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Books on the topic 'Prazer de ler'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Campos, Maria Inês Batista. Ensinar o prazer de ler. São Paulo, SP: Olho d'água, 1999.

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2

Williams, George Walton. Petitionary prayer in King Lear. (Durham, N.C: Duke University Press, etc.), 1986.

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3

translator, Hayuni Mesrop 1950, ed. Mariami pʻaṛkʻě: Batsʻadrutʻiwn "Oghj ler, Tʻaguhi"-in. Aynchar: [publisher not identified], 2007.

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4

Let's continue to hold sister Smith's leg up in prayer. Shippensburg, PA: Treasure House, 1993.

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5

Jones, John Lewis. Dyrchafwn lawen lef: Casgliad o wasanaethau teuluol. Bangor: Cyhoeddiadau'r Gair, 1997.

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6

Lemos, Virgílio de. Jogos de prazer: Virgílio de Lemos & herterónimos : Bruno dos Reis, Duarte Galvao e Lee-Li Yang. Lisboa: Impr. Nacional-Casa da Moeda, 2009.

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7

Living the Spirit-led life: A 30-day devotional Bible study for individuals or groups. Lake Mary, FL: Creation House, 1997.

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8

K, Miller Randall, ed. The Court vs. Congress: Prayer, busing, and abortion. Durham: Duke University Press, 1989.

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9

Lozowick, Lee. 108 poèmes et príères à Yogí Ramsuratkumar: 108 poems & prayers to Yogi Ramsuratkumar / Lee Lozowick. Prescott, Ariz: Hohm Press, 2005.

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10

Vitali, Francesco. Le mois des âmes du purgatoire. 3rd ed. [Montréal?: s.n.], 1985.

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11

Vitali, Francesco. Le mois des âmes du purgatoire. [Montréal?: s.n.], 1985.

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12

Mazor, Yehoram. ha-ʻAvodah sheba-lev: Sidur ha-tenuʻah le-Yahadut mitḳademet be-Yiśraʼel : heʻarot ṿe-heʼarot. Yerushalayim: Hibru Yunyon Ḳoleg', ha-Makhon le-madaʻe ha-Yahadut, 1990.

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13

Derʻi, Avraham ben Y. Sefer Berit Yitsḥaḳ: Limud lel ha-berit : dine u-minhage Yisʻraʼel ḳodem ha-milah ṿe-sidre ha-limud ha-nehugim bi-tefutsot Yiśraʼel be-lel ha-berit ; Seder ha-berit : ḳovets tefilot u-teḥinot la-av, la-em, la-mohel, la-sandaḳ ule-khol ha-mishtatfim ba-verit, ʻim berakhot ha-milah be-shibuts pisḳe halakhot. Ashdod: Avraham ben Yehudah Derʻi, 2012.

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14

Dbyar gnas paʼi skabs ñe bar mkho ba gźi gsum gyi cho ga lag len daṅ mdo chog khag bcas phyogs gcig tu bźugs paʼi dbu lags so. Sarnath, Varanasi: Wā-ṇa Badzra-bidyā Dpe-mdzod-khaṅ, 2010.

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15

Union de prières et de bonnes oeuvres. Union de prières et de bonnes oeuvres sous le patronage de St-Joseph. [S.l: s.n., 1986.

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16

Derʻi, Avraham ben Y. Yalḳuṭ Berit Avraham: Tamtsit pisḳe hilkhot milah, meluḳaṭ u-mesudar ʻal seder Shu. ʻa. mi-Sefer Otsar Berit Avraham ; Zikhron Eliyahu : ḥibur mashalim le-hilkhot milah ha-ʻoseḳ be-dine ḳeriat shem ; ṿe-nosaf ʻalav ḳunṭres Berit Yitsḥaḳ : limud lel ha-berit ṿe-seder ha-berit meshubatsim bi-tefilot, teḥinot u-fisḳe halakhot. Ashdod: Avrahem Derʻi, 2013.

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17

Determinism and petitionary prayer in John and the Dead Sea Scrolls: Ideological reading of John and the rule of community (1QS). London: T & T Clark, 2008.

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18

Des femmes aussi portent la croix: Chemin de croix. [Saint-Laurent, Québec]: Fides, 2001.

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19

Prazer de Ler Freud, O. Jorge Zahar, 1999.

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20

Ler e Escrever, Muito Prazer! 2nd ed. Ática, 2001.

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21

Bolo das Vizinhas, o (prazer de Ler). Loyola, 1995.

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22

Dahlseng, Brent W. Grounded in Prayer Ldr (Grounded in Prayer). Augsburg Fortress Publishers, 2003.

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23

Nutter, Jude. A Prayer for Robert Lee. Salmon Publishing Ltd, 2001.

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24

The Master Is Calling: Discovering the Wonders of Spirit-Led Prayer. 2nd ed. Whitaker House, 2001.

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25

Hammond, Lynne. The Master Is Calling: Discovering the Wonders of Spirit-Led Prayer. Whitaker House, 1998.

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26

Lee Friedlander: Prayer Pilgrimage for Freedom. Eakins Press Foundation, 2015.

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27

Publishing, Group, ed. Student-led devotions for youth ministry. Loveland, Colo: Group, 1998.

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28

Lords Prayer Ldr (Exploring Luther's Small Catechism). Augsburg Fortress Publishers, 1995.

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29

Lords Prayer Ldr Tktltg (To Know, to Live, to Grow). Augsburg Fortress Publishers, 2004.

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30

The Spirit Led Woman. Charisma House, 1999.

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31

Publications, Shechen, ed. Źe-chen lugs srol cho gaʼi lag len skor =: Zhe-chen lugs srol cho gaʼi lag len skor. New Delhi: Shechen Publications, 2001.

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32

Lamptey, Jerusha Tanner. Enacting Equality. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190653378.003.0007.

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This final chapter contextualizes woman-led prayer within broader discussions of authority, tradition, and change. It first analyzes Islamic feminist discourse on woman-led prayer, female leadership, and androcentric ritual norms, emphasizing theological and social assumptions. It then engages with Christian feminist approaches from Delores S. Williams, Elizabeth A. Johnson, Rosemary Radford Ruether, and Traci C. West that grapple with notions of community, male imagery of God, tradition, and ritual. The chapter concludes with Muslima theology and argues for the necessity of embodied egalitarian ritual, a dynamic view of tradition, and reassertion of the transformative space between ideal and real community (umma).

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33

Seder tiḳun: Lel sheviʻi shel Pesaḥ. Bruḳlin: [ḥ. mo. l.], 1991.

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34

Oxford University Press. 7414 Dusty Rose Book of Common Prayer 1979 Ed Personal Size Lea. Oxford University Press, 1989.

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35

Sattrīsưksā 1: Khrōngkān nangsư̄ lem "phūying kap praden tāng tāng". [Bangkok]: Khana ʻAnnukammakān Kānsưksā ʻĀchīp læ Watthanatham, 1998.

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36

Destination The Winners Circle Devotions For Every Leg Of Lifes Race. Bridge-Logos, 2008.

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37

Seder lel ha-berit: U-tefilot u-fizmonim la-berit. Betar ʻIlit: Aharon Yosef ben Ḥayim Menaḥem Ḳremer, 2003.

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38

Mois des morts. [S.l: s.n., 1987.

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39

Hoffmann, George. No Place Anywhere: Observation as Worship. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808763.003.0006.

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Though often read as proto-ethnographic documents, French reformed accounts of the New World reveal their indebtedness to the exoticizing tropes of satiric literature. A growing sensitivity to custom as a function of place and to reformers’ own mobility, both geographical and mental, led to a precocious notion of universality—church could be anywhere one joined one’s hands in prayer. Far from merely disdaining “local” customs, reformers practiced keen forms of observation whose debt to traditional disciplined observance makes them count as a mode of worship, not an anticipation of scientific empiricism. Finally, satiric defamiliarization predisposed French reformers to accept their diasporic destiny.

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40

C'est une bonne et salutaire pensée que de prier pour les morts. [S.l: s.n., 1986.

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41

Ovadia, Yosef, and Yeshivat Or ṿa-derekh (Jerusalem), eds. Sefer Ḳeriʼe moʻed: Limud le-Hoshaʻna Raba : ṿe-hu seder ha-nahug le-lomdo bi-ḳehilot Yiśraʼel be-lel Hoshaʻna Raba. Yerushalayim: Or ṿa-derekh, 1986.

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42

Defending and Parenting Children Who Learn Differently: Lessons from Edison's Mother (The Praeger Series on Contemporary Health and Living). Praeger Publishers, 2007.

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43

Ryrie, Alec. The Reformation in Anglicanism. Edited by Mark Chapman, Sathianathan Clarke, and Martyn Percy. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199218561.013.3.

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The outline of the English Reformation under Henry VIII and the later Tudors is no longer heavily contested. While politically led and slow to take root, it eventually took shape as a decisively Reformed Protestant, even Calvinist, Reformation with a stress on the doctrine of predestination, even though Cranmer retained some traditional trappings in his Prayer Books. Terms such as ‘Anglican’ and ‘via media’ ought not to be applied to the Church of England before 1662. However, that church’s subjugation to the state and the central position it acquired in English national identity helped to sow the seeds of later Anglican distinctiveness. The Reformation’s legacy for modern Anglicans is divisive, and it is used dishonestly, as a weapon, by all sides. This is in part because the true extent of its popularity in its own time remains open to dispute.

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44

Le Mois de novembre ou Le mois des âmes du purgatoire. [Montréal?: s.n.], 1987.

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45

Mizoguchi, Koji. Anthropomorphic Clay Figurines of the Jomon Period of Japan. Edited by Timothy Insoll. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199675616.013.027.

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This chapter charts the trajectory of change of Jomon period clay anthropomorphic figurines in the Japanese archipelago. The earliest specimens embodied the perception of the body and female bodily experiences rather than accurately representing the body itself. Emphasis gradually shifted from the material embodiment of unmediated bodily perception and experiences to the visual representation of the body. Through this process, the subject of the representation expanded from the female body to the bodies of various categories of being, including animals and fantastic/supernatural beings, and the figurines came to embody the mutual transformability. These beings were networked to form an ‘animistic’ cosmology whose successful reproduction was metaphorically linked to that of human life and community. The decline of the symbolic role of the female reproductive faculty as the universal referent in the prayer for communal well-being led to the end of the Jomon clay anthropomorphic figurines.

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46

Mariani, Giorgio. Anti-War? University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039751.003.0001.

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This chapter discusses the ghostly nature of anti-war literature. Even though anti-war literature remains until now largely untheorized, the label continues to be employed and to complicate most discussions of both war literature and war cinema. This is evident in countless Western narratives dealing with war—Homer's Iliad, William Shakespeare's history plays, Leo Tolstoi's War and Peace, Ernest Hemingway's A Farewell to Arms, just to name a few examples. This chapter considers the incorporeal notions associated with the anti-war concept by looking at two texts: Kate McLoughlin's Authoring War: The Literary Representation of War from the Iliad to Iraq and Cynthia Wachtell's War No More: The Antiwar Impulse in American Literature, 1861–1914. It argues that war novels should always be read also as war-and-peace novels and concludes with two examples of American literature that are unquestionably anti-war: Mark Twain's “War Prayer” and Hemingway's A Farewell to Arms.

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47

(Firm), Sūtphaisān, ed. Yup phak chabap chī praden: Prachāthipat, Thai Rak Thai, kap 3 phak lek : khadī sưksā: khom chīap samnūan khrū nakkotmāi. Krung Thēp: Samnakphim Sūtphaisān, 2007.

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48

Ovadia, Yosef, ed. Sefer Menuḥat ha-nefesh: Ha-shalem : ṿe-hu ha-limud she-nahagu le-omro be-lel ha-azkarah mi-yede shanah be-taʼarikh ha-peṭirah. Yerushalayim: Yeshivat Or ṿa-derekh, 1990.

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49

Bal-yul Źe-chen Sgrub-sdeʼi rgyun gyi thun bźiʼi ñams len gyi rim pa byaṅ chen lam gyi śiṅ rta źes bya ba bźugs so: Bal-yul Zhe-chen Sgrub-sdeʼi rgyun gyi thun bzhiʼi nams len gyi rim pa byang chen lam gyi shing rta. New Delhi: Shechen Publications, 2012.

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50

Ovadia, Yosef, and Ṭaharani Daṿid ben Y, eds. Sefer Śimḥat ʻolam: Seder ha-limud le-lel ha-berit, ḥanukat ha-bayit ṿe-hadrat zeḳenim : kolel osef halakhot, heʼarot ṿe-heʻarot ... Yerushalayim: Or ṿa-derekh, 1988.

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