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1

Chadogwang. Sin Mirŭk sang-hasaenggyŏng: "hanbŏn man ilgŏdo sŏnggong handa". 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. 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. Tai ping shu ju, 2007.

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4

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

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5

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

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6

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

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7

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

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8

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

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9

Takahara, Kakushō. Zenchishikiron: Amidabutsu to wa ikanaru hotoke ka. 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. Li de tu shu guan, 1986.

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11

Noboru, Miyata. Sukui no kami to Ofuji-san. 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 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. 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 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. Wilhelm Fink, 2014.

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16

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

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17

Lcog-sgar-dgon, Thub-bstan Rdo-rje-brag E.-waṃ, ред. 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. 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 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. Josef W. Wegner], 1996.

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20

Shinkō no Zōkeiteki Hyōgen Kenkyū Iinkai. Amidabutsu ezō, mokuzō: Zenkōji Nyorai eden. 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. Frank & Timme, 2006.

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22

Āsamavāra, Dā Nā. Rāma-kāvya: Hindī-Marāṭhī, san 1500 ī. se 1800 ī., tulanātmaka adhyayana. 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. Maria Pacini Fazzi, 1996.

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24

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

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25

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

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29

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

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30

Chan, Selina Ching, and 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 frame
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32

Storia d'una fontana: Il bacco del Giambologna in Borgo San Jacopo. [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. Edipuglia, 2020.

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36

McDaniel, June. Hinduism. Edited by 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
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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. 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. 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. 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. Frank & Timme, 2006.

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41

In the image of Priapus. 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 s
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