

Fluida dibagi menjadi dua bagian yakni fluida statis (fluida diam) dan fluida dinamis (fluida bergerak). Fluida statis ditinjau ketika fluida yang sedang diam atau berada dalam keadaan setimbang. Fluida dinamis ditinjau ketika fluida ketika sedang dalam keadaan bergerak). 

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Makalah Gaya

BAB I

PENDAHULUAN

1.1.Latar Belakang Masalah

Aristoteles dan pengikutnya meyakini bahwa keadaan alami objek di bumi tak bergerak dan bahwasannya objek-objek tersebut cenderung ke arah keadaan tersebut jika dibiarkan begitu saja. Aristoteles membedakan antara kecenderungan bawaan objek-objek untuk menemukan “tempat alami” mereka (misal benda berat jatuh), yang menuju “gerak alami”, dan tak alami atau gerak terpaksa, yang memerlukan penerapan kontinyu gaya.

Namun teori ini meskipun berdasarkan pengalaman sehari-hari bagaimana objek bergerak (misal kuda dan pedati), memiliki kesulitan perhitungan yang menjengkelkan untuk proyektil, semisal penerbangan panah. Beberapa teori telah dibahas selama berabad-abad, dan gagasan pertengahan akhir bahwa objek dalam gerak terpaksa membawa gaya dorong bawaan adalah pengaruh pekerjaan Galileo. Galileo melakukan eksperimen dimana batu dan peluru meriam keduanya digelindingkan pada suatu kecuraman untuk membuktikan kebalikan teori gerak Aristoteles pada awal abad 17.

Isaac Newton dikenal sebagai pembantah secara tegas untuk pertama kalinya, bahwa secara umum, gaya konstan menyebabkan laju perubahan konstan (turunan waktu) dari momentum. Secara esensi, ia memberi definisi matematika pertama kali dan hanya definisi matematika dari kuantitas gaya itu sendiri - sebagai turunan waktu momentum: F = dp/dt. Pada tahun 1784 Charles Coulomb menemukan hukum kuadrat terbalik interaksi antara muatan listrik menggunakan keseimbangan torsional, yang mana adalah gaya fundamental kedua. Gaya nuklir kuat dan gaya nuklir lemah ditemukan pada abad ke 20. Dengan pengembangan teori medan kuantum dan relativitas umum, disadari bahwa “gaya” adalah konsep berlebihan yang muncul dari kekekalan momentum (momentum 4 dalam relativitas dan momentum partikel virtual dalam elektrodinamika kuantum). Dengan demikian sekarang ini dikenal gaya fundamental adalah lebih akurat disebut “interaksi fundamental”.

BAB II

PEMBAHASAN

2.1.Definisi Gaya

Di dalam ilmu fisika, gaya atau kakas adalah apapun yang dapat menyebabkan sebuah benda bermassa mengalami percepatan. Gaya memiliki besar dan arah, sehingga merupakan besaran vektor. Satuan SI yang digunakan untuk mengukur gaya adalah Newton (dilambangkan dengan N). Berdasarkan Hukum kedua Newton, sebuah benda dengan massa konstan akan dipercepat sebanding dengan gaya netto yang bekerja padanya dan berbanding terbalik dengan massanya.

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