Thematische Bibliographien / Deuil – Religion

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Auswahl der wissenschaftlichen Literatur zum Thema „Deuil – Religion“

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Veröffentlicht am 18. Mai 2024

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Zeitschriftenartikel zum Thema "Deuil – Religion"

Carluccio, Daniele. „Le deuil de Barthes ou la religion de la littérature“. Poétique 183, Nr. 1 (2018): 53. http://dx.doi.org/10.3917/poeti.183.0053.

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Pasquali, Jacopo. „Entre deuil et nécromancie: Le lexique de la lamentation funèbre à Ébla et dans l’Antiquité classique à la lumière de l’ethnologie et de la religion comparée“. Studia Eblaitica 6, Nr. 1 (2022): 41–55. http://dx.doi.org/10.13173/stebla/2020/1/41.

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Lewis, James Roger. „Fit for the Devil“. International Journal for the Study of New Religions 1, Nr. 1 (29.07.2010): 117–38. http://dx.doi.org/10.1558/ijsnr.v1i1.117.

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With the exception of a certain subgenre of professional literature that focuses on the ‘problem’ of adolescent Satanism, there have been no systematic analyses of how people become Satanists. The present article brings data from questionnaire research to bear on this issue, and draws on discussions of conversion to other alternative religions – particularly to contemporary Paganism – as lenses through which to interpret conversion to Satanism. The paper’s conclusion also raises the question of whether declaring oneself to be a member of an anarchistic Internet religion should properly be considered ‘conversion’ or whether it would be more appropriate to regard the adoption of the label ‘Satanist’ as being a form of identity construction.

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BOGUSIAK, MAŁGORZATA. „Religie Indii w relacjach arcybiskupa Władysława Michała Zaleskiego opublikowanych w „Misjach Katolickich" (1891-1897)“. Annales Missiologici Posnanienses, Nr. 17 (15.12.2010): 167–72. http://dx.doi.org/10.14746/amp.2010.17.13.

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Archbishop Władysław Zaleski was one of the best known Polish missionaries in history of Catholic Church. He spent over 30 years in India, where he founded first theological seminary in Ceylon and established indigenous hierarchy in Indian Church. During his mission he used to write a lot of letters, which were published in periodical “Missye Katolickie”. This text presents archbishop’s attitude toward religions he met in India - Buddhism and Hinduism. As many missionaries in his times he believed that only Christianity is true religion and other people outside Catholic Church were pagans. In his opinion those Indian indigenous religions were worshiping devil. Text shows also Zaleski’s opinion about Budda and nirvana.

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KRONEN, JOHN D., und SANDRA MENSSEN. „The defensibility of Zoroastrian dualism“. Religious Studies 46, Nr. 2 (11.02.2010): 185–205. http://dx.doi.org/10.1017/s0034412509990357.

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AbstractContemporary philosophical discussion of religion neglects dualistic religions: although Manichaeism from time to time is accorded mention, Zoroastrianism, a more plausible form of religious dualism, is almost entirely ignored. We seek to change this state of affairs. To this end we (1) present the basic tenets of Zoroastrian dualism, (2) argue that objections to the Zoroastrian conception of God are less strong than typically imagined, (3) argue that objections to the Zoroastrian conception of the devil (and evil) are less strong than typically imagined, and (4) offer some brief concluding thoughts.

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Boaz, Danielle N. „“Spiritual Warfare” or “Crimes against Humanity”? Evangelized Drug Traffickers and Violence against Afro-Brazilian Religions in Rio de Janeiro“. Religions 11, Nr. 12 (30.11.2020): 640. http://dx.doi.org/10.3390/rel11120640.

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Since at least 2005, drug traffickers in the cities and favelas of the state of Rio de Janeiro have been carrying out systematic and violent assaults on Afro-Brazilian religious communities. Motivated by their conversion to sects of Evangelical Christianity that regard Afro-Brazilian religions as devil worship, the traffickers have forcibly expelled devotees of these faiths from their homes and temples, destroyed shrines and places of worship, and threatened to kill priests if they continue to practice their religion. Scholars have often described this religious landscape as a “conflict” and a “spiritual war.” However, I argue that Evangelized drug traffickers and Afro-Brazilian religions are not engaged in a two-sided struggle; rather, the former is unilaterally committing gross violations of the latter’s human rights, which contravene international norms prohibiting crimes against humanity and genocide.

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Duncan, David F., J. William Donnelly und Thomas Nicholson. „Belief in the Paranormal and Religious Belief among American College Students“. Psychological Reports 70, Nr. 1 (Februar 1992): 15–18. http://dx.doi.org/10.2466/pr0.1992.70.1.15.

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A survey of beliefs about the paranormal was completed by 267 university students. Protestants were more likely to believe in the Devil, possession by the Devil, and witches, but less likely to believe in reincarnation or haunted houses. Catholics were more likely to believe in astrology. Students whose religion was important to them were less likely to believe in the Devil, possession by the Devil, astrology, extrasensory perception, or reincarnation.

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Margel, Serge. „Le Deuil mystique“. Recherches de Science Religieuse 105, Nr. 2 (2017): 275. http://dx.doi.org/10.3917/rsr.172.0275.

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Cho, Hyun Jai. „Tax Exemptions, Spaghetti, and the Devil: The Perils of Ambiguous Limitations on Religion and a Proposed Definition for Legally Acknowledged Systems of Faith“. Przegląd Konstytucyjny, Nr. 3 (2023) (September 2023): 61–82. http://dx.doi.org/10.4467/25442031pko.23.017.18564.

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This paper will analyze the scope of what the United States legal system as well as their international counterparts recognize and therefore, define as religion (part 2), to develop an argument supporting the potential need for limitations on unorthodox religions in the modern era (part 3) as exemplified in the instances of the following: the practice of LaVeyan Satanism, Scientology, and Pastafarianism (part 4). For the purposes of specificity, the following analysis will focus on the United States government and federal courts’ opinions regarding the topic at hand.

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Ofuasia, Emmanuel. „An Argument for the Non-Existence of the Devil in African Traditional Religions“. Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, Nr. 1 (09.03.2022): 57–76. http://dx.doi.org/10.4314/ft.v11i1.5.

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In this essay, I will argue that the discourse over the existence of the Devil/Satan has no place among the religious cultures in sub-Saharan Africa. This may be contrasted with the numerous efforts in the dominant philosophy of religion tradition in the Anglo-American sphere, where efforts toward the establishing grounds for the existence of God have occupied and commanded so much attention. On the other hand, it seems to have been taken for granted that Devil, the One who is antagonistic of God, among the Abrahamic monotheisms, is assumed to exist and does not require serious intellectual elaboration. For my aim, I explore the traditional Yorùbá and Igbo religious cultures to foreground that God. In the traditional belief system of these two religious cultures, there is no place to entertain the idea of a necessarily antagonistic entity, popularly called the Devil.Whereas I recognise previous scholarships that have served to show that Èṣù and Ekwensu in each of these religious cultures are not synonymous with Devil in the Abrahamic monotheisms, I move beyond these to establishing the ontological framework which endorses the absence of a Devil, even when evil lingers in the world. If the argument that there is no Devil/Satan in these religious cultures is proved valid, then it is pertinent to tender the origin and persistence of evil in the world. For this task, I explore the process-relational character of Yorùbá and Igbo theology to reinforce my conviction concerning the peoples’ belief in the existence of God in Chukwu and Olódùmarè, the presence of evil in the world, without encountering the philosophical problem of evil.

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Dissertationen zum Thema "Deuil – Religion"

Noret, Joël. „Autour de "ceux qui n'existent plus" : Deuil, funérailles et place des défunts au Sud-Bénin“. Doctoral thesis, Paris, EHESS, 2006. http://www.theses.fr/2006EHES0230.

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Ce travail porte d'abord sur les funérailles et les cultes pour les morts dans la société du Sud-Bénin contemporain. Attentif aux évolutions amenées par le changement social des dernières décennies, il montre aussi le rôle structurant des funérailles dans les processus de changement en cours, en proposant l'analyse des différentes étapes des obsèques depuis le moment crucial de la mise en place d'un scénario de funérailles jusqu'aux rites lignagers, chrétiens ou musulmans qui suivent généralement la cérémonie d'enterrement. Enfin, un deuxième questionnement traverse également le travail de part en part, celui des opérations concrètes du deuil psychique (envisagé comme une transformation de la relation du défunt) et de la socialisation de celui-ci. Le don, mais aussi la rupture et le partage social sont retenus comme opérations concrètes du deuil psychique, considéré ici comme fait "psychique social", fatalement ancré dans des schèmes de pensée et des contextes sociaux
First, this work deals with funerals and the cults for the dead in contemporary southern Benin. Taking into account the evolutions brought by the social change of the lasts decades, it shows the structuring role of the funerals in the ongoing processes of change. It thus offers an analysis of the different stages of the obsequies, from the crucial moment of making of a script of the funerals,and until the lineage rites, or the Christian or Muslim ceremonies that normally follow the burial rite. Another question goes through the whole work, namely the question of the concrete operations of the psychic mourning (considered as a transformation of the relation to the deceased) and its socialisation. The gift, but also breaking and social sharing are envisaged as concrete operations of the psychic mourning, considered as a "psychic social" fact, inevitably grounded in social patterns of thought and contexts

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Ferguson, Kelly L. „The perceived Satan : the role of the enemy in biblical and contemporary religious culture ; an honors project /“. [Jefferson City, Tenn. : Carson-Newman College], 2008. http://library.cn.edu/HonorsPDFs_2009/Ferguson_Kelly.pdf.

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Apostolides, Anastasia. „Western ethnocentrism a comparison between African witchcraft and the Greek evil eye from a sociology of religion perspective /“. Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-09102008-151744/.

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El-Hanany, Efrat. „Beating the devil : images of the Madonna del Soccorso in Italian Renaissance art /“. [Bloomington, Ind.] : Indiana University, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3230546.

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Kokubo-Deguen, Setsuko. „Analyse du traitement rituel de la mort au Japon au sein des familles et des collectivités locales“. Paris 7, 2004. http://www.theses.fr/2004PA070082.

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Au Japon, les conceptions de la mort sont formées par les cultes des ancêtres et des dieux protecteurs. D'après la théorie de Louis Dumont la société japonaise est construite dans un espace " globale " et " cosmique ". La thèse s'appuie sur cette théorie pour mieux comprendre les relations entre la société japonaise et les rituels qu'elle applique à la mort. Ces rituels sont supposés aider l'âme des morts à progressivement devenir des dieux protecteurs de la famille. La distinction faite au Japon entre mort dite " normale " et mort dite " anormale " est analysé en particulier à travers l'application des rituels de la mort dans les croyances des ancêtres et des déités bienfaisantes et malfaisantes. L'analyse de la société " globale " et " cosmique " japonaise est proposée à travers le système de; échanges où les ancêtres récompensent les vivants pour l'application correcte des rituels de la mort, les circulations du sujet à l'objet dans lesquelles les morts deviennent ancêtres, et le système de la relation " englobante et englobée " qui réunit dans une collectivité unique la famille, les divinités locales, régionales et nationales
In Japan, the cult of the dead and protective gods détermine the conception of the death. With respect of the theory of Louis Dumont, the Japanese society is built within a "global" and "cosmic" space. This thesis is based on this theory to understand the relations between Japanese society and rites that is applied to death. Death's rites are supposed to help soul's death to become progressively protective gods of the family. Should death 's rites be applied in a suitable way, dead people will become ancestor and in return will bring happiness and prosperity to his community which gather the family, his ancestors, and local regional and national deity

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Tallis, Lisa Mari. „The conjuror, the fairy, the devil and the preacher : witchcraft, popular magic and religion in Wales 1700-1905“. Thesis, Swansea University, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.490237.

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Baker, Joseph O., Andrea Molle und Christopher D. Bader. „The Flesh and the Devil: Beliefs About Religious Evil and Views of Sexual Morality“. Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/etsu-works/7806.

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We examine an understudied connection between religion and sexuality: beliefs about the reality of supernatural evil (Satan, hell, and demons). After controlling for multiple other aspects of religiosity, beliefs about religious evil remain a strong and consistent predictor of attitudes about issues involving sexuality, including abortion, homosexuality, premarital sex, extramarital sex, and pornography use. Further, the effects of religious service attendance on attitudes about sexuality are contingent upon beliefs about religious evil. Moral condemnation of non-traditional sexuality is significantly higher among regular religious participants who believe strongly in religious evil compared to actively religious people who disbelieve in religious evil, as well as compared to people who do not attend religious services. Beliefs about religious evil are therefore central to understanding the empirical connections between religion and support for conservative, traditional views of sexual morality.

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Tajan, Muriel. „Mythe personnel et écriture dans l'œuvre d'Elena Santiago : évolutions et involutions d'une quête de l'Absente“. Pau, 2009. http://www.theses.fr/2009PAUU1012.

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Le présent travail se propose de jeter une lumière plurielle sur l'œuvre de l'auteure léonaise contemporaine Elena Santiago, jusqu'ici timidement éclairée par le champ de la critique. Nous avons porté sur la quasi-totalité de sa trajectoire poétique et narrative un regard qu'ont nourri des perspectives thématiques, narratologiques, imaginaires et psychocritiques. Nous avons parcouru, dans ses fulgurances silencieuses, ses réseaux analogiques, ses clairs-obscurs imaginaires et son idiosyncrasie stylistique, les latitudes d'un univers éminemment personnel. S'est révélée à nous, dans sa dimension proprement existentielle, dans ses racines ontologiques, une écriture qui fait la part belle au monde de l'enfance, conjointement mythifié et démystifié au gré des parcours initiatiques déroulés. Nous avons été sensible aux pulsations mémorielles, au timbre onirique, aux inflexions parfois localistes d'une prose qui loge, dans son extrême élaboration discursive, une logique immanente, une vérité pré-formelle dont la signifiance exige des contre-langages. Lieu d'une cosmologie du dés-astre, du deuil, d'un étoilement formel à la mesure de la blessure narcissique du sujet, l'espace scriptural se narrativise et module une fantasmatique régressive. Dans l'intertextualité intime du corpus, dans les miroirs d'encre de la conscience scripturale, dans le pouls dyadique de l'écriture, nous nous sommes attachée à cerner les linéaments maternels d'un mythe personnel, d'une quête de l'Absente éternellement présente
The present essay aims at casting a multi-focused light upon contemporary Spanish leonese author Elena Santiago whose literary work has so far hardly been investigated by criticism area. We examined most of narrative and poetic trajectories through a multi-modal approach together thematic, narratologic, imaginary and psychocritic. We scanned her weighty silences, her analogical nexus, her imaginary chiaroscuros and stylistic idiosyncrasy encased in her thoroughty personal universe. We disclosed the absolutely existential dimension and the ontological essence of an art which exposes childhood and its world both idealized and demystified according to the initiatic itineraries taken. We were aware of the memory beats, the dreamlike tone and the eventual localism of a prose which allows in its extremely discursive eleboration an immanent logic, a pre-formal resorting to counter-languages to be meaningful. As the place of a dis-aster and mourning cosmology, of a formal dispersion measuring up to subject's narcissistic wound, the scriptural space narrativises itself and modulates a regressive phantasm. In the intimate intertextuality of corpus, in the scriptural subject's mirror of ink, in the dyadic pulse of writing, we applied ourself to defining the maternal outlines of a personal myth, of a quest for the perpetually present Absentee

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Taylor, Scott Lynn. „Mary between God and the devil: Jurisprudence, theology and satire in Bartolo of Sassoferrato's "Processus Sathane"“. Diss., The University of Arizona, 2005. http://hdl.handle.net/10150/282895.

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This dissertation analyzes the manuscripts and incunabula of the Processus Sathane, a fourteenth-century text frequently attributed to the famed Italian jurist, Bartolo of Sassoferrato, which portrays Mary as humanity's advocate before the court of Christ, defending humankind against Satan's lawsuit to recover possession of the human species. It concludes that the Urtext is not the version most popular in the late fifteenth and sixteenth centuries, but an older version, which dates to the first half of the fourteenth century and was itself translated into low-Norman verse in the mid-fourteenth century; and that the text usually attributed to Bartolo is a fifteenth-century redaction. This work then examines why the original Processus Sathane may have been revised, examining both precursors and progeny of the text to demonstrate how its imagery is part of a larger tendency for metaphor to reify, by charting the transposition of this trope from theological type to legal exemplar to popular exempla. In particular, this dissertation reviews the theological background pertinent to the use of Satan's suit as a vehicle for discussing divine justice and mercy in the redemption, and discusses two direct predecessors of the Processus Sathane. It then provides an extended precis of the Processus Sathane itself, analyzing how the image of Satan's suit, reappropriated by the legal profession, serves the classroom as a sample of courtroom technique; but concludes that the Processus, to make legal sense, necessarily presupposes that humanity is sui juris and the possession neither of Satan nor Christ. It proceeds to locate the text in the history of European drama and comic literature, advancing reasons for the popularity outside theological and legal circles of the text and Mary's breast-baring forensic antics. The dissertation concludes with a discussion of why the Processus and its progeny ultimately lost popularity or were suppressed; and why the vivid imagery was discarded, though like metaphor generally, it survived through reappropriation in new guises.

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Oliva, Alfredo Santos [UNESP]. „O discurso sobre o mal na Igreja Universal do Reino de Deus: uma história cultural do diabo no Brasil contemporâneo (1977-2005)“. Universidade Estadual Paulista (UNESP), 2005. http://hdl.handle.net/11449/103195.

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Made available in DSpace on 2014-06-11T19:32:25Z (GMT). No. of bitstreams: 0 Previous issue date: 2005-11-25Bitstream added on 2014-06-13T18:43:49Z : No. of bitstreams: 1 oliva_as_dr_assis.pdf: 748665 bytes, checksum: 6896bd1cdf81c2c82ad93b5f1b21a3ca (MD5)
Esta tese, que tem como objeto o discurso sobre o mal na Igreja Universal do Reino de Deus, enquadra-se na tradição francesa de historiografia da cultura, dando especial atenção à influência do filósofo Michel Foucault sobre esta corrente de pensamento. Foca, mais especificamente, o modo como a liderança da igreja constrói discursivamente suas representações acerca do Diabo. Seus limites cronológicos são estabelecidos pela data de fundação da referida instituição religiosa (1977) e pelo ano em que esta pesquisa foi finalizada (2005). As questões que nortearam a execução desta investigação e dos argumentos apresentados são as seguintes: (1) Como o discurso sobre o Diabo na I.U.R.D. se relaciona, seja por continuidade ou descontinuidade, com a história do cristianismo? (2) Como está configurado, internamente, o discurso sobre o Diabo na referida igreja? e (3) Como o discurso sobre o Diabo na igreja do Bispo Macedo se relaciona com outros discursos religiosos no Brasil Contemporâneo?
This dissertation, which treats the Igreja Universal do Reino de Deus (Church of the Universal Reign of God), fits into the French tradition of historiography of culture, giving special attention to the influence of Michel Foucault on this line of thought. More especially, the work focuses on the way in which the leadership of the I.U.R.D. constructs its discourse about the Devil. Chronologically, the research is limited by the founding of the I.U.R.D. (1977), and by the year in which the research was completed (2005). The questions that direct the execution of this investigation and the arguments of the dissertion are the following: 1) How does the I.U.R.D.'s discourse about the Devil stand in continuity and/or discontinuity with the history of Christianity? 2) How is the I.U.R.D.'s discourse about the Devil configured internally? 3) How does the discourse about the Devil in Bishop Macedo's church relate to other contemporary religious discourses in Brazil?

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Bücher zum Thema "Deuil – Religion"

J, Doka Kenneth, und Morgan John D. 1933-, Hrsg. Death and spirituality. Amityville, N.Y: Baywood Pub. Co., 1993.

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John Crow's devil. Brooklyn, N.Y: Akashic Books, 2010.

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John Crow's Devil. Brooklyn: akashic books, 2009.

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), Castet Alain (1950, Hrsg. Maux en souffrance, mots d'espérance. Poitiers: Dominique Martin Morin, 2015.

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The evolution of the messianic idea: A study in comparative religion. London: Isaac Pitman, 1985.

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The Devil: A very short introduction. Oxford: Oxford University Press, 2012.

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Fejtö, François. Isten, ember, ördög: Elmélkedés a rosszról és a történelemröl. Budapest: Holnap, 2006.

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Fejtö, François. Dieu, l'homme et son diable: Méditation sur le mal et le cours de l'histoire. Paris: Buchet-Chastel, 2005.

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Dieu, l'homme et son diable: Méditation sur le mal et le cours de l'histoire. Paris: Buchet-Chastel, 2005.

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Visca, Danila. Sulle tracce del diavolo: La scoperta di Satana in Africa. Roma: Bulzoni, 2006.

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Buchteile zum Thema "Deuil – Religion"

Russell, Jeffrey Burton. „Devil“. In Encyclopedia of Psychology and Religion, 646–48. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_167.

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Russell, Jeffrey Burton. „Devil“. In Encyclopedia of Psychology and Religion, 497–500. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_167.

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Diamond, Stephen A., Paul Larson, Jennifer Amlen, Kathryn Madden, Kathryn Madden, Todd DuBose, Bonnie Smith Crusalis et al. „Devil“. In Encyclopedia of Psychology and Religion, 233–35. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_167.

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Lester, John. „Devil and Soul“. In Conrad and Religion, 87–122. London: Palgrave Macmillan UK, 1988. http://dx.doi.org/10.1007/978-1-349-19104-8_7.

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Beal, Timothy. „To the Devil“. In Religion and its Monsters, 75–88. 2. Aufl. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003007302-9.

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Anālayo, Bhikkhu. „God and Devil in Buddhism“. In Encyclopedia of Sciences and Religions, 952–54. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1614.

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Winch, Peter. „Doing Justice or Giving the Devil his Due“. In Can Religion be Explained Away?, 161–74. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1007/978-1-349-24858-2_8.

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Phillips, D. Z. „Turning God into one Devil of a Problem“. In Recovering Religious Concepts, 103–28. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230595637_7.

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Giménez Béliveau, Verónica. „The Devil Returns. Practices of Catholic Exorcism in Argentina“. In Popular Culture, Religion and Society. A Social-Scientific Approach, 75–93. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43173-0_5.

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Cheung, Kin, und Minjung Noh. „COVID-19, Shincheonji, and the limits of South Korean secularism: The Devil in Patient 31“. In Religious Freedom, 71–92. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003432128-5.

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Konferenzberichte zum Thema "Deuil – Religion"

Porobija, Zeljko, und Lovorka Gotal Dmitrovic. „THE "TWINS" IN GENESIS - ARE GOD AND THE DEVIL ONE?“ In NORDSCI International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/nordsci2020/b1/v3/23.

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The phenomenon that can be perceived in biblical texts is a specific structure of the relations between characters that basically has the form of “twins”. The “twins” are somehow set at the same distance from the third character, which can be graphically pictured as the top vertex of the triangular structure. However, this third character also has its own “twin”, but their relation is different than the relation between the aforementioned twins: the third and its “twin” somehow go together, yet they are somehow opposite to each other. For this reason, the twin of the third we named “doppelganger”: it is the shadow figure of the third, yet mostly having the different value from it (“positive” instead of “negative”). Usually at the coming of the doppelganger the third disappears from the story. In this paper we shall analyse this phenomenon in the Genesis, but using metodology of Data Science. Data collection was made by reading several translations of the Book of Genesis and recording the appearance of characters (Adam / Eve, Yahweh / Snake). Correlation between parameters was determined using Pearson's and Spearman's correlation coefficient, more precisely, the correlation matrix. After statistical data processing, a conceptual model was developed. Using System Theory, a computer model of this complex, closed system describing a “pattern of behavior” was developed. For the validation of the model, considering that the distributions are asymmetrical non-Gaussian distributions, a non-parametric tests were applied. A search of scientific papers did not find any work that deals with the research of the Book of Genesis as complex, closed system according System Theory, using Data Science methodology and Simulation modelling as a research method. This paper presents a developing knowledge-based model which contributes to philosophy of religion.

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