Thesis (D. Min..)--St. Vladimir's Orthodox Theological Seminary, Crestwood, N.Y., 2008. / Abstract. Includes bibliographical references (leaves 337-339).

The Bible teaches that God is the Creator of this world and all that is in it. It teaches us further that God’s creation was perfect. Lucifer, or Satan, corrupted perfection and ultimate goodness in creation by wanting to become like God. This resulted in the introduction of evil in God’s creation. Satan enticed Eve with a similar proposition in Genesis 3. Eve introduced the idea to her husband and they both agreed to the satanic lie: to become their own god – resulting in disobedience and every kind of evil that is found in the world up to the present. Evil is a real problem in this world. At the root of every kind of suffering, lies evil. Evil abounds, for man has rejected his nature as a created, limited, finite being, and tries to be what he could never be – divine. This was man’s original sin: he wanted to be god. Man often repeats this sin to this day. The Apocalypse presents to the reader God’s plan of salvation to redeem humanity back to its state of ‘goodness.’ Further, the Apocalypse teaches that God is Sovereign and that He is in control of His design. The book presents hope in the midst of suffering for the believer. At the same time, another message of judgement upon the evil inhabitants of the earth, the cosmos and evil is presented. God is holy and all that He stands for is good. Evil contradicts God’s nature and has to be destroyed for good to triumph. It is for this reason that we need to survey Rev. 17:1-19:10, for here we will witness the self-destruction of evil which is God’s design. We will also witness the triumph of good as evil is destroyed. The Apocalypse of John presents to the reader God’s design of allowing evil to run its course. Much emphasis is placed upon the Christ-event of Jesus’ sacrificial atonement as the “Lamb of God.” This event allows mankind a way out of following the path of wanting to be his own master and god. It shows to man his utter helplessness and hopelessness in saving himself from evil’s grip. It is only those that recognize their state of human depravity and their inability to save themselves, who find a release from evil’s grip through Christ’s atoning work alone. Only then will believers experience their true humanity – in God. Revelation 17 and 18 presents evil in two spheres. Firstly, evil is personified as a prostitute who seduces people away from God into idolatry. Idolatry is witnessed in organized religion and even unorganized religion (e.g. Marxism, atheism, science, etc.). Any argument for redemption from a problem, and an argument for salvation from these problems, ultimately leads to a belief system or religion. This will mean that all persons are religious, for they subscribe to some form of belief system which liberates them from something that they would deem oppressive - whether it includes a personal deity or not. Our argument is that every belief outside of the Christ revealed in the Scriptures, is idolatry. Idolatry finds its root in the Beast, or the Anti-Christ, symbolized by the prostitute’s prominent position on the beast (Chapter 17). She is described as “sitting” on the beast, signifying her unity with the beast and her representation of the beast on earth as his ambassador. The beast is identified as the great persecuting power that rules by brute force and is the supreme enemy of Christ and the Church. In chapter 13, the beast’s influence is discussed. To ascertain the identity of the beast, John writes, “This calls for wisdom. If anyone has insight, let him calculate the number of the beast, for it is man’s number. His number is 666” (v.18). We are of the opinion that the Book of Revelation has to be understood from an Old Testament perspective, for it is quoted extensively and its prophetic symbolism often repeated. The only instances that the number “666” is used in the Old Testament, is found in 1 Kings 10:14 and 2 Chronicles 9:13, both describing the weight of gold that Solomon received annually. We read in 1 Kings 11 of Solomon’s downfall where he took for himself “… seven hundred wives of royal birth and three hundred concubines” (v.3). These marriages helped him to develop commercial ties with the rest of the world, which soon resulted in Solomon following after many gods. Solomon’s alliances, through commercial security, led him away from God. Now his trust was placed in worldly alliances and not on God for prosperity. Secondly, those links soon led him into idolatry. John uses Solomon’s downfall to help his readers identify the beast. This beast of chapter 13 is further described in chapter 17 as the one who leads the inhabitants of the earth into idolatry through the prostitute. In chapter 18, the beast is portrayed as the one who seduces people into commercialism, through the prostitute. The seducing of humanity into idolatry and commercialism is still the beast of modern times. This beast prevents man from acknowledging God and entering into a relationship with Him. It is this beast of Idolatry and Commercialism that Revelation reveals as the seducers of mankind, pointing them away from the living God. Revelation 17-18 outlines the final judgement and destruction of the beast’s evil system. The Apocalypse describes God’s complete eradication of the evil beast and his accomplices, ushering in a new heaven and a new earth, with a once again, perfect humanity to fellowship with Him for all eternity. Revelation 17:1 to 19:10 outlines how God goes about in ridding His creation of evil. It teaches evil’s self-destruction - which is God’s design. It further describes the lost-ness of those that indulge in evil, little realizing that they are also responsible for evil’s demise – which is God’s design. It culminates with the joy of the righteous over evil’s destruction and their permanently restored fellowship with their Creator. The outworking of God’s design regarding the demise of evil needs to be viewed in the light of the Sovereignty of God (to which the Apocalypse provides an excellent understanding). We will witness the worldly system’s influence on humanity in John’s day, which is not much different to the present, for history has a way of repeating itself. We will discuss how believers are to respond to the influences of Idolatry and Commercialism (CHAPTER 2). Secondly, an exegetical analysis of the pericope chosen will prove the ultimate triumph of God in the destruction of evil, and will also describe the eternality of the believer’s position in Christ (CHAPTER 3). Thirdly, a correct understanding of the sole worship of God is necessary for believers, therefore the theology and content of worship teachings and practices (as witnessed in the songs of Revelation) will be discussed in Chapter 4. Finally, a correct understanding of God, and His role as Creator and Sustainer of creation, will be dealt with under the broad headings of GOD, MAN, SIN, COSMOS (CHAPTER 5). / Prof. J.A. du Rand

Best known if not equally understood for having a madman proclaim the demise of God, Friedrich Nietzsche’s thought has served as a fecund resource for disparate groups advancing diverse agendas. This paper critically examines the phenomenon of invoking Nietzsche as the final word. This paper argues that, far from being a conversation-stopper, Nietzsche can be understood as enhancing dialogue, across disciplines and between groups such as philosophers and theologians more prone to militant rhetoric than fruitful dialogue. In order to validate this claim it will be necessary to examine in detail the two aspects of Nietzsche’s thought most often invoked as conversation stoppers: the madman’s proclamation of the death of God; and Nietzsche’s devastating critique of Christian morality. Ultimately, this thesis will conclude that when properly understood Nietzsche serves as a unique interpreter locating himself between modernity and postmodernity, as well as between philosophy and religious thought.

abstract: Since their introduction into English in the mid-sixteenth Century, accommodations have registered weighty concepts in religious, economic, and political discourse: they represented the process by which divine principles could be adapted to human understanding, the non-interest property loans that were the bedrock of Christian neighborliness, and a political accord that would satisfy all warring factions. These important ideas, however, give way to misdirection, mutation, and suspicion that can all be traced back to the word accommodation in some way—the word itself suggests ambiguous or shared agency and constitutes a blank form that might be overwritten with questionable values or content. This dissertation examines the semantic range and rhetorical value of the word accommodation, which garnered attention for being a “perfumed term” (Jonson), a “good phrase” (Shakespeare), a stumbling block (Milton), and idolatry (anonymous author). The word itself is acknowledged to have an extra-lingual value, some kind of efficacious appeal or cultural capital that periodically interferes with its meaning. These tendencies align it with different modes of fetishism—idolatry, commodity fetishism, and factishism—which I will explicate and synthesize through an analysis of accommodation’s various careers and explicit commentary evidenced in sixteenth- and seventeenth-century texts. / Dissertation/Thesis / Doctoral Dissertation English 2017

Submitted by Gabriela Rodrigues Lima (rodriguesgabrielalima@gmail.com) on 2018-01-29T13:29:49Z No. of bitstreams: 1 Dissertação final Gabriela Lima pdf.pdf: 888023 bytes, checksum: 8c55a802d946777f2eae7f2907848489 (MD5) / Approved for entry into archive by Jacqueline de Almeida null (jacquie@franca.unesp.br) on 2018-01-29T18:11:51Z (GMT) No. of bitstreams: 1 Lima_GR_me_fran.pdf: 888023 bytes, checksum: 8c55a802d946777f2eae7f2907848489 (MD5) / Made available in DSpace on 2018-01-29T18:11:51Z (GMT). No. of bitstreams: 1 Lima_GR_me_fran.pdf: 888023 bytes, checksum: 8c55a802d946777f2eae7f2907848489 (MD5) Previous issue date: 2017-12-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / A expansão marítima proporcionou ao homem europeu o contato com o Novo Mundo, onde se relacionaram com culturas, tradições e costumes diferentes. Levando consigo nas naus o imaginário mágico europeu, as práticas dos povos andinos foram interpretadas como sobrenaturais pelos espanhóis nos dois primeiros séculos da colonização. Nesse sentido,o presente trabalho tem como intenção compreender como os costumes indígenas nos séculos XVI e XVII onde hoje temos localizado o território do Peru foram encarados como feitiçaria pelos espanhóis.Tendo como foco a utilização de plantas, também será analisado de que forma as ervas nesse mesmo momento foram utilizadas como inovação farmacêutica e medicinal. Para isso, investigaremos os documentos de extirpação de idolatrias do Arquivo Arzobispal de Lima, o tratado do médico sevilhano Nicolás Monardes, e as contribuições dos jesuítas Bernabé Cobo e Joseph de Acosta sobre as descrições da natureza americana. Assim, pretende-se contribuir para a compreensão das diferentes abordagens e o que elas representavam naquele contexto, pois enquanto de um lado temos o pensamento do homem europeu marcado pelo imaginário mágico, de outro temos mais de um pensamento racional que buscou lucro, inovação científica e progresso urbano, gerando diversos renascimentos e nos mostrando vários prismas desse período histórico / The maritime expansion has provided the European man the contact with the New World, where they related to cultures, traditions and different habits. Taking with the ships the magical European imaginary, even though the practices of the Andean people were considered supernatural by the Spanish in the 16th and 17th centuries. The present study intends to comprehend how the native habits from the period, where nowadays is located the Peruvian territory, were viewed as witchcraft, focusing in the usage of plants. In contrast, it will be analyzed how the herbs from that same moment were used as pharmaceutical and medicinal innovations. For that, we will consider the documents of extirpation of idolatry from the Arzobispal de Lima Archive, the Sevillian medic Nicolás Monardes’ treaty, and the contributions from the Jesuits Bernabé Cobo and Joseph de Acosta about the descriptions of the American nature. Therefore, we expect to contribute with the comprehension of the different insights and what they represented in that context, since while in one side we have the European man’s way of thinking marked by the magical imaginary, on the other one we have more than one rational thinking that sought profit, scientific innovation and urban progress generating many revivals, showing us several prisms from that historical period. / CAPES: 194030-1

Magister Theologiae - MTh / This study begins by recognising the religiously plural context in which the Christian churches currently exist. It discusses the various forces that impel the churches towards recognition of and dialogue with those of other faiths, as well as factors that hinder this process. It mentions a variety of ways in which theology - in particular, the theological understanding of the relationship between the Christian churches and other faith communities - is influenced by its context. In an attempt to identify a model within the Judaeo-Christian tradition that will provide a basis for inter-faith dialogue, the study proposes an exploration of the relationship between Yahweh and the gods of the nations as reflected in the the prophetic writings known as Deutero- and Trito-Isaiah, writings that almost certainly emerged from two particular periods in the history of the people of lsrael: the Babylonian exile and the early post-exilic period in Palestine. The study outlines historical developments within these two periods. It explores the various religious beliefs - Babylonian, Palestinian and Persian - that together formed the multi-faith context for Deutero- and Trito-Isaiah.

This dissertation analyses and critically evaluates an aspect of Karl Barth's thought, the understanding of which is important to a broader understanding of Barth, his relationship to other (especially iconoclastic) thinkers, and his relevance for contemporary theology: his understanding and critique of idolatry and the idol. Chapter 2 argues that it was revelation which both drove Barth's idolatry-critique and determined his concepts of idolatry and the idol. It analyses Bath's idolatry-critique as it was levelled against natural theology, and offers an evaluation of the picture of Barth's thought which emerges. Chapter 3 analyses Barth's idolatry-critique in relation to the doctrine of God. Directives which, for Barth, had to be adhered to within the development of the doctrine of God for the avoidance of idolatry, are discussed. Finally, an evaluation and critique of Barth's critique of idolatry within the doctrine of God, and of his own adherence to these directives, is offered. Chapter 4 analyses the relationship of Barth's idolatry-critique to his discussion of religion. It is shown that Barth, in his mature thought, criticised both the essence of religion and certain theological uses of the concept of religion as idolatry. Barth's critique of religion as idolatry is itself subjected to critique, and the question of what bearing his critique of religion as idolatry ought to have for Christian, theological engagement with adherents of other world religions is taken up. Chapter 5 summarises and discusses further some of the findings and implications of this study. It is suggested that Barth's thoroughly christological critique of idolatry (which is not without its own problems), in that it stands in contrast to the less particularistic forms of idolatry-critique set forth by several other modern scholars, raises the question of whether an idolatry-critique like his own might be called for within contemporary theology.

Text in Dutch / In deze verhandeling worden een aantal perikopen uit het boek Hosea, namelijk Hosea 2, 4, 5:1-7, 8, 9, 10 en 14:2-9, uitgelegd aan de hand van het kemwoord afgodendienst. Vergelijk: de afgodendienst in het boek Hosea. Tevens wordt een beschrijving gegeven van de New Age-beweging en wordt een aantal zienswijzen van deze beweging uitgediept. Vergelijk: het nieuwe-tijdsdenken. Het doel van deze verhandeling is het vergelijken van de afgodendienst in het boek Hosea met het nieuwe-tijdsdenken en de overeenkomsten aan te geven. Vergelijk: vergeleken met. In hoofdstuk 1 (Probleemstelling en hypothese) wordt het probleem aan de orde gesteld dat de Kanaanitische natuurgodsdienst de Israelitische godsdienst binnengedrongen was en leidde tot afgodendienst. Tevens wordt gesteld dat heden ten dage de godskennis minimaal is, kerken leeglopen maar semi-godsdiensten zich mogen verheugen in een enorme toeloop. De New Age-beweging is hiervan een voorbeeld. Elementen uit de gedachtewereld van de afgodendienst ten tijde van de profeet Hosea blijken overeen te komen met denkbeelden die deel uitmaken van het nieuwe-tijdsdenken. In hoofdstuk 2 (Werkwijze) wordt de weg aangegeven die in deze verhandeling gevolgd is om te komen tot het beschrijven van de overeenkomsten tussen de afgodendienst in het boek Hosea en het nieuwe-tijdsdenken. In hoofdstuk 3 ((Godsdienst)geschiedschrijving) wordt een aantal benaderingen besproken die kunnen leiden tot een evenwichtige beschrijving van de geschiedenis van een godsdienst. Tevens wordt aangegeven waarvan de geschiedschrijver gebruik moet maken om tot een zo objectief mogelijke beschrijving te komen. In hoofdstuk 4 (De geschiedenis van Israel en Juda in de achtste eeuw voor Christus) wordt de geschiedenis van Israel en Juda in de achtste eeuw voor Christus beschreven aan de hand van de regeringen van de koningen Uzzia, Jotam, Achaz en Jechizkia van Juda en Jerobeam van Israel. Age-beweging is hiervan een voorbeeld. Elementen uit de gedachtewereld van de afgodendienst ten tijde van de profeet Hosea blijken overeen te komen met denkbeelden die deel uitmaken van het nieuwe-tijdsdenken. In hoofdstuk 2 (Werkwijze) wordt de weg aangegeven die in deze verhandeling gevolgd is om te komen tot het beschrijven van de overeenkomsten tussen de afgodendienst in het boek Hosea en het nieuwe-tijdsdenken. In hoofdstuk 3 ((Godsdienst)geschiedschrijving) wordt een aantal benaderingen besproken die kunnen leiden tot een evenwichtige beschrijving van de geschiedenis van een godsdienst. Tevens wordt aangegeven waarvan de geschiedschrijver gebruik moet maken om tot een zo objectief mogelijke beschrijving te komen. In hoofdstuk 4 (De geschiedenis van Israel en Juda in de achtste eeuw voor Christus) wordt de geschiedenis van Israel en Juda in de achtste eeuw voor Christus beschreven aan de hand van de regeringen van de koningen Uzzia, Jotam, Achaz en Jechizkia van Juda en Jerobeam van Israel. In hoofdstuk 5 (De geschiedenis van Israels godsdienst in de achtste eeuw voor Christus) wordt allereerst J erobeam I ten tonele gevoerd omdat hij de drijvende kracht was achter de ontwikkeling van Betel en Dan tot nationale heiligdommen in het noordelijke Israel. Deze ontwikkeling kan gezien worden als de aanleiding van de afgodendienst ten tijde van Hosea. Vervolgens wordt de invloed van de Kanaanitische godsdienst op de Israelitische godsdienst aan de orde gesteld. In hoofdstuk 6 (De profeet Hosea) worden de persoon en de prediking van de profeet Hosea uitgediept. In hoofdstuk 7 (Uitleg van enkele perikopen uit Hosea) worden de perikopen uit de aanhef van deze samenvatting uitgelegd aan de hand van het kemwoord afgodendienst. In hoofdstuk 8 (De Kanaanitische god Baal) wordt een aantal facetten van Baal belicht die wellicht kunnen bijdragen tot een beter verstaan van Israels godsdienst in de achtste eeuw voor Christus. In hoofdstuk 9 (New Age) wordt een beschrijving gegeven van de New Age-beweging en een aantal zienswijzen nader onder de loep genomen. In hoofdstuk 10 (Gevolgtrekkingen) wordt enerzijds de achtste eeuw voor Christus vergeleken met de post-twintigste eeuw en anderzijds de overeenkomsten opgesomd tussen de afgodendienst in het boek Hosea en het nieuwe-tijdsdenken. / This thesis compares idolatry in Hosea with the New Age movement. A number of pericopes from Hosea are explained in view of idolatry. Canaanite nature worship had entered into Israelite religion. Among the kings of Israel in the eighth century BC, Jeroboam I in particular was the moving force behind the development of Bethel and Dan into national sanctuaries. This development can be seen as the immediate cause for idolatry in Hosea's days. Also nowadays knowledge of God is very poor. There are fewer and fewer churchgoers, but semi-religions like the New Age movement attract a hugh number of people. Elements from the realm of thought of idolatry at Hosea's time appear to correspond closely with concepts that are essential in the New Age movement. / Old Testament & Ancient Near Eastern Studies

Pela abordagem da história cultural, analisamos visões e políticas em torno dos costumes indígenas com psicoativos (bebidas alcoólicas, estimulantes e alucinógenos), por meio da leitura de tratados produzidos entre meados do século XVI e XVII no mundo hispanoamericano. São histórias sobre os antigos mexicanos e peruanos, bem como sobre seus descendentes, nos vice-reinos da Nova Espanha e Peru. Os costumes com substâncias foram retidos como elementos essenciais da idolatria (a falsa religião dos índios); além de usadas em cerimônias e feitiçarias, algumas plantas e poções seriam inclusive adoradas como divindades. Dividimos os capítulos por contextos e grupos de obras/autores: (i) para o contexto geral de consolidação do império espanhol na América, analisamos o dominicano Bartolomé de las Casas e o jesuíta José de Acosta; (ii) para os tempos dos missionários mendicantes na Nova Espanha do séc. XVI, o franciscano Bernardino de Sahagún e o dominicano Diego Durán; (iii) para a época de auge da extirpação da idolatria no séc. XVII, os curas Hernando Ruiz de Alarcón e Jacinto de la Serna na Nova Espanha, e o jesuíta Pablo Joseph de Arriaga no Peru; (iv) analisamos o cronista indígena peruano Felipe Guaman Poma de Ayala na virada dos sécs. XVI-XVII. Outras fontes foram utilizadas, destacando-se os tratados sobre as medicinas dos índios escritos pelos doutores espanhóis Nicolas Monardes, Francisco Hernández e Juan de Cárdenas, assim como de um médico indígena mexicano, Martín de la Cruz. Os principais assuntos discutidos: os juízos de proveito das medicinas que embriagam; os sentidos do vício por meio das substâncias, entre hábito contranatural e veículo para os pecados; a noção de perda do juízo como efeito natural da embriaguez, mas que abre espaço para a intervenção demoníaca; representações dos usos nos sacrifícios, comunhões, feitiçarias, e a idolatria de plantas e poções. Esses assuntos são analisados tendo em vista que a idolatria não informa apenas o estereótipo e o caminho da interdição dos costumes, pois, de outro lado, nomeia os saberes e poderes locais e sua vitalidade, num ambiente de choques, negociações e acomodações político-culturais. / From a cultural history point of view, we analyze perceptions and policies over indigenous relation to psycho-actives (alcoholic beverages, stimulants and hallucinogens), based on treatises written from the middle of the 16th century to the middle of the 17th century at the Spanish-American world. They are histories about the anciant Mexicans and Peruvians, as well as about their descendents from the vice royalties of New Spain and Peru. In such works, the habits related to psycho-actives were believed to be essential elements of the idolatry (the indigenous false religion); besides being used in ceremonies and sorcery, some plants and potions were also worshipped as divinities. We organize the chapters according to the contexts and groups of document sources/authors: (i) for the general context of the Spanish empire consolidation in America, we analyze the Dominican Bartolomé de las Casas and the Jesuit Joseph de Acosta; (ii) for the New Spain mendicant missionaries times in the 16th century, the Franciscan Bernardino de Sahagún and the Dominican Diego Durán; (iii) from the extirpation of idolatry strongest period in the 17th century, the vicars Hernando Ruiz de Alarcón and Jacinto de la Serna; and (iv) from the turning of the 16th to the 17th century, the Peruvian Indian chronicler Felipe Guaman Poma de Ayala. Other document sources were also consulted, in particular treatises covering indigenous medicines, like those written by the Spanish physicians Nicolas Monardes, Francisco Hernández and Juan de Cárdenas, and also by an Indian doctor from Mexico, Martín de la Cruz. The main subjects we discuss in the work are: the views of benefits from the medicines that inebriate; the meanings of vice associated to substances, from a non-natural habit to a passport for sins; the notion of going out of mind as a natural consequence of inebriation, but which opens the possibility of demonic intrusion; usage representations in sacrifices, communions, witchcraft, and the idolatry of plants and potions. All those issues are analyzed bearing in mind that idolatry tell us not only about the stereotype and the pathways of habits forbiddance, but also distinguishes the local knowledge and powers, and its vitality, all taking place in an environment of political and cultural clashes, negotiations and accommodations.

Submitted by admin tede (tede@pucgoias.edu.br) on 2016-11-22T12:37:03Z No. of bitstreams: 1 CLÁUDIA MARIA RABELO.pdf: 5458770 bytes, checksum: c1c16d66c9c61350e557bdc4b3a367d7 (MD5) / Made available in DSpace on 2016-11-22T12:37:03Z (GMT). No. of bitstreams: 1 CLÁUDIA MARIA RABELO.pdf: 5458770 bytes, checksum: c1c16d66c9c61350e557bdc4b3a367d7 (MD5) Previous issue date: 2016-09-16 / The objective of this work is reflect about the theme Catholicism Popular before the neoliberalism installation process in Brazilian society. Focused on the connexion of Market and Devotion, analyzes the theme observing through the recent transformations in the feast of the Divine Eternal Father in Trindade, Goiás. In this context, seeks the answer of the question why does the religion in this contradictory world, mixture between Faith, Sacred and market. Then, it perceives that Religion remains because people search in the answers for your insecurity and anguish. The research reveals the confirmation of the Bourdieu’s thought (1998), the Religion exercises structuring, legitimating and justificating functions of the society and exercises social functions that legitimizes the arbitrary. This fact is reseach in Devotion of Divine Eternal Father in your recents transformations. / Este trabalho reflete sobre a temática do Catolicismo Popular diante do processo de instalação do neoliberalismo na sociedade brasileira. Voltado à relação do Mercado com a devoção, analisa o tema por meio de observações através das transformações recentes na Festa do Divino Pai Eterno em Trindade, Goiás. Neste contexto, procura-se responder ao questionamento como a religião se mescla ao mercado neste mundo contraditório a partir do estudo de uma devoção com forte apelo popular. Veremos como as estratégias mercadológicas e a mídia impactaram a festa em suas transformações recentes. A Pesquisa revela, assim, a procedência do pensamento de Bourdieu (1998), segundo o qual a Religião cumpre funções estruturadoras, legitimadoras e justificadoras da sociedade, além de que, também, cumpre funções sociais que legitimam o arbitrário. Com base neste autor, veremos os interesses institucionais e os dos devotos que frequentam o santuário do Pai Eterno em Trindade, Goiás.