Tesis:

1

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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2

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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3

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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4

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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5

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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6

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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7

Baker, Joseph O., Andrea Molle y 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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8

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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9

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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10

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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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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11

Moura, Lúcia Helena Furtado. "Interpretações da multifacetada manifestação religiosa riobaldiana". Universidade Federal de Juiz de Fora, 2011. https://repositorio.ufjf.br/jspui/handle/ufjf/2160.

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Esta tese objetiva investigar as muitas manifestações religiosas do personagem-narrador Riobaldo, no romance Grande Sertão: Veredas, de João Guimarães Rosa, e sua “inusitada” religiosidade. O foco central da pesquisa é a análise psicorreligiosa dos conteúdos presentes nas falas deste protagonista e, de alguns episódios simbólicos da narrativa. As investigações visam compreender as dúvidas e inquietações, que sempre perpassam o pensamento deste sujeito, considerado o representante universal do “homem humano”. Pressupostos teóricos psicanalíticos de Freud, Lacan, Ana-Maria Rizzuto e alguns seguidores respaldam a prática terapêutica do narrador no contar sobre sua vida. Já velho e, descansando em sua rede, ele precisa falar para se entender, superar suas dificuldades e “atravessar os fantasmas” de sua existência. Sua religiosidade, assim como sua psique, e as formas de compreensão do mundo são tão multifacetadas, que nenhuma religião lhe satisfaz completamente. Mas é através do amor e da reza, que ele busca compreender a realidade, pois considera a religião como “coisa do coração” e a condição de ser solitário e impotente é que o faz crer em Deus.
The present thesis aims to investigate the many religious manifestations shown by the character-narrator Riobaldo, as well as his “unusual” religious views, in the novel The Devil to Pay in the Backlands, by João Guimarães Rosa. The research focuses on a psycho-religious analysis of the protagonist’s lines and of some symbolic episodes of the narrative. The investigations intend to comprehend the doubts and unrests that are always in this subject’s thoughts, considering the universal representative of the “human man”. The psychoanalytical theoretical grounds of Freud, Lacan, Ana-Maria Rizzuto as well as some of their followers support the narrator’s therapeutical practice of narrating his life. Already as an elderly and resting in his hammock, he needs to talk as a way of understanding himself, overcoming his difficulties and “crossing the ghosts” of his existence. His religious views, just like his psyche, and the forms of understanding the world have many sides, which no religion can fully satisfy. But it is through love and prayer that he tries to comprehend reality, for he considers religion as a “thing of the heart”, and his lonely and powerless condition is what makes him believe in God.

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12

Filho, Paulo César Ribeiro. "As narrativas do bom diabo na cultura popular portuguesa da Idade Moderna à etnografia romântica". Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8150/tde-23072018-155616/.

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O presente estudo analisa a figura do diabo benfazejo na literatura tradicional portuguesa. O corpus selecionado é composto pela novela exemplar de autoria anônima Obras do Diabinho da Mão Furada, que remete ao século XVII, e por uma seleção de contos populares recolhidos sobretudo durante o século XIX. Partindo das considerações teóricas contemporâneas referentes ao pensamento mitológico, às poéticas da oralidade e a sua preservação pela cultura escrita por meio de variantes textuais, faz-se uma crítica à romantização de tradições populares e aos pressupostos nacionalistas que marcaram o raiar da folclorística europeia para então analisar a contraposição das diferentes representações de tal figura a oficial, de origem bíblica, e outra popular, de natureza mítica e pagã. Nesse sentido explora-se a associação deste bom diabo a bruxas, fadas, pesadelos e à construção de pontes como forma de demonstrar a pertinência do pressuposto que justifica e norteia este estudo: o de que o bom diabo das narrativas populares portuguesas alude às personagens míticas do folclore pagão, diabolizadas com o advento do Cristianismo. A correspondência entre os traços arquetípicos (Levi-Strauss) dos bons diabos ao dos duendes, gnomos, trasgos e outros pequenos seres da mitologia pagã é demonstrada com as análises dos textos de natureza oral que compõem o corpus elencado. As gravuras e outras representações pictóricas concernentes aos eixos temáticos desta investigação corroboram as perspectivas teóricas multidisciplinares em que o presente trabalho se baseia, fronteiriças à etnografia: os estudos culturais e religiosos, a literatura morigerante e a história do livro em seus aspectos filológicos, tipográficos e pictóricos.
The present study analyzes the figure of the beneficent devil in the traditional Portuguese literature. The selected corpus is composed by the exemplary novel of anonymous authorship Obras do Diabinho da Furada, which refers to the seventeenth century, and a selection of folktales collected mainly during the nineteenth century. Starting from the contemporary theoretical considerations referring to mythological thought, poetics of orality and its preservation by written culture through textual variants, that is, from its critique to the romanticizing of popular traditions and the nationalist assumptions that marked the dawn of European folkloristics, it is told about the contrast of the different representations of such a figure an official of biblical origin and a popular one of a mythical and pagan nature. In this sense we explore the association of this good devil with witches, fairies, nightmares and the construction of bridges as a way of demonstrating the pertinence of the presupposition that justifies and guides this study: that the good devil of Portuguese popular narratives alludes to the mythical characters of pagan folklore, diabolized with the advent of Christianity. The correspondence between the archetypal traits (Levi-Strauss) of the good devils to the goblins, gnomes and other little people of pagan mythology is demonstrated by the analysis of the oral texts that make up the listed corpus. The engravings and other pictorial representations concerning the thematic axes of this investigation corroborate the multidisciplinary theoretical perspectives on which the present work is based, bordering on ethnography: cultural and religious studies, moralizing literature and the history of the book in its philological, typographic and pictorial aspects.

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13

Kennedy, Thomas "TJ". "Understanding the Devil: A Comparative Examination of Dead Souls, The Master and Margarita, and Revelation 12-3". Digital Commons at Loyola Marymount University and Loyola Law School, 2019. https://digitalcommons.lmu.edu/etd/772.

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This thesis examines how the devil is depcicted and characterized in Nikolai Gogol's Dead Souls, Mikhail Bulgakov's The Master and Margarita, and Revelation 12-13. By exploring their respective historical situations, I connect how all three depictions are linked to satire; however, I reflect upon the differences between the literary and religious, most notably the grotesque physical portrayals and allusory nature of Revelation. The three texts are given their own sections, each divided into three parts: historical situation, textual analysis, and literary commentary. From this analysis, it is shown that the devil carries with them a history of sins within great societies and within individual humans. It is through understanding the literary devil that the power of these sins can be understood, and by studying the literature, there is hope that we can recognize and be ready for when the devil returns to society.

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14

Heggelund, Ida Maria. "“The Devil is a Deceiver in your Living Room”: Damnation and Salvation in a Fundamentalist Christian Church in Cape Town". Master's thesis, Faculty of Humanities, 2020. http://hdl.handle.net/11427/32357.

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The growth of independent churches has long been a source for social and religious research in Southern African countries. The swell of such churches is said to be equal to the spread of fire across dry grassland. Lately, Pentecostalism in Africa has reached proportions that inevitably lead to questions about why there is such a need for conservative fundamentalist congregations, where the members tend to identify with subordination to a strong and powerful leader. This study explores the link between submission and supremacy in the “ingroup”versus “out-group” controversy. The study examines how a particular Pentecostal church in Cape Town is creating a space for their members to belong and to relate. My questions pivot around how dynamics play out between the leaders and the members of this group, and how crucial aspects of their identity, personal and collective, are formed within the community and their particular faith. This project shows how African Pentecostals are negotiating a way to resist the modern world and invent a way to live lives where spirituality is the starting point for everything and for everyone. Further, the study demonstrates how the embodiment of servant hood and godliness serves as an important reference point for these people in their attempt to bridge the dissonance between the secular and the sacred. It is argued that the opposition of good and evil is the common ground for negotiating their theology and that all aspects of their lives are centred on this dualistic worldview. The study also examines the importance of ritualised group activity and interaction, as well as demonstrating how the motifs of salvation, as opposed to damnation, are used to unify the group. It further shows how ideology is reproduced through a militant language that pushes people into a battle between dark and light forces in everything that is happening and everything they do in life.

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15

Salazar-Soler, Carmen. "When the company gets settled, the «devil» moves into the ‘socavones’". Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/80490.

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Mediante el análisis antropológico de datos recogidos entre losmineros de Julcani (Huancavelica) en dos contextos socioeconómicosdiferentes (de modernización y desarrollo tecnológicoy de cierre de la mina) y entre los mineros artesanales de Canta(sierra de Lima), en dos coyunturas distintas (antes y despuésde la instalación en la zona de empresas de comercialización deminerales), este artículo se propone reflexionar sobre la dinámicaentre relaciones sociales de trabajo y de producción y el sistemade prácticas y creencias religiosas en la minería peruana. Se constatauna correspondencia entre la expansión e intensificación derelaciones sociales de producción capitalistas que crean un fuertedesequilibrio social, y la aparición en el imaginario minero de unconjunto de creencias «diabólicas».
The purpose of this paper is to think about the dynamics betweensocial labour relationships and the religious believes in Peruvianmining on the basis of anthropological analysis of data collectedamong Julcani miners (Huancavelica) and Canta artisanal miners(Sierra of Lima) . Julcani miners are observed in two differentsocioeconomic contexts, one of modernization and technologicaldevelopment, and another of mine closure. Canta artisanal minersare also observed in two different periods, one before and the otherafter the installation in the zone of a mineral trade company. It canbe stated that the apparition of «evil» believes in miner’s religioussystem corresponds to the expansion and intensification of capitalistlabour relationships.

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16

Clammer, Thomas. "Does the Church of England present a coherent theology of the devil and the demonic in its liturgical formulae?" Thesis, University of Winchester, 2017. http://repository.winchester.ac.uk/1008/.

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An examination of the Common Worship liturgical resources of the Church of England with attention to references to the devil, the demonic, and evil. The study begins by discussing the methods by which the Church of England has articulated the relationship between liturgy and theology over its history, drawing particularly on examples from the Homilies and the Tracts to demonstrate various methodologies used. The liturgical history of the Church of England is briefly reviewed with particular attention given to the way in which the devil and the demonic are referenced within the texts which were in use variously from 1549 until the last years of the 20th century. The core methodology is that of structural analysis. By analysing individual liturgical units of a given liturgy, the theologies articulated within the service are identified and compared. Building upon the method of structural analysis, this study develops a new methodology for analysing liturgical texts by structural analysis in order to identify the theologies of the devil and the demonic in the baptismal, healing and deliverance liturgies of the Church of England. The key texts for analysis are Holy Baptism and A Celebration of Wholeness and Healing from Common Worship. Deliverance liturgies are not authorised centrally and so these have been sourced from various individual dioceses, as well as other provinces in the Church. Structural analysis is carried out following the same methodology in each case, and reflections are drawn at the end of each section prior to the more substantive conclusion. It is demonstrated that there is significant diversity of theological assertion within the currently available texts as well as between Common Worship and the Book of Common Prayer. The study concludes with a suggestion for further development of this methodology to treat other texts within the Common Worship library.

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17

Gomes, Adriano Oliveira Trajano. "Os Exus no cosmo religioso umbandista: mudanças e ressignificações históricas com o diabo cristão, Viçosa/AL, (1960-2013)". Universidade Federal de Alagoas, 2016. http://www.repositorio.ufal.br/handle/riufal/1358.

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During the construction of the magic-religious heritage, “Exu-Devil” all the way from African territory to Brazil, suffered many bad interpretations from the monotheistic religions, such as by the black iorubá community and fonin Bahia state who also questioned Exu's dubious appearence, identifying him as a demonor an evil divinity, especially, starting in the eighteenth century in Bahia.The african traits of Exumodified themselves at thebrazilian territory. It is perceivable that the religion brings in its cultural arrangement indian, black and European elements. As to Exu, the christian devil image will persist as the mischievious and complicated divinity, that makes a connection between the sacred and the profane, whose altar stands separated by a curtain from other services. This scheme perfectly fit the rituals and way of thinking of this Orixá's, religions followers from the beggining of the nineteenth century and with, the Umbanda's resurgence or systematization in the beggining of the twentieth century, and it´s further development. The impracticability and silencing of the black religiousness in Alagoas were notorious in the twentieth century. The task of thinking all this historical route must resort, especially, to the sad episode that would mark for the saint's people history forever in this state of intolerance, the “Quebra-quebra” ofthe xangôs from Alagoas in the year of 1912. The african religions from Alagoas were not prioritized by the academic, especially, by the residents of Viçosa/AL, known as Alagoas's Athens since the last century. The Umbanda it's a cultural reality in the Brazilian everyday and Viçosa/AL, showed me a very propitious enviroment to the development of this religious modality. The "White table" or "Jurema's table" had been practiced in Viçosa since 1930's decade. Between 1959 and 1960, was founded the properly organized religious celebration in the city. The worship to Exus and Pombagiras– Spirits and entities – will take a featured place in the religious cosmos lived and felt in the multifaceted worship places from Viçosa, and in full state of social-religious metamorphosis. Exu's paradoxes known for it's unpredictability, unbridled sexuality and provocative role, attenuated in Brazil, finished teasing the "difficult demarcation", "right line" and "left line" in the Umbanda's ethical field, mainly from 1960. Exu in Viçosa may provoke state of morbidity, but also the spiritual vitality or axé feeling against life. One thing is for sure, “Devil does not, from his part, only”.
Fundação de Amparo a Pesquisa do Estado de Alagoas
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
Na construção do patrimônio mágico-religioso, o “Exu-Diabo” desde as terras africanas até chegar o Brasil, sofreu várias interpretações pejorativas das religiões monoteístas, bem como por parte dos negros praticantes da modalidade religiosa iorubá e fon na Bahia que também questionavam o aspecto dúbio de Exu identificando-o como um demônio ou como uma divindade do mal, sobretudo, a partir do século XVIII na Bahia. Os traços africanos de Exu se transformaram no território brasileiro. Percebe-se uma religião que traz em seu bojo cultural elementos do índio, do negro e do europeu. Quanto a Exu, irá persistir a imagem de Diabo cristão, de uma divindade travessa e difícil que faz a ligação entre o sagrado e o profano, cujo altar fica separado por uma cortina dos outros cultos. Este esquema encaixou perfeitamente nos rituais e no modo de pensar dos adeptos dessas religiões dos Orixás, a partir do início do século XIX e com o ressurgimento ou sistematização da Umbanda no início do século XX, e seu posterior desenvolvimento. A invisibilização e silenciamento da religiosidade negra em Alagoas foram notórios no século XX. A tarefa de pensar todo esse percurso histórico deve recorrer, sobretudo, ao triste episódio que marcaria para sempre a história do povo de santo neste Estado de intolerâncias, o “Quebra-quebra” dos xangôs alagoanos no ano de 1912. As religiões afro-alagoanas não foram priorizadas pelos acadêmicos, sobretudo, pelos oriundos de Viçosa/AL, conhecida por a “Atenas alagoana” desde o século passado. A Umbanda é uma realidade cultural penetrante no cotidiano brasileiro e de Viçosa/AL, que se mostrou um ambiente bastante propício ao desenvolvimento dessa modalidade religiosa. Os rituais de “Mesa Branca” ou “Mesa de Jurema” vinham sendo praticados em Viçosa desde meados da década de 1930. Entre 1959 e 1960, tem-se o culto organizado propriamente dito da religião no município. O culto aos Exus e Pombagiras – Espíritos/Entidades – ocupará lugar de destaque no cosmo religioso vivido e sentido nos terreiros viçosenses multifacetados e em pleno estado de metamorfose sociorreligiosa. Os paradoxos no âmbito de Exu marcados pela sua imprevisibilidade, sexualidade desenfreada e papel provocador, atenuados no Brasil, acabou provocando a “difícil demarcação”, “linha de direita” e “linha de esquerda” no campo ético da Umbanda, principalmente a partir de 1960. Exu em Viçosa pode provocar estado de morbidez, mas também sensação de vitalidade espiritual axé diante da vida. Uma coisa é certa, “Diabo não, da parte dele”, apenas.

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18

Freeman, Jeffrey B. "The Potential for religious conflict in the United States Military Jeffrey B. Freeman". Thesis, Monterey, California. Naval Postgraduate School, 2005. http://hdl.handle.net/10945/1793.

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The 2004 presidential election seemed to signal growing religious fervor across the political spectrum. Members of the media and pollsters alike were left wondering what went on inside the voting booth. Religion has long played a role in American politics, dating back to the Constitution of the United States of America. When components of government, the military, religion, and society converge, discussion and debate invariably follows. The United States military is a religiously pluralistic institution, with members belonging to an estimated 700 religions. The chaplaincy champions religious accommodation and the military itself supports over 245 faith groups. The chaplaincy is at the core of this religious accommodation since chaplains maintain a dual allegiance, as members of the clergy and as members of the officer corps. As religious diversity grows, the likelihood of controversy increases when, for instance, Indian members of the Native American Church take peyote, Wiccans observe pagan rites on military bases, and Muslim chaplains serve Muslim soldiers who find themselves at war within an Islamic country. This thesis explores some of the challenges inherent in ministering to so many diverse religions, and takes a critical look at areas of potential friction that might cause the Department of Defense to want to take a more attentive look at what such diversity means for the future.

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19

Oliva, Alfredo Santos. "O discurso sobre o mal na Igreja Universal do Reino de Deus : uma história cultural do diabo no Brasil contemporâneo (1977-2005) /". Assis : [s.n.], 2005. http://hdl.handle.net/11449/103195.

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Orientador: Hélio Rebello Cardoso Júnior
Banca: Leonildo Silveira Campos
Banca: André Luiz Joanilho
Banca: Tania Regina De Luca
Banca: Milton Carlos Costa
Resumo: 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?
Abstract: 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?
Doutor

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20

Heidgerken, Benjamin E. "The Christ and the Tempter: Christ's Temptation by the Devil in the Thought of St. Maximus the Confessor and St. Thomas Aquinas". University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1430153281.

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21

Cochennec, Yves. "Une pratique de l’exorcisme catholique comme rituel « possessiogène » : exorcismes et processus sinthomatoires dans le cadre d’études cliniques". Thesis, Rennes 2, 2019. http://www.theses.fr/2019REN20015.

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La première partie de cette thèse fait le bilan des formes de possessions sorcière, démoniaque ou liée à l’esprit d’un mort, par une incursion historique et anthropologique. Elle aborde aussi les rites, mis en œuvre par les sociétés, pour s’en protéger et pour traiter les cas de possessions. Des éléments propres à la question des démons, du diable et de l’exorcisme dans le christianisme sont ensuite présentés, avant de faire le bilan de la problématique par les aliénistes et les psychiatres, français pour la plupart. Les liens entre médecins et prêtres, face à de telles plaintes sont abordés. La seconde partie traite des aspects contemporains de la problématique. En effet, bien que ce thème puisse sembler à contre-courant de notre époque et de notre culture occidentale organisée par le discours scientifique, il est très actuel. Nous présentons les plaintes qui apparaissent sur des sites Internet qui parfois n’hésitent pas à tenter d’en tirer profit. Au début du 21e siècle, des crimes qualifiés de « satanistes » ont été médiatisés et les exorcistes invités à prendre place dans le débat. Le recours à l’exorciste et les demandes d’exorcismes se sont multipliées. L’Eglise catholique a dû s’organiser et de nombreux prêtres ont été amenés à tenir ce “Ministère” d’exorcisme. La liberté dont ils jouissent, les amène à pratiquer des rituels en adéquation avec leur croyance à un diable métaphorique ou, au contraire, personnifié. Des chapitres sont consacrés à leur organisation, à leur pratique dans le cadre d’un travail d’observation participante. Celle du père J., un exorciste qui chasse le diable est longuement abordée. Selon notre hypothèse, elle tend à générer le sentiment de possession par le diable, chez le consultant. Enfin, la troisième partie est constituée tout d’abord d’un bilan des points de vue psychanalytiques sur la question du diable et de la possession. Puis nous présentons des cas cliniques rencontrés dans le cadre de nos travaux de recherches et de notre profession. Des réflexions personnelles sur la problématique viennent conclure cette thèse
The first part of this thesis makes an assessment of the various forms of possession witch possession, demonic possession or bound to the spirit of a deceased person, by reference to history and anthropology. It also approaches the rites implemented by societies to protect themselves and to handle the cases of possession. Various elements appropriate to the question of evil spirits, the devil and exorcism in the Christian religion are then presented, before making an assessment of the problem as seen by alienists and psychiatrists, mostly French. The links between doctors and priests confronted with such complaints are also examined. The second part handles contemporary aspects of the problem. Indeed, although this theme may seem to go against the current of our time and of our scientific oriented western culture, it is very topical. We present the complaints that appear on web sites which sometimes do not hesitate to attempt to make profit out of them. At the beginning of the 21st century, crimes qualified as "Satanists" received considerable media coverage the exorcists were invited to take place in the debate. The recourse to the exorcist and the requests of exorcisms then multiplied. The Roman Catholic Church had to get organized and numerous priests were brought to hold this "Ministry" of exorcism. The freedom which they enjoy brings them to practise rites in adequacy with their faith in a metaphoric devil or, on the contrary, a personified one. Several chapters are dedicated to their organization, to their practice within a period of observation and cooperation task. That of father J., an exorcist who chases away the devil is largely presented. In our hypothesis, this practice tends to generate the feeling of possession by the devil for the consultant. Finally, the third part mainly consists in an assessment of the psychoanalytical points of view on the question of the devil and possession. Then we present clinical cases that we have come across in the course of our research works and of our professional practice. Personal reflections on the problem come to conclude this thesis

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22

Bianciotto, Benjamin. "Figures de Satan : l'art contemporain face à ses démons : de 1969 à nos jours". Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01H049.

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La représentation de Satan et de ses différentes dénominations a constitué un sujet majeur de l’histoire de l’art occidental chrétien des premiers siècles de notre ère jusqu’au début du vingtième siècle. Alors que nous estimions le thème définitivement abandonné suite au fort recul de la pensée religieuse – notamment de la croyance au Diable – dans les sociétés actuelles, nous relevons que l’art contemporain lui accorde une place prépondérante dans sa production et ses manifestations. Le constat de ce décalage ostensible est à l’origine de la volonté d’étudier les raisons, les expressions et les conséquences qui accompagnent la présence de Satan dans l’art d’aujourd’hui. Pour rendre compte de cette discordance, cette thèse se scinde en trois mouvements : une étude comparative de l’histoire de la figure entre son passé et son présent, puis de sa disparition relative à sa réincarnation effective ; une analyse du traitement de l’imagerie diabolique par les artistes, et des messages qu’ils transmettent à travers elle ; une réflexion sur la survie théorique de la figure, et sur le silence du monde de l’art face à l’omniprésence de sa représentation. Le «retour» du Diable s’explique par deux raisons principales : détaché de ses racines théologiques, il est devenu aisément manipulable ; héritière de son glorieux passé, son image possède une force symbolique irremplaçable. La figure de Satan dans l’art contemporain est le reflet de nos sociétés, de nos angoisses, et de nos espoirs de libération – symptôme et possible remède. Vouloir l’ignorer revient à refuser d’affronter la préoccupante situation sociopolitique du monde : un vœu pieux potentiellement dangereux
The representation of Satan in his various denominations has constituted a major topic for Western Christian art history, from the first centuries A.D. to the beginning of the twentieth century. While, following the large decline of religious thought and of the belief in the Devil, the theme was considered as permanently obsolete in our present day societies, we notice that contemporary art provides it a leading place in its productions and expressions. The genuine will to study the reasons, the manifestations and the consequences accompanying the presence of Satan in today’s art comes from the observation of this blatant discrepancy. In order to figure out this discordance, this thesis is divided in three parts: a comparative study of the figure between its past and its present, then from its relative disappearance to its effective reincarnation; an analysis of the diabolical imagery as it is treated by artists, and of the messages they deliver through it; a reflection on the theoretical survival of the figure, and on the art world’s silence in the face of his omnipresent representation. The Devil’s “come back” can be explained by two main reasons: cut from his theological roots, this character is easily maneuverable; his image possesses an irreplaceable strength inherited from his glorious past. The figure of Satan in contemporary art mirrors our societies, our fears, our hope for liberation – a symptom and a possible remedy. To try to avoid it is to refuse to contend with the worrying socio-political situation of the world: a potentially dangerous vain wish

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23

Gellrich, Arne L. "...And Reconcile Us With Evil : A Critical Investigation of the Imagery of Good and Evil in Western Religion, Film and Politics". Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-311275.

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With an eye on the current social and political situation in Europe, and with regards to the so-termed refugee crisis, this study aims to map the discourse on assumed good and evil shared among Western cultures, as represented by Sweden, Germany and the United States. The thesis takes its point of departure from essayistic reflections of the philosophical tradition and theological and religious analytical positions respectively. These are then followed by two investigative main chapters, designed along the lines of Norman Fairclough’s approach to critical discourse analysis (CDA). The first of these chapters studies the narratives of good and evil employed in the mainstream cinema of the past ten years in the mentioned countries. The second analysis is made up of three case studies, in turn looking at similar narratives in the campaigns of the two main competitors in the 2016 presidential race, a German protest movement against free trade agreements, and the everyday political communication of Swedish Facebook users. In a final chapter, findings from all four preceding chapters are brought together in an attempt to sketch an image of the congruences and discrepancies of narratives on good and evil in the overall discursive field. The thesis finds that the discursive field shared by the three investigated societies is largely homogenous, with certain imagery permeating all analysed orders of discourse. Many of the reoccurring images are however likely rooted in the human psyche and therefore less dependent on discourse practice. Furthermore, certain principles are agreed upon in theory while not reproduced in social practice. Themes assigned to either good or evil often seem to take on secondary functions next to assumed fixed identities of in- and out-groups. Being a qualitative study, this thesis aims at giving an overview and delivering a base for further investigations rather than providing definitive answers.

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24

M'bra, Jean-Claude. "Usages funéraires et mission de l'Eglise chez les Baoulés de Côte d'Ivoire : jalons pour une théologie thanatique africaine à la lumière de l'inculturation". Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAK007.

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La problématique de la célébration des funérailles chrétiennes dans un contexte de double appartenance religieuse chez les Baoulés de Côte d’Ivoire permet d’axer la réflexion sur la théologie de l’inculturation de la foi. En reconsidérant par ailleurs le concept de la double appartenance, on peut soutenir que celui-ci devient une exigence de l’inculturation comprise comme une « dramadialogie ». Elle s’inscrit dans une logique de dialogue, entre le christianisme et les croyances religieuses baoulées, au cours duquel les éléments de la culture baoulée meurent à leurs non valeurs en vue d’une résurrection transfiguratrice. Mais en même temps, cette culture, en accueillant ce message, enrichit le patrimoine ecclésial. La réappropriation du discours théologique chrétien sur la mort et la ritualité funéraire, à partir d’un horizon de sens africain, est la particularité de cette construction théologique, qui est à situer également à l’intérieur de ce même champ sémantique du processus de l’inculturation vue comme une « dramadialogie ». On n’oubliera cependant pas de souligner que toute cette trajectoire de théologie thanatique inculturée, éclairée par l’actualité du mystère pascal doit s’ouvrir aussi à la catholicité pentecostale de l’Église
The question of the celebration of Christian funerals in a context of dual religious affiliation among the Baoulés of Côte d'Ivoire obliges us to focus our reflection on the theology of the inculturation of faith. On reconsidering moreover the concept of dual affiliation, it can be argued that this notion becomes a requirement of inculturation understood as a "dramadialogy". It fits into a logic of dialogue between Christianity and Baoulé religious beliefs in the course of which the elements of the Baoulé culture die off to their non-values for a transfigurative resurrection. But at the same time, by welcoming this message, this culture enriches the heritage of the Church. The reappropriation of the Christian theological discourse on death and funeral rituals from a perspective of African sense is the peculiar feature of this theological construction which is also to be situated within the limits of this same semantic field of the process of inculturation seen as a "dramadialogy". We should not forget, however, to point out that this entire trajectory of inculturated thanatic theology, enlightened by the actuality of the paschal mystery, must also open up to the Pentecostal catholicity of the Church

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25

Boyer, Geneviève. "Le deuil au Québec : rituels spontanés et informels". Thèse, 2018. http://hdl.handle.net/1866/22765.

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26

McNeil, Daniel. "'The devil made the mulatto': Race, religion and respectability in a Black Atlantic, 1931--2005". 2007. http://link.library.utoronto.ca/eir/EIRdetail.cfm?Resources__ID=742147&T=F.

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27

Lai, Yiwen y 賴邑雯. "King or Devil? Paiwan Christians Interpret the Religious Symbolism of the Snake". Thesis, 2010. http://ndltd.ncl.edu.tw/handle/77621703762410177457.

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碩士
東海大學
宗教研究所
98
When I converted to Christianity, I joined an aboriginal church, Gulou Church in Pingdong, Taiwan, to learn about this new religion. At the same time, I saw how the Paiwan people there struggle because of the conflicts between their old culture and the new faith. Thus, one of the important questions guiding this thesis is as follows: Can people combine their old culture with their new religion? Among the Paiwan, the snake symbol carries positive meanings and values in their daily life, especially in their religious rites and worship. For example, the Paiwan believe they are the descendents of snakes. The image of the hundred-paced viper is the most important symbol for the chief family in their tribe. Commoners recognize another snake as their ancestor. But at Gulou Church, most of these Paiwan Christians have learned to call the snake a visible manifestation of Satan, the Devil. This new belief comes into direct conflict with Paiwan traditional culture. There are two important subjects of my research: One is Sandimen Presbyterian Church in Pingdong. The members of this church refuse to use any snake images to decorate their church. They have the same idea as the members of the Gulou Church. In contrast, there is Tuban Roman Catholic Church in Taidong. The members of this church have a totally different attitude. Following the recommendations set forth at Vatican II, they try to integrate their traditional art with the new religion. These two churches illustrate one possibility for us: different Christian denominations may have dissimilar teachings on the same topic. By examining the history of the missionary influence on each of the two churches, I hope to understand why they interpret the snake symbol in very different ways. In addition, I will try to enlarge the meanings and values associated with the religious symbol of the snake by following the theories of Mircea Eliade and C.G. Jung. I hope this study can show how it is possible to integrate traditional cultures and Christian faith.

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28

Khathide, Goodman Agrippa. "Spirits in the first-century Jewish world, Luke-Acts and in the African context: an analysis". Thesis, 2003. http://hdl.handle.net/2263/24832.

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In many African traditional societies, the felt needs of people are usually met by the services of the shaman or other traditional medicine specialists. These needs vary and they could include the need for protection against witchcraft and evil spirits. Another need in Africa is for physical and psychical health. These needs are felt by many Africans inside and outside ecclesiastical structures. Despite centuries of western influence and teaching by missionaries, these felt needs have not gone away. The sensitivity to the spirit world and its impact on the human and material word still remains a firm belief in the African socio-spiritual reality. In its missiological responsibilities in the past and now, the church in Africa continues to display a theological deficiency in addressing this vacuum in African spirituality. Consequently, many African Christians are trapped in the dual, two-tier or split-level Christianity. This shows itself in times of existential crises in which many committed and respectable African Christians revert to traditional religious practices as a means of meeting their spiritual needs, due to the church’s inability to do so. This observed lack of traditional Christian theology and its irrelevancy to African life, has left many African Christians in a dilemma. It is this lacuna in Christian theology and practice that the researcher seeks to address in this study. By analysing documents on spirits in the first-century Jewish world and the two-volume work of Luke-Acts, the researcher endeavours to show the relevance and possible appropriation of the New Testament message to African spiritual realities. This is based on the understanding that the world of the first-century Jews and other communities in the Mediterranean region at the time, has more in common with Africans than the extremely naturalistic, rationalistic and abstract-oriented worldview of the early western missionaries who initially brought the gospel to Africa. Central to the researcher’s thesis, is the argument that, if early Christians, as exemplified by the Lucan audience, could respond to the fears, problems and realities of the spirit world by using God-ordained, spiritual and biblically acceptable means and not magical ways, African Christians, too, who find themselves in similar situations, can do the same. The contention in this study is that the rediscovery of the aspect of the spirit world of the New Testament message will go a long way towards resolving the problem of split-level Christianity in Africa. This task remains a theological imperative for New Testament scholarship in order for the church to present a holistic message to the masses of Africa and to demonstrate how the immanence of the Christian God in Jesus Christ through the power of the Holy Spirit, relates to the daily needs of spirit-sensitive Africans – a message that Luke tried so hard to convey to his readers in the first century.
Thesis (PhD (New Testament Studies))--University of Pretoria, 2006.
New Testament Studies
unrestricted

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29

Schieblová, Veronika. "Zobrazení ďábla v současném filmovém umění". Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-313412.

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The thesis "The Devil as Portrayed in Contemporary Film Art. Focused on American and British Production from the 60s until the Present" discusses the portrayal of the Devil in contemporary American and British film. The work is divided into two main parts. The theoretical part summarizes the concept of the Devil from the perspective of different religions, followed by a chapter on the concept of the Devil in the visual arts. The practical part of the work analyzes films that represent the Devil as a man or a zoomorphic creature, films dealing with exorcism, and finally films that portray the Devil as the Antichrist. The work examines the symbols used in films to capture the Devil in its entirety. It deals primarily with the Devil's appearance, character and power as well as the methods used to demonstrate this power. The analysis of the filmmakers' interpretation is then compared with the Devil as portrayed in traditional religion and art. The goal is to systematically develop an overview of the Devil as a recurring character in contemporary film art and at the same time examine the relationship between film, religious and artistic conceptions of the Devil.

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30

Kayuni, Hachintu Joseph. "Investigating the prevalence of Satanism in Zambia with particular reference to the Kabwe district". Thesis, 2013. http://hdl.handle.net/10500/11978.

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This study examined the alleged prevalence of Satanism in Zambia, with a particular reference to the Kabwe District during the period 2010-2013. The overall objective was to ascertain the claims and speculations on the alleged prevalence of Satanism in the district of Kabwe. The claims about the alleged prevalence of Satanism and the satanic scare were found by this study to be a reality in Kabwe, with eighty-eight per cent (88%) of the respondents acknowledging the alleged prevalence of the phenomenon. People’s knowledge of Satanism was mainly through rumours, messages from Churches and the electronic media. Studies on rumours (by Stephen Ellis, Gerrie Ter Haar and Jeffrey Victor) have shown that rumours can be investigated in the search for facts, especially rumours that offer plausible explanations for people’s shared anxieties. The above mentioned scholars argue that with efforts at corroboration, such as by interviewing key informants, the researcher can seek credibility on prevailing rumours by verifying or dismissing mere rumours from true stories. The assertions from scholars above justified the use of rumours as a methodological tool in this study. From sources of information the study relied on, claims about the alleged prevalence of Satanism in the district were investigated. The study refuted the satanic claims in a number of cases that were analysed, because they were mostly based on ‘pious legends’ hence lacked objective evidence. From the few incidents that suggested the prevalence of Satanism, there were still two basic problems faced in assessing their credibility: the first being the difficulty in determining the reliability of the confessions from informants who in this case either claimed they were ex-Satanists or served on behalf of Satanists. The second problem consisted in what seemed to be the inconsistency in the explanations of motives behind human killings found in the ritual murders. Some explanations did not suggest satanic motives. One example of refuted claims concerned the two locations within Kabwe district which were highly rumoured to be sites for Satanists, which were found by this study to be Freemasonry Lodges, contrary to what was rumoured.From the findings of this study, it was believed that people joined Satanism either because of the greedy for riches or to avoid poverty. It was also believed that other peoples joined Satanism unconsciously through luring methods used by Satanists. The study also found the satanic scare to have effects on the lives of people in the district. For example, it caused some people to become more committed Christians in their defence against the alleged satanic forces. Because people had associated riches to Satanism, certain individuals avoided getting rich for fear of being labelled ‘Satanists’.
Religious Studies & Arabic
D. Litt. et Phil. (Religious Studies)

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MacDonald, Scott Douglas. "A critical analysis of Byang Kato’s demonology and its theological relevance for an evangelical demonology". Thesis, 2017. http://hdl.handle.net/10500/22276.

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What composes an Evangelical demonology? This dissertation aims to provide a fresh Evangelical demonology, reflecting and systematizing the biblical material on the demonic. To begin the process, Byang Kato’s background and demonology is examined, since Kato himself has a unique relationship to demonic practices by virtue of his upbringing. His demonological efforts are headlined by a booklet on the spirits, and throughout the rest of Kato’s theological output, Satan and his wicked comrades are frequently mentioned. Overall, Kato’s work presents timely contributions for our demonological goals, especially considering the multicultural context. In an increasingly intermingled world, with many backgrounds being represented in multicultural Christian communities, Kato’s demonology is a superior model. Human perceptions concerning the demonic are often inseparable from prevailing cultural attitudes, and the temptation to exalt one’s own culture must be avoided, especially due to the new norm of multicultural churches, para-church organizations, and seminaries. Kato’s demonology gravitates to the biblical material, and thus it delivers both challenges and affirmations to every party. Furthermore, Kato’s writings on the demonic are inherently linked to soteriology. After discerning some of the major themes of Kato’s soteriology, his exclusivism (and how it relates to demonology) is specifically discussed. Since Kato views the world outside of Christ as the dominion of Satan and the demonic, he advocates that one must turn to Christ for redemption. Then an Evangelical demonology itself is constructed. After highlighting particular contributions from Kato, criteria are outlined for the project before launching into the primary content. Demonic activity throughout the Bible is surveyed, and the argument is offered that demons do act as malevolent personal beings intent on instigating evil in the created order. Through this study of the demonic, the assertion that “demonology matters” is presented, as the doctrine of the demonic relates to the reliability of the Bible and the quality of our salvation. A biblical, Evangelical demonology also rises to modern challenges, including skepticism and speculation. Christians are planted on the sure ground of the Scriptures, prepared for the spiritual realities of the world in which we live.
Philosophy, Practical and Systematic Theology
D. Th. (Systematic Theology)

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Tesis sobre el tema "Deuil – Religion"

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