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            "note": "<p>Please read: </p>\n<div class=\"gmail_default\" style=\"font-size: 14px; font-family: tahoma, sans-serif;\">1. Introduction</div>\n<div class=\"gmail_default\" style=\"font-size: 14px; font-family: tahoma, sans-serif;\">3. The position in the homeland</div>\n<div class=\"gmail_default\" style=\"font-size: 14px; font-family: tahoma, sans-serif;\">4.The exodus from the homeland</div>\n<div class=\"gmail_default\" style=\"font-size: 14px; font-family: tahoma, sans-serif;\">5. Sweden - the last stop</div>\n<div class=\"gmail_default\" style=\"font-size: 14px; font-family: tahoma, sans-serif;\">6. discourses of umthonoyutho</div>\n<div class=\"gmail_default\" style=\"font-size: 14px; font-family: tahoma, sans-serif;\">8. The logic of naming</div>",
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            "abstractNote": "We have seen now several features of the post-Chalcedonian landscape of a Middle East populated with simple Christians: confessional indifference and confusion, a variety of types of polemics and controversy, and the importance (and unruliness) of the Eucharist. In this chapter, I want to look at yet another aspect of the world after Chalcedon: the spread of schools.  Before we can understand the spread of Christian schools, however, we must first pause and attempt to understand the intense confessional competition driving their creation. The rivalries underlying this competition were a consequence of the diversity of Christian confessional stances and the",
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