Thesis (M.A.)--Western Conservative Baptist Seminary, 1994. / Abstract. Includes bibliographical references (leaves 90-94).

Thesis (M.A.)--Western Conservative Baptist Seminary, 1994. / Abstract. Includes bibliographical references (leaves 90-94).

Thesis (D. Miss.)--Trinity Evangelical Divinity School, 1988. / Abstract. Bibliography: leaves 127-129.

Thesis--Greifswald. / Cover title. Vita. Includes bibliographical references (p. 7-8).

Thesis (D. Miss.)--Trinity Evangelical Divinity School, 1988. / Abstract. Bibliography: leaves 127-129.

Thesis (doctoral)--Åbo akademi, 1991. / Added t.p. with thesis statement inserted. Summary in German. Includes bibliographical references (p. 289-314).

During the construction of the magic-religious heritage, “Exu-Devil” all the way from African territory to Brazil, suffered many bad interpretations from the monotheistic religions, such as by the black iorubá community and fonin Bahia state who also questioned Exu's dubious appearence, identifying him as a demonor an evil divinity, especially, starting in the eighteenth century in Bahia.The african traits of Exumodified themselves at thebrazilian territory. It is perceivable that the religion brings in its cultural arrangement indian, black and European elements. As to Exu, the christian devil image will persist as the mischievious and complicated divinity, that makes a connection between the sacred and the profane, whose altar stands separated by a curtain from other services. This scheme perfectly fit the rituals and way of thinking of this Orixá's, religions followers from the beggining of the nineteenth century and with, the Umbanda's resurgence or systematization in the beggining of the twentieth century, and it´s further development. The impracticability and silencing of the black religiousness in Alagoas were notorious in the twentieth century. The task of thinking all this historical route must resort, especially, to the sad episode that would mark for the saint's people history forever in this state of intolerance, the “Quebra-quebra” ofthe xangôs from Alagoas in the year of 1912. The african religions from Alagoas were not prioritized by the academic, especially, by the residents of Viçosa/AL, known as Alagoas's Athens since the last century. The Umbanda it's a cultural reality in the Brazilian everyday and Viçosa/AL, showed me a very propitious enviroment to the development of this religious modality. The "White table" or "Jurema's table" had been practiced in Viçosa since 1930's decade. Between 1959 and 1960, was founded the properly organized religious celebration in the city. The worship to Exus and Pombagiras– Spirits and entities – will take a featured place in the religious cosmos lived and felt in the multifaceted worship places from Viçosa, and in full state of social-religious metamorphosis. Exu's paradoxes known for it's unpredictability, unbridled sexuality and provocative role, attenuated in Brazil, finished teasing the "difficult demarcation", "right line" and "left line" in the Umbanda's ethical field, mainly from 1960. Exu in Viçosa may provoke state of morbidity, but also the spiritual vitality or axé feeling against life. One thing is for sure, “Devil does not, from his part, only”. / Fundação de Amparo a Pesquisa do Estado de Alagoas / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Na construção do patrimônio mágico-religioso, o “Exu-Diabo” desde as terras africanas até chegar o Brasil, sofreu várias interpretações pejorativas das religiões monoteístas, bem como por parte dos negros praticantes da modalidade religiosa iorubá e fon na Bahia que também questionavam o aspecto dúbio de Exu identificando-o como um demônio ou como uma divindade do mal, sobretudo, a partir do século XVIII na Bahia. Os traços africanos de Exu se transformaram no território brasileiro. Percebe-se uma religião que traz em seu bojo cultural elementos do índio, do negro e do europeu. Quanto a Exu, irá persistir a imagem de Diabo cristão, de uma divindade travessa e difícil que faz a ligação entre o sagrado e o profano, cujo altar fica separado por uma cortina dos outros cultos. Este esquema encaixou perfeitamente nos rituais e no modo de pensar dos adeptos dessas religiões dos Orixás, a partir do início do século XIX e com o ressurgimento ou sistematização da Umbanda no início do século XX, e seu posterior desenvolvimento. A invisibilização e silenciamento da religiosidade negra em Alagoas foram notórios no século XX. A tarefa de pensar todo esse percurso histórico deve recorrer, sobretudo, ao triste episódio que marcaria para sempre a história do povo de santo neste Estado de intolerâncias, o “Quebra-quebra” dos xangôs alagoanos no ano de 1912. As religiões afro-alagoanas não foram priorizadas pelos acadêmicos, sobretudo, pelos oriundos de Viçosa/AL, conhecida por a “Atenas alagoana” desde o século passado. A Umbanda é uma realidade cultural penetrante no cotidiano brasileiro e de Viçosa/AL, que se mostrou um ambiente bastante propício ao desenvolvimento dessa modalidade religiosa. Os rituais de “Mesa Branca” ou “Mesa de Jurema” vinham sendo praticados em Viçosa desde meados da década de 1930. Entre 1959 e 1960, tem-se o culto organizado propriamente dito da religião no município. O culto aos Exus e Pombagiras – Espíritos/Entidades – ocupará lugar de destaque no cosmo religioso vivido e sentido nos terreiros viçosenses multifacetados e em pleno estado de metamorfose sociorreligiosa. Os paradoxos no âmbito de Exu marcados pela sua imprevisibilidade, sexualidade desenfreada e papel provocador, atenuados no Brasil, acabou provocando a “difícil demarcação”, “linha de direita” e “linha de esquerda” no campo ético da Umbanda, principalmente a partir de 1960. Exu em Viçosa pode provocar estado de morbidez, mas também sensação de vitalidade espiritual axé diante da vida. Uma coisa é certa, “Diabo não, da parte dele”, apenas.

abstract: ABSTRACT The Spirit landing site in Gusev Crater has been imaged by the Mars Reconnaissance Orbiter High Resolution Imaging Science Experiment (HiRISE) camera more than thirty times since 2006. The breadth of this image set allowed a study of changes to surface features, covering four Mars years. Small fields of bedforms comprised of dark material, and dark dust devil tracks are among the features revealed in the images. The bedforms are constrained within craters on the plains, and unconstrained in depressions less than 200m wide within the topography of the Columbia Hills, a ~120m-high structure in center of Gusev. Dust devil tracks appear in many images of the bedforms. Within the Columbia Hills, three bedform fields approximately 180m2 and composed of fine dark basaltic sand were studied, using five HiRISE images taken from 2006 to 2014. Both bedform crests and the dust devil tracks superimposed on them were evaluated for change to azimuth and length, and for correlation between the features. The linear to slightly sinuous transverse crests ranging from less than 1m to 113m in length and two to three meters in wavelength, are primary bedforms. During the study they shifted as much as 33 degrees in azimuth, and individual crests moved on the surface as much as 0.75m. The greatest changes corresponded to a global dust storm in 2007. Average crest movement was documented at the rate of 0.25m per year. Rather than moving progressively, the crests eventually returned to near their original orientation after the storm. The dust devil tracks, reflecting a more complex wind regime, including vortex development during diurnal heating, maintained predominantly NW-SE orientations but also reflected the effects of the storm. The observed modifications were neither progressive, nor strictly seasonal. The apparent stability of the bedform geometry over four seasons supports the predictions of the Mars Regional Atmospheric Modeling System (MRAMS): low speed (1-7.5 ms-1), daily alternating winds of relatively equal force. Crest profiles were found to be nearly symmetrical, without slipfaces to indicate a preferential wind direction; this finding also is supported by the MRAMS model. / Dissertation/Thesis / Masters Thesis Geological Sciences 2016

nÃo hà / Figura emblemÃtica presente no imaginÃrio popular europeu, devido à ascensÃo do Cristianismo como religiÃo dominante, o Diabo recebeu diversas definiÃÃes e transformaÃÃes que o moldaram atravÃs dos sÃculos. Na Literatura Brasileira, em especial, no Quinhentismo e na Contemporaneidade, temos de maneira bastante significativa a representaÃÃo residual de tais personificaÃÃes do Diabo, seguindo os moldes do imaginÃrio cristÃo medieval conforme se encontra no Auto da Alma, no Auto da Barca do Inferno, no Auto da Barca do PurgatÃrio e no Auto da Barca da GlÃria, de Gil Vicente. O intuito deste trabalho à demonstrar os aspectos residuais da representaÃÃo do Diabo medieval vicentino no teatro brasileiro quinhentista do Padre Josà de Anchieta e no contemporÃneo de Ariano Suassuna.

We examine an understudied connection between religion and sexuality: beliefs about the reality of supernatural evil (Satan, hell, and demons). After controlling for multiple other aspects of religiosity, beliefs about religious evil remain a strong and consistent predictor of attitudes about issues involving sexuality, including abortion, homosexuality, premarital sex, extramarital sex, and pornography use. Further, the effects of religious service attendance on attitudes about sexuality are contingent upon beliefs about religious evil. Moral condemnation of non-traditional sexuality is significantly higher among regular religious participants who believe strongly in religious evil compared to actively religious people who disbelieve in religious evil, as well as compared to people who do not attend religious services. Beliefs about religious evil are therefore central to understanding the empirical connections between religion and support for conservative, traditional views of sexual morality.