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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.
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“The Ancient Egyptian Demonology Project: Second Millennium BCE” was intended and funded as a three-year project (2013-2016) to explore the world of Ancient Egyptian demons in the 2nd millennium BC. It intends to create a classification and ontology of benevolent and malevolent demons. Whereas ancient Egyptians did not use a specific term denoting “demons”, liminal beings known from various other cultures such as δαίμονες, ghosts, angels, Mischwesen, genies, etc., were nevertheless described in texts and illustrations. The project aims to collect philological, iconographical and archaeological evidence to understand the religious beliefs, practices, interactions and knowledge not only of the ancient Egyptians’ daily life but also their perception of the afterlife. Till today scholars, as well as interested laymen, have had no resource to consult for specific examples of those beings, except for rather general encyclopaedias that include all kinds of divine beings or the Iconography of Deities and Demons (IDD) project that is ongoing. Neither provides, however, a searchable platform for both texts and images. The database created by the Demonology Project: 2K is designed to remedy this gap. The idea is to provide scholars and the public with a database that allows statistical analyses and innovative data visualisation, accessible and augmentable from all over the world to stimulate the dialogue and open communication not only within Egyptology but also with neighbouring disciplines. For the time-span of the three year project a pilot database was planned as a foundation for further data-collection and analysis. The data that were chosen date to the 2nd Millennium BCE and originate from objects of daily life (headrests and ivory wands), as well as from objects related to the afterlife, (coffins and ‘Book of the Dead’ manuscripts). This material, connected by its religious purposes, nevertheless provides a cross-section through ancient Egyptian religious practice. The project is funded by the Leverhulme Trust and includes Kasia Szpakowska (director) who supervises the work of the two participating PhD students in Egyptology. The project does not include funds for computer scientists or specialists in digital humanities. Therefore, the database is designed, developed and input by the members of the team only. The focus of my presentation will be the structure of the database that faces the challenge to include both textual and iconographical evidence. I will explain the organisation of the data, search patterns and the opportunities of their visualisation and possible research outcome. Furthermore, I will discuss the potentials the database already possesses and might generate in the future for scholars and the public likewise. Since the evidence belongs to numerous collections from all over the world, I would like to address the problems of intellectual property and copyright with the solution we pursue for releasing the database for registered usage onto the internet.
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de, Mayo Thomas Benjamin. "The Demonology of William of Auvergne." Diss., The University of Arizona, 2006. http://hdl.handle.net/10150/195621.
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This dissertation examines the demonology of William of Auvergne, to determine why and how he constructed his theories out of contemporary lore about demons and other spirits. William was master of theology in the University of Paris and bishop of Paris from 1228 until his death in 1249, in which position he served as a major advisor to the young Louis IX. In addition to being one of the most politically influential people in the French kingdom, William was one of the greatest thinkers of his generation, producing numerous works of theology, philosophy and science. William's efforts combine an adoption of an Aristotelian "physics" for spiritual entities with an uncompromising reaffirmation of the view that demons are evil, fallen angels. He believed that a demonic conspiracy existed to deceive humans into false worship, and his concerns led him to precisely define the capabilities of demons according to the latest scientific views of spirits, to characterize opinions with which he disagreed as demonic lies and to label their holders as demonic dupes. William's demonology represented a choice between several alternative varied and contradictory conceptions of spirits that circulated among the western European populace. With his demonology, he hoped to help impose an order he considered doctrinally and politically-acceptable onto the turbulence of early thirteenth century France.
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Guthrie, Shandon Lou. "A new metaphysics for Christian demonology : psychodynamic immaterialism." Thesis, Manchester Metropolitan University, 2015. http://e-space.mmu.ac.uk/593712/.
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Many philosophers throughout Christianity’s history have asserted the existence of intermediary beings or, in more familiar terms, angels and demons. According to Christianity, God, angels, demons, and human souls are all thought to share a common nature, namely ‘spirit.’ This ‘spirit’ is thought to signify immateriality. Yet each is said to interact with the physical world. God, who is conceived of as omnipotent, can interact with the world simply at will. Human souls are paired with bodies which provides them the equipment to interact with the world. Angels receive special assistance from God by which they interact with the world. But demons, unlike angels, are not likely to benefit from any special assistance from God (unlike angels), nor are they themselves omnipotent (unlike God), nor are they paired with bodies (unlike humans). However, demons are believed to interact occasionally with this physical world. But how can an immaterial demon interact with a material world? Any appeals to the same explanations for how other immaterial beings (viz. humans, angels, or God) interact with the physical world will not do. I propose a solution that is consonant with their being purely immaterial creatures and yet does not rely on such an ad hoc manoeuvre. I argue that they actually never do interact with the physical world apart from their exploitation of human beings as proxies. I propose to explain their interaction in terms of their basic ability to cognitively interact with embodied souls. I call this sustaining affirmation of their immateriality along with this particular relationship they have with the world through human beings psychodynamic immaterialism.
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Eisenberg, Charles. "A Biblical view of demonology and the Jewish people." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Pope, James C. (James Colledge) Carleton University Dissertation Religion. "The power of demons: demonology in Justin Martyr's apologetic." Ottawa, 1993.
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Ximenes, 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.
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Este trabalho teve como finalidade a análise da relação existente entre alguns textos bíblicos e a tradição dos Vigilantes do judaísmo enoquita. A tradição enoquita nasceu dentro da reflexão sobre o problema do mal, e atribuiu a origem do mesmo à rebeldia de seres angelicais contra Deus. Estes anjos se corromperam ao ensinar segredos proibidos aos homens, e ao terem se entregado a relações sexuais com as mulheres. Desta relação antinatural, foram originados seres híbridos, os Nephilins, que macularam a terra. Através das narrativas dos espíritos dos Nephilins mortos, e também dos anjos caídos, tem-se o desenvolvimento de uma demonologia. A fim de alcançar o objetivo deste trabalho, realizou-se uma reflexão sobre os argumentos bíblicos para o problema do mal, depois se pesquisou sobre a tradição enoquita, e por fim, analisou-se especificamente a relação existente entre alguns textos bíblicos e a tradição dos Vigilantes. Através dessa análise, foi possível perceber que de fato alguns textos bíblicos provavelmente estão relacionados com a tradição dos Vigilantes, oriunda do judaísmo enoquita.<br>This 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.
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Konya, Alex W. "New Testament exorcism its nature, practice, and implications for today /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Hansen, Glenn. "Demonization guidelines for diagnosis /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Brownell, 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.
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Patterson, 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.
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Davies, 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.
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Paiva, 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.
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Este trabalho tem como finalidade apresentar o fenômeno da possessão e exorcismo na tradição judaico-cristã, ao longo da história; partindo da antiguidade judaica até os dias atuais. A possessão demoníaca, bem como a prática do exorcismo, são temas estudados desde a antiguidade até os dias atuais. Pretende-se apresentar uma síntese, em chave historiográfica, desses fenômenos do Campo Religioso, além de uma análise crítica apoiada nos estudos de biblistas como Karl Kertelge, Antônio Lazarini Neto, Irineu José Rabuske e Luigi Schiavo e
historiadores como Jaccques Le Goff e Jean Delumeau. Para que isso seja feito, o trabalho foi dividido em três capítulos: no primeiro, analisaremos a questão do panorama histórico do fenômeno; no segundo, retrataremos as evoluções sofridas no fenômeno mediante as crenças do mundo medieval e moderno, culminando na análise teológica do fenômeno de possessão e do exorcismo no último capítulo.<br>This 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.
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Livingston, Hannah M. "Demonic conflict in Mark." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Simon-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.
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This thesis examines the meaning and use of narratives of spirits in the settlement of Scammon Bay, a Central Yup’ik community of about 500 people on the southwestern shore of the Bering Sea in Alaska. I contend that Scammon Bay people’s narratives of spirits make powerful statements about the well-being of, and disorder in, the world. These stories illustrate how spirits are responsive beings who are part of Scammon Bay’s sentient environment. I argue that they are aware of, and reactive to, human actions and people’s moral failings. Most residents consider telling and listening to stories about their nonhuman neighbours an empowering act through which they shape the behaviour of themselves and those around them, while indirectly commenting on their own experiences within the settlement’s history of colonial domination. I hypothesise that narratives of spirits provide healing measures for community members by offering a means to articulate their modern-day social ills in a non-disruptive fashion, thus strengthening Yupiit’s resilience in circumstances of rapid social change. By analysing the connection between storytelling and culture change, this thesis explores the ways that the people of Scammon Bay use narratives of spirits to find meaning, understanding, and hope in their lives.
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O'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.
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Poliquin, Ben. "The practice and development of exorcism in the early Latin church." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Johnston, 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.
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"The Devil in the Detail" explores the rationality of magical belief on the early modern English stage. I examine how demons and demonic magic were depicted in the theatre, arguing that playwrights ascribed a sense of realism to the devil’s methods. In explaining the devil's modus operandi and exposing the limitations of his magic, the stage validates supernatural belief and depicts the devil’s craft as plausible. More broadly, this thesis is situated within the ongoing debate over the relationship between magic and scientific thought in early modern Europe, confirming that demonology was not an irrational superstition but a valid pre-science. Set against a background of witch persecution and the widespread belief that demons were a material reality, the devil was both the subject of prevalent intellectual inquiry and a popular figure on the early modern English stage, featuring in at least fifty-two plays between 1509 and 1638. Underpinning this particular brand of entertainment is a cohesive and consistent ontological framework that dictated the extent to which the devil could - and could not - operate in the material world, entirely in keeping with the dominant demonological thought of the time. "The Devil in the Detail" focuses on seven devil plays: Marlowe's Doctor Faustus (c.1590), Greene's Friar Bacon and Friar Bungay (c.1590), John of Bordeaux (c.1590), Jonson's The Devil is an Ass (1616), Dekker, Ford and Rowley's The Witch of Edmonton (1621), Brome and Heywood's The Late Lancashire Witches (1634) and Shakespeare's The Tempest (1611). In each chapter, I demonstrate how these texts both adhere to orthodox demonology and emphasise the devil’s humanlike qualities. The final chapter presents the case for demonism in The Tempest.
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O'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/.
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Ruz, 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.
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Orientador: Leandro Karnal<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas<br>Made available in DSpace on 2018-08-27T04:02:11Z (GMT). No. of bitstreams: 1
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Previous issue date: 2015<br>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<br>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<br>Mestrado<br>Historia Cultural<br>Mestre em História
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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/.
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A partir da controvérsia entre John Webster (1610-1682) e Joseph Glanvill (1636-1680) em torno da bruxaria como um pacto diabólico propõe-se compreender em alguma medida o sentido que a demonologia poderia adquirir na Inglaterra da Restauração e relacionar a polêmica de ambos com o declínio da perseguição às bruxas. A demonologia é entendida como uma literatura controversa dotada de dimensão cognitiva e social e dedicada ao preternatural, ou seja, a eventos que estariam nas fronteiras entre o natural e o sobrenatural. As obras de demonologia se apropriaram de modo eclético de argumentos, teorias e de episódios oriundos das mais diversas fontes e os organizaram em torno de alguns tópicos fundamentais. A demonologia esteve relacionada com diferentes lugares, épocas e saberes, em especial a filosofia natural e a teologia. Tendo isso em vista, os tratados de demonologia de Webster e Glanvill, The displaying of supposed witchcraft (1677) e Saducismus triumphatus (1688), foram estudados em paralelo, colocados em confronto, relacionados com outros escritos deles, associados às discussões demonológicas e ao contexto intelectual e histórico. A polêmica entre Webster e Glanvill mostrou que a demonologia se apresentava como uma maneira de advogar compromissos de natureza filosófica e religiosa que estavam relacionados com o surgimento da ciência moderna e com a diversidade religiosa existente na Inglaterra. Mas, apesar dessa flexibilidade, a demonologia entrou em declínio à medida que avançou o ceticismo das autoridades com relação ao crime da bruxaria e a experiência se tornou experimentação. O fim dos julgamentos de bruxas impossibilitou que a demonologia se adequasse a requisitos mais rigorosos, e impossíveis, de evidência.<br>From 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.
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Flores, Vicente R. "Evangelism and angelic regional authority in the Old Testament." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Blair, 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.
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The subject of demons and demonology has fascinated scholars and non-scholars, ancient and modern alike; it is not surprising that much work has been done on the topic by biblical scholars too. Chapter 1 places the present study within the existing scholarship showing that the early works on ‘OT demonology’ were influenced by comparative religion, anthropology, and an increasing interest in Mesopotamian and Canaanite parallels as well as a concern to seek and find vestiges of ancient religious beliefs in the Old Testament. The consensus of early 20th century scholars regarding what constitutes a ‘demon’ in the Old Testament has not been challenged by modern scholarship. Chapter 2 shows that biblical scholars still commonly turn to the ancient Near Eastern religions and cultures to explain difficult passages in the Hebrew Bible, to find parallels or the ‘original’ of difficult terms and concepts. Since it is generally accepted without challenge that azazel, lilith, deber, qeteb and reshef are the personal names of ‘demons’ appearing in the Hebrew Bible, the necessity arises to return to the texts in order to examine each term in its context. The present study seeks to answer the question whether these five terms are names of ‘demons’ in the Hebrew texts as we have them today. To accomplish its goal the present study will provide an exegesis based on Close Reading of all the relevant biblical passages in which the terms azazel (chapter 3), lilith (chapter 4), deber (chapter 5), qeteb (chapter 6), and reshef (chapter 7) appear. Attention is paid to the linguistic, semantic, and structural levels of the texts. The emphasis is on a close examination of the immediate context in order to determine the function (and if possible the meaning) of each term. The reading focuses on determining how the various signals within the text can guide towards meaning, noting how the (implied) poet/author uses the various poetical/rhetorical devices, especially personification, but also parallelism, similes, irony, and mythological elements. The present study shows that contrary to former and current scholarship there is nothing in the texts to support the view that azazel, lilith, deber, qeteb and reshef are the names of ‘demons’. Azazel appears as the personification of the forces of chaos that threaten the order of creation; his role is to stand in contrast to Yahweh. The context requires that lilith is regarded as a bird, a night bird being the most plausible explanation of the term. Deber, qeteb and reshef are personifications of destructive forces and appear as agents of Yahweh, members of his ’Angels of Evil’ who bring punishment (death) on the people of Israel for disobedience. There is no evidence to suggest that there are mythological figures behind azazel, lilith or the personifications of deber and qeteb. In case of reshef there is a possible connection to the Semitic deity Reshef. However, the mythological motifs are used merely as a poetic device.
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Zacharias, Bryan G. "The embattled Christian William Gurnall and the Puritan view of spiritual warfare /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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McKellar, 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.
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Moyo, 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.
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Newman, 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.
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Nichols, 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.
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Cooper, Jerry. "A study guide for spiritual warfare." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Avery, Allen. "A manual on spiritual warfare for use in tribal Africa." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Gross, Edward N. "Power encounter in selected writings of the Princeton theologians." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Nichols, 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.
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Ahn, 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.
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Este trabajo ofrece la edición crítica y la traducción del De lamiis et phitonicis mulieribus de Ulrich Molitor (Reutlingen: Johann Otmar, 1489). La línea de investigación de la presente tesis se sostiene sobre una amplia narrativa sobre el concepto del mal, visto tanto dentro como fuera de sus diferentes manifestaciones. La diversificación de este concepto fue iniciada por los padres de la iglesia católica y fue posteriormente integrada en los textos demonológicos de la época moderna.
La metodología utilizada se fundamenta sobre el análisis y el estudio meticuloso de textos demonológicos relativamente desconocidos o inéditos, que comprenden más no se limitan a los autores de la época medieval tardía hasta aquellos del siglo XVI. Por ende, una doble aproximación ha sido necesaria: el análisis interdisciplinar y el filológico. La primera parte, pues, incluye el aspecto histórico y antropológico de la evolución de la lamia antigua a la bruja moderna, mediante el examen de diferentes fuentes medievales y cristianas citadas por Ulrich Molitor, así como la distinción de aquellos elementos que conforman parte de la retórica sobrenatural y el imaginario de la época moderna. De la misma forma, se establecen las definiciones de lamia y strix a través de su diversa transmisión y recepción con el objeto de comprender la evolución y las alteraciones de dichos términos. Asimismo, se distinguen aquellas características específicas, como por ejemplo, la naturaleza del texto expuesto (popular o intelectual), la intención del autor, la estructura literaria, la retórica, los elementos de innovación que han sido agregados y los niveles de audiencia e impacto cultural. Dado que el tratado de Molitor tuvo una gran fortuna gracias a los grabados, se ha incluido un modesto apartado sobre las ilustraciones y la evolución de las mismas en tres diferentes ejemplares.
La segunda parte está dedicada al aparato crítico y la traducción del De lamiis et phitonicis mulieribus al castellano y al inglés, incluyendo el texto latino paralelamente con la traducción. Finalmente, se ha hecho una comparación de la figura de la lamia en el tratado de Molitor y en obras posteriores como el De lamiis liber de Johann Weyer (Johannes Oporinum: 1577), asentando definitivamente la transición de la lamia antigua a la bruja moderna a partir de finales del siglo XVI.<br>The 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.
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Barton, ScVerlin. "The interconnectedness and ministry of the church to the spiritual beings." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Guntrip, 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.
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Aim.C. Peter Wagner is a well-known missiologist. In the late twentieth century Wagner became interested in the means by which the devil, as the enemy of God, obstructs the spread of the Gospel. Based on his reading of Daniel 10:13 [20-21], a passage referring to the prince of Persia, he concluded that the earth is ruled by Satan’s angels, whom he terms “territorial spirits.” The same chapter mentions other supernatural beings, Michael, one of the chief princes and the prince of Greece. In Wagner’s understanding Scripture reveals the existence of good and evil spirits having authority or control over specific geographical regions. Further, Wagner believed he had discovered why evangelism is ineffective in some locations - territorial spirits blind the minds of the populace and need to be bound spiritually to remove hindrances to the gospel’s reception. Wagner devised a prayer methodology called Strategic Level Spiritual Warfare (SLSW), to accelerate world evangelisation by strategically targeting designated cities or locations with aggressive prayer to disarm the spiritual powers of wickedness. SLSW depends for effectiveness on the associated practice of spiritual mapping,” entailing foundational research into an area’s historical and spiritual background preceding the prayer programme. Wagner believes SLSW to be both divinely revealed and empirically verifiable. The SLSW methodology spread with startling rapidity to many sectors of Christianity. SLSW became associated with Pentecostalism, and is now mistakenly assumed to be a Pentecostal teaching. This thesis aims to show this is inaccurate. Scope. C. Peter Wagner, an Evangelical, is associated with Third Wave groups who deliberately distance themselves from the Pentecostal label. Classical Pentecostalism is differentiated historically from the later Charismatic Renewal Movement. Third Wave groups are a separate more recent spiritual movement, sometimes known as neo-charismatics. Neither Wagner’s theological nor ecclesial location is Pentecostal, but this fact has not helped negate the mistaken assumption that his teaching originated within Pentecostalism. In order to demonstrate the difference between Wagner’s demonology and that of Pentecostalism, their respective interpretive methods need to be compared. This task was approached firstly by showing what comprises a Classical Pentecostal hermeneutic. Three distinctive principles were identified for a conventional Pentecostal reading of Scripture, namely: (1) the Protestant Reformation principle of Sola Scriptura, (2) a pneumatic approach to interpreting Scripture and (3) biblical revelation, not self-revelation, in the community of faith. In the past, Pentecostals depended on academic writings stemming from within Evangelicalism. This was a dependence of convenience, since historically Pentecostalism had no systematic theology, nor until comparatively recently a critically active academia. The disadvantage of this borrowing has been that Pentecostals have been obliged to filter out anti-Pentecostal bias evident in much Evangelical literature. The text Daniel 10:13 was then exegeted using these principles. This narrow focus is based on Wagner’s use of this text as the foundation of his demonology. Using a combined theological and literary approach, stances on reading the book of Daniel in general and Daniel 10:13 in particular were discussed. The relaxation of tensions between the factions which divided biblical scholarship for much of the twentieth century has allowed some cross-fertilization of ideas and methods, without reducing the ideological chasm separating the camps. The history of the text was recognised but meaning was sought more particularly from the form of the extant text. The results were tested against the principles of Pentecostal hermeneutics. Finally, Wagner’s writings on SLSW were appraised. His hermeneutical method was compared with the Pentecostal hermeneutical principles, the Pentecostal reading prepared from the exegesis, and the demonology of two Classical Pentecostal writers. Discussion of SLSW was confined to Wagner as the initiator of the concept. Wagner’s specific contribution has been in relating a hypothetical demonic hierarchy according to their perceived function (not simply the degree of power they may possess). He is well aware that his theory stands or falls on the issue of whether demonic spirits can legitimately be seen as occupying territories. Conclusions. Whilst some aspects of Wagner’s demonology and hermeneutic are held in common with that of Pentecostalism, the mistaken identification of SLSW as Pentecostal has led to confusion. Notwithstanding Wagner’s high view of Scripture and enthusiasm for evangelism, the hermeneutic employed in his interpretation of Dan 10:13 is not consistent with that of Classical Pentecostalism. The conclusion reached was that C. Peter Wagner’s teaching on SLSW should not be labelled Pentecostal.
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Taylor, 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.
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Dupras, 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.
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Masks, actions, words. These three elements provide a starting point for a study of the devil figure as represented in Middle French saint's plays (mysteres hagiographiques).<br>An 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.<br>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.<br>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.
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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.
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Made available in DSpace on 2014-06-11T19:26:21Z (GMT). No. of bitstreams: 0
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rocha_mp_me_fran.pdf: 367536 bytes, checksum: 4314ec686d7fda9f3c29d16bd44ef9d9 (MD5)<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)<br>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<br>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
38
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.
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2015 - 2016<br>In 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]<br>XXIX n.s.
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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/.
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Este trabalho pretende oferecer uma análise crítica da Demonomania das Feiticeiras, escrita pelo famoso jurista francês Jean Bodin no final do século XVI. Por intermédio da perspectiva histórico-religiosa, desenvolvida pelos expoentes da Escola Italiana de História das Religiões, procurar-se-á estudar algumas categorias conceituais que fundamentaram a escrita da obra, tendo em vista o complexo contexto em que foi escrita. Para tanto, observar-se-á a influência das Guerras de Religião que assolaram a França no percurso intelectual de Bodin, a decorrência da caça às bruxas enquanto fenômeno cultural e religioso e uma análise geral da carreira e da obra bodiniana, de modo a buscarmos o afinamento de nossos instrumentos interpretativos e, com isso, melhor compreendermos a Demonomania no contexto de sua realização e, ao mesmo passo, o conjunto da obra de seu autor.<br>This 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.
40
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.
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Orientador: Ana Raquel Marques da Cunha Martins Portugal.<br>Banca: Eliane Cristina Deckmann Fleck<br>Banca: Ivan Aparecido Manoel<br>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<br>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<br>Mestre
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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.
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Sumrall, 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.
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In 1630, the faculty of theology at the University of Louvain condemned the work of the Flemish physician Jan Baptista van Helmont (d.1644), concluding that, in his natural philosophy, “the activity of God, nature, and the devil cannot be distinguished.” Van Helmont’s divisive medical perspective was rooted in the natural magic of the late sixteenth and early seventeenth centuries, through which he sought to expand the purview of human efficacy in the natural world by redefining the limitations of both. Central to his challenge to established medicine was his reorientation of medicine to the essential knowledge and cure of diseases; in the process, van Helmont produced a concept of disease as a truly existing ens both dependent upon and unnatural to human nature. This, I argue, was originally a demonological insight. In debates over medical authority and disease etiology, van Helmont turned to an intellectual consideration of demonic power in which he delineated the natural through the unnatural, forming a concept of the pathological that framed his theory of disease. Self-proclaimed Helmontian physicians who later took up van Helmont’s theory of disease therefore inherited a concept of the pathological originally formulated in answer to questions concerning demonic power and the boundaries of natural action. This thesis explores the participation of esoteric knowledge in early modern scientific development through the works of van Helmont and his English followers, whose practices were shaped by his medical perspective even as they divested his corpus of the demonology with which he originally justified his medical reform.
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Dufault, 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.
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With this paper, I aim to demonstrate that, in Late Antiquity, the definition of magic was inherent to the definition of its opposite, religion. Assuming that the separation of magic and religion is the symptom of cultural clashes. I argue that Iamblichus' (240-325 AD) De Mysteriis was participating in a politico-religious reorganization of the Roman Empire.<br>The 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.<br>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.
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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.
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Ampong, 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.
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Thesis (MTh)--Stellenbosch University, 2004<br>ENGLISH 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.<br>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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Blixt, Gustavsson Jennifer. "Lilith : En litteraturstudie om Lilith och hennes olika gestalter." Thesis, Högskolan i Jönköping, Högskolan för lärande och kommunikation, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-40991.
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This study is about Lilith, a demonic character from Mesopotamian mythology. She was originally described as a wind demon that caused desolation and destruction everywhere she went. According to some Jewish folklore Lilith was Adam’s first wife, though she refused to submit to him and fled to the desert. Throughout history Lilith has been given a lot of different forms and this study aims to map some of her various forms in modern time. The purpose of this study is to look into how Lilith has been used in modern litterateur. The study will examine which forms that appear and if some are more prominent than others. In order to fulfill the purpose, a qualitative content analysis has been implemented — based on the concept of archetypes that also make up the study’s theoretical foundation. The results show three authors’ books that focus on the usage of Lilith. The material consist of three occult and esoteric books and the result shows that Lilith has been used and presented in various ways. The main theme that all books supports is that Lilith is a mean to reclaim the female sexuality. It’s about interpretative prerogative, especially concerning strong female characters.
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Patterson, 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/.
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According to Walter Stephens, witch-theorists in the fifteenth century developed the witchcraft belief of demon copulation in order to prove the existence of demons and therefore the existence of God. In England, during the mid-seventeenth century, Cartesian and materialist philosophies spread. These new philosophies stated there was nothing in the world but corporeal substances, and these substances had to conform to natural law. This, the philosophers argued, meant witchcraft was impossible. Certain other philosophers believed a denial of any incorporeal substance would lead to atheism, and so used witchcraft as proof of incorporeal spirits to refute what they felt was a growing atheism in the world. By examining this debate we can better understand the decline of witchcraft. This debate between corporeal and incorporeal was part of the larger debate over the existence of witchcraft. It occurred at a time in England when the persecution of witches was declining. Using witchcraft as proof of incorporeal substances was one of the last uses of witchcraft before it disappeared as a valid belief. Therefore, a better understanding of this debate adds to a better understanding of witchcraft during its decline.
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Geisser, Franziska. "Götter, Geister und Dämonen Unheilsmächte bei Aischylos : zwischen Aberglauben und Theatralik /." München : Saur, 2002. http://books.google.com/books?id=719iAAAAMAAJ.
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Margagliotta, 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.
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Hotton, 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.
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Between the end of the Middle Ages and the beginning of the 17th century, western Europe is the stage for one of history's demonological crisis. Many critics associated this witch hunt with an episode of collective delirium and perhaps also irrationality on the rise. Nevertheless, witchcraft is first and foremost an object of knowledge---demonology---, which many writers, jurists and theologians attempted to construct, define and constantly re-evaluate. Demonology was progressively elaborated in the midst of a culture where multiples beliefs and ideologies were interpreted to be the language, or the Christian testimony of a universe troubled by the signs of devil.<br>As 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.<br>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.