In the territory of the current Czech Republic, the first written mention of the negative perception of magic appeared as early as in the 11th century, but it was only in the 14th century when the prohibitions to practice magic got more precise contours. Legally, the offense of witchcraft in Municipal and Capital Crime Codes only was defined in the 16th and the 17th century. It was at the turn of these centuries when we saw increase in processes with persons accused of abusing spells. However, in most prosecutions of that time, the abuses of megic only were secondary charges and the perpetrators were condemned, only occurred in the Czech Kingdom rarely. Only the persecution of witches in some of the Silesian principalities and in northern Moravia during the 17th century got out these trends. In northern Moravia, the largest witch trials took place in the years 1679 - 1696 in the Velké Losiny estate and in the town of Šumperk, where 81 alleged sorcerers and witches were killed. Like in many other cases, also here the outbreak of local witch trials was inspired by a stolen host. Court proceedings took place under the direction of Judge Heinrich Franz Boblig of Edelstadt, who for many years gained the trust of the local nobility. Although the legislation continued to contain criminal offense against witchcraft...

Submitted by Erika Demachki (erikademachki@gmail.com) on 2015-02-13T16:42:33Z No. of bitstreams: 2 Dissertação - Daiany Sousa Macelai de Oliveira Gomes - 2009.pdf: 736727 bytes, checksum: 3d861ab18d43b7fe60aa48b8db9973d5 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Erika Demachki (erikademachki@gmail.com) on 2015-02-13T16:49:22Z (GMT) No. of bitstreams: 2 Dissertação - Daiany Sousa Macelai de Oliveira Gomes - 2009.pdf: 736727 bytes, checksum: 3d861ab18d43b7fe60aa48b8db9973d5 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2015-02-13T16:49:22Z (GMT). No. of bitstreams: 2 Dissertação - Daiany Sousa Macelai de Oliveira Gomes - 2009.pdf: 736727 bytes, checksum: 3d861ab18d43b7fe60aa48b8db9973d5 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2009-01-30 / Extremely marked by the elements of the previous Inquisition, the Spanish Inquisition arises as a joint of influences and conducts of the first one, but reflects, at the same time, specific elements that differs it from the medieval practice. The subject of the dissertation summarizes itself in the perception of the similarities and differences in the Spanish Inquisition conduct in relation to the medieval one following the analysis of the Inquisitor Manual from Nicolau Eymerich and its analysis by Francisco de La Penã in a comparative methodology. At first sight we show the history context to the production of the Inquisitor Manual and its legal content. Later we will try to take in structural context of the Spanish Inquisition and its specific elements in Peña’s context. Finally we will detach some chances at the Court’s action concerning the Inquisition rituals proceedings based on Peña’s analysis. / Profundamente marcada pelos elementos da Inquisição anterior, a Inquisição espanhola apresenta-se como um crisol de influências e condutas da primeira, porém reflete, ao mesmo tempo, especificidades que a distancia da prática medieval. O tema dessa dissertação resume-se na percepção das semelhanças e diferenças na conduta da Inquisição espanhola em relação à medieval, a partir da análise do Manual dos Inquisidores de Nicolau Eymerich e sua releitura por Francisco de La Peña em uma metodologia comparativa. Num primeiro momento, apresentaremos o contexto histórico para a produção do Manual dos Inquisidores de Nicolau Eymerich e o seu teor jurídico. Posteriormente, buscaremos compreender o contexto de estruturação da Inquisição espanhola e suas especificidades no contexto de Francisco de La Peña. Por fim, destacaremos algumas mudanças na postura do Tribunal acerca dos ritos e procedimentos processuais da Inquisição a partir da releitura de Peña.

While much has been written about the conflicts, supposed or actual, between logic and faith, science and religion, few accounts of the personal turmoil these conflicts can cause exist. Likewise, many of these nonfiction accounts are written from a distinctly polarized place leaning either to science or faith. In this thesis, I mix research and history with memoir and a sense of poetry to explore my personal experience with this conflict. At its outset, I hoped for this project to capture my struggle as an orthodox member of The Church of Jesus Christ of Latter-day Saints (LDS) in dealing with the questions my own sense of logic provided that institution. This goal was achieved in part. However, by the end of the project I had also captured a narrative exploration of my experience leaving the LDS Church and learning, instead of trusting the authority provided by a structure of orthodoxy, to feel comfortable trusting my own sense of reason. The first chapter captures my initial struggle with acknowledging questions within a religious structure. This is accomplished, in part, by merging the personal narrative with a researched account of French priest and paleontologist Pierre Teilhard de Chardin. I show both his struggle with questions and faith, and my desire to lean on his example as someone who acknowledged question without leaving his faith--in Chardin's case the Catholic Church. The second chapter, again following this pattern of mixing research with memoir, explores the feelings of exile I had during the time while I was still an orthodox member of the LDS church. This personal narrative is woven into several historical and literary accounts of exile. In the third chapter, I struggle with the question of what to do with the spiritual experiences I had during my time in the LDS Church after having separated myself from that institution. The short fourth chapter takes a strictly narrative line as I address my spiritual and mental outlook upon the completion of this project.

This thesis is designed to determine the impact of the archetype of the Great Mother on the plot, characterizations, and interpersonal relationships in three contemporary films. Chapter I describes the elements and applications of the archetype and the Jungian analysis employed in the study. Chapter II details the phases of the Great Mother archetype and discusses Jung's process of individuation and how the Great Mother controls this quest. Chapters III, IV, and V focus on The Heretic, Network, and Looking for Mr. Goodbar respectively. Chapter VI summarizes the existence and power of the archetype in the films and postulates that the image of women in film may be stereotyped due to the Great Mother archetype.

1 Summary The medieval period characterized by tough struggle between the secular and ecclesiastical powers. Both may be trying to get as many resources to control the medieval community. Although they were constantly in dispute, they also collaborate together. We see that, for example, in connection with the Inquisition. In order to be executed ecclesiastical judgment must be convicted passed secular power. Only that could have done the maximum penalty, execution. In the High Middle Ages, there was a decline of the Church. That's why there was a new wave of heresy. It was more organized than in the past. The new movement, especially the Cathars, got the high-quality background facilities in the south of France, Languedoc. Here they had the support of the local nobility and burgess. It was a beneficial cooperation on both sides. Church did not like this cooperation. And soon this place of resistance was attacked the Church and the government of the country. The rebellion was suppressed. The Inquisition worked in this area after that. Must add that was very successful work. Soon Inquisition completely wiped out local heretic. Single human had in the Middle Ages difficult position. He had unconditionally belong to the Church and had to live according to its dogma. This meant that he had to renounce pleasures...

This study investigates the understanding of heresy and the heretic according to John of Damascus. For him, a heretic was any Christian who, by wilful choice, departs from the one orthodox tradition by adopting a personal opinion on the common faith which he intends to institute as sole truth. Our research is divided into two parts and aims to apply John of Damascus' understanding of the recurring identity of the Christian heretic and his behaviour. By using historical-theological, interdisciplinary and diachronical approaches, our research demonstrates that this Church Father, who is the `seal of the patristic era,' remains a relevant authority for our comprehension of heresy and the heretic. Through two case studies, namely, the Dutch Reformed Churches and Apartheid, and Kimbanguism, our study specifies, on the one hand how a distorted Christian confession contributed to the rise of Apartheid, with its attendant sense of a theocracy, predestination, election, supremacy, divine love and justice. Kimbanguism, on the other hand, represents a heresy against its will. It is an example of Christian leaders who abused their power to apply cultural elements that resulted in a dramatic misinterpretation of the Christian dogma of the Trinity. Finally, our study intends to apply the notions of wilful choice, obstinacy and fanaticism, libertine exegesis, personal opinion and orthodox tradition or common faith, to portray a heretic by using an interdisciplinary approach: theologically as a libertine-exegete, psychologically as a dogmatic and fanatic person, and sociologically as a negative cultural reformer. Thus, our analysis is both historical and theological, and clearly and substantially elucidates the heretical mind in modern times. Consequently, our inquiry may be summed up as follows. Firstly, heresy habitually comes from an existing text, doctrine or discipline; secondly, it concerns people who are originally Christians; thirdly, it demonstrates that a heretic may be a fervent and an educated Christian, a layman or a church leader, who, on the basis of wilful choice, interprets Biblical texts freely, with his personal exegesis and hermeneutics, and ultimately incorrectly. From this exegesis and hermeneutics he deduces and sustains a new doctrine that he defends with obstinacy and fanaticism. / Christian Spirituality, Church History & Missiology / D. Div. (Church History)

This study investigates the understanding of heresy and the heretic according to John of Damascus. For him, a heretic was any Christian who, by wilful choice, departs from the one orthodox tradition by adopting a personal opinion on the common faith which he intends to institute as sole truth. Our research is divided into two parts and aims to apply John of Damascus' understanding of the recurring identity of the Christian heretic and his behaviour. By using historical-theological, interdisciplinary and diachronical approaches, our research demonstrates that this Church Father, who is the `seal of the patristic era,' remains a relevant authority for our comprehension of heresy and the heretic. Through two case studies, namely, the Dutch Reformed Churches and Apartheid, and Kimbanguism, our study specifies, on the one hand how a distorted Christian confession contributed to the rise of Apartheid, with its attendant sense of a theocracy, predestination, election, supremacy, divine love and justice. Kimbanguism, on the other hand, represents a heresy against its will. It is an example of Christian leaders who abused their power to apply cultural elements that resulted in a dramatic misinterpretation of the Christian dogma of the Trinity. Finally, our study intends to apply the notions of wilful choice, obstinacy and fanaticism, libertine exegesis, personal opinion and orthodox tradition or common faith, to portray a heretic by using an interdisciplinary approach: theologically as a libertine-exegete, psychologically as a dogmatic and fanatic person, and sociologically as a negative cultural reformer. Thus, our analysis is both historical and theological, and clearly and substantially elucidates the heretical mind in modern times. Consequently, our inquiry may be summed up as follows. Firstly, heresy habitually comes from an existing text, doctrine or discipline; secondly, it concerns people who are originally Christians; thirdly, it demonstrates that a heretic may be a fervent and an educated Christian, a layman or a church leader, who, on the basis of wilful choice, interprets Biblical texts freely, with his personal exegesis and hermeneutics, and ultimately incorrectly. From this exegesis and hermeneutics he deduces and sustains a new doctrine that he defends with obstinacy and fanaticism. / Christian Spirituality, Church History and Missiology / D. Div. (Church History)

Andrea Zanzotto (Pieve di Soligo 1921- Conegliano 2011), poète italien parmi les plus marquants du XXe siècle, a privilégié, depuis sa jeunesse, la culture et la langue française. Notre travail met en évidence, à partir de sa poésie, des écrits critiques, de ses traductions et de ses nombreuses interviews, le lien, qu’il a tissé pendant plus de soixante-dix ans, avec la poésie transalpine moderne. Toutefois, c’est seulement à partir des dernières années que la critique littéraire a développé des études comparatives sur l’influence de la poésie étrangère, en particulière française, sur son œuvre. Sa prédilection littéraire commence par Rimbaud, passe à travers le Surréalisme (Éluard), et s’arrête sur certains auteurs appelés « hérétiques » par rapport au mouvement de Breton (Michel Leiris, Antonin Artaud), ou alors sur des auteurs très polémiques (comme Henri Michaux ou Blaise Cendrars avec son poème Pâques à New York) aux quels on a dédié un approfondissement. En ce parcours Zanzotto croise, bien qu’avec moins d’entrain, les contemporains André Frénaud, Alain Borne, Edmond Jabès, Jean Tardieu, Michel Deguy, Yves Bonnefoy, et René Char. Notre thèse, en s’appuyant sur l’examen des textes et sur l’analyse des traductions et des documents inédits, d’une part rends compte du caractère précurseur de Zanzotto pour ce qui concerne la connaissance de certains auteurs et les raisons de son intérêt pour le courant « hérétique » du Surréalisme. D’autre part, ce travail explique l’intersection de sa recherche littéraire, d’un point de vue thématique et linguistique, avec la poésie française et met en évidence le rendu poétique des expressions littéraires et existentielles de l’outrance et de l’absolu d’origine française. / Andrea Zanzotto (Pieve di Soligo, 1921 – Conegliano, 2011), one of the most outstanding poets of the 20th century, showed from an early age a huge interest towards the French linguistic and cultural heritage, above the others. Our thesis highlights how well present his strong relationship with modern French poetry is, testified by his own critical essays, translations and public statements; a connection bound to last for almost seventy years. Only recently the critics have started a comparative approach to the study of the influence of foreign poetry, and French poetry in particular, upon his œuvre. The literary lineage that Zanzotto follows starts with Rimbaud, crosses Surrealism (Eluard ) and then lingers upon a number of authors defined either as heterodox (Michel Leiris, Antonin Artaud,) or extremely critical (Henri Michaux, and Blaise Cendrars, the latter with his short poem titled Pâques à New York, herewith analysed) towards Breton’s movement. Zanzotto also deals with his contemporaries, although with minor depth (André Frénaud, Alain Borne, Edmond Jabès, Jean Tardieu, Michel Deguy, Yves Bonnefoy, René Char). The present research, backed up by textual comparison and the analysis of unpublished translations and documents, focuses on the pioneering features of Zanzotto’s knowledge of all these French authors compared to the subsequent Italian literature, and the reasons behind his ties with the “heretic” current of Surrealism. At the same time, our work explains the intersection, from the linguistic and thematic point of view, with French poetry and shows the poetic outcome of the literary and existential expressions of the Absolute and all-out of French origin.