Dissertations / Theses on the topic 'Demonology'
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Weber, Felicitas. "The Ancient Egyptian Demonology Project." Universitätsbibliothek Leipzig, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-201806.
Full textde, Mayo Thomas Benjamin. "The Demonology of William of Auvergne." Diss., The University of Arizona, 2006. http://hdl.handle.net/10150/195621.
Full textGuthrie, Shandon Lou. "A new metaphysics for Christian demonology : psychodynamic immaterialism." Thesis, Manchester Metropolitan University, 2015. http://e-space.mmu.ac.uk/593712/.
Full textEisenberg, Charles. "A Biblical view of demonology and the Jewish people." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Full textPope, James C. (James Colledge) Carleton University Dissertation Religion. "The power of demons: demonology in Justin Martyr's apologetic." Ottawa, 1993.
Find full textXimenes, Marcelo Leonardo. "Anjos rebeldes: relação existente entre textos bíblicos e a tradição dos vigilantes do judaísmo enoquita." Universidade Católica de Pernambuco, 2017. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=1293.
Full textThis project has the purpose of analyzing the relationship which exists between specific biblical texts and the Watchers tradition in Enochic Judaism. The Enochic tradition was born from reflections about the problem of evil, and attribute its origin to the rebellion of angelic beings against God. These angels corrupted themselves by teaching forbidden secrets to men, and by both taking women as their wives and having sexual relations with them. From these unnatural relations were born hybrid beings, the Nephilim, who in turn polluted the earth. By means of both the spirits of the Nephilim dead and fallen angels, we encounter the development of a theology of demonology. In order to reach the purpose of this project, we will reflect on the biblical arguments for the problem of evil, then we will investigate the enochic tradition, and, finally, we will specifically analyze the relation between some biblical texts and the Watchers tradition. By means of this analysis, we will be able to perceive that there is in fact a literary relationship between these biblical texts and the Watchers tradition, originating from Enochic Judaism.
Konya, Alex W. "New Testament exorcism its nature, practice, and implications for today /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
Full textHansen, Glenn. "Demonization guidelines for diagnosis /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
Full textBrownell, Richard R. "A new look at 1 John via the proto-Gnostic concept of Satan." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
Full textPatterson, Patrick Golden Richard M. "The debate over the corporeality of demons in England, c. 1670-1700 /." [Denton, Tex.] : University of North Texas, 2009. http://digital.library.unt.edu/ark:/67531/metadc12180.
Full textDavies, T. Witton. "Magic, divination, and demonology among the Hebrews and their neighbours including an examination of Biblical references and of the Biblical terms /." Nelson St, Largs, Scotland : Banton Press, 1991. http://catalog.hathitrust.org/api/volumes/oclc/40224415.html.
Full textPaiva, Luiz Henrique Rodrigues. "Possessão e exorcismo: os múltiplos aspectos de um fenômeno." Universidade Católica de Pernambuco, 2015. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=1084.
Full textThis work aims to present the phenomenon of possession and exorcism in the Judeo-Christian tradition throughout history; starting from the Jewish antiquity to the present day. Demonic possession, as well as the practice of exorcism, are studied themes from antiquity to the present day. It is intended to provide a summary, in historiographical key, these phenomena of Religious Realm, and a critical analysis supported in studies by scholars like Karl Kertelge, Antonio Lazarini Neto, José Irenaeus Rabuske and Luigi Schiavo and historians as Jaccques Le Goff and Jean Delumeau . For this to be done, the work was divided into three chapters: the first, we analyze the question of the historical overview of the phenomenon; in the second, portray the developments in the phenomenon suffered by the beliefs of the medieval and modern world, culminating in the theological analysis of the possession and exorcism phenomenon in the last chapter.
Livingston, Hannah M. "Demonic conflict in Mark." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
Full textSimon-Sakurai, Katrin. "Never alone : narratives of spirits in an Alaskan Yup'ik community." Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=201728.
Full textO'Neill, D. Jim. "The Book of Acts, the spirit world, and spiritual warfare a formula for responding to overt demonic opposition /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
Full textPoliquin, Ben. "The practice and development of exorcism in the early Latin church." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
Full textJohnston, Bronwyn. "The devil in the detail : demons and demonology on the early modern English stage." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:22f15265-f121-44bc-89c1-974a62a3f911.
Full textO'Donnell, S. Jonathon. "Owning the future : demonology and the architecture of sovereignty in a time of terror." Thesis, SOAS, University of London, 2015. http://eprints.soas.ac.uk/23689/.
Full textRuz, Torres Eduardo Andrés 1976. "A fórmula demoníaca entre jesuítas e agostinianos nos Andes peruanos do século XVI." [s.n.], 2015. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279661.
Full textDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
Made available in DSpace on 2018-08-27T04:02:11Z (GMT). No. of bitstreams: 1 RuzTorres_EduardoAndres_M.pdf: 2490271 bytes, checksum: d2941fc5c3094cb33dca8f7cbcda4d58 (MD5) Previous issue date: 2015
Resumo: Nos séculos que antecederam a Idade Moderna, normatizar a figura do demônio foi um processo essencial para os trabalhos evangelizadores de uma Europa heterogênea e que se repetiram nos Andes peruanos do século XVI. Se bem entendemos (dentro do discurso proposto pelos conquistadores) que evangelizar, na perspectiva dos religiosos, tratava-se em resgatar da ignorância e aproximar à população nativa ao único caminho tolerado pelos europeus (a verdadeira religião). Para conseguir este objetivo, se valeram do mal, num movimento aparentemente contraditório, mas que havendo sido uma estratégia longamente usada no Velho Mundo teve resultados excepcionais. O deslocamento de um satanismo comprovadamente utilitário foi parte da construção de um discurso de dominação e aculturação, mas que também permitiu concentrar os esforços políticos e sociais europeus numa guerra cósmica infatigável, permitindo a constante renovação de religiosos e laicos nas terras falsamente edênicas. Neste contexto, agostinianos e jesuítas escutaram o chamado evangelizador procedente do Novo Mundo e empreenderam sistemáticas campanhas em procura deste objetivo, cada ordem evidenciando diferentes mecanismos, mas tendo uma visão bastante aproximada do que era necessário fazer: os primeiros, através, da doutrina; os segundos por meio da missão. Mas tanto os ermitões como os da companhia, sempre esperaram deparar-se com o mal em pessoa, o próprio diabo, mas, ao não poder ter esta batalha real, passou-se à demonização da cultura local
Abstract: In the centuries preceding the Modern Age, regulate the devil¿s figure was an essential process for the evangelizer work in a heterogeneous Europe. This work was replicated in the Peruvian Andes, in the XVIth century. Comprehending (according to the discourse proposed by the conquistadores) that evangelize, in the religious¿ perspective, meant to rescue the native population from ignorance and to introduce it to the only way tolerated by the Europeans (the true religion). To achieve this goal, they took advantage of evil, in a movement apparently contradictory, but already utilized in the Old World, had exceptional results. The displacement of a Satanism proved useful was part of the construction of a domination and acculturation discourse, which also permitted the concentration of European political and social efforts in an indefatigable cosmic war, permitting the constant renovation of religious and laic in the falsely Edenic lands. In this context, augustinians and jesuits heard the evangelizer call coming from the New World and undertook systematic campaigns searching for this objective, each order showing different mechanisms, but possessing a very similar vision concerning what was necessary to do: the former, through the doctrine; the later, through the mission. Although, both the hermits and the society members continually hope to face the evil in person, the devil himself; but, not being able to have this real battle, they moved to the demonization of local culture
Mestrado
Historia Cultural
Mestre em História
Goncalves, Bruno Galeano de Oliveira. "Uma ilha assombrada por demônios: a controvérsia entre John Webster e JosephGlanvill e os desdobramentos filosóficos e religiosos da demonologia na Inglaterra da Restauração (1660-1680)." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-29102012-094919/.
Full textFrom the controversy between John Webster (1610-1682) e Joseph Glanvill (1636-1680) about witchcraft as diabolical pact it is proposed to comprehend in some sort the meaning that demonology could acquire in Restoration England and to relate the polemics of both to the decline of the witches\' persecution. Demonology is understood as a controversial literature endowed of cognitive and social dimensions and dedicated to the preternatural, that is, to events that would be in the border between natural and supernatural. The works of demonology would appropriate in a eclectic way the arguments, theories and episodes from different sources and would organize them into some essential topics. Demonology was related to different places, times and fields of knowledge, specially to natural philosophy and theology. Keeping that in mind, Webster\'s and Glanvill demonology treatises, The displaying of supposed witchcraft (1677) and Saducismus triumphatus (1688), were studied in parallel, put in conflict, related to other works of the authors, associated with the demonological controversies and with the intellectual and historical context. The controversy between Webster and Glanvill showed that demonology presented itself as a manner of defending philosophical and religious compromises that were related to the rise of modern science and religious diversity in England. However, despite this flexibility, demonology declined as skepticism of the authorities about the crime of witchcraft advanced and the experience was turn into experimentation. The end of the witch trials made impossible for demonology to adapt to more strict, and unreachable, requirements of evidence.
Flores, Vicente R. "Evangelism and angelic regional authority in the Old Testament." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
Full textBlair, Judit M. "De-demonising the Old Testament : an investigation of Azazel, Lilith, Deber, Qeteb and Reshef in the Hebrew Bible." Thesis, University of Edinburgh, 2009. http://hdl.handle.net/1842/3480.
Full textZacharias, Bryan G. "The embattled Christian William Gurnall and the Puritan view of spiritual warfare /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
Full textMcKellar, Scott Gordon. "Mark's Christology of Jesus as Son of God the theological and literary function of of [sic] the words of the demons in Mark /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Full textMoyo, Paul Harry. "Reformed theology and the excluded middle a reformed biblical theology of the demonic and exorcism /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
Full textNewman, Coree Alisa. "God's other angels: The role of helpful and penitent demons in medieval exempla literature." View abstract/electronic edition; access limited to Brown University users, 2008. 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:3319113.
Full textNichols, Michael David. "Malleable Māra the transformations of a Buddhist symbol of evil /." Oxford, Ohio : Miami University, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1086204203.
Full textCooper, Jerry. "A study guide for spiritual warfare." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Full textAvery, Allen. "A manual on spiritual warfare for use in tribal Africa." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Full textGross, Edward N. "Power encounter in selected writings of the Princeton theologians." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Full textNichols, Michael David. "MALLEABLE MâRA: THE TRANSFORMATIONS OF A BUDDHIST SYMBOL OF EVIL." Miami University / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=miami1086204203.
Full textAhn, Rios María Soraya. "La transformación de la lamia antigua en bruja moderna: Edición crítica y traducción del De lamiis etpithonicis mulieribus de Ulrich Molitor (1489)." Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/403201.
Full textThe interest in the study of witchcraft as a historical phenomenon has grown immensely in the last decades. Moreover, it is now considered as one of the main events that shaped and defined the Early Modern European society, and its analysis can be approached from many different academic disciplines. Nevertheless, there is a need for a deeper understanding of the specific Latin vocabulary found in the vast majority of Early Modern demonological texts, for which the present thesis offers a broad overview of the Medieval and Catholic literature that influenced the demonological rhetoric of the 15th and 16th Centuries, accompanied by a critical apparatus paralleled with the translation into Spanish and English, and a final distinction of the term lamiae in Ulrich Molitor’s work and later authors.
Barton, ScVerlin. "The interconnectedness and ministry of the church to the spiritual beings." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
Full textGuntrip, Elizabeth Denham, and res cand@acu edu au. "A Pentecostal Study of Daniel’s Prince of Persia (Daniel 10:13)." Australian Catholic University. School of Theology, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp139.17052007.
Full textTaylor, James A. "Applying spiritual mapping to Grace Church and the Mooresville community." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
Full textDupras, Elyse. "Rôle des diables dans les mystères hagiographiques français (de la fin du XIVe siècle au début du XVIe siècle)." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82861.
Full textAn urban, popular art, mediaeval French theatre addressed a broad public that it was considered useful to both edify---particularly in the case of the mysteres---and divert. The mysteres represented and interpreted the world. In this theatre, the devil figures embody Evil and adversity, but also alterity. Placed in opposition to the saints and the sublime inhabitants of Heaven, they appear grotesque, crude and carnivalesque. Often the mainspring of the action, they are essential to the plot of the saint's play; noisy and garrulous, they are a no less necessary element of the mysteres' discourse on the world (tangible or intangible, earthly or celestial). The devil, ever ill-intentioned, concocts evil plots and engages in infernal dialogues---which the mystere presents in order to further its edifying goals and propagate its unifying and didactic message.
This dissertation examines some of the most important aspects, in terms of the mystere's reception, of the devil figure. The first part, which deals with diabolical masks, discusses their external features (scenery, costumes, gestures, disguises) and certain of their linguistic characteristics. The second part studies the actions of the devils themselves. Their principal activities are identified and defined, and divided into three broad categories, according to whether the devils attempt to draw human beings and their activities into their sphere of influence, or commit evil deeds, or fail in their baleful plans and end up serving God despite themselves. The third part of the thesis studies diabolical discourse. More specifically, it analyses the relationship between the speech of devils (traditionally perceived as deceitful) and truth. Using the concepts of place and authority, we can read certain instances of this speech as illegitimate, while an examination of the workings of the discourse of diabolical seduction reveals the twisted nature which the mysteres attributed to devils.
A study of the devil figure thus provides an opportunity to understand in some measure the role the mysteres hagiographiques played in relation to the mediaeval public, whose perception of the other (as well as of the same) the saint's plays represented even as they helped construct it.
Rocha, Márcio Pimentel [UNESP]. "O demonio renitente: demonologia e colonização no vice reinado do Peru, séculos XVI e XVII." Universidade Estadual Paulista (UNESP), 2010. http://hdl.handle.net/11449/93215.
Full textCoordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
A investigação visa estudar as relações entre o discurso demonológico e colonização no vice-reinado do Peru de finais do século XVI e início do XVII, através dos processos de “extirpação de idolatrias” e a criação de instituições que buscavam a normatização/uniformização dos costumes, como a “casa de Santa Cruz”, um cárcere para líderes religiosos considerados “feiticeiros”, e o “colégio do Príncipe”, uma escola para filhos da elite indígena. Ambas instituições estavam sob responsabilidade do jesuíta Pablo José de Arriaga, que também foi uma referência para as visitas de idolatrias
The research aims to study the relations between the demonological and colonization in the Viceroyalty of Peru from the late sixteenth and seventeenth centuries through the processes of extirpation of idolatry and the creation of institutions seeking the standardization / harmonization of customs as the home of Santa Cruz, a prison for religious leaders viewed as wizards and the colegio del Príncipe, a school for children of the indigenous elite. Both institutions were under the responsibility of the Jesuit Pablo José de Arriaga, who also was a reference to the visits of idolatry
D'Ercole, Angela Federica. "Il Peccato dell’Angelo. I dibattiti scolastici tra la fine del XIII e gli inizi del XIV secolo." Doctoral thesis, Universita degli studi di Salerno, 2017. http://hdl.handle.net/10556/2677.
Full textIn the broad setting of the medioeval Scholasticism, between the 13th and the beginning of the 14th centuries, few theologians put the focus on one question: the angelic sin. That is: how is it possible that, according to Aristotle, a perfectly intellectual creature can make an error of judgement and so to fall in sin? This is the most relevant aspect for the authors we have picked in exam, wich, rather than investigate the role and the participation of Lucyfer in human matters, they have an obsession with the possibility itself in the angelic sin. They consider the matter a real enigma to be solved. In fact, Lucyfer is a real exception (almost impossible to be demonstrated) in a universe where the relationship between the retional and the good seems to be undeniable. Furthermore, the fact the an intellectually perfect creature can make a mistake and chose the evil come to be impossible. Ultimately, the question is: how is it possible to an angel to turn into a demon? That is, how is it possible for the Devil to rise? This is the thorny question that the scholastic theologians are trying to answer and in this work we tried to reconstruct the debate upon the matter by a historycal-phylosophical view. The question is particularly intersting in relation with the “Psychology of action” of aristothelic mould and it is linked with the debate between “intellectualists” and “voluntarists”, which found it outburst between the end of the 13th and the beginning of the 14th centuries. This work is based particularly on the analysis of three doctrinal opinions: on one hand the Thomas of Aquinas’ one, on the other hand Richard of Middleton and Peter John Olivi’s ones. Nevertheless, there are many reasons for this choise, but there is one of them particularly worth of notice: in the play of the three mentioned authors we can retrace three threaties or, it would be better to say three sections of vaster plays, which seem to be the only ones that could be defined as “threaties of demonology” in the period between the end of the 13th and the beginning of the 14th centuries. In these texts the question of the angelic sin is directly faced: we are referring to q. 16 of the Quaestiones disputatae de malo of Thomas of Aquinas, to qq. 23-31 of the Quaestiones disputatae of Richard of Middleton (1290-1330) and to qq. 40-48 of the Summa of Peter John Olivi (1288-1295). The attempt was to analyse in detail, starting from a careful study of the texts, the theories of these authors, opportunely comparing them with the theories of the other interlocutors of the debate upon the angelic sin and placing them in their very intellectual context. [edited by Author]
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Rosa, Daniel Aidar da. "A demonomania harmônica: Jean Bodin, a bruxaria e a república." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-12112015-162814/.
Full textThis study intends to do a critical analysis of the Demon-mania of the Sorcerers, written by the famous French jurist Jean Bodin by the end of the XVI century. Through the historical-religious perspective developed by the Italian School of History of Religions, it will be sought to study some of the conceptual categories which gave the Demon-manias writing its foundation, having in mind the complex context in which it was written. In order to achieve this, the influence of the French Religion Wars on the intellectual course of Bodin, the witch-hunt as a cultural and religious phenomenon and a general analysis of the authors career and his works shall be taken into consideration, while we reach for an improvement of our interpretative instruments and, with that, a better understanding of the Demon-mania in its context and, at the same time, in the interior of the whole of Bodins writings.
Rocha, Márcio Pimentel. "O demonio renitente: demonologia e colonização no vice reinado do Peru, séculos XVI e XVII /." Franca : [s.n.], 2010. http://hdl.handle.net/11449/93215.
Full textBanca: Eliane Cristina Deckmann Fleck
Banca: Ivan Aparecido Manoel
Resumo: A investigação visa estudar as relações entre o discurso demonológico e colonização no vice-reinado do Peru de finais do século XVI e início do XVII, através dos processos de "extirpação de idolatrias" e a criação de instituições que buscavam a normatização/uniformização dos costumes, como a "casa de Santa Cruz", um cárcere para líderes religiosos considerados "feiticeiros", e o "colégio do Príncipe", uma escola para filhos da elite indígena. Ambas instituições estavam sob responsabilidade do jesuíta Pablo José de Arriaga, que também foi uma referência para as visitas de idolatrias
Abstract: The research aims to study the relations between the demonological and colonization in the Viceroyalty of Peru from the late sixteenth and seventeenth centuries through the processes of "extirpation of idolatry" and the creation of institutions seeking the standardization / harmonization of customs as the "home of Santa Cruz," a prison for religious leaders viewed as "wizards" and the "colegio del Príncipe", a school for children of the indigenous elite. Both institutions were under the responsibility of the Jesuit Pablo José de Arriaga, who also was a reference to the visits of idolatry
Mestre
Nicholls, Angus 1972. "The mantic art : an examination of the notion of the daemonic in the writings of Plato, Goethe and Goethe's contemporaries." Monash University, Centre for Comparative Literature and Cultural Studies, 2001. http://arrow.monash.edu.au/hdl/1959.1/9148.
Full textSumrall, Laura Ann. "A Strange Guest: The Demonological Framing of the Pathological in Helmontian Medicine." Thesis, The University of Sydney, 2020. https://hdl.handle.net/2123/24712.
Full textDufault, Olivier. "Magic as a boundary : the case of Iamblichus' De mysteriis." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=81484.
Full textThe first part of the study analyses the religions beliefs of Porphyry (232--305 AD). With this analysis, I demonstrate that Iamblichus rectified Porphyry's philosophical approach to religion, which minimizied the distinctions between magic and religion.
In the second part of the study, I demonstrate how Iamblichus' response to Porphyry rearranged religious evidence into a new holistic system called "theurgy." By drawing from Neoplatonic political theory, I also explain how the De Mysteriis inseparably bounded politics with theology.
Horn, Ernst. "Traditional and biblical "phii" concepts within the "Church of Christ" in Northern Thailand." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
Full textAmpong, Ebenezer Adu. "Deliverance in Ghanaian neo-pentecostal ministries : a critical assessment from an evangelical perspective." Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/49903.
Full textENGLISH ABSTRACT: The worldwide phenomenal growth of Pentecostalism is a well-acknowledged fact, which no one can deny. Research shows that much of the growth is in the neo- Pentecostal or charismatic wing of the movement. Ghana is not left out of this. One phenomenon that has become so pronounced in the charismatic movement in Ghana is the practice of the so-called "deliverance". This phenomenon purports to let Christians attain to the abundance of life that Christ offers as part of God's salvation package to humankind. Most of the deliverance ministries, to a large extent, attribute situations such as sicknesses, poverty, late marriage, denial of visa to travel abroad and even some natural disasters among others to supernatural causes. These supernatural causes, which are said to hinder Christians from achieving the abundance of life, are mainly identified as demonic contamination, demonic influence, demon-possession, witchcraft or ancestral curses. The prescribed antidote to these is to be taken through deliverance by a special person of God. Due mainly to a very bad economic situation which has made many Ghanaians live below the poverty line; it makes it very difficult for many people to afford the cost of western medical care. Many Ghanaians are also daily looking for avenues to go and better their lot in other countries. The traditional Ghanaian like many Africans has a worldview, which believes in a supernatural dimension to every physical occurrence including difficulties in the acquisition of visa to travel abroad. The emergence of the deliverance ministries has therefore provided a legitimate haven to which people who would otherwise have gone to the traditional shrines to seek solutions to their problems can now go. The challenge that this phenomenon poses to evangelical Christianity is highlighted in this research. A critical assessment of the phenomenon as it pertains in Ghanaian Christianity has been done from the perspective of a specific definition of evangelicalism. Much as the fact cannot be denied that some of the deliverance ministries are meeting real felt needs of people in biblically unquestionable ways, there are obviously, some who are for various reasons employing anti-Christian and superstitious principles. The purpose of this research therefore, is to inform evangelical Christians on what the whole phenomenon is about in the light of Scripture so that practices that are not in line with the whole truth of the word of God can be avoided. On the other hand, evangelical Christian ministers can find ways of inculcating some of the useful practices of the phenomenon into their ministry for the benefit of their congregations and all people who might need such assistance. This is very necessary because the people from these congregations are patronizing the services of the deliverance ministries anyway.
AFRIKAANSE OPSOMMING: Die wereldwye fenomeniese groei van die pinksterbeweging is 'n welbekende feit wat niemand kan ontken nie. Navorsing toon dat die meerderheid van die groei binne die "neopinkster" of charismatiese deel van die beweging plaasvind. In Ghana is dit geen uitsondering nie. Een verskynsel wat so prominent geword het in die charismatiese beweging in Ghana is die beoefening van die sogenaamde "bevryding". Hierdie verskynsel beweer dat die Christene lewe in oorvloed sal he wanneer hulle Christus aanbid, as deel van God se verlossingsplan vir die mens. Meeste van hierdie bevrydingsbewegings, in 'n groot mate, skryf situasies soos siekte, armoede, die weiering van 'n visum vir ander lande en selfs sommige natuurlike rampe, onder andere toe aan bonatuurlike oorsake. Hierdie bonatuurlike oorsake waarvan gepraat word wat die Christene daarvan weerhou om die lewe in oorvloed te geniet, word hoofsaaklik geidentifiseer as demoniese kontaminasie, demoniese invloed, demoniese heksery of bloedlynvloeke. Die voorgeskrewe teenmiddel hiervoor is om deur bevryding te gaan deur mid del van 'n spesiale persoon in God. Hoofsaaklik as gevolg van 'n haglike ekonomiese situasie, leef baie Ghanese onder die broodlyn en is dit werklik moeilik vir baie mense om Westerse medisyne te bekostig. Ghanese soek ook daagliks 'n ander heenkome en probeer hulle lot verander in ander lande. Die tradisionele Ghanees, soos meeste Afrika inwoners, het 'n werelduitkyk wat glo in die bonatuurlike dimensie vir elke fisiese verskynsel, insluitend die probleem om 'n visum te kry. Die verskyning van die bevrydingsbedienings, het gevolglik 'n legitieme toevlugsoord gebied aan mense wat andersins na tradisionele heiligdomme sou gaan, om antwoorde op hulle probleme en vrae te soek. Die uitdaging wat hierdie verskynsel aan die Evangeliese Christendom bied, is onderstreep in hierdie navorsing. 'n Kritiese evaluering van die fenomeen, soos dit voorkom in Ghanese Christendom, is vanuit die perspektief van 'n spesifieke definisie van evangelisasieleer gedoen. Net soos die feit dat sommige bevrydingsbedienings werklik die mens se egte behoeftes op 'n onbetwisbare, bybelse manier aanspreek, net so is dit duidelik dat sommige mense om verskeie redes anti-Christelike en bygelowige beginsels implementeer. Die doel van hierdie navorsing is dus om Evangeliese Christene in te lig waaroor hierdie verskynsel handel, in die lig van die Woord. Sodoende kan praktyke wat nie ooreenstemend met die waarheid van God se Woord is, me vermyword. Aan die anderkant, kan Evangeliese Christen predikers maniere vind om die nuttige praktyke van hierdie verskynsel in hul eie bedienings te integreer tot voordeel en opbou van die gemeente en aIle mense wat sulke bystand mag benodig. Dit is noodsaaklik omdat die mense van hierdie gemeentes in elk geval die bevrydingsbedienings ondersteun.
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Full textPatterson, Patrick. "The Debate over the Corporeality of Demons in England, c. 1670-1700." Thesis, University of North Texas, 2009. https://digital.library.unt.edu/ark:/67531/metadc12180/.
Full textGeisser, Franziska. "Götter, Geister und Dämonen Unheilsmächte bei Aischylos : zwischen Aberglauben und Theatralik /." München : Saur, 2002. http://books.google.com/books?id=719iAAAAMAAJ.
Full textMargagliotta, Giusy Maria [Verfasser], and Günter [Akademischer Betreuer] Figal. "Il demonico in Platone e la nascita della demonologia platonica." Freiburg : Universität, 2017. http://d-nb.info/1172203261/34.
Full textHotton, Hélène. "L'autre féminin dans les traités de démonologie (1550-1620)." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79775.
Full textAs we progress towards the 17th century, the demonological discourse tends to distance itself from the traditional knowledge, searching for its truth in facts and experience. Shifting towards empiricism, the witch's body becomes the privileged stage for a confrontation between the devil and the judge. However, in order for this body to reveal its monstrosity, the demonologist must become both exegete and producer of words, which in turn, he finds in the witch as tangible signs of her otherness. Moreover, in his desire to interrogate the witch, the scholar wishes mostly to question the feminine nature, cloaking her with an otherness of problematic and dangerous attributes. Through scholarly language, Renaissance demonology wishes to significantly organize the divided world of witchcraft and in the process, a certain feminine identity, diabolically other.
Through the works of two demonologists having had a direct experience with trials, the Discours execrable des sorciers by Henri Boguet (1602) and the Tableau de l'inconstance des mauvais anges et demons (1612) by Pierre de Lancre, we explore the link between malefic femininity and witchcraft: the images they convey, the fascination they trigger and their mirroring through and in writing.