Zeitschriftenartikel: „Deuil – Religion“

1

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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2

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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3

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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9

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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Fox, R. W. „Speak of the Devil: Popular Religion in American Culture“. American Literary History 9, Nr. 1 (01.01.1997): 181–95. http://dx.doi.org/10.1093/alh/9.1.181.

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12

Auque, Hubert. „Propos sur le travail de deuil“. Études théologiques et religieuses 74, Nr. 1 (1999): 61–75. http://dx.doi.org/10.3406/ether.1999.3539.

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Loin de se limiter à l'après-mort d’un être cher, le travail de deuil concerne la gestion de toute perte, y compris celle de nos illusions ! Nous sommes appelés, explique Hubert Auque, à restructurer nos relations avec les autres dès que l'un(e) d’entre eux (elles) vient à manquer, tout comme nous devons accepter que notre affectivité se modifie suite à une espérance déçue. Les peuples eux aussi ont à vivre des renoncements pour dépasser les bouleversements éprouvés. La réconciliation avec autrui, avec soi-même, passe par ce travail où le temps contribue à réorganiser les espaces relationnels.

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Gül, Sueda. „Yaratılmışların Yaradan ve Yaratılanlara Karşı Tevazu Tavırları“. Journal of Criminology Sociology and Law 2, Nr. 3 (20.06.2021): 30–68. http://dx.doi.org/10.52096/jcsl.2.3.3.

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Qualifications play a significant role in religions and beliefs. The religion of Islam defines believers with certain characteristics. Patient, resigned, fair, merciful, etc. Most of these characteristics are common in other religions as well, although there are some differences. In this study, the concept of humility, which is one of the basic qualities that Islam emphasizes, is considered a social quality/virtue. Humility, like every virtue/qualification, has situations that shift to excess and understatement. Modesty is the note in the middle of dedication and contemplation in Islamic belief. Humility is knitted in this work as acting in the line drawn by the Creator according to His place and time. The attitudes of humility towards the Creator and other beings are handled one by one and their positive and negative aspects are indicated. Angels, prophets, inanimate beings, animals, and plants show a completely positive attitude towards other beings. In humans and jinn, both positive and negative attitudes emerge, while the devil acts in a completely negative manner. In the study, there are approximately 90 relations of entities in eight categories other than the Creator, item by item. As a result, a graphical template was tried to be drawn for the concept of "humility" as a modeling experiment in light of the findings. As a result of this graphics, it was concluded that the concept of humility would be much more understandable. Keywords: Attitudes of humility, states of humility, humility in Islam, stages of humility, humility among creatures.

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Schipper, Bernd. „From Milton to Modern Satanism: The History of the Devil and the Dynamics between Religion and Literature“. Journal of Religion in Europe 3, Nr. 1 (2010): 103–24. http://dx.doi.org/10.1163/187489210x12597396698744.

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AbstractThe article explores the dynamics between literature and religion with the examples of Lucifer and modern Satanism. With John Milton's poem Paradise Lost (1667), the originally Christian myth of Lucifer evolved in a positive direction. Having been adopted by so-called 'literary Satanism,' this character became the basis for a new non-Christian religion, the 'Temple of Set' (founded by Michael Aquino in 1975). The article also argues for a remodelling of the conception of the dynamics between religion and other systems of meaning in the 'European history of religion': not only do religious traditions affect the medium of literature; literature can also affect the religious tradition.

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Foltz, Richard. „The “Original” Kurdish Religion? Kurdish Nationalism and the False Conflation of the Yezidi and Zoroastrian Traditions“. Journal of Persianate Studies 10, Nr. 1 (01.06.2017): 87–106. http://dx.doi.org/10.1163/18747167-12341309.

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The religion of the Yezidi Kurds, which has often been inaccurately characterized as “devil-worship,” has been claimed by Kurdish nationalists since the 1930s as the “original” religion of the Kurdish people. It has likewise been asserted that the Yezidi faith is a form of Zoroastrianism, the official religion of Iran in pre-Islamic times. These notions have won official support from most Kurdish political organizations and have broadly penetrated Kurdish society. The identification of Yezidism with Zoroastrianism is historically inaccurate, however, and should be seen as a product of modern nation-building ideology. Sentimental attachment to Yezidism and/or Zoroastrianism among Kurds today is best understood in most cases as a political rejection of Islam and its perceived Arab connections, rather than in terms of genuine devotional commitment.

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16

Duncan, Christopher M. „Donald Trump, Political Theology and the Religion of Power“. Listening 58, Nr. 1 (2023): 3–21. http://dx.doi.org/10.5840/listening20235812.

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In this article I discuss a dangerous subtext that lies beneath Trump’s visible lack of serious Christian witness. It provides the fuel to a heretical fire that is poised to engulf those Christians whom I will suggest have quite literally made a deal with the Devil without realizing it. My argument is not that Trump is just a radically imperfect vessel for what may be legitimate public policy positions, but rather that he represents a robustly idolatrous brand of political theology that threatens the shared faith of all Christians at an existential level. What Trump represents is not “religion becoming power”, but “power becomes religion.” Trumpism at its core leads to what Saul Newman and others would call “the religion of the state” (or at least the deification of its leader).

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YİĞİT, Recep. „Kimlik ve İnanç Ekseninde Ötekileştirilenler: Ezidilik ve 73.Ferman Sonrası Ezidi Göçünün Türkiye Yansımaları“. International Journal of Social Sciences 8, Nr. 34 (06.05.2024): 25–46. http://dx.doi.org/10.52096/usbd.8.34.03.

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Yazidis are an ethno-religios and ethno-cultural community whose native language is Kurdish. Plenty of distinct opinions about Yazidi Community are asserted. The major reason for these various views is the ‘a mysterious belief’ system within Yazidism. Yazidis, who have faced oppression and marginalization due to their culture and beliefs throughout history, continue to uphold their traditions despite decreasing numbers worldwide. The label of "devil worshipers" attributed to the Yazidis in many stages of history has legitimized the oppression towards Yazidis, and constant oppression and ultimately genocides have become the fate of the Yazidis. Due to pressure from fundamentalist organizations in the region, Yazidis were forced to migrate to Turkey in 2014. Yazidis have defined this forced migration as the “73rd decre” that they experienced in their history. Yazidis migrated to Turkey have been trying to find a place to live with different legal statuses. This study aims to investigate the Yazidi community, which has faced marginalization, oppression, and genocide in the Middle East due to their beliefs and identities throughout history. The focus of the study is on the legal status and implications of Yazidi migration in the “ pivot of identity and belief”. Keywords: Ezidis, İdentity, Religion, Migration, Status

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Cole, Jennifer, und Birgit Meyer. „Translating the Devil: Religion and Modernity among the Ewe in Ghana“. Journal of Religion in Africa 31, Nr. 4 (November 2001): 484. http://dx.doi.org/10.2307/1581472.

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Palmenfelt, Ulf, und Ulo Valk. „The Black Gentleman: Manifestations of the Devil in Estonian Folk Religion“. Western Folklore 60, Nr. 2/3 (2001): 235. http://dx.doi.org/10.2307/1500380.

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Hexham, Irving, und Birgit Meyer. „Translating the Devil: Religion and Modernity among the Ewe in Ghana“. Canadian Journal of African Studies / Revue Canadienne des Études Africaines 35, Nr. 1 (2001): 206. http://dx.doi.org/10.2307/486373.

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Rosenthal, Judy. „Translating the Devil: Religion and Modernity among the Ewe in Ghana“. American Ethnologist 27, Nr. 3 (August 2000): 775–77. http://dx.doi.org/10.1525/ae.2000.27.3.775.

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S. L. OLADIPUPO, S. L. „Indeterminacy of Translation in Theological Spaces: The Èṣù-Satan/Devil Example“. southern semiotic review 2023 i, Nr. 17 (14.02.2023): 175–208. http://dx.doi.org/10.33234/ssr.17.9.

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The problem of linguistic interpretation continues to militate against intercultural philosophical discourse, with tendencies to create translatory confusions that take only critical analysis to detect. One of such confusions is the translation of Èṣù in Yoruba theology as Satan/Devil in the Abrahamic monotheistic religions such as Christianity and Islam.

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Boaz, Danielle. „Introducing Religious Reparations: Repairing the Perceptions of African Religions Through Expansions In Education“. Journal of Law and Religion 26, Nr. 1 (2010): 213–48. http://dx.doi.org/10.1017/s0748081400000953.

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Western bookstores today are full of small boxes that advertise “Voodoo Revenge Kit” on the front. Their short descriptions encourage anyone who wishes to harm a cheating lover and curse a difficult boss to buy this product. Companies now sell t-shirts, mugs, buttons and key chains with “voodoo dolls,” and bound figures with needles through the heart. Novels, newspapers, and movies have, for over a century, produced representations of human sacrifice, cannibalism and devil worship as rituals central to the practice Obeah, Vodou and Santeria. U.S. televangelist Pat Robertson even remarked that the catastrophic earthquake in Haiti on January 12, 2010, was God's retribution on Haitians for practicing voodoo and making a “pact with the devil.” Remarkably, few people recognize that these depictions are, to a large degree, linked to slavery and racism, which continue to leave their stain on the past and present laws of American and Caribbean nations.

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Bauer, Nicole Maria. „The Devil and the Doctor: The (De)Medicalization of Exorcism in the Roman Catholic Church“. Religions 13, Nr. 2 (18.01.2022): 87. http://dx.doi.org/10.3390/rel13020087.

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Exorcists are once again in demand for their very specific set of skills in (religious) healing. The founding of the International Association of Exorcists (AIE), the development of the “Exorcism and Prayer of Liberation Course” at a Vatican university, and countless publications from prominent Catholic exorcists are evidence for the relevance of exorcism in contemporary societies. Even though it is strictly speaking a liturgical practice, current exorcism discourses incorporate medical approaches and terminology. The relationship between religion and medicine is subject to change in late modern societies, as illness, health, and healing have increasingly shifted from the realm of religion to the realm of modern medicine. While mainstream churches come to terms with the prevailing paradigms of modernity, healing practices such as exorcism are (again) gaining importance on the margins. This article illuminates the tension between religion and medicine, as religious experts (exorcists) interact with medical experts and give their religious healing practices legitimacy through reference to medical and psychological methods.

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BAĞCI, Okan. „Conceptual Ambiguity in Religion-Morality Relationship“. Gaziantep University Journal of Social Sciences 22, Nr. 3 (28.07.2023): 664–73. http://dx.doi.org/10.21547/jss.1318885.

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Bu çalışmamızda din ile ahlak arasındaki ilişkinin zorunlu bir ilişki olup olmadığının değerlendirilmesi amaçlanmıştır. Öncelikle sebep-sonuç ilişkisi bakımından din ile ahlak arasında mantıksal bir ilişkinin varlığı ele alınmıştır. Bu bağlamda, “Bir kişi A dinine inanıyorsa, o kişi (o dinin ahlaki öğretileri çerçevesinde) ahlaklı olur.” önermesinden yola çıkılarak, bu önerme kullanılarak oluşturulacak şartlı kıyasların geçerlilik durumları incelenmiştir. Böylece, ahlaklı olmanın, davranış düzeyinde değil, kişilik düzeyinde ele alındığı durumlarda özellikle semavi dinler açısından ne denli hayati bir öneme sahip olduğu ortaya konulmuştur. Ahlakın temellerinin neler olabileceğine kısaca değinilmiş, ayrıca bir ahlaki öğretinin en temel kavramlarından sayılabilecek “ödev” ya da “niyet” ve “fayda” ya da “sonuç” ödev ahlakı ve faydacılık açısından incelenmiş ve din-ahlak ilişkisi bağlamında bu kavramların nasıl anlaşılması gerektiği irdelenmiştir. Bir ahlak sistemi içerisindeki amaç ve sonuç gibi kavramların yer değiştirmesi ya da muğlaklaşmasının doğurabileceği menfi sonuçlar tahlil edilmiş ve konuyla ilgili örneklere yer verilmiştir. Daha sonra, aynı sorunların din-ahlak ilişkisi çerçevesinde var olup olmadığı da örneklerle ele alınmıştır. Sonuç olarak, tüm ahlak sistemlerinde olduğu gibi din kaynaklı ahlak sistemlerinin de temel yapı taşlarının kavramlar olduğu kanaati paylaşılmış ve bu kavramların farklı yorumlanmasının ahlak sistemi açısından büyük bir tehdit oluşturduğuna işaret edilmiştir.

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Bennahmias, Richard. „Le maître étant absent“. Études théologiques et religieuses 72, Nr. 1 (1997): 47–68. http://dx.doi.org/10.3406/ether.1997.3444.

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Le christianisme est né d’une attente déçue : celle du retour du Maître dans la plénitude de sa présence. Richard Bennahmias tente de discerner dans le travail de deuil que fut l’histoire de la chrétienté occidentale une vocation : celle d’assumer l’absence de Dieu et d’en accompagner l’expérience partout où elle se manifeste.

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Magliocco, Sabina. „Raising the Devil: Satanism, New Religions, and the Media (review)“. Journal of American Folklore 117, Nr. 463 (2004): 115–17. http://dx.doi.org/10.1353/jaf.2004.0016.

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Armstrong, Sean. „The Devil, Superstition, and the Fragmentation of Magic“. Renaissance and Reformation 37, Nr. 2 (08.09.2014): 49–80. http://dx.doi.org/10.33137/rr.v37i2.21810.

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Using mostly English sources of the witch hunt era, this article demonstrates that the “fragmentation of Renaissance occultism” argued by John Henry and others involved redefining the term “superstition.” At the start of the witch hunt era, superstition was the antonym to religion; by the 1620s, when the witch hunt peaked, Francis Bacon was presenting his new philosophy as the antonym to superstition and its twin idolatry. This change in the signification of superstition was causally linked to the devil, who was both master and goal of all superstition and idolatry. Superstition was redefined and the devil was rethought as aspects of the same process, as critics of the witch hunt concluded that it was superstition to believe the devil could affect the natural order. The early stages of this redefinition drew on a concept from early classical natural philosophy that has been labelled “double determination” by G. E. R. Lloyd. Eventually the expanded concept of superstition became the counterfoil to the new philosophy. Employant principalement des sources de la période de la chasse aux sorcières, cet article démontre que la « fragmentation de l’occultisme de la Renaissance », soutenu par John Henry et d’autres, impliquait une redéfinition du terme « superstition ». Au début de la période de la chasse aux sorcières, superstition était antonyme de religion. Dès les années 1620, au summum de la chasse aux sorcières, Francis Bacon présentait sa nouvelle philosophie comme l’antonyme de la superstition et de l’idolâtrie qui lui associée. Ce changement dans la signification de la superstition était lié au diable, qui était à la fois maître et objectif de toute superstition et idolâtrie. La superstition est redéfinie et le diable repensé comme aspects du même processus, les critiques de la chasse aux sorcières ayant conclu qu’il était superstitieux de croire que le diable pouvait influencer l’ordre naturel. Les premières étapes de cette redéfinition s’inspiraient d’un concept de la philosophie naturelle antique intitulée « double determination » par G. E. R. Lloyd. Finalement, le concept élargi de superstition est devenu la souche de la nouvelle philosophie.

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Verdonik, Darinka, und Zdravko Kačič. „Pragmatic functions of Christian expressions in spoken discourse“. Linguistica 52, Nr. 1 (31.12.2012): 267–81. http://dx.doi.org/10.4312/linguistica.52.1.267-281.

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Different kinds of pragmatic expressions in spoken discourse, like discourse markers, interjections, topic orientation markers, pragmatic deictics, general extenders, etc., have attracted the attentions of researchers over recent decades. However, expressions that have their origins within religions have not as yet been studied from the pragmatic perspective, even though in everyday conversation they are used in non-religious contexts and content-free manners more often than within religious context. The presented study is based on the GOS, Slovenian reference speech corpus, and covers the more common Christian expressions used in the corpus data. These are: bog “God”, bože “God”, marija “Mary”, madona “Madonna”, jezus “Jesus”, hudič “Devil”, vrag “Devil”. This study tries to highlight those contexts they are used in, and the pragmatic functions they perform.

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Mentzer, Raymond A., und Lyndal Roper. „Oedipus and the Devil: Witchcraft, Sexuality and Religion in Early Modern Europe.“ Sixteenth Century Journal 27, Nr. 2 (1996): 596. http://dx.doi.org/10.2307/2544221.

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Rowlands, A. „Oedipus and the Devil. Witchcraft, Sexuality and Religion in Early Modern Europe“. German History 13, Nr. 3 (01.07.1995): 398–99. http://dx.doi.org/10.1093/gh/13.3.398.

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Kim, Daniel, und Christopher R. O'Connell. „Sexuality and Religion in Older Adults: The Devil is in the Details“. American Journal of Geriatric Psychiatry 26, Nr. 3 (März 2018): S7. http://dx.doi.org/10.1016/j.jagp.2018.01.014.

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Prescendi, Francesca. „Le deuil à Rome : mise en scène d’une émotion“. Revue de l'histoire des religions, Nr. 2 (01.04.2008): 297–313. http://dx.doi.org/10.4000/rhr.6123.

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Mottu, Henry. „Les Psaumes et la forme du travail de deuil“. Études théologiques et religieuses 70, Nr. 3 (1995): 391–403. http://dx.doi.org/10.3406/ether.1995.3371.

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Kallang, Abdul. „DUNIA PENUH DENGAN TIPUAN (Telaah atas Konsep al-Gurur dalam al-Qur’an)“. AN-NISA 10, Nr. 1 (26.07.2019): 112–24. http://dx.doi.org/10.30863/annisa.v10i1.389.

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This paper examines the world is full of trickery review of the concept of al-Gurur in the Qur'an. This paper discusses the tendency of most people to be deceived by the life of almost instantaneous. Religion is a system of values that are recognized and believed to be true because the road to survival. Disbelievers are those who do not follow the rules of the truth that has been determined in religion, so that al-Gurur is a challenge for people who embrace the challenge for those who follow the formula of truth, the challenge for those who are obedient and faithful to the rule safety. Al-Gurur are thorns that are destroying the human life. Religion as divine rules that can control the people who have common sense voluntarily to the good fortune of living in the world and in the hereafter. Therefore Al-Gurur is a mental illness that is misleading because of a trick of the devil. trap someone in the destruction and devastation of their own desires.

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OLADIPUPO, Sunday. „Indeterminacy of Translation in Theological Spaces: The Èṣù-Satan/Devil Example“. southern semiotic review 2023 i, Nr. 17 (14.02.2023): 179–213. http://dx.doi.org/10.33234/ssr.17.8.

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The problem of linguistic interpretation continues to militate against intercultural philosophical discourse, with tendencies to create translatory confusions that take only critical analysis to detect. One of such confusions is the translation of Èṣù in Yoruba theology as Satan/Devil in the Abrahamic monotheistic religions such as Christianity and Islam. Using the critical method of philosophy, this paper argues that the two entities are not the same.

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YÜCER, Hür Mahmut, und Sinan Yılmaz. „Şeriat ve Tasavvuf Bağlamında Din-Çevre İlişkisi Üzerine Bir Değerlendirme / The Relationship between Religion and Environment in the Context of Shari'a and Sufism“. Journal of History Culture and Art Research 1, Nr. 4 (05.01.2013): 319. http://dx.doi.org/10.7596/taksad.v1i4.175.

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Din-çevre ilişkisi, dinî araştırmalarda çok sayıda çalışmaya konu olmuştur. Bu çalışma ise, diğerlerinden farklı olarak, din çevre ilişkisinin sadece şeriat bağlamında değil, aynı zamanda tasavvuf bağlamında da ele alınabileceğini ortaya koymaktadır. Çalışmanın birinci bölümünde din-çevre ilişkisi şeriat bağlamında ele alınmış, din-fiziki çevre, din-sosyal çevre ve din-beden ilişkisi incelenmiştir. Ayrıca, din-beden ilişkisinin çevre bağlamında değerlendirilmesi konusunda önemli açılımlar getirilmiştir. İkinci bölümde ise, tasavvuf bağlamında din-çevre ilişkisine değinilmiş, ilk bölümde ele alınan konuların tamamı tasavvuf düşüncesi bağlamında yeniden ele alınmıştır. Bununla birlikte, çevre konusunda aslında şer’î ve tasavvufi düşüncenin birbirlerinden farklı argümanlar üretmediği ortaya konulmaya çalışılmıştır. A Sociological Approach to the Relationship between Religion and Environment in the Context of the Shari'a and Sufism The relationship between religion and the environment has been discussed in numerous studies. However this study, unlike the others, presents that the relationship between religion and the environment could be dealt with not only in the context of the Shari’a but also in the context of Sufism. In the first part of the study, the relationship between religion and the environment is dealt with in the context of the Shari’a. In this part, the relation between religion and the physical environment, religion and the social environment and religion and the body has been examined. In this part, significant developments over examination of the relation between religion and the body in the context of the environment have been provided. In the second part, the relationship between religion and the environment is touched upon in the context of Sufism. In this part, all the issues that have been addressed in the first part have been re-examined in the context of the thought of Sufism. Meanwhile, it has been endeavored to prove that the thought of the Shari’a and that of Sufism have not produced different arguments regarding with the environment.

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Rothschild, Clare K. „Ethiopianising the Devil: ὁ μέλας in Barnabas 4“. New Testament Studies 65, Nr. 2 (22.02.2019): 223–45. http://dx.doi.org/10.1017/s0028688518000395.

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Although interpreters refer to the association between blackness and evil in ancient texts as essentially universal, specific reference by Christians to the counter-divine with the colour epithet ὁ μέλας is new with the Epistle of Barnabas. Black is applied as an honorific to certain Egyptian deities, but it is never used in Egyptian religion with reference to the counter-divine. Furthermore, black demons proliferate in late third- and fourth-century Egyptian monastic texts, but these witnesses postdate Barnabas. The first explicit reference to the devil as black after Barnabas is in Didymus the Blind, who interprets the reference as ‘Ethiopian’. Exploring the origin and background of this nickname for the counter-divine, this essay argues that Didymus accurately apprehends Barnabas’ intention: namely, that ‘the Black One’ does not merely reflect the universal association of blackness and evil in Roman antiquity, but, rather it reflects the appropriation of an ethnic stereotype in an apocalyptic context with distinctly anti-imperial resonances.

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Andrushchenko, Elena A. „Why did D.S. Merezhkovsky change the title of the book “Gogol and the Devil”?“ Philological Sciences. Scientific Essays of Higher Education, Nr. 3 (Mai 2021): 114–20. http://dx.doi.org/10.20339/phs.3-21.114.

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For the first time, this article considers the reasons behind the title changes of D. Merezhkovsky’s book “Gogol and the Devil” (1906) in light of its concept, discussions of it in the Religious-Philosophical Meetings and in periodicals. Having chosen “Gogol and Fr. Matvey” as the topic to present in the meetings, D. Merezhkovsky emphasized the causes of the writer’s death and interpreted it as a victory of “black” monasticism and bodiless spirituality over artistic inspiration and the “holy flesh”. The semantically provocative title of the book, which was designed by N. Feofilaktov, helped promote the edition of the “Skorpion” publishing house, yet it turned out narrower than the whole book’s scope, only covering the contents of its first part, “Works”. This is evidenced by the frequencies of the occurrences of “devil” and its synonyms and their uneven distribution across the text of the book. By disposing of “Gogol and the Devil”, D. Merezhkovsky obtained greater freedom to pose the problem of “new religious consciousness”, which he examined alongside the history of Russian literature and the religiosity of Russian intelligentsia. The final title of the book, “Gogol. Works, life and religion”, corresponds to its content and composition, and also places it on a par with large-scale studies, such as D. Merezhkovsky’s book “L. Tolstoy and Dostoevsky”.

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Stokes, Ryan E. „Not over Moses’ Dead Body: Jude 9, 22-24 and the Assumption of Moses in their Early Jewish Context“. Journal for the Study of the New Testament 40, Nr. 2 (30.10.2017): 192–213. http://dx.doi.org/10.1177/0142064x17740003.

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Jude 9 refers to a story in which the archangel Michael disputes with the devil about the body of Moses. Although the story cited by Jude has not been preserved, the literature of early Judaism contains several traditions that can inform one’s understanding of Jude’s source. This article explores these traditions, especially early Jewish interpretations of Zech. 3, in an effort to throw light on this story and its use in the epistle of Jude. These traditions suggest that the disagreement between Michael and the devil over Moses’ body pertained not to the burial of Moses’ corpse, as previous scholarship has assumed, but to Moses’ bodily ascent into God’s presence. In this ascent account, the devil would have opposed Michael on the grounds that Moses’ fleshly, human body was inadequate for God’s presence. Further, it is probable that Jude 22-24 alludes to the same ascent story.

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Wehner, Peter. „Screwtape Letter 1999: What a Senior Devil Might Think about Religion and Politics“. Brookings Review 17, Nr. 2 (1999): 18. http://dx.doi.org/10.2307/20080842.

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Fernández de la Torre Madueño, María Dolores. „Imagination and nonliterality : a case study of superhuman entities in religion“. Journal of English Studies 1 (29.05.1999): 69. http://dx.doi.org/10.18172/jes.43.

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In the present work we would like to emphasize the aspect of imagination as an element of great relevance in the production of metaphorical processes. With the experientialism upheld by the cognitive approach, people's imaginative ability is established as one of the main arguments to face any lexical analysis from a cognitive perspective. A double focus can be appreciated in the religious vocabulary: On one hand, the experience that the members of a linguistic community live directly and personally and on the other hand, a virtual creation of such an experience, a sort of "imagined experience". In it, imagination would be characterized by the ability to transfer certain conceptualizations and ideas to human domains; conceptualizations and ideas which, from a theological point of view, are neither present nor located in such domains. This focus centers on a series of religious lexemes of a superhuman nature, angel and devil.

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Vinczeová, Barbora. „Religion, Female Sexuality and Magic in (Post)Modern Film“. Images. The International Journal of European Film, Performing Arts and Audiovisual Communication 34, Nr. 43 (20.10.2023): 337–44. http://dx.doi.org/10.14746/i.2023.34.43.22.

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The paper strives to investigate the relationship of female sexuality, magic and religion in film based on the comparison of two selected films. The three themes have been often seen as intertwined especially by religion, which has built an image of a female witch in alliance with the devil, or evil forces. The research aims to answer the question whether postmodern cinema embraces the combination of the aforementioned themes often associated, historically, with the notion of witchcraft practised especially by female witches. The scope of the research is limited to two films; however, the possibility to expand the research in the future and include newer films exists. Comparative methods and analysis are used throughout the paper. The paper is structured according to the analysed themes found in both films – Carrie (dir. Kimberly Peirce, 2013) and Thelma (dir. Joachim Trier, 2017). The author claims that these themes are similar and rooted in the same perception of the female monstrosity in both films, with different outcomes of this combination. The authors suggest that this is due to feminist tendencies becoming more prominent in every artform. However, this claim needs investigating from the feminist studies’ point of view.

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Campagne, Fabián Alejandro. „Demonology at a Crossroads: The Visions of Ermine de Reims and the Image of the Devil on the Eve of the Great European Witch-Hunt“. Church History 80, Nr. 3 (September 2011): 467–97. http://dx.doi.org/10.1017/s000964071100059x.

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From November 1, 1395, until August 25, 1396, Ermine de Reims, a peasant widow from Northern France, was systematically beaten and tortured by the devil almost every night. This is at least what the woman told her confessor, Jean le Graveur. This story takes place only thirty years before the formal beginning of the witchcraft repression in the Continent. For that reason I have opted to explore in this article a historical problem that lies at the very heart of the strange case of Ermine: the image of the devil on the eve of the great European witch-hunt. In particular, Jean le Graveur's narration can provide new evidence for assessing the continuities and ruptures between radical demonology and the previous theological conceptions of the devil. The overlap we find in Jean's manuscript between different traditions, contributes to demonstrate that the image of the devil that prevails in times of the early modern witchcraft persecution was not necessarily built in opposition to previous demonological paradigms. The new science of demons that began to emerge during the thirteenth century merely remarked certain traits of the devil of the Fathers, and therefore the differences between both mythologies arose from the decision of emphasizing different components of the very same demonological complex. The Satan of scholasticism, then, was not only an enhanced, revised and expanded version of the Augustinian devil, but the true consummation of the Patristic model, its fullest expression: one that would begin to emerge only at the end of time, on the eve of the Second Coming of Christ.

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Louis Jr., Bertin M. „Haiti’s Pact with the Devil?: Bwa Kayiman, Haitian Protestant Views of Vodou, and the Future of Haiti“. Religions 10, Nr. 8 (05.08.2019): 464. http://dx.doi.org/10.3390/rel10080464.

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This essay uses ethnographic research conducted among Haitian Protestants in the Bahamas in 2005 and 2012 plus internet resources to document the belief among Haitian Protestants (Haitians who practice Protestant forms of Christianity) that Haiti supposedly made a pact with the Devil (Satan) as the result of Bwa Kayiman, a Vodou ceremony that launched the Haitian Revolution (1791–1803). Vodou is the syncretized religion indigenous to Haiti. I argue that this interpretation of Bwa Kayiman is an extension of the negative effects of the globalization of American Fundamentalist Christianity in Haiti and, by extension, peoples of African descent and the Global South.

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D'Haene, Eline. „The Devil is in The Detail: Disclosing The Impact of Religion on the Milk System in Ethiopia“. Afrika Focus 33, Nr. 2 (11.03.2020): 137–45. http://dx.doi.org/10.1163/2031356x-03302011.

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The influence of religion within food systems in developing economies has been understated in scholarly studies. With its different Christian, Islamic, and traditional faiths, Ethiopia offers a promising field for investigating the impact of religion on the milk system, the most important animal protein source in Ethiopian diets. In a first chapter, we investigate how the presence of a religious fasting period influences household milk intake in the country. The second and third chapter explore how milk producers have adapted to the demand seasonality caused by religious fasting practices in two different major milk production areas. In the two final chapters we investigate if and how religious ties facilitate milk transactions. This dissertation concludes that religious fasting practices have a clear impact on milk consumption and production in the country, thereby creating considerable market inefficiencies. Furthermore, we find evidence of market coordination problems along

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Borgeaud, Philippe. „“Silent Entrails”: The Devil, His Demons, and Christian Theories Regarding Ancient Religions“. History of Religions 50, Nr. 1 (August 2010): 80–95. http://dx.doi.org/10.1086/651727.

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daCosta, Jacqueline. „Evil in the Twenty-First Century“. Feminist Theology 30, Nr. 2 (Januar 2022): 167–78. http://dx.doi.org/10.1177/09667350211055455.

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What can we define as evil in the twenty-first century? Paganism had no devil figure, only trickster gods. It was monotheism that personified evil as Satan, although by the mid-twentieth century, Satanism was recognised as an alternative religion with its own churches. Can we point at individuals whose intentions were not diabolical, but the outcome of which had a negative impact? Perhaps such changes can be attributed to an ideology or the rise of science? Or perhaps evil occurs when too many people close their eyes to what is happening around them, while goodness is taking responsibility for the world in which we live?

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Giordan, Giuseppe, und Adam Possamai. „The over-policing of the devil: A sociology of exorcism“. Social Compass 63, Nr. 4 (22.09.2016): 444–60. http://dx.doi.org/10.1177/0037768616663982.

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Discussing the social construction of the phenomenon of exorcism, this article illustrates how it is located in contemporary culture and specifically in the religious field. Following the study done by Michel de Certeau on the mass possession of the Ursulines’ convent of Loudun (France) in the 17th century, the authors differentiate between the ‘possessed’ and the ‘possessionists’, that is between those who are possessed by the devil and those who are convinced of the reality of possession. Although the authors cannot claim that there has been a growth of possessed people, they make the claim that there has been an increase of ‘possessionists’ through the over-policing of the devil: the more the over-policing of the devil is practiced, the more people are likely to become ‘possessionist’ and believe in the increase of the presence of the devil.

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Wilmart, Mickaël. „Albert Piette, Le temps du deuil. Essai d'anthropologie existentielle“. Archives de sciences sociales des religions, Nr. 134 (01.05.2006): 147–299. http://dx.doi.org/10.4000/assr.3594.

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