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Libros sobre el tema "Sin (deity)"

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Autor: Grafiati
Publicado: 25 de julio de 2024
Última modificación: 31 de julio de 2024

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1

Chadogwang. Sin Mirŭk sang-hasaenggyŏng: "hanbŏn man ilgŏdo sŏnggong handa". Sŏul-si: Ihwa Munhwa Ch'ulp'ansa, 2015.

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2

Lang, Graeme. The return of the refugee God: Wong Tai Sin in China = Nan min shen qi hui gui : dao jiao Huang Daxian zai zhong guo. Hong Kong: Centre for the Study of Religion and Chinese Society, Chung Chi College, Chinese University of Hong Kong, 2002.

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3

Wei, Jishun. Wei Jishun jing jie Huang Daxian bai qian. Xianggang: Tai ping shu ju, 2007.

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4

Lang, Graeme. The rise of a refugee god: Hong Kong's Wong Tai Sin. Hong Kong: Oxford University Press, 1993.

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5

Ziolkowski, Theodore. The sin of knowledge: Ancient themes and modern variations. Princeton: Princeton University Press, 2000.

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6

Beyer, Uwe. Christus und Dionysus: Ihre widerstreitende Bedeutung im Denken Hölderins und Nietzsches. Münster: Lit, 1992.

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7

Max, Wegner. Hermes: Sein Wesen in Dichtung und Bildwerk. Münster: Lit, 1996.

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8

Bélanger, Stéphanie. Sous le signe de San Rocco. Montréal: Leméac jeunesse, 2005.

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9

Takahara, Kakushō. Zenchishikiron: Amidabutsu to wa ikanaru hotoke ka. Kyōto-shi: Nagata Bunshōdō, 1992.

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10

Xuming. Guan Mile zu shi yin yuan kan qiu dao ren de qu chu: Longhua san hui zhi zhen xiang. Gaoxiong Shi: Li de tu shu guan, 1986.

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11

Noboru, Miyata. Sukui no kami to Ofuji-san. Tōkyō: Yoshikawa Kōbunkan, 2006.

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12

Chen, Zhinan. Baisha Tun zhi: Er lin lin san Miaoli Xian Baisha Tun Mazu xin yang quan wen shi diao cha bao gao. Miaoli Xian Tongxiao Zhen: Miaoli Xian Tongxiao Zhen Baixi she qu fa zhan xie hui, 2003.

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13

Sri Jagannath Central Library and Research Institute, Puri., ed. Sri Sri Jagannath, the symbol of synchretic [sic] Indian culture. Puri: Sri Jagannath Central Library and Research Institute, 1990.

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14

ill, Zhimajiang, ed. Er shi san, tang gua zhan: Zao wang jie. Beijing: Beijing shi fan da xue chu ban she, 2014.

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15

Strohm, Harald. Die Geburt des Monotheismus im alten Iran: Ahura Mazda und sein Prophet Zarathushtra. Paderborn: Wilhelm Fink, 2014.

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16

Bsaṅ-chu rdzoṅ rtsom sgyur khaṅ., ed. ʼJigs mdzad [sic] dpaʼ bo gcig paʼi dbaṅ gi brgyud ʼdebs byin rlabs myur ʼjug. Lan-chou: Kan-suʼu mi rigs dpe skrun khaṅ, 1993.

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17

Lcog-sgar-dgon, Thub-bstan Rdo-rje-brag E.-waṃ, ed. Kun tu bzaṅ poʼi dgoṅs pa zaṅ thal du bstan paʼi chos skor: Kun tu bzan po'i dgon [sic] pa zan thal du bstan p'i [sic] chos skor. Simla: Thupten Dorjidak Aewam Chokgar Institute, 2000.

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18

Wu, Bihui. Song wang ying fu: Tainan wang chuan shi san cang tian zai wu jian yan jiu. Tainan Shi: Tainan Shi zheng fu wen hua ju, 2021.

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19

Wegner, Josef W. The mortuary complex of Senwosret III: A study of Middle Kindom [sic] state activity and the cult of Osiris at Abydos. [Pennsylvania: Josef W. Wegner], 1996.

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20

Shinkō no Zōkeiteki Hyōgen Kenkyū Iinkai. Amidabutsu ezō, mokuzō: Zenkōji Nyorai eden. Kyōto-shi: Dōhōsha Media Puran, 1989.

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21

Kern, Barbara. Das altägyptische Licht- und Lebensgottmotiv und sein Fortwirken in israelitisch/jüdischen und frühchristlichen Traditionen: Eine religionsphänomenologische Untersuchung. Berlin: Frank & Timme, 2006.

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22

Āsamavāra, Dā Nā. Rāma-kāvya: Hindī-Marāṭhī, san 1500 ī. se 1800 ī., tulanātmaka adhyayana. Aurangābāda: Parimala Prakāśana, 1990.

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23

Bresciani, Edda. Il volto di Osiri: Tele funerarie dipinte nell'Egitto romano = The face of Osiris : painted funerary schrouds [sic] in Roman Egypt. Lucca [Italy]: Maria Pacini Fazzi, 1996.

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24

Āsamavāra, Dā Nā. Rāma-kāvya: Hindī-Marāṭhī, san 1500 ī. se 1800 ī., tulanātmaka adhyayana. Aurangābāda: Parimala Prakāśana, 1990.

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25

Chan, Selina Ching y Graeme Lang. Building Temples in China: Memories, Tourism and Identities. Taylor & Francis Group, 2014.

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26

Building Temples in China: Memories, Tourism and Identities. Taylor & Francis Group, 2014.

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27

Building Temples in China. Routledge, 2014.

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28

Chan, Selina Ching y Graeme Lang. Building Temples in China: Memories, Tourism and Identities. Taylor & Francis Group, 2017.

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29

Chan, Selina Ching y Graeme Lang. Building Temples in China: Memories, Tourism and Identities. Taylor & Francis Group, 2014.

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30

Chan, Selina Ching y Graeme Lang. Building Temples in China: Memories, Tourism and Identities. Taylor & Francis Group, 2014.

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31

Croasmun, Matthew. Conclusions. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190277987.003.0007.

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The conclusion considers multiple constructive, theological vistas opened up by the analysis offered in the rest of the book. A provisional analysis of the “Market” as an emergent mythological person is sketched. Various trajectories for constructive hamartiology are explored. The ontology of mythological persons is described in terms of Hartshorne’s dipolar theism; Sin as a false deity can be understood as having only a consequent, and not an antecedent, nature. It is proposed that this multilevel approach to sin can help facilitate ecumenical work against sin in our cities, providing a framework in which we can value ecclesial actions that target each of the three levels of Sin’s dominion—personal discipleship, social action, and ministries of deliverance—and theorize the interactions between these various interventions.
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32

Storia d'una fontana: Il bacco del Giambologna in Borgo San Jacopo. Firenze: [Das Intitut], 1994.

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33

Rennyo myogo no kenkyu (Doho Daigaku Bukkyo Bunka Kenkyujo kenkyu sosho). Hozokan, 1998.

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34

Winnington-Ingram, R. P. Euripides and Dionysus: Old Title - Sbn for Rights Only. Cambridge University Press, 2003.

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35

Torre San Giovanni di Ugento e il culto di Artemis Bendis in Magna Grecia. Bari: Edipuglia, 2020.

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36

McDaniel, June. Hinduism. Editado por John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0004.

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Emotion is viewed in both positive and negative ways in the Hindu religious and philosophical traditions. In those traditions that are more ascetic and emphasize mental control, emotions are distractions which need to be stilled. In those traditions that emphasize love of a deity, emotions are valuable—but they must be directed and transformed. However, in order to study emotion in the Hindu tradition, we must first look at the meaning of the term “Hinduism.” There are at least six major types of Hinduism: Hindu folk religion, Vedic religion, Vedantic Hinduism, yogic Hinduism, dharmic Hinduism, and bhakti or devotional Hinduism. All of these involve emotion in various ways, but two traditions—those of Bengali Vaishnavism and raja yoga—have written about emotion in greatest depth. This article examines what the term “emotion” means in India, and then describes the beliefs about emotion in Vaishnavism and Yoga in greater detail. In discussing the nature of emotion, it considers bhava and rasa. Finally, the article discusses the literature on emotion in Hindu tradition, focusing on religious poetry.
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37

tai wan ke jia yu san shan guo wang xin yang: Zu qun , li shi yu min su wen hua bian qian. Taibei Xian Xinzhuang Shi: Ke jia tai wan wen shi gong zuo shi, 2005.

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38

Beyond comparison: Religious pluralism and religious truth, Amida Buddha and Christ, Pure Land and the Kingdom of God. Kyoto: Bukkyo Bunka Kenkyujo, Ryukoku University, 1997.

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39

ʼPhags pa thugs rje chen poʼi sgrubs thabs kyi bla ma brgyud paʼi rnam thar rin chen ʼphreṅ ba daṅ po bstod ʼgrel pa bcas =: The rosary of precious biographies of Sādhana (Upavās) Ārya Avalokeshavara (sic) lineage lamas and the commentary on Po-bstod. Delhi: D. Tsondu Senghe Yorey Tsang, 2004.

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40

Das altägyptische Licht- und Lebensgottmotiv und sein Fortwirken in israelitisch/jüdischen und frühchristlichen Traditionen: Eine religionsphänomenologische Untersuchung. Berlin: Frank & Timme, 2006.

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41

In the image of Priapus. London: Duckworth, 1996.

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42

Sita's Ramayana. Groundwood Books, 2011.

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43

Randall, Ian. Baptists. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0003.

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Early in the nineteenth century, British Quakers broke through a century-long hedge of Quietism which had gripped their Religious Society since the death of their founding prophet, George Fox. After 1800, the majority of Friends in England and Ireland gradually embraced the evangelical revival, based on the biblical principle of Jesus Christ’s atoning sacrifice as the effective source of salvation. This evangelical vision contradicted early Quakerism’s central religious principle, the saving quality of the Light of Christ Within (Inward Light) which led human beings from sinful darkness into saving Light. The subsequent, sometimes bitter struggles among British Quakers turned on the question of whether the infallible Bible or leadings from the Light should be the primary means for guiding Friends to eternal salvation. Three of the most significant upheavals originated in Manchester. In 1835 Isaac Crewdson, a weighty Manchester Friend, published A Beacon to the Society of Friends which questioned the authority of the Inward Light and the entire content of traditional Quaker ministry as devoid of biblical truth. The ensuing row ended with Crewdson and his followers separating from the Friends. Following this Beacon Separation, however, British Quakerism was increasingly dominated by evangelical principles. Although influenced by J.S. Rowntree’s Quakerism, Past and Present, Friends agreed to modify their Discipline, a cautious compromise with the modern world. During the 1860s a new encounter with modernity brought a second upheaval in Manchester. An influential thinker as well as a Friend by marriage, David Duncan embraced, among other advanced ideas, higher criticism of biblical texts. Evangelical Friends were not pleased and Duncan was disowned by a special committee investigating his views. Duncan died suddenly before he could take his fight to London Yearly Meeting, but his message had been heard by younger British Friends. The anti-intellectual atmosphere of British Quakerism, presided over by evangelical leader J.B. Braithwaite, seemed to be steering Friends towards mainstream Protestantism. This tendency was challenged in a widely read tract entitled A Reasonable Faith, which replaced the angry God of the atonement with a kinder, gentler, more loving Deity. A clear sign of changing sentiments among British Friends was London Yearly Meeting’s rejection of the Richmond Declaration (1887), an American evangelical manifesto mainly written by J.B. Braithwaite. But the decisive blow against evangelical dominance among Friends was the Manchester Conference of 1895 during which John Wilhelm Rowntree emerged as leader of a Quaker Renaissance emphasizing the centrality of the Inward Light, the value of social action, and the revival of long-dormant Friends’ Peace Testimony. Before his premature death in 1905, J.W. Rowntree and his associates began a transformation of British Quakerism, opening its collective mind to modern religious, social, and scientific thought as the means of fulfilling Friends’ historic mission to work for the Kingdom of God on earth. During the course of the nineteenth century, British Quakerism was gradually transformed from a tiny, self-isolated body of peculiar people into a spiritually riven, socially active community of believers. This still Dissenting Society entered the twentieth century strongly liberal in its religious practices and passionately confident of its mission ‘to make all humanity a society of Friends’.
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