In my work, I focus on a comparison of Olympian and chthonic aspects of the myth and cult of the god Asclepius in Classical Greece period. The starting point is a discussion concerning the distinction between Olympian and chthonic. I will try to clarify what these particular terms represent in works of selected authors and how those authors consequently apply them. Furthermore, I will try to show whether and how the dichotomy between Olympian and chthonic can be applied to a specific figure, namely the healing god Asclepius. I will focus on Asclepius myths and forms of his cultic worship too. Emphasis will be put on Asclepius divine, Olympian aspects, as well as on his heroic features, which belong to the realm of chthonic. On the basis of theoretical analysis of dichotomy between Olympian and chthonic and examination of a particular case figure of Asclepius, in the final synthetic part of my work I will try to demonstrate that the adherence to the dichotomy between Olympian and chthonic is significantly beneficial to the interpretation of the divine figure of Asclepius. Key words: Olympian, chthonic, Asclepius myths, cultic worship of Asclepius, interpretation of Asclepius

Cette recherche contribue à la compréhension du comportement d'achat de la famille française d’origine maghrébine. Elle étudie l’influence des paramètres socioculturels dans la prise de décision d’achat familiale. Notre hypothèse principale de travail repose sur l'existence d'une relation entre les pratiques culturelles, cultuelles et la prise de décision d’achat de ce type de famille. Pour explorer cette relation, des variables endogènes et exogènes qui jouent un rôle ont été isolé, dans la probabilité du choix d’un bien précis. Pour cela nous avons mené une étude de terrain sur un échantillon de 120 couples. L’analyse des résultats nous a permet de répondre aux principales interrogations et d’instaurer un modèle décisionnel. / This research contributes to understanding the purchasing behavior of the French family of North African origin. She studies the influence of socio-cultural parameters in the decision to purchase family. Our main working hypothesis is based on the existence of a relationship between cultural, religious practices and the decision to purchase that type of family. To explore the relationship of endogenous and exogenous variables that play a role have been isolated in the probability of choosing a specific property. To do this we conducted a field study on a sample of 120 couples. The analysis of results allows us to answer the main question and create a decision model.

The presented thesis focuses on the comparison of the Tel Arad sanctuary with other Judean archeological sites (Beersheba, Lachish, Khirbet Qeiyafa, Tel Moza, Tel Halif), where an archaeological evidence of cultic places from the Iron Age IIa-b was found. A realistic reconstruction of the Arad and the Judean cults in the light of the latest findings was possible only after a research of epigraphic materials from Kuntillet Ajrud, Khirbet el-Qom and Khirbet Beit Lei. The thesis also analyzes the smaller cultic artefacts which are connected to the popular religion. The first evidence of the Judean cult dates back to the late 11th or early 10th century B.C.E. and was found in Khirbet Qeiyafa. Nevertheless, most of the findings are from the official legitimate and illegitimate cultic sites of the 8th century B.C.E. In the end, they were canceled by different rendition (e.g. they were abandoned, dismantled or buried under the layer of earthen fill). Many of the archaeological sites are still under excavation, which means, that the collection of the material culture is going to be larger and significantly more varied. We can use these artifacts to reconstruct and understand ancient Judean cult. There is a high possibility that the new future findings will challenge original theories from the last decades....

The purpose of this study is to examine how the worldview, and its underlying concepts are interpreted and explained by the Swedish anti-lockdown movement. Moreover, this study investigates how spirituality and conspiracy theory discourses are constituted as a part of their narrative. Finally, the study seeks to understand what motivates the Swedish anti-lockdown movement and how their interpretation of the world relates to international conspirituality currents.

Ce mémoire de maitrise s’intéresse aux expériences spécifiques des femmes en contexte sectaire. Partout dans le monde, les droits des femmes ainsi que leur liberté ne sont, pour certains, toujours pas acquis ou, dans certains cas, remis en question. Il est établi que certains types de crimes, notamment les agressions sexuelles, sont plus susceptibles d’être perpétrés à l’encontre des femmes, tout comme certains contextes, relations intimes ou conjugales en particulier, sont plus propices à voir se développer différentes formes de violence principalement dirigées contre les femmes. Considérant le fait que ce sont des types de violence que l’on retrouve également en contexte sectaire, il apparait alors pertinent d’étudier l’expérience de femmes au sein de ces communautés. À la lumière de ces éléments, ce mémoire a pour objectif principal de cerner l’expérience des filles et des femmes dans les groupes sectaires en mettant l’accent, le cas échéant, sur les expériences de victimisation, ceci à partir du témoignage d’anciennes membres de tels regroupements. À l’aide d’une méthodologie qualitative, huit entrevues en profondeur, de type entretiens semi-directifs, ont été menées avec d’anciennes membres de groupes sectaires. Les témoignages des participantes ont été analysés selon une perspective féministe, en se basant sur la théorie du contrôle coercitif de Stark (2007). Les résultats permettent de constater que les femmes sont soumises au contrôle coercitif par le leader, lequel est renforcé par les autres membres et parfois la famille, impliqués dans le groupe. Elles sont enfermées dans des rôles souvent issus d’une vision patriarcale de la place de la femme dans la société, les obligeant à répondre aux exigences du leader et de leur communauté d’appartenance. Les femmes rencontrent aussi des difficultés à la sortie du groupe, notamment en lien avec la recherche d’aide formelle. À la lumière des données recueillies, il se dégage un réel besoin de sensibilisation et de formation sur la compréhension des expériences sectaires spécifiques aux femmes dans le but de leur venir en aide tout en respectant ce qu’elles ont vécu. De même, de nouvelles pistes de recherche concernant spécifiquement l’expérience des femmes dans les sectes sont ouvertes, ce mémoire ne faisant, somme toute, qu’effleurer le sujet. Il aura néanmoins permis de montrer que le sujet mérite sans l’ombre d’un doute d’être davantage exploré. / This master's thesis focuses on the specific experiences of women in a cultic context. Throughout the world, women's rights and freedoms are, for some, still not acquired or, in some cases, questioned. It has been established that certain types of crime, specifically sexual assault, are more likely to be perpetrated against women, just as certain contexts, in for example in intimate relationships, are more conducive to the development of various forms of violence directed primarily against women. Considering that these types of violence are also found in cultic contexts, it seems relevant to study the experience of women within these communities. In light of these elements, the main objective of this thesis is to identify the experience of girls and women in cultic groups, with an emphasis on experiences of victimization, if applicable, based on the testimony of former members of such groups. Using a qualitative methodology, eight semi-structured interviews were conducted with former female cult members. The participants' testimonies were analyzed from a feminist perspective, based on Stark's (2007) theory of coercive control. The results show that women are subject to the coercive control by the leader, which is reinforced by other members and sometimes by family members involved in the group. Participants are locked into roles that often stem from a patriarchal vision of women's place in society, forcing them to respond to the requirements of the leader and the community to which they belong. Women also encounter difficulties when they leave the group, particularly in relation to seeking formal help. Considering the data collected, there is a real need for awareness and training on understanding the specific cultic experiences of women in order to help them while respecting what they have experienced. Similarly, new avenues of research specifically concerning the experience of women in cults are open, as this thesis only scratches the surface of the subject. Nevertheless, it has had the merit of showing that the subject deserves without a shadow of a doubt to be investigated further.

This study looks into Malachi’s emphasis on the offering aspect of the cult within Israel’s prophetic heritage. Malachi presents a different attitude toward offerings than his pre-exilic predecessors who spoke harshly against the cult focusing on religion’s ethical and spiritual aspects. The thesis of this study argues that pre-exilic anti-cultic statements do not diminish or reject the cult per se but a corrupted form of it conditioned historically and religiously. Malachi’s post-exilic pro-cultic emphasis presents a different context in which criticism of the cult’s corrupted usage takes place while remaining positive toward the cult itself. The key to understanding properly both anti- and pro-cultic attacks on different aspects of the cult is the covenantal relationship with Yahweh. Malachi’s positive attitude toward offerings balances the anti-cultic prophetic heritage of Israel showing that there was never a rejection of the cult, only misunderstandings and misuses of it. / Old Testament / M. Th. (Old Testament)

Through his personal spiritual growth process and Jesus’ teachings and life, Paul became acutely aware of the vast differences between Prophetic Judaism and the Mystical Traditions in relation to the Temple Cult and Temple-ism in general. Paul’s own “history of religion” centred on Abraham’s Covenant as the first and preferred, unmediated, spiritual and universal model, against Moses’ priestly mediated cultic system designed basically for Jews. Therefore, Paul follows Jesus teachings and mission to “rip the dividing curtain” of the Jerusalem Temple (Heb 6:19, 20); so that all nations can be reconciled to God (Eph 2:11-18). Jesus re-negotiated “a new and better covenant” of God’s mercy through repentance to all. Cultic “regulations” and Jewishness as being a special “religious”, covenantal “qualification” is now outdated and rather were now dangerous myths in Paul’s new religion. Paul knew that bridging concepts and new interpretations of metaphors will have to be part of the transition. God did not need a final special blood cultic sacrifice; to the contrary, only some people needed one so that they can make the mental transition from a cultic religion to a spiritual and personal religion.To Paul, God was the unknown Father and the Essence of all creation and Jesus-Christ was their leader and master or lord. In the mystical sense however, “Christ” represented the real Spiritual essence of mankind; the image of God in mankind. The core of Paul’s soteriology is his growth and participational aspects which constitutes the salvation process and are closely linked. The salvific process starts in the first phase with conversion from cultic Temple-ism and weaning from cultic and ethnic “laws” through the teaching of, and participation in, the spiritual growth process of the “physical” Jesus while the Spirit within us is awakening. The latter heralds the start of the “second” mature spiritual phase of the resurrected and vindicated Christ; sensitising our conscience as our moral identity and source of internal motivation from the real Self; one lives intuitively from loving-kindness; you honour this Gift in your earthly vessel with a fitting response to life. The behavioural element is central and an absolute necessity in the salvific process and he never views it as being secondary. Christianity will have to revise simplistic “faith” to salvation dogmas and broaden its functional scope by again honouring the second personal and authentic spiritual growth phase to be able to manifest a better Kingdom with the aid of Human Beings. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)

The Old Testament is the story of Yahweh and His Covenant relationship with His people Israel. Many other Ancient Near Eastern (ANE) peoples are mentioned in the context of their relationship to Israel. This Covenant relationship which began with Abraham had a core component, the gift of land (Gen 12:7), the Promised Land. The Covenant was ratified at Mount Sinai where the terms, the Ten Commandments were given to Israel. Core to the terms was the obligation that Israel would serve no other god but Yahweh and without any representative image. Israel must be a monotheistic people. Only then would they retain the Promised Land. The Promised Land was occupied by the Canaanites. The Canaanites though difficult to identify with precision, were a people whose religious cult was the direct opposite of Yahwism. They worshipped Baal the fertility god. The fertility cult was a belief that there is no absolute being but a universal realm with a womb of fertility. This womb is the source of fertility and the gods are the agents. In the land of Canaan, Baal was the agent of fertility. The wealth and fertility of the land, crops, livestock, and humans was attributed to Baal. Baal was worshiped through the fertility cult which had cult personnel like prophets, and temple prostitutes. The fertility cult had festivals in which sympathetic magic was performed to induce the gods into action. This magic involved cultic sex and wine consumption in honor of Baal. The Canaanites were driven out of the land lest they influence Israel to copy their ways. This would violate the Covenant and Israel would be ejected out of the land because the occupation was based on keeping the Covenant. There were no strict conditions of obedience in Baal worship like in the Covenant. Baal offered them release from „Covenant Obedience‟ to indulge in sensuality while enjoying the blessings. In the end, the Baal fertility cult had such a negative impact on the Covenant that Israel was ejected out of the Promised Land and deported into the Babylonian Exile as seen in the book of Jeremiah / Old Testament and Ancient Near Eastern Studies / D. Th. (Old Testament)

This study looks into Malachi’s emphasis on the offering aspect of the cult within Israel’s prophetic heritage. Malachi presents a different attitude toward offerings than his pre-exilic predecessors who spoke harshly against the cult focusing on religion’s ethical and spiritual aspects. The thesis of this study argues that pre-exilic anti-cultic statements do not diminish or reject the cult per se but a corrupted form of it conditioned historically and religiously. Malachi’s post-exilic pro-cultic emphasis presents a different context in which criticism of the cult’s corrupted usage takes place while remaining positive toward the cult itself. The key to understanding properly both anti- and pro-cultic attacks on different aspects of the cult is the covenantal relationship with Yahweh. Malachi’s positive attitude toward offerings balances the anti-cultic prophetic heritage of Israel showing that there was never a rejection of the cult, only misunderstandings and misuses of it. / Biblical and Ancient Studies / M. Th. (Old Testament)

Through his personal spiritual growth process and Jesus’ teachings and life, Paul became acutely aware of the vast differences between Prophetic Judaism and the Mystical Traditions in relation to the Temple Cult and Temple-ism in general. Paul’s own “history of religion” centred on Abraham’s Covenant as the first and preferred, unmediated, spiritual and universal model, against Moses’ priestly mediated cultic system designed basically for Jews. Therefore, Paul follows Jesus teachings and mission to “rip the dividing curtain” of the Jerusalem Temple (Heb 6:19, 20); so that all nations can be reconciled to God (Eph 2:11-18). Jesus re-negotiated “a new and better covenant” of God’s mercy through repentance to all. Cultic “regulations” and Jewishness as being a special “religious”, covenantal “qualification” is now outdated and rather were now dangerous myths in Paul’s new religion. Paul knew that bridging concepts and new interpretations of metaphors will have to be part of the transition. God did not need a final special blood cultic sacrifice; to the contrary, only some people needed one so that they can make the mental transition from a cultic religion to a spiritual and personal religion.To Paul, God was the unknown Father and the Essence of all creation and Jesus-Christ was their leader and master or lord. In the mystical sense however, “Christ” represented the real Spiritual essence of mankind; the image of God in mankind. The core of Paul’s soteriology is his growth and participational aspects which constitutes the salvation process and are closely linked. The salvific process starts in the first phase with conversion from cultic Temple-ism and weaning from cultic and ethnic “laws” through the teaching of, and participation in, the spiritual growth process of the “physical” Jesus while the Spirit within us is awakening. The latter heralds the start of the “second” mature spiritual phase of the resurrected and vindicated Christ; sensitising our conscience as our moral identity and source of internal motivation from the real Self; one lives intuitively from loving-kindness; you honour this Gift in your earthly vessel with a fitting response to life. The behavioural element is central and an absolute necessity in the salvific process and he never views it as being secondary. Christianity will have to revise simplistic “faith” to salvation dogmas and broaden its functional scope by again honouring the second personal and authentic spiritual growth phase to be able to manifest a better Kingdom with the aid of Human Beings. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)