This study analyses readings and interpretations of the satanic figure in John Milton´s epic Paradise Lost. The study highlights positions from the literature debate about Satan, the main character, and analyses interpretations of Milton´s Satan in order to investigate the critical positions about the relation between text and interpretation. The study has a meta-perspective and analyses the character of Satan in relation to the two main positions that have occupied the debate. The central question for this study is the role of the satanic figure in Paradise Lost. Have the critics read him as a tragic hero or is he being portrayed as the embodiment of evil? By reading which strategies have been used for interpretation by critics in order to come to conclusions about Satan, I have also shown what views exist concerning literary texts and character presentation. The result shows two clear traditions, satanists and anti-satanists, the former interpreting Satan as a positive character and the latter viewing him as a negative one. This study has shown that the debate concerning Satan has touched upon a wide spectrum of subjects where questions concerning authority, revolt and the closeness/distance to a text has been part of the interpretations. The satanic figure has at the same time shown to be an ambivalent 'round' character which makes simple interpretations of him more difficult.

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This study regards the influence of ’modern’ satanism on performative art in the nineteen sixties- and seventies. The methodological framework consists of performativity theory, religious visual culture and aesthetics of experimental film. The material consists mainly of cinematic work by Kenneth Anger and Alejandro Jodorowsky, as well as musical performances by the likes of Mick Jagger, the Rolling Stones and David Bowie. In addition to this material I also use academic texts, dissertations and books written about the subjects themselves as a foundation for my own further analysis and discussions. By looking closely at a selection of cinnematic work of foremost Kenneth Anger, I try to show how his own esoteric and occult interests are present as a fundamental part of his creative process and the following filmworks/artworks themselves. This is also put into relationship with Anton Szandor Lavey, founder of the Church of Satan, and their common thoughts concerning ritually performed magic. By using performativity theory I trie to emphasise the interlocking structures of these two worlds in the artwork of Kenneth Anger and other artists active in the culturual ’milieu’ of the sixties- and seventies. The results indicate that the religious sphere of satanism, occultism and esotericism (and alternative modes of religion in general) was closeley inflicted with counterculture-infused film and music (as represented by the selection of material).

Topic This study examines the hymnic pericopes found at Revelation 4.8-11; 5.9-14; 7.10- 12; 11.15-18; 12.10-12; 15.3,4 and 19.1-8 in light of the cosmic conflict theme. It considers that this theme is a major contributor to the development of Revelation’s plot, and thus the hymnic sections are informed by, and inform the understanding of the controversy. Purpose Recognizing that the majority of critical studies give interpretative primacy to the social and political realities that existed in the Roman Empire at the time of Revelation’s composition, there is need for an examination of the storyline from the perspective of issues that are clearly of narratival importance. This study argues that the cosmic conflict is at the center of the book’s concerns, and attempts to determine the function of the hymns in relation to the ongoing controversy. Previous examinations of the hymnic sections have either considered them to be a response and/or parody to Roman liturgy, examples of God’s unquestioned sovereignty, or expressions of thematic overtones found throughout the book. While all these approaches make a contribution to a greater understanding of the hymns, the relation of the hymns to the ever-present conflict theme has not been explored. This study allows the hymnic sections to engage with the larger narrative issue as to who is truly the rightful sovereign of the universe. Conclusion This study found that a close examination of the text confirms that the cosmic conflict is the major motif in the narrative, and that it does not simply serve as a metaphor for political realities. It also concluded that the temple/throne room imagery found throughout the storyline, should have a controlling influence upon interpretation. This setting provides the backdrop for understanding the origins and issues of the controversy. Another conclusion of the study is that the only way for the controversy to be resolved is for God to reveal Himself in such a manner that the truth about Him is manifest. Finally, it was seen that the hymns do provide commentary on the conflict, by acclaiming God’s goodness and right to rule, despite the undertones of Satan’s accusations. / New Testament / D. Th. (New Testament)

Cette thèse propose un éclairage sur la réalité de la Fonction analytique, sa physiologie, et les pathologies comportementales qui résultent de son dysfonctionnement. Nous y visitons les travaux de Freud, Jung et Lacan. Par une approche de comparatisme de leurs " écritures respectives ", nous découvrons les fondements de la Fonction analytique. Tous trois tiennent leur savoir d'une approche transdisciplinaire (mythologie, alchimie, Taoïsme, linguistique, mathématiques, etc.) Freud précise le rôle indispensable de la pulsion en décrivant ses quatre caractéristiques. Avec son travail sur le "Bloc-notes magique ", il énonce les modalités de la gravure psychique. La physiologie analytique comprend deux stades distincts : le premier ou " tronc commun " correspond à la gravure de la trace mnésique (Freud). Ce stade se déroule selon le mode binaire : ça pour Freud, persona pour Jung, imaginaire pour Lacan. Le second, se développe à partir du tronc commun, selon la modalité ternaire : la structure arborescente. C'est le stade du moi de Freud, du moi de Jung, du réel de Lacan. Cette phase, comme celle du brassage inter-chromosomique de la méiose biologique, produit une infinité de combinaisons. Modes binaire et ternaire représentent les phases principales de la Fonction analytique. Mais le mode binaire ne doit pas faire barrage au mode ternaire, en enfermant la psyché dans l'imaginaire (Lacan). La psyché doit se dépasser et faire oeuvre d'artiste. Nous montrons que le déséquilibre de l'archétype anima/animus (Jung) est cause de ces pathologies. Nous y voyons également que " la pensée judéo-chrétienne " joue un rôle de censeur, et fait obstacle à la modélisation ternaire.

This paper attempts to explore the creation of Satan as an embodiment of evil in Early Christian theodicy. I use Greco-Roman myth and the Old Testament Book of Job to explore "duality," a system in which good and evil are encapsulated in gods or God. I attempt to trace the trajectory of a shift from this duality to a system of Christian cosmic "dualism," in which good and evil are separated as opposing forces. This shift is explored through the intertestamental Pseudepigrapha of 1 Enoch and Jubilees, towards the New Testament story of the Temptation of Christ in Matthew, Mark, and Luke. Finally, exploring post-New Testament Christian ideas with Origen's seminal work On First Principles and the martyr text of Perpetua to investigate the Early Christian community's ideas of good, God, evil, and Satan.

Det här är en kvalitativ källstudie av tre stycken rannsakningsprotokoll från trolldomsprocessen som utspelade sig i Torsåkers-, Dals och Ytterlännäs socknar i Torsåkers pastorat i Ångermanland 1674. Syftet med uppsatsen är att lyfta fram den djävulsföreställning som kan skönjas i protokollen. Studier av detta slag är viktiga då mer detaljerad kunskap om processers innehåll skulle ihop kunna säga något om processerna i stort. Resultatet av studien visar att djävulsbilden i protokollen inte är enhetlig. Varken inom en socken eller i de tre socknarna i jämförelse. Flertalet namn brukas för att tilltala Djävulen. Benämningar som i första hand brukas och är av folklig karaktär är exempelvis: Dhen fuhle och fanen. Medan djävulen och satan som används, oftare har påträffats i material författat av lärda män, juridiskt samt teologiskt utbildade i den tidigare forskningen. De visuella beskrivningarna av djävulen i protokollen är sparsamma. Oftast beskrivs han som en swartt karl eller dhen swartta vilket kan avspegla hur man i tiden föreställde sig att han såg ut. Attribut och egenskaper tillskrivs också djävulen i protokollen. Exempel på dessa är ett bord och det faktum att han ansågs bistå trollkonor med hjälp då de bad om hans beskydd. Den förra har jag i den tidigare forskningen endast funnit spår av i material författat av lärda män medans föreställningen om dennes egenskap som hjälpsam helt är hemmahörande i den folkliga föreställningsvärlden.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-02-23T19:15:40Z No. of bitstreams: 1 Wellington2.pdf: 1778614 bytes, checksum: 94c14738c09b9b9e5c6adcb85a3227e6 (MD5) / Made available in DSpace on 2017-02-23T19:15:40Z (GMT). No. of bitstreams: 1 Wellington2.pdf: 1778614 bytes, checksum: 94c14738c09b9b9e5c6adcb85a3227e6 (MD5) Previous issue date: 2015-09-15 / The book of Job belongs to the wisdom literature of Israel. Its content is a big debate among scholars. These formed an educated segment of the population: read and write. Wisdom was too valued and seen as prudent guidance for life. The Job 1-2 text belongs to the part of the book frame with Chapters 42.12-17. These frames were not born in the book was probably written in the fifth century BC, in the post-exilic period, during the rule of the Persians. But probably born in the tenth century BC Since its greatest value occurred at the junction of its history in the post-exile since the Persian empire brought profound changes to the lives of the people in Judah. Despite the apparent tolerance on the part of their leaders, they They have created very effective methods to achieve their goals on the subject peoples. Through a strong bureaucracy, fiscal and military controlled and guaranteed the order and the payment of taxes. The temple became the intermediary between the empire and the people. The economy and society were structured as the Persian tax regime. This economic and administrative policy favored the enrichment of the dominant sectors, and consequently the increasing impoverishment of the peasantry. The priests were leaders of the people and the theology of retribution became very strong at that time. It is from experience and observation of reality that comes from a resistance movement to the theology of retribution. At that moment stand women who courageously open their mouths and impose themselves in front of an oppressive view of Judah Temple who was abusing offers so that this form of billing could pass on the taxes owed to the empire. In chapter 2.9, Job's wife screams against this oppression before an abusive theology, leaving their mark here for the story that something was wrong in the post-exilic religion. His intention is to show that text through reality because they do not agree with the statements of the priests of the temple who hold this theology, on the infallible punishment for the rich wicked and the suffering of the poor and of women as punishment indication. KEYWORDS: Job, / O livro de Jó pertence à literatura sapiencial de Israel. Seu conteúdo é um grande debate entre sábios. Estes formavam um segmento educado da população: sabiam ler e escrever. A sabedoria era demasiadamente valorizada e concebida como orientação prudente para a vida. O texto de Jó 1-2 pertence à parte da moldura do livro juntamente com os capítulos 42.12-17. Estas molduras não nasceram no livro que provavelmente foi escrito no século V a.C., no período pós-exílio, durante a dominação dos persas. Mas provavelmente nasceram no século X a.C. Sendo que seu valor maior se deu na junção de sua história no pós-exílio, pois o império persa trouxe profundas modificações para a vida do povo em Judá. Apesar da aparente tolerância por parte de seus governantes, eles criaram métodos muito eficazes para alcançar seus objetivos sobre os povos submetidos. Através de um forte aparelho burocrático, fiscal e militar controlavame garantiam a ordem e o pagamento de tributos. O templo tornou-se o intermediário entre o império e o povo. A economia e a sociedade se estruturaram conforme o regime imposto pelos persas. Essa política econômica e administrativa favorecia o enriquecimento dos setores dominantes, e consequentemente o empobrecimento cada vez maior dos camponeses. Os sacerdotes eram lideres do povo e a teologia da retribuição se fortaleceu muito nessa época. É a partir da experiência e da observação da realidade que se origina um movimento de resistência à teologia da retribuição. Nesse momento se destacam as mulheres que corajosamente abrem suas bocas e se impõem diante de uma visão opressora do Templo de Judá que estava abusando das ofertas para que dessa forma de cobrança pudesse repassar os impostos devidos ao império. No capítulo 2,9, a mulher de Jó grita contra essa opressão diante de uma Teologia abusiva, deixando aqui sua marca para a história de que algo estava errado na religião pós-exílica. Sua intenção nesse texto é mostrar através da realidade, porque não concorda com as afirmações dos sacerdotes do templo que defendem essa teologia, sobre o castigo infalível para os ímpios ricos e sobre o sofrimento dos pobres e das mulheres como indicação de castigo.

Made available in DSpace on 2016-08-03T12:19:53Z (GMT). No. of bitstreams: 1 Regina Cardoso.pdf: 1785744 bytes, checksum: e238c246422fe179f1c279977e8620f4 (MD5) Previous issue date: 2015-04-13 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / The ancient thought had interpreted all harmful events or personal and psychological illnesses as satanic influence. Regarding this background the purpose of this work is to analyze the imagery of Markan community concerning the demonic and how this reading would have impacted the lives of people in that context. In order to carry this out we shall seek to identify, in the passage of Mark 3.20-35, demonic mechanisms of that society and how this imaginary was reflected in the community quotidian. In addition we shall verify the reason why the practices of Jesus involving exorcism caused such a disconfort, leading to his identification as a demon. We regard as necessary to evaluate the thaumaturgical activity of Jesus and its representativeness at the time, as well as the social effect it produced and its reception by Markan community. / O pensamento antigo interpretava todas as manifestações danosas ou enfermidades pessoais e psíquicas como influência satânica. Considerando esse pano de fundo, a proposta deste trabalho é analisar o imaginário da comunidade marcana em relação ao demoníaco e como esse tipo de leitura impactava a vida das pessoas naquela conjuntura. Para tanto, buscaremos identificar na perícope de Mc 3,20-35 os mecanismos demoníacos daquela sociedade e como esse imaginário se refletia no cotidiano da comunidade. Além disso, verificaremos por que as práticas de Jesus envolvendo o exorcismo incomodavam, levando à sua identificação como demônio. Entendemos ser necessário avaliar a atividade taumatúrgica de Jesus e a representatividade que ela tinha em seu contexto, bem como o efeito social que produzia e a sua recepção pela comunidade marcana