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1

Jónsson, Jakob. Humour and irony in the New Testament: Illustrated by parallels in Talmud and Midrash. Leiden: E.J. Brill, 1985.

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2

Redemption and recovery: Further parallels of religion and science in addiction treatment. New Brunswick: Transaction Publishers, 2011.

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3

And God said, "It's good!": Amusing and thought-provoking parallels between the Bible and football. Liguori, Mo: Liguori/Triumph, 2007.

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4

Hermeneutics of holiness: Ancient Jewish and Christian notions of sexuality and religious community. New York: Oxford University Press, 2010.

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5

Walters, Holly. Shaligram Pilgrimage in the Nepal Himalayas. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463721721.

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For roughly two thousand years, the veneration of sacred fossil ammonites, called Shaligrams, has been an important part of Hindu and Buddhist ritual practice throughout South Asia and among the global Diaspora. Originating from a single remote region of Himalayan Nepal, called Mustang, Shaligrams are all at once fossils, divine beings, and intimate kin with families and worshippers. Through their lives, movements, and materiality, Shaligrams then reveal fascinating new dimensions of religious practice, pilgrimage, and politics. But as social, environmental, and national conflicts in the politically-contentious region of Mustang continue to escalate, the geologic, mythic, and religious movements of Shaligrams have come to act as parallels to the mobility of people through both space and time. Shaligram mobility therefore traverses through multiple social worlds, multiple religions, and multiple nations revealing Shaligram practitioners as a distinct, alternative, community struggling for a place in a world on the edge.
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6

Parallel discourses: Religious identity and HIV prevention in Botswana. Newcastle upon Tyne, UK: Cambridge Scholars, 2012.

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7

Jesus and Muhammad: Parallel tracks, parallel lives. New York, N.Y: Oxford University Press, 2010.

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8

Franco, Massimo. Parallel Empires. New York: The Doubleday Religious Publishing Group, 2009.

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9

Waggoner, Michael. Sacred and Secular Tensions in Higher Education: Connecting parallel universities. Edited by Michael Waggoner. New York: Routledge, 2011.

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10

Founders of faith: The parallel lives of god's messengers. Wilmette, Ill: Baha'i Pub., 2010.

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11

Omnipresence of Parallel World. Istanbul, Turkey: Murat Center, 2014.

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12

Esposito, Rosario Francesco. Santi e massoni al servizio dell'uomo: Vite parallele. Foggia: Bastogi, 1992.

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13

Sacred and secular tensions in higher education: Connecting parallel universities. New York: Routledge, 2011.

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14

Brosses, Charles de. Sul culto degli dei feticci, o, Parallelo dell'antica religione egiziana con la religione attuale della Nigrizia. Roma: Bulzoni, 2000.

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15

Jesus, Buddha, Krishna, & Lao Tzu: The parallel sayings. Charlottesville, VA: Hampton Roads Publishing, 2012.

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16

Alternative medicine and American religious life. New York: Oxford University Press, 1989.

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17

Marcato, Enrico. Personal Names in the Aramaic Inscriptions of Hatra. Venice: Edizioni Ca' Foscari, 2018. http://dx.doi.org/10.30687/978-88-6969-231-4.

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This book offers a comprehensive linguistic evaluation of the 376 personal names attested in the roughly 600 Aramaic inscriptions of Hatra, the famous Northern Mesopotamian city that flourished in the Parthian age, between the 1st century BC and the 3rd century AD. This study benefits from the publication of many Hatran inscriptions during recent decades, which have yielded rich onomastic data, and some fresh readings of these epigraphic sources. This work is subdivided into three main parts: an “Onomastic Catalogue”, a “Linguistic Analysis”, and a “Concordances Section”. The “Catalogue” is organized as a list of entries, in which every name is transliterated, translated (whenever possible), discussed from an etymological perspective, provided with onomastic parallels, and accompanied by its attestations in the Hatran Aramaic corpus. The “Catalogue” is followed by a “Linguistic Analysis” which describes, firstly, the principal orthographic, phonological, morphological, and syntactical features of Hatran names. The linguistic discussion proper is followed by a semantic taxonomy of the names which make up the corpus and an overview of the religious significance of the theophoric names. “Charts of Concordances” end the book.
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18

Parallels and convergences: Mormon thought and engineering vision. Salt Lake City: Greg Kofford Books, 2011.

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19

Howe, A. Scott, and Richard L. Bushman. Parallels and convergences: Mormon thought and engineering vision. Salt Lake City: Greg Kofford Books, 2011.

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20

1948-, Wolfson Susan J., and Fay Elizabeth 1957-, eds. The siege of Valencia: A parallel text edition. Peterborough, Ont: Broadview Press, 2002.

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21

Lippolis, Laura. La concezione maritainiana della sovranità: Paralleli e comparazioni. [Lecce]: Milella, 1997.

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22

Quantum physics, Jewish law and Kabbalah: Astonishing parallels, their theological implications. [S.l.]: Rivka and Aaron M. Schreiber Family Foundation, 2009.

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23

Schreiber, Aaron M. Quantum physics, Jewish law and Kabbalah: Astonishing parallels, their theological implications. [S.l.]: Rivka and Aaron M. Schreiber Family Foundation, 2009.

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24

Schreiber, Aaron M. Quantum physics, Jewish law and Kabbalah: Astonishing parallels, their theological implications. [S.l.]: Rivka and Aaron M. Schreiber Family Foundation, 2009.

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25

Said, Reynolds Gabriel, and Samir Khalil, eds. Critique of Christian origins: A parallel English-Arabic text. Provo, Utah: Brigham Young University Press, 2008.

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26

Griswold, Eliza. The Tenth Parallel: Dispatches from the Fault Line Between Christianity and Islam. New York: Farrar, Straus and Giroux, 2010.

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27

The search for quotation: Verbal parallels in the prophets. Sheffield, England: Sheffield Academic Press, 1999.

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28

Mayer, Jean-François. Les nouvelles voies spirituelles: Enquête sur la religiosité parallèle en Suisse. Lausanne: L'Age d'homme, 1993.

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29

Parallel lives of Jesus: A guide to the four gospels. Louisville, KY: Westminster John Knox Press, 2011.

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30

Seshadri, R. K. Abiding grace: A history of Sri Vaishnavism in South India with particular reference to the parallels in some other religions. Tirupati: Tirumala Tirupati Devasthanams, 1988.

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31

Elliott, Neil. Documents and images for the study of Paul. Minneapolis, MN: Fortress Press, 2011.

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32

Rogal, Samuel J. An index to the biblical references, parallels, and allusions in the poetry and prose of John Milton. Lewiston: Mellen Biblical Press, 1994.

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33

Lecouteux, Claude. Mondes parallèles: L'univers des croyances du Moyen Age. Paris: Champion, 1994.

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34

Griswold, Eliza. The tenth parallel: Dispatches from the fault line between Christianity and Islam. New York, N.Y: Farrar, Straus and Giroux, 2010.

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35

Gottlieb, Alma. Parallel worlds: An anthropologist and a writer encounter Africa. New York: Crown Publishers, 1993.

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36

1951-, Graham Philip, ed. Parallel worlds: An anthropologist and a writer encounter Africa. Chicago: University of Chicago Press, 1994.

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37

The tao of physics: An exploration of the parallels between modern physics and Eastern mysticism. 5th ed. Boston: Shambhala, 2010.

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38

The Tao of physics: An exploration of the parallels between modern physics and Eastern mysticism. [London]: Flamingo, 1989.

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39

Capra, Fritjof. The Tao of physics: An exploration of the parallels between modern physics and Eastern mysticism. 3rd ed. Boston, Mass: Shambhala Publications, 1991.

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40

Capra, Fritjof. The tao of physics: An exploration of the parallels between modern physics and Eastern mysticism. 5th ed. Boston: Shambhala, 2010.

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41

Högger, Rudolf. Die heilige Schnur: Vom Reifen der Persönlichkeit nach indischen Überlieferungen mit Parallelen aus der jüdisch-christlichen Tradition und der analytischen Psychologie. Zell am Main: Religion & Kultur-Verlag, 2013.

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42

Soul And Self: Parallels Between Spiritual And Psychological Growth. Paulist Press, 2006.

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43

Senor, Thomas D. The Experiential Grounding of Religious Belief. Edited by William J. Abraham and Frederick D. Aquino. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199662241.013.7.

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The phenomenon of religious experience is widespread. People of many different faiths have what they believe to be encounters with the divine. About the pervasiveness of religious experience, there can be no doubt. What is controversial is the epistemic significance of these purported encounters. Sceptics claim that there is no reason to think such experience is veridical, and so it can offer no justification for the religious beliefs that are grounded in it. However, there are others who note important parallels between the experience we have through our five senses and the experience some religious believers report having of God. This chapter will discuss the work of philosopher William P. Alston on the epistemology of theology. Alston argues that there can be literal perception of God and that such perception adds to the rational credibility of faith in God.
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44

Hood, Daniel E. Redemption and Recovery: Further Parallels of Religion and Science in Addiction Treatment. Taylor & Francis Group, 2017.

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45

Graf, Gary. And God Said, "It's Good!": Amusing and Thought-Provoking Parallels Between the Bible and Football. Liguori Publications, 2007.

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46

Ahrensdorf, Peter J. “Tyranny,” Enlightenment, and Religion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190669447.003.0005.

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By opening Oedipus the Tyrant with a plague befalling Thebes that parallels the plague befalling Athens, Sophocles points to a parallel between Oedipus’s Thebes and Sophocles’s own, Periclean Athens: namely, that between the singularly untraditional, rationalistic, and even antireligious spirit of enlightenment that characterizes Oedipus’s “tyrannical” rule over Thebes and the similar spirit that characterizes Pericles’s Athens. That spirit is tested by the deadly plague that befalls each city, and the religious responses to the plague in each expose the grave difficulties that beset the effort of both Oedipus and Pericles’s Athenians to rule by reason alone. Through the story of a terrifying plague that leads the enlightened Oedipus to embrace the ultimately destructive guidance of oracles and prophets, Sophocles warns his fellow Athenians, who also face a terrifying plague, both against a self-destructive religious backlash and against an antireligious political rationalism that might provoke such a backlash.
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47

Jacobsen, Douglas, and Rhonda Hustedt Jacobsen. Religion in Mainline and Independent Private Higher Education. Edited by Michael D. Waggoner and Nathan C. Walker. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199386819.013.26.

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The story of mainline and independent colleges parallels the narrative of American higher education as a whole. Until the twentieth century, these institutions dominated higher education, and religion in general (Protestantism in particular) played a huge role in their early history. During the twentieth century many scholars began to assume that secularization was inevitable, and religion was deemed irrelevant to higher education. Recent cultural shifts have reversed this trend. Globalization reveals the need for religious literacy and interfaith competencies, and the quest for meaning, personal development, and civic engagement that has always been part of the liberal arts is being reframed in ways that are appropriate for traditionally religious, spiritual, and nonreligious students. Religion is being reintegrated into the educational programming of mainline and independent colleges and universities—which still attract more than a quarter of all American college students—in ways that would have been unthinkable a generation ago.
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48

Nisenbaum, Karin. The Legacy of Friedrich Heinrich Jacobi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190680640.003.0002.

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Friedrich Heinrich Jacobi, a key figure in the reception of Kant’s critical philosophy, has long been regarded as a critic of the Enlightenment, who argued that philosophical reflection leads to a form of nihilism and advocated the idea that all human knowledge “derives from revelation and faith.” This chapter sheds new light on the reasons why Jacobi uses religious language to criticize the philosophical tradition. Going against a long tradition of interpreters who believe that Jacobi is an irrationalist, Nisenbaum argues that Jacobi’s concern is to restore human reason by unveiling reason’s practical foundation. In doing so, it highlights largely overlooked parallels between Jacobi’s so-called philosophy of faith and Kant’s prioritizing of the practical. Noting these parallels helps clarify both Jacobi’s philosophical contribution and the manner in which the post-Kantian German Idealists understood Kant’s conception of the relationship and conflict between theoretical and practical reason.
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49

Doane, T. W. Bible Myths and their Parallels in other Religions. Kessinger Publishing, 1997.

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50

Doane, T. W. Bible Myths and Their Parallels in Other Religions. Truth Seeker Co Inc, 1988.

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