A B C D E F G H I J K L M N O P Q R S T U V W X Y Z   <<  >>

Terms for subject Religion (3987 entries)

Biblical	B
Biblical Education And Leadership Training	BELT
Billy Graham Evangelistic Association Development Ministries	BGEA DM
Bishamon	One of the He is of Indian Buddhist origin (Sanskrit: Vaishravana) one of the shi-tenno (Four Heavenly Kings) and a symbol of authority. According to Buddhist lore he lives in the fourth layer of Mt. Sumeru, the mountain at the centre of the world, and protects the northern quarter and the preaching-place of the Buddha. He is represented as a fierce warrior in full armour with a spear in one hand and a "treasure tower" or pagoda in the other
Bishamonten	One of the He is of Indian Buddhist origin (Sanskrit: Vaishravana) one of the shi-tenno (Four Heavenly Kings) and a symbol of authority. According to Buddhist lore he lives in the fourth layer of Mt. Sumeru, the mountain at the centre of the world, and protects the northern quarter and the preaching-place of the Buddha. He is represented as a fierce warrior in full armour with a spear in one hand and a "treasure tower" or pagoda in the other
Blasphemy	B
Bless The Beasts And Children	BBC
Blessed Be	BB
Blessed Child	BC
Blessed Sacrament	BS
Blessed Sacrament Catholic Church	BSCC
Blue Nile Children's Organization	BNCO
Bofu tenman-gu	A shrine in Bofu city, Yamaguchi, which enshrines Sugawara Michizane. Originally founded in 904 it was last rebuilt in 1958. The main processional festival (shinko -sai) featuring thousands of white-clad participants takes place on October 15-16th of the lunar calendar
Bokusen	Divination. A Taoist-style Bureau of Divination (Onmyo-ryo) formed part of the Imperial Court in the Heian period. Divination to assist harvest and cultivation still forms a part of many festivals. Methods used include futomani, heating the shoulder-blade of a deer and reading the cracks; the popular archery (o-bisha, mato-i, yabusame, o-mato-shinji) where divination is based on the angle of the arrow in the target; smearing rice-paste on a pole and seeing how it sticks, and sounding a small drum. In the Awaji-shima Izanagi-jingu a form of divination called mi-kayu-ura uses hollow bamboos dipped by farmers in boiling rice to foretell the planting and harvest, while at the Koshio jinja, Akita, rice paste is smeared on a three-metre pole and divination of the crops is based on the way it sticks. Similar but more complex forms of divination are used in the Kasuga-taisha to determine different planting times for 54 different vegetables. At the Shiga-no-umi jinja, Kyushu, a busha archery crop-divination contest is performed on the 15th day of the lunar new year
Bold Under God's Shelter	BUGS
Bold Under Gods Shelter	BUGS
BOM	Book of Mormon
Bon	Technically a Buddhist festival but never seen as distinct from or incompatible with Shinto, of which it therefore forms a part. As much could be said of many customary "Buddhist" rites not mentioned in this dictionary, but bon must be included because hatsu-mode and bon are the two main calendar customs with religious significance almost universally observed in Japan. Some Shinto purists argue that bon was originally "Shinto" and the Buddhist aspects are a later addition, though without evidence. The word "bon" derives from 'urabon'=Sanskrit ullambana /avalambana meaning 'hanging down'. It refers to rites performed for a dead person to prevent them from being hung upside down—i.e. entering a womb to be reborn in this world. In the Urabon-gyo, the Buddhist sutra invoked to explain the festival in Japan, it is related that the dead mother of Mokuren, one of the Buddha's disciples, was saved from torment in the realm of hungry spirits by Mokuren making an offering to some monks. Bon represents a service for the repose of deceased relatives and is an intensification of memorial rites in general. Ideally, people travel to their 'home village' (furusato) to observe bon. The festival starts with a 'welcoming fire' (mukae-bi) at the entrance of the house to call back the ancestors. Offerings are made to them, usually in the graves are visited (haka-mairi) and special bon-odori dances are performed. Shrines are not involved in the celebrations except in the case of some bon-odori where shrine precincts happen to provide the venue for the yagura, a high stage around which people dance to music. Bon ends two days later with an okuribi or 'sending-away fire' as well as the custom of nagashi, floating lanterns downriver. The festival is an expression of filial piety and pacification of ancestral spirits, as well as a reason to visit one's "home" village. Bon has been observed annually in Japan since 657. Up to 1867 it was celebrated on the 13th—15th day of the 7th month, and since the restoration it has been held in different places on either 15th July or 15th August
bon matsuri	Technically a Buddhist festival but never seen as distinct from or incompatible with Shinto, of which it therefore forms a part. As much could be said of many customary "Buddhist" rites not mentioned in this dictionary, but bon must be included because hatsu-mode and bon are the two main calendar customs with religious significance almost universally observed in Japan. Some Shinto purists argue that bon was originally "Shinto" and the Buddhist aspects are a later addition, though without evidence. The word "bon" derives from 'urabon'=Sanskrit ullambana /avalambana meaning 'hanging down'. It refers to rites performed for a dead person to prevent them from being hung upside down—i.e. entering a womb to be reborn in this world. In the Urabon-gyo, the Buddhist sutra invoked to explain the festival in Japan, it is related that the dead mother of Mokuren, one of the Buddha's disciples, was saved from torment in the realm of hungry spirits by Mokuren making an offering to some monks. Bon represents a service for the repose of deceased relatives and is an intensification of memorial rites in general. Ideally, people travel to their 'home village' (furusato) to observe bon. The festival starts with a 'welcoming fire' (mukae-bi) at the entrance of the house to call back the ancestors. Offerings are made to them, usually in the graves are visited (haka-mairi) and special bon-odori dances are performed. Shrines are not involved in the celebrations except in the case of some bon-odori where shrine precincts happen to provide the venue for the yagura, a high stage around which people dance to music. Bon ends two days later with an okuribi or 'sending-away fire' as well as the custom of nagashi, floating lanterns downriver. The festival is an expression of filial piety and pacification of ancestral spirits, as well as a reason to visit one's "home" village. Bon has been observed annually in Japan since 657. Up to 1867 it was celebrated on the 13th—15th day of the 7th month, and since the restoration it has been held in different places on either 15th July or 15th August
Bon odori	Folk dancing to music which accompanies the rites. Dancers circle a yagura (high stage) set up in a shrine or village square