In recent and contemporary Hinduism in India, Buddha is considered a holy being and revered as one who was awakened. Outside India, some contemporary Hindus revere the Buddha along with other gods during their festivals. Scholars contest whether the Hindu perceptions and apologetic attempts to rationalize the Buddha within their fold are correct.
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Along the journey, Tang Sanzang is constantly terrorised by monsters and demons because of a legend which says that one can attain immortality by consuming his flesh because he is a reincarnation of a holy being. At the end of the novel, Tang Sanzang is appointed as the Buddha of Sandalwood Merit ().
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Sama then told the King the story of fostering his blind parents. The King thought to himself, "I have done evil to such a holy being; how can I comfort him?" He decided to bring the blind parents to their son. In the meantime the goddess Bahusodari decided to help Sama and his parents.
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A common belief is that Fuji-san is the incarnation of the earth spirit itself. The Fuki-ko sect maintains that the mountain is a holy being, and the home to the goddess Sengen-sama. Annual fire festivals are held there in her honor. Fuji-san is also the site of pilgrimages; reportedly, 40,000 people climb up to its summit every year.
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The divinity Kwum Yam (also referred to as Guan Yin) has a long history in Chinese culture. The legend has different forms but she is commonly recognised as the goddess of mercy, kindness and clemency. It had been said that Kwun Yam was a male god at first but eventually evolved to be a female holy being. There are also myths saying that Kwun Yam was originally a princess and turned out to be a goddess.
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After the fall of the Roman Empire, familial life was regulated more by ecclesiastical authority than civil authority. The Catholic and Orthodox Church had, among others, a differing view of divorce. The Orthodox Church recognized that there are rare occasions when it is better that couples do separate. For the Orthodox, to say that marriage is indissoluble means that it should not be broken, the violation of such a union, perceived as holy, being an offense resulting from either adultery or the prolonged absence of one of the partners.
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For the Orthodox, to say that marriage is indissoluble means that it should not be broken, the violation of such a union, perceived as holy, being an offense resulting from either adultery or the prolonged absence of one of the partners. Thus, permitting remarriage is an act of compassion of the Church towards sinful man. Ecclesiastically divorced Orthodox (not civilly divorced only). Widowed people, as well as divorcées, may remarry, but a different, penitential service is used, and there is usually imposed on them a fairly severe penance by their bishop and the services for a second marriage in this case are more penitential than joyful.
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For the Orthodox, to say that marriage is indissoluble means that it should not be broken, the violation of such a union, perceived as holy, being an offense resulting from either adultery or the prolonged absence of one of the partners. Thus, permitting remarriage is an act of compassion of the church towards sinful man. Ecclesiastically divorced Orthodox (not civilly divorced only) are usually allowed to remarry in the Orthodox Church, though there is usually imposed on them a fairly severe penance by their bishop and the services for a second marriage in this case are more penitential than joyful. Widows are permitted to remarry without repercussion and their second marriage is considered just as valid as the first.
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The Eastern Orthodox Church does recognize that there are occasions when it is better that couples do separate, and permits remarriage in Church, though its divorce rules are stricter than civil divorce in most countries. For the Eastern Orthodox, the marriage is "indissoluble" as in it should not be broken, the violation of such a union, perceived as holy, being an offence resulted from either adultery or the prolonged absence of one of the partners. Thus, permitting remarriage is an act of compassion of the Church towards sinful man. A very low rate of divorce among Orthodox Christians in Greece may suggest that the same may be said for Orthodox Christians in the U.S. However, U.S. rates are inconclusive.
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