Relevant bibliographies by topics / Shin Priests

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Academic literature on the topic 'Shin Priests'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Shin Priests"

1

Heidegger, Simone. "Shin Buddhism and Gender." Journal of Religion in Japan 4, no. 2-3 (2015): 133–83. http://dx.doi.org/10.1163/22118349-00402004.

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In the two main branches of Jōdo Shinshū (or Shin Buddhism), the Ōtani-ha and the Honganji-ha, a movement toward gender equality emerged in the 1980s. This movement and its development have brought about internal discussions on discrimination against women and an increasing awareness of gender issues, as well as concrete reforms of institutional laws. In the Ōtani-ha, a ruling that explicitly excluded women from becoming temple chief priests (jūshoku) led to protests and petitions by the association of chief priests’ wives and resulted in the establishment of the “Women’s Association to Consider Gender Discrimination in the Ōtani-ha.” Although the Honganji-ha has formally accepted female chief priests since 1946, the definition of the role of the bōmori (lit. temple guardian) as the temple chief priest’s wife suggested hierarchical gender roles, which also stimulated demands for reforms. This article shows the forms of gender discrimination which have been the focus of debates and discussions. Here, I present the reforms and changes that have been achieved over the past few decades and examine the reasons and influences that were instrumental during this process. In this context, I analyze the arguments used by both the reform-oriented and the conservative sides of the issue, and I also explore the relationship of this gender discrimination discourse to earlier Shin Buddhist social developments, such as internal reform movements and efforts to combat discrimination against burakumin.
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Nicolaus, Peter. "Residues of Ancient Beliefs among the Shin in the Gilgit-Division and Western Ladakh." Iran and the Caucasus 19, no. 3 (October 9, 2015): 201–64. http://dx.doi.org/10.1163/1573384x-20150302.

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The Gilgit-Division (northern Pakistan) and the Dah-Hanu area (the westernmost part of Ladakh, India) have always been difficult to access. This is due in part to the mountainous terrain, which is made even more treacherous by the prevailing security instability (certain areas are still off limits for foreigners due to the Kashmir conflict). Hence, there has been very little anthropological research undertaken in this area over the last 50 years. The present paper attempts to revive the interest in these neglected regions by examining ancient traits of shamanism, as well as the worship of pre-Islamic and pre-Buddhist deities, still prevailing around Gilgit and in the Dah-Hanu area. Furthermore, this study sheds light on the history, culture and religion of the Shin people. It does so by elaborating on the changes the old Dardic belief system underwent in order to adapt to the missionary efforts of “world-religions” conquering the region. Finally, this work attempts to explain and date the different Shin-migrations, which took these people from their homesteads in Kohistan to the Gilgit region and from there to the Dah-Hanu area. The research is based on interviews carried out by the author in Gilgit, Bagrot, Hunza and Nagar, as well as in the Dah-Hanu area (15 male and 15 female shamans; 6 male priests, and numerous villagers) between 2011 and 2013. In addition, the author witnessed the very rare initiation of a male shaman in Lower Hunza. He further observed two shamanic séances in the Dah-Hanu area.
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Starostina, A. B. "Daoist priest as magical helper in Pei Xing’s novella “The Tale of Xue Zhao”." Orientalistica 6, no. 3-4 (November 19, 2023): 691–704. http://dx.doi.org/10.31696/2618-7043-2023-6-3-4-691-704.

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The article aims to confirm the hypothesis presented in 2011 that the chuanqi tale “Xue Zhao” by Pei Xing (9th century) contains a sequence of motifs characteristic of the international tale type “Sleeping Beauty” (no. 410 in the Aarne – Thompson Index). The role of the Daoist Celestial master Shen (Shen Yuan / Shen Yuanzhi) as a helper is considered. The author provides some data on the image of Master Shen as the companion of Emperor Xuanzong on his lunar journey in Tang fiction. The article proves the existence of parallel characters to Shen Yuan in the early Western European versions of “Sleeping Beauty”.
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Haqqy, Ahmad Muzayyan. "The Concept of The Mahdi Priest by Shiah." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 5, no. 1 (December 24, 2020): 87–105. http://dx.doi.org/10.24090/maghza.v5i1.4044.

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The concept of Imam Mahdi is a concept of a character who will appear at the end of time and is awaited by his people. In the discussion of Imam Mahdi in the Shia Imamiyah, it is explained that what is meant as Imam Mahdi is Imam Hasan al-Askari, namely the last Imam of the Shia Imamiyah who in his childhood disappeared and is believed to appear as Imam Mahdi at the end of time. The concept of Imam Mahdi has similarities and differences with the concept of Imam Mahdi in Ahlussunnah, Messiah in Judaism, and Jesus in Christianity. The similarity is that all will emerge at the end of time to strengthen each other's religions, while the difference is the character that each concept means is different. The Shia Imamiyah teachings explain that Imam Mahdi will act as 1) Heir and World Leader as described in Surah al-Qashash verses 5-6. 2) Reinforcement of Religion at the End of Time is found in Surah al-Nur verse 55 and Surah al-Taubah verse 33.3) Witnesses for its people are found in Surah al-Nisa verse 41, Surah al-Nahl verses 84 and 89, and Surah al- Qashash verse 75.
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Cross, Claire. "An Elizabethan Martyrologist and his Martyr: John Mush and Margaret Clitherow." Studies in Church History 30 (1993): 271–81. http://dx.doi.org/10.1017/s042420840001175x.

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On 25 March 1586 for refusing to plead on a charge of harbouring Catholic priests Margaret Clitherow was pressed to death in York. She was in dying one quarter of an hour, a sharp stone as much as a man’s fist put under her back; upon her was laid to the quantity of seven or eight hundreth weight, at the least, which, breaking her ribs, caused them to burst forth of the skin. Thus most victoriously this gracious martyr overcame all her enemies, passing [from] this mortal life with marvellous triumph into the peaceable city of God, there to receive a worthy crown of endless immortality and joy.This quotation forms the climax of A True Report of the Life and Martyrdom of Mrs Margaret Clitherow, written by the seminary priest John Mush within three months of her death. Mush produced his work with a quite explicit didactic purpose. It hath been a laudable custom in all ages from the beginning of Christ his church [he wrote on the first page] to publish and truly set forth the singular virtues of such her children as either in their lives by rare godliness did shine above the rest, or by their patient deaths most stoutly overcame all barbarous cruelty, and both by their lives and deaths glorified God, encouraged to like victory their faithful brethren, and with invincible fortitude confounded the persecuting tyrants…
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Manan, Nuraini A. "Dinasti Fatimiyah Di Mesir (909-1172): Kajian Pembentukan dan Perkembangannya." Jurnal Adabiya 19, no. 2 (July 21, 2020): 125. http://dx.doi.org/10.22373/adabiya.v19i2.7512.

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The discussion of the Fatimid Dynasty was an interesting discussion, because the controversy caused by the dynasty was enough to stir the Islamic world. Some author said this kingdom has a great contribution to introduce Muslims to science, because they build the University of al-Azhar. On the other hand, this kingdom is said to be an intolerant extremist kingdom, suppressing Sunni Muslims or Ahlussunnah wal Jamaah. The history of the kingdom filled with oppression, deceit, and deviation from the teachings of Islam is also another side that needs to be raised and discussed. Before discussing the political power of the Fatimid dynasty, we first discuss the ideology of this kingdom, because this is the underlying political movement. Fatimid dynasty was a Shiite-ideological kingdom, more precisely the Ismailis. Isma’ili Shi’ah is a Shi’ite sect who believes that Ismail bin Ja’far is the seventh priest, as for the majority of Shia (Shi’a Itsna Asyriyah) believes that Musah bin Ja’fa was the seventh imam after Ja’far ash-Sadiq. The differences in this subject matter then evolved into other doctrinal principles that increasingly distinguished Ismaili Shiite teachings from mainstream Shiite, Shiite Asna Asyriyah, so this teaching became a separate sect. Ismailis have beliefs that deviate far from the teachings and creeds of Islam. Like other Shiite sects, Isma’ilis Shiites also believe that priests are awake from sinful deeds, they are perfect figures, and there is no gap at all
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Ivanov, Sergey. "Irdyk Hoard with a Mirror with a Zoomorphic Decor from the Issyk-Kul Lake Region." Stratum plus. Archaeology and Cultural Anthropology, no. 3 (2022): 393–403. http://dx.doi.org/10.55086/sp223393403.

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The author publishes a unique hoard of bronze objects found in the area of the Irdyk gorge in the southeastern part of the Issyk-Kul region. It consisted of three pairs of items: daggers, sickles and mirrors that were not accidental. There was a stylized relief image in the Scythian-Siberian animal style on the one of the two mirrors. This mirror is the first known find of such type from the territory of the Saka culture of the Tien Shan region. The other items from the hoard have analogies in the materials of previously known burial grounds and hoards of the Saka period in this region. This allows relating the hoard from Irdyk to the 7th — first half of the 6th centuries BC. Presence of paired objects in this hoard also attracts attention because it is observed in the Tien Shan region for the first time. Presence of these three categories of items in the hoard can be attributed as a ritual offering from the three most important social groups of the Saka society — priests, warriors, plain herdsmen and farmers, that is also confirmed by the ancient written accounts.
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Young, Elijah. "The Role of Ethnic Minorities in the Resistance Movement." International Journal of Public Theology 17, no. 2 (July 25, 2023): 169–89. http://dx.doi.org/10.1163/15697320-20230082.

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Abstract This article explores the role of some prominent ethnic minority armies in the course of resistance to the coup. It selectively describes how some ethnic minorities such as Karen, Kachin, Karenni, Chin, Rakhine, Wa, and Shan play leadership role in the resistance movement before and after the 2021 military coup. It emphasizes the ongoing movement of how the 2021 coup created a window of opportunity for the interreligious collaboration between such ethnic minority groups and ethnic majority Bamar groups. It then shows how their interethnic collaboration blocked coup makers from consolidating their powers. The article also highlights how some ethnic minority Christian leaders, pastors, lay Christians, nuns, and priests witness their prophetic and apostolic faith in various ways of hidden and public resistance.
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Chi-Tim, Lai. "Daoism in China Today, 1980–2002." China Quarterly 174 (June 2003): 413–27. http://dx.doi.org/10.1017/s0009443903000251.

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Drawing on Daoist Association sources, fieldwork and interviews, this article analyses some major aspects of Daoism in China today. It first presents the revival of destroyed Daoist temples, the return of liturgical activities in Daoist temples and the establishment of training classes for young Daoists. It also discusses the restoration of ordinations of Daoists at the Quanzhen monastery Baiyun guan and the Halls of Zhengyi Tianshi at Longhu shan. Based upon the National Daoist Association's statistics from 1996, there were about 20,000 “Daoist priests who live at home,” called sanju daoshi, who perform Daoist ritual outside monasteries in local communities across China. Despite the state's policy of controlling sanju daoshi, the revival of Daoist ritual tradition in village temples in China today reveals that Daoism is still very much alive in Chinese communities.
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Nasir, Khairulnazrin, Rahim Kamarul Zaman, and Muhammad Adam Abd. Azid. "Perawi Utama Syiah yang Digelar Pendusta: Tinjauan Riwayat Zurārah Bin A’yan dalam Kitab Al-Kāfī." HADIS 10, no. 19 (June 1, 2020): 487–96. http://dx.doi.org/10.53840/hadis.v10i19.101.

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Perawi adalah individu berperanan dalam meriwayatkan hadis atau cerita. Karakter dan kriteria perawi memberi impak yang signifikan terhadap kandungan riwayatnya. Ilmu al-Jarḥ wa al-Ta’dīl telah menggariskan bahawa krisis integriti paling serius adalah perawi itu digelar sebagai pendusta. Hal ini telah berlaku kepada sejumlah perawi utama bagi riwayat dalam kitab-kitab aliran Syiah. Justeru, makalah ini bertujuan untuk membincangkan tentang status perawi-perawi utama bagi aliran Syiah, yang dituduh sebagai pendusta oleh imam dan ulama al-Jarḥ wa al-Ta’dīl mereka sendiri. Makalah ini juga memilih Zurārah bin A’yan yang dianggap perawi paling utama dan menganalisis riwayatnya dalam kitab al-Kāfī sebagai suatu pensampelan. Metode yang diaplikasikan dalam kajian ini adalah kualitatif berasaskan metode analisis kandungan. Data yang diperoleh akan dianalisis secara konseptual dan relational. Kajian mendapati bahawa para perawi utama bagi riwayat aliran Syiah telah digelar sebagai pendusta oleh ulama sealiran mereka, termasuklah Zurārah bin A’yan. Kesimpulannya, kuantiti riwayat perawi seperti mereka yang banyak dalam kitab-kitab utama Syiah, seperti al-Kāfī, telah menghilangkan nilai autentiknya, seterusnya melenyapkan kebolehpercayaan terhadap Syiah. ABSTRACT A narrator is a person who plays a role in narrating a hadith, which is also known as a tradition, or story. The character and criteria of a narrator of hadith have a significant impact on the content of their tradition. Al-Jarḥ wa al-Ta'dīl's pointed out that the most serious integrity crisis concerning Shia narrators is that they are branded as liars, which has happened to several main narrators of the Shia books. This paper aims to discuss the status of the main Shia narrators who have been accused of lying by their own al-Jarḥ wa al-Ta’dīl priests and scholars. This paper selected Zurārah bin A’yan as the primary narrator for study, and analyses his narrations in the book of al-Kāfī as the sample. The method applied in this study is qualitative, based on the content analysis method. The obtained data obtained was then conceptually and relationally analysed. It was found that secular scholars have called the major narrators of Shia throughout the flow of history liars, including Zurārah bin A’yan. In conclusion, many historical narratives such as those found in the majority of Shiite scriptures, such as al-Kāfī, have had their authenticity questioned and doubted, thus eroding the credibility of the Shia.
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Books on the topic "Shin Priests"

1

Imada, Hōyū. Shinran Shōnin den. Kyōto-shi: Nagata Bunshōdō, 2006.

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Ducor, Jérôme. La vie de Zonkaku: Religieux bouddhiste japonais du XIVe siècle. Paris: Editions Maisonneuve & Larose, 1993.

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1916-, Nakaseko Shōdō, ed. Shin Dōgen Zenji den kenkyū. Tōkyō: Kokusho Kankōkai, 2002.

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Kasahara, Kazuo. Fumetsu no hito, Rennyo. Tōkyō: Sekai Seiten Kankōkai, 1993.

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Masakatsu, Fujita, and Yasutomi Shinʾya 1944-, eds. Kiyozawa Manshi: Sono hito to shisō. Kyōto-shi: Hōzōkan, 2002.

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Hosokawa, Gyōshin. Rennyo no michi. Kyōto-shi: Shinshū Ōtani-ha Shūmusho Shuppanbu, 1996.

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Terakawa, Shunshō. Shinran Shōnin no shinnen: No ni tatsu bussha. Kyōto: Hōzōkan, 2005.

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Miyabe, Ichizō. Kyōnyo ruten: Sengoku shinhakkutsu Higashi Honganji kaiso no fukutsu. Gifu-ken Ibi-gun Ikeda-chō: Kyōnyo Shōnin Hōsankai ; Tōkyō, 1986.

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Ōtani, Kōshō. The successor: My life. Los Angeles, Calif: Buddhist Books International, 1985.

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Nakanishi, Chikai. Shinran Shōnin to Jōdo Shinshū. Kyōto-shi: Nagata Bunshōdō, 1987.

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Book chapters on the topic "Shin Priests"

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Lovejoy, Henry B. "Golden Age." In Prieto, 32–49. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469645391.003.0003.

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This chapter traces Prieto’s odyssey across the Atlantic from Ouidah to Barbados to Jamaica to Cuba. After the destruction of Badagry, Prieto likely ended up in Ouidah where he was sold to British merchants from Liverpool. Even though Prieto was not documented on board a specific ship, it has been possible to identify the ship named Golden Age as a likely vessel to transport Prieto to the Americas. This chapter examines slave trading at the African coast, the Middle Passage, which involved the inter-Caribbean slave trade because Spain did not trade directly with the Bight of Benin and Cuba when Prieto arrived to the Spanish colony in c. 1784.
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Equiano, Olaudah. "Chapter XI." In The Interesting Narrative. Oxford University Press, 2018. http://dx.doi.org/10.1093/owc/9780198707523.003.0014.

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The author embarks on board a ship bound for Cadiz—Is near being shipwrecked—Goes to Malaga—Remarkable fine cathedral there— The author disputes with a popish priest—Picking up eleven miserable men at sea in returning to England—Engages again with Doctor Irving to accompany him to Jamaica and...
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Marshall, Peter. "Lights of the World." In Heretics and Believers. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300170627.003.0002.

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This chapter examines Jesus' words that You are the salt of the earth…You are the light of the world…Your light must shine so brightly before men that they can see your good works', and their special meaning for those who saw themselves as the apostles' direct descendants: the priests and bishops leading Christ's Church upon earth. The chapter considers how the priesthood's collective claim to present an icon of Christ to the people was mocked by disparities of wealth, status and power. It describes priests as technicians of salvation, distributors of sacramental grace, but also as instructors in knowledge and virtue. It then explores monastic reform as a moral, jurisdictional and political question, along with the ways that religious orders in fifteenth-century Europe were gripped by the spirit of ‘Observance’. It also discusses the circulation of negative stereotypes of monks and friars in late medieval England.
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Fernie, Eric. "Elements." In The Architecture of Norman England, 247–80. Oxford University PressOxford, 2000. http://dx.doi.org/10.1093/oso/9780198174066.003.0008.

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Abstract East Arms, Chancels, and Presbyteries The east arm is the most important part of a church because, apart from a brief period in the fourth century, churches were normally oriented. Thus, according to the fifth-century Testamentum Domini, a church should be laid out on an east-west axis with the sanctuary to”“4!lrds the east, to indicate the direction of Christ’s second coming, while the contemporary Apostolic Constitutions says ‘let the church be elongated (in as much as it resembles a ship), turned to the east, and let it have pastophoria [sacristies] on either side, towards the east.’ The direction of Christ’s return (as in Ezekiel, chapter 43, who has the Prince coming from the east) means that the priest, like the congrtgation, faced east.
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"How Eulenspiegel prepared his legacy-in which the priest covered his hands with shit." In Till Eulenspiegel, 281. Routledge, 2001. http://dx.doi.org/10.4324/9781315786797-100.

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Truc, Jean-Paul. "Mathematical studies in the 18th century, in the work of François René de Chateaubriand." In “DIG WHERE YOU STAND” 6. Proceedings of the Sixth International Conference on the History of Mathematics Education, 143–49. WTM-Verlag Münster, 2020. http://dx.doi.org/10.37626/ga9783959871686.0.11.

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In the 17th century, the youngest son of a noble family would follow a career as an officer in the army or as a priest. It is not surprising that Viscount François René de Chateaubriand (1768-1848) decided to prepare the exam to join l’École navale (Naval Academy), at that time École des gardes de la Marine. In fact, he did not decide this by himself, but followed the steps of his father, Count René-Auguste de Chateaubriand, ship-owner, navigator, and merchant. In this article, we will explore the book Mémoires d’outre tombe, following the young Chateaubriand in different schools, such as the Collège de Dol and the Collège de Rennes. At that time, the mathematician Étienne Bézout (1730-1783) was the almighty examiner for the entrance to l’École Navale. The memories of Chateaubriand introduce us to the way the scholars of the year 1780 studied their “Bézout” to improve their mathematical level. Keywords: Naval Academy, Bézout
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MacDonald, Nathan. "The Tabernacle in the Late Second Temple Period." In The Making of the Tabernacle and the Construction of Priestly Hegemony, 41–66. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198813859.003.0003.

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Abstract The four different versions of the tabernacle account have their origins in the Second Temple period, and shine an important light on the various forms Exodus took at that time. How is this textual plurality to be explained and how did the texts relate to one another? To address this question, this chapter considers first the extant evidence from this period: the manuscripts of Exodus found amongst the Dead Sea Scrolls. The relationship of the scrolls and the late antique and medieval textual traditions to one another is examined. It is demonstrated that the Old Greek reflects the oldest textual tradition, with the Old Latin shedding additional light on the text’s early history. The Masoretic version was the result of a later revision which sought to standardize and harmonize the text of the tabernacle account, and the Samaritan exhibits similar features at a still later stage.
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Clorinda Matto De, Turner. "5." In Torn From the Nest, edited by John H. R. Polt, 14–18. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195110067.003.0006.

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Abstract Short stature, a flattened head, dark complexion, a massive nose with widely flaring nostrils, thick lips, dark little eyes, a short neck protruding from a collar adorned with small black and white beads, a sparse but ill-shaved beard; for clothing a kind of imitation cassock of black cloth, shiny, badly cut, and worse kept; a Panama hat in his right hand: such was the appearance of the first visitor to step forward, whom Lucia made haste to greet with a clear show of respect, saying, “A very good afternoon to you, Father Pascual.” Anyone meeting Father Pascual Vargas, successor to Don Pedro Miranday Claro as parish priest of Killac, would immediately feel serious doubts as to his having studied or learned, while at the seminary, either theology or Latin, a language that was ill at home in his mouth, de fended by two ramparts of large, very large, white teeth. He was approaching the age of fifty; and his manner provided strong justification for the fears that Marcela had expressed when she had spoken of going to serve in the rectory, which, as the Indians say, women leave “looking down at the ground ”.
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Desmond, Ray. "Arrival Of The British." In The European Discovery of the Indian Flora, 29–38. Oxford University PressOxford, 1992. http://dx.doi.org/10.1093/oso/9780198546849.003.0003.

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Abstract In October 1579, Father Thomas Stevens (1549-1619), a Jesuit priest, stepped ashore at Goa from a Portuguese ship, the first Englishman to sail the sea route to India around the Cape of Good Hope. In a letter written in October 1583 to his brother Robert in Paris he praises the ubiquitous coconut palm and its refreshing milk: ‘this is so abundant that after drinking the contents of one nut, you scarcely feel the need of another’. His intervention helped to obtain the release of four of his countrymen from a Portuguese prison. John Newbery, Ralph Fitch, William Leedes, and James Storey, financed by the Levant and Muscovy Companies, had left London in February 1583 as the first English trade mission to India and the East, furnished with letters of introduction from Queen Elizabeth to Akbar and the Emperor of China. Suspected of spying, they were arrested on the island of Ormus in the Persian Gulf-a strategic Portuguese entrepot for goods from the East-and sent to Goa where they were imprisoned. Through the intercession of Father Stevens and Linschoten they were released on parole after having assured the authorities that they were good Catholics. Fearful that their liberty would be short-lived, three of them fled to the safety of neighbouring Bijapur.
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"87 Wirksamkeit einer von einem Shia Shariat-Priester geschlossenen Ehe. OLG Köln, Beschluß vom 29. 6.1981 (16 Wx 57/81)." In (1.1.1980–30.6.1981), 510–11. De Gruyter, 1985. http://dx.doi.org/10.1515/9783110921533-089.

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