The Spirit tradition is a fairly new tradition with its essential focus on experiencing the Holy Spirit. This tradition has made its latest and most influential appearance during the Azusa street revival in Los Angeles at the start of the 1900s. This has started a new wave or move if you want across the earth andhas made inroads into most other existing traditions. It is a tradition fashioned by the needs of believers and the reality of experiencing the Holy Spirit. Worship is a vital part of any Charismatic church service. Upbeat music with talented bands is up front and ready to lead people into passionate and expressive worship. Their worship stretches further than just music. They attempt to fashion their lives as a worship offering to God. Within the Charismatic tradition, the word Liturgy is unheard of, even though it is part of their service. Part of this worship includes the celebration of Communion. Communion is celebrated all over the world in most Christian churches. It has been one of the most sacred sacraments of the church through the centuries. With it came many feuds over doctrine and challenges regarding the form, meaning, presence, elements and so forth. It has been thecenter of many debates. But it still remains central to any believer. The researcher has looked at the history of the Spirit tradition within chapter 2 with its main focus on liturgical rituals of healing, exorcism and speaking in tongues. These rituals are researched and traced all through history. The rituals are present and active in every era the researcher looked at. The Theology of the spirit tradition was also explored. She then went on to look at the history of the Eucharist. The changes and forms were noted. A deeper understanding of the celebration of the Eucharist was realized and the Theology depicted the differences in opinion. No current day practical theological research is complete without Empirical research. This made the researcher more involved. By participatory observation and questionnaires, essential information was gathered regarding how believers in Charismatic churches appropriate their participation during the celebration of Communion. New insights were gained. Based on this research the researcher came to the conclusion that the Meal-and the Spirit worship traditions can come together in a more meaningful way. The true meaning needs to be taught to believers so that a deeper knowledge of the truth of Communion can be gained. Communion cannot remain watered-down and enter as an afterthought during a service. It has the potential to be an incredible experience by any Christian believer. When the Spirit and the Meal can be brought together in a more meaningful way, it has the potential to become the future of Charismatic worship. This conclusion is worked out in some detail in the final chapter. / Dissertation (MA Theol)--University of Pretoria, 2013. / gm2014 / Practical Theology / unrestricted

The Onmyōji series has had an incredible impact on Japanese fiction. It has created an entire genre of material called onmyōjimono and sold 5 million copies counting only the novel series. Despite this, it has been woefully understudied by both Japanese and English speaking scholars. The Japanese scholars that do acknowledge it use it as a springboard to launch a survey of Abe no Seimei in written and performed media throughout history, and the English speaking scholars have limited their analyses to the form that oni take in the narrative. My research has revealed that Yumemakura Baku utilizes a complex set of mechanisms to combine disparate narratives into a cohesive whole, integrating elements of genre and modern literary aesthetics to make old narratives agreeable to modern tastes. In the process he creates a dark and threatening world through which the Heian courtiers must navigate. Abe no Seimei acts as their guide and mediator. Despite holding an official rank within the court he is as otherworldly as the world, filled with supernatural beasts and formless creatures, in which they live. Using the mechanism of Abe no Seimei, Yumemakura Baku reveals to the reader their own tendencies toward prejudice, while constructing a vast world through centuries of written material.

Spiritual mapping is an emerging trend within Evangelicalism which is affecting Christian mission globally. Spiritual mapping maintains that Satan has assigned territorial demons to every geo-political unit in the world. Territorial demons hold the people in their locality in spiritual bondage to sin, false religion or other evils.Spiritual mapping is the practice of identifying these territorial demons in order to loosen the influence of these demons by means of strategic level spiritual warfare (SLSW). SLSW refers to the practice of 'territorial exorcism' through identificational repentance, prayer walks, proclamation and other means. Spiritual mapping can be appreciated for its focus on liberating people and societies from evil. However, spiritual mapping and its underlying theology is defective from a biblical, historical and contextual perspective and is potentially harmful for church and mission in Africa. Further missiological reflection on a spiritual warfare dimension in mission is necessary within the global hermeneutical community. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

This PhD “Film by Practice” sets out to question and explore the nature of film poetry. The poetry of the cinematic image is described by the filmmaker Jean Epstein as the “unveiling of the magic inherent in the visual object beyond the capacity of words to define” (Epstein, cited in Sitney, 1978: xxiii). This is a daunting task that the study interprets through the moving image with particular reference to the magical temporal art of trance possession, which is processed within the genre of experimental ethnographic documentary and intercultural film. This thesis is an experiment in form, taking the filmmaker Maya Deren’s notion of film as comprising of “narrative horizontals” and “poetic verticals” (Deren and Sitney, 1971: 178) explored through a practical investigation of movement and time in space both beyond and within the film frame, studied through the art installations Divine Horsemen (2005) and People Inbetween (2007). It is focused through a reading of Gilles Deleuze’s Bergsonian philosophies of cinema as “movement-images” and “time-images” (Deleuze, 1989: xvi, xvii), exhibited as multi-screened video art installations that evolve within the space and hence exist in a perpetual state of “becoming”. Whether this is the sounds and images that change depending on where they are viewed, or the narrative theme of the works as “becoming other”. The themes of “in-betweenness” and the “mix” are investigated through these two video documentary artworks; first, by a third party restaging/remixing of the experimental ethnographic footage of Haitian Voodoo trance possession shot by Maya Deren, unfinished and posthumously released as Divine Horsemen the Voodoo Gods of Haiti (1985); and second, diaspora and the intercultural are explored through the first person personal. Intercultural documentary and experimental ethnography filtered through me with specific reference to my own triangular ethnicity, being British, Sri Lankan, though classified as Dutch Burgher, a “lost white tribe” (Orizio, 2000: 2): a journey into racial “becoming” as an “in-between” belonging to a diasporic community.

La notion d'un esprit étranger et invisible qui prend possession d'un corps est, croit-on, sémitique. Les peuples proche-orientaux et juifs avaient développé des rituels et des pratiques spécifiques pour s'en débarasser. Les Grecs, pour leur part, avaient parfois à composer avec différentes entités, des daimones, des morts ou des apparitions et parfois des divinités dont les actions pouvaient s'avérer très nuisibles, si ce n'est nettement invasives. Toutefois, la communis opinio maintient que les concepts de la possession et de l'exorcisme ne furent chez eux, que tardivement introduits, et ce, sous l'influence des sémitiques. Pourtant, la littérature et les sources épigraphiques, papyrologiques et archéologiques semblent démontrer que les Grecs avaient déjà, dès l'époque classique, dans leur propre culture et religion, les éléments caractéristiques de la possession et de l'exorcisme. Une analyse approfondie de textes d'auteurs anciens, de formulaires de magie,dont les très connus Papyri Grecs Magiques et de diverses amulettes, apporte des arguments décisifs en ce sens. / The notion of an alien and invisible spirit who takes possession of a person is believed to be Semitic. The Near East and Jewish people had developed rituals and specific practices to get rid of them. The Greeks, meanwhile, had to deal with numbers of entities, daimones, dead or apparitions and sometimes with the gods themselves, whose actions could be very harmful, if not clearly invasive. Nevertheless, the communis opinio holds that the concepts of possession and exorcism where belatedly introduced, and this only under the influence of Semitics. However the literature and the epigraphic, archaeological and papyrological sources seems to show that the Greeks already had, from the classical period, in their own culture and religion, the characteristic elements of possession and exorcism. A detailed analysis of some ancient texts, of magical formularies, including the well-known Greek Magical Papyri, and of various amulets, provides decisive arguments in this direction.

Constatant une lente érosion de la place du religieux dans nos sociétés modernes, ainsi qu'une construction - voire un bricolage - d'une foi et d’une pratique religieuses plus individualistes, cette recherche vise à porter un regard psychanalytique jungien sur les manifestations de possessions diaboliques en tant que miroir, s'il en est un, de ces errances religieuses. Quelle place les possessions ont-elles tenue à travers l’histoire des religions chrétiennes? Comment se manifestent et comment sont reçues aujourd'hui les pérégrinations du diable? Est-il possible qu'une lecture jungienne de ces phénomènes nous amène à réaffirmer l'inévitable dissociabilité de la psyché, et comment cette variable pourrait-elle permettre au clinicien de mieux comprendre et appréhender les phénomènes de possession? Ce travail de recherche se présente tout d’abord par une confrontation d’un clinicien à deux cas de possession diabolique dans son bureau, autour desquels s’articulent ensuite plusieurs volets qui permettent d’appréhender, chacun à leur façon, un des aspects des possessions diaboliques : l’aspect historique, psychiatrique, sociologique et enfin le volet plus spécifiquement jungien. Cette recherche se conclut sur un dernier cas clinique de possession à travers lequel l’ensemble des différents volets abordés permet au clinicien d’élaborer différemment la problématique des possessions, ainsi que leur contenu archétypal. / The slow erosion of the place of religion in our modern society is leading to an increasing amount of individualistic faith and self created religious practices. This research is a Jungian psychoanalytic reading of evil possessions as potential signs of religious erring. What place have evil possessions had across Christian history, and how are they manifested and acknowledged today? The Jungian reading of such phenomena might help us discover the central role of psychological dissociation and the influence this variable plays in our comprehension of possessions. This research starts with the presentation of two cases of possessions in the office of a clinician. It is followed by an exploration of different aspects of possessions: historical, psychiatric, sociological and finally a more specific Jungian approach of the problematic. Each aspect, in turn, will elaborate a different way to look at the problematic. It is concluded by a final case of possession through which all various aspects of possession explored will enable the clinician to elaborate a different understanding of the initial cases, including an archetypal exploration.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-11-12T10:56:28Z No. of bitstreams: 1 Rafael Ferreira da Silva.pdf: 794941 bytes, checksum: dbcb9172741a3129cba76364cc1aa65f (MD5) / Made available in DSpace on 2018-11-12T10:56:28Z (GMT). No. of bitstreams: 1 Rafael Ferreira da Silva.pdf: 794941 bytes, checksum: dbcb9172741a3129cba76364cc1aa65f (MD5) Previous issue date: 2018-09-18 / Objective: Approach in a theological way the Rite of Roman Exorcism. Allowing for greater dissemination of this important sacramental in the Church. Justification: There is more and more exposure on the subject of exorcism, whether in the media or in the assemblies of the faithful. However, this exhibition is full of folkloric, cultural and fanciful exaggerations. With this the need to scientifically approach the exorcism understood as a real combat that the Church assumes. Hypothesis: The Devil's action is real and he begins a battle with humanity that had already begun in the angelic field. Thus the Roman Rite of Exorcism exercises the mandate of Christ on the Apostolic Church, the power given by Christ to men to expel evil from the world. Methodology: Work divided into three chapters. In the first moment one seeks to know the evil nature of the devil, a fallen angel. As the development of the Holy Scriptures and Tradition recognizes the presence of the evil one and will show Jesus as the great exorcist. In the second chapter, the Church conscious of her ministry as an exorcist will develop the ritual over the centuries, from the apostolic age to the Second Vatican Council. In the third chapter an analysis of the Exorcism Ritual, observing its liturgical activity and how it is a true instrument of Spiritual Combat / Objetivo: Abordar de forma teológica o Ritual de Exorcismo Romano. Permitindo uma maior divulgação deste sacramental tão importante na Igreja. Justificativa: Existe cada vez mais uma maior exposição sobre o assunto do exorcismo, seja na mídia, seja nas assembleias dos fiéis. Todavia, essa exposição vem carregada de exageros folclóricos, culturais e fantasiosos. Com isso a necessidade de abordar cientificamente o exorcismo entendendo como um real combate que a Igreja assume. Hipótese: A ação do Demônio é real e ele inicia um combate com a humanidade que anteriormente já havia iniciado no campo angélico. Assim, o Ritual Romano do Exorcismo exerce o mandato de Cristo sobre a Igreja Apostólica, o poder dado por Cristo aos homens de expulsar o mal do mundo. Metodologia: Trabalho dividido em três capítulos. No primeiro momento busca-se conhecer a natureza maligna do demônio, um anjo decaído. Como o desenvolvimento das Sagradas Escrituras e da Tradição reconhece a presença do maligno e mostrará Jesus como o grande exorcista. No segundo capítulo, a Igreja consciente do seu ministério de exorcista desenvolverá o ritual ao longo dos séculos, da era apostólica ao Concílio Vaticano II. No terceiro capítulo uma análise do Ritual do Exorcismo, observando o seu agir litúrgico e como ele é um verdadeiro instrumento de Combate Espiritual

<p>Possession is a transcultural and transhistorical phenomena that in recent times appears to have had a resurge within western culture. Heavily laden with controversy, incredulity and prejudice possession is not readily dealt with, although many people present in parishes and for psychiatric treatment with symptoms and disturbances that need to be addressed promptly with up-to-date skill and discernment. Lack of interest and practise has been the rule not only in secular science but in major religious contexts as well. An increasing amount of literature highlights the lack of efficient psychiatric and religious response. In this work traditional Christian perspectives on possession were related to recent Psychiatric and Parapsychological results, definitions and conclusions, the aim being to enhance and enrich our understanding of what is being interpreted as an involuntary influence of malevolent spirits on human beings. The method of the study was based on reflexivity, including aspects of phenomenological analysis, critical theory and postmodern theory. It was shown that a clear line can no longer be drawn between science and spirituality as concerning possession, its cure and its etiology; that exorcism and other methods of spirit-expulsion have a not insignificant actuality in international psychiatry of today as a remedy for certain states of dissociative disorders, and that these methods are considered extremely powerful. The study also focused on agents responsible for treating people with related symptoms, religious as well as seculars, and on the need for continued interdisciplinary study and approach to the phenomena of possession. It was stressed that our understanding of this issue is in dire need of revision.</p>

Possession is a transcultural and transhistorical phenomena that in recent times appears to have had a resurge within western culture. Heavily laden with controversy, incredulity and prejudice possession is not readily dealt with, although many people present in parishes and for psychiatric treatment with symptoms and disturbances that need to be addressed promptly with up-to-date skill and discernment. Lack of interest and practise has been the rule not only in secular science but in major religious contexts as well. An increasing amount of literature highlights the lack of efficient psychiatric and religious response. In this work traditional Christian perspectives on possession were related to recent Psychiatric and Parapsychological results, definitions and conclusions, the aim being to enhance and enrich our understanding of what is being interpreted as an involuntary influence of malevolent spirits on human beings. The method of the study was based on reflexivity, including aspects of phenomenological analysis, critical theory and postmodern theory. It was shown that a clear line can no longer be drawn between science and spirituality as concerning possession, its cure and its etiology; that exorcism and other methods of spirit-expulsion have a not insignificant actuality in international psychiatry of today as a remedy for certain states of dissociative disorders, and that these methods are considered extremely powerful. The study also focused on agents responsible for treating people with related symptoms, religious as well as seculars, and on the need for continued interdisciplinary study and approach to the phenomena of possession. It was stressed that our understanding of this issue is in dire need of revision.

La notion d'un esprit étranger et invisible qui prend possession d'un corps est, croit-on, sémitique. Les peuples proche-orientaux et juifs avaient développé des rituels et des pratiques spécifiques pour s'en débarasser. Les Grecs, pour leur part, avaient parfois à composer avec différentes entités, des daimones, des morts ou des apparitions et parfois des divinités dont les actions pouvaient s'avérer très nuisibles, si ce n'est nettement invasives. Toutefois, la communis opinio maintient que les concepts de la possession et de l'exorcisme ne furent chez eux, que tardivement introduits, et ce, sous l'influence des sémitiques. Pourtant, la littérature et les sources épigraphiques, papyrologiques et archéologiques semblent démontrer que les Grecs avaient déjà, dès l'époque classique, dans leur propre culture et religion, les éléments caractéristiques de la possession et de l'exorcisme. Une analyse approfondie de textes d'auteurs anciens, de formulaires de magie,dont les très connus Papyri Grecs Magiques et de diverses amulettes, apporte des arguments décisifs en ce sens. / The notion of an alien and invisible spirit who takes possession of a person is believed to be Semitic. The Near East and Jewish people had developed rituals and specific practices to get rid of them. The Greeks, meanwhile, had to deal with numbers of entities, daimones, dead or apparitions and sometimes with the gods themselves, whose actions could be very harmful, if not clearly invasive. Nevertheless, the communis opinio holds that the concepts of possession and exorcism where belatedly introduced, and this only under the influence of Semitics. However the literature and the epigraphic, archaeological and papyrological sources seems to show that the Greeks already had, from the classical period, in their own culture and religion, the characteristic elements of possession and exorcism. A detailed analysis of some ancient texts, of magical formularies, including the well-known Greek Magical Papyri, and of various amulets, provides decisive arguments in this direction.