Dissertations / Theses on the topic 'Antichrist Antichrist'

Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 1994.
Fiche label incorrectly dates thesis to 1993; degree granted in 1994. Typescript. Includes bibliographical references (leaves v-xx).

This thesis deals with the interpretation of the first-century AD Roman emperor Nero as the Antichrist in Christian works of late antiquity and the nineteenth century. Many scholars in recent decades have argued that Nero occupied a pivotal place in apocalyptic literature, based on literary evidence from the early Christian centuries. They took their cue from writers in late antiquity, who claimed that the likes of St Paul and St John purposely shaped their Antichrist figures around Nero because of the perceived similarities between the behaviour of the emperor and the characteristics of the Antichrist. I suggest, however, that the Nero-Antichrist paradigm was actually constructed in late antiquity, when the emperor was already established as the mad tyrant we are familiar with from classical historiography and Nero could, therefore, be fully conceptualised as an Antichrist figure. Writers could exploit both biblical accounts of the Antichrist and historiographical depictions of Nero to shape their image. The paradigm was useful to late-antique Christians because it offered a way of explaining the eschatological figure to wide audiences who were already familiar with the most infamous of Roman emperors. This apocalyptic portrayal of Nero was renewed in the nineteenth century in the works of philosophers and theologians like Ernest Renan and F.W. Farrar because it was once again helpful for informing debates and addressing the era’s religious concerns. This stage in Nero’s reception history proved to be intrinsic to how the emperor is thought about today – Renan and Farrar have had considerable influence on modern biographies written about Nero since the early-twentieth century. By taking a distinctive approach to the paradigm, this thesis contributes to both theology and history scholarship by challenging the assumptions made in biblical studies about Nero and his reign, while adding to ancient history an examination of a paradigm which fundamentally influenced Nero’s reception in history.

The aim with this essay is to penetrate the opinions of how women should be represented on screen. I am using a selection of contributions from the gender debate that Lars von Trier´s movie Antichrist caused in Sweden in spring 2009. The focus of the debate was mainly about the way the female actress was displayed. The provocative thing considered by many was that the female part could be interpreted as evil and in connection with Antichrist. But is that a obvious negative way to present women? In a historical view the discussion have been constantly fluctuated when it comes to the ideas of the correct way to visualize women in the movies which have left us without a true answer to that question. I am interested in investigating what is considered today as the best way to represent women by Swedish debaters. By using Michel Foucault’s term discourse as theory in a text analyse I am trying to look trough their language and see their ideological position.

This thesis highlights depicted motherhood in film. Antichrist is used as the primary object in my analysis, which is a film that has been vividly debated in the literature, beacuse of it's graphic content. To a large extent, this film has been discussed in relation to Lars von Triers intentions and previous works, but in this thesis the film and it's depicted motherhood is viewed through it's symbolic elements. These elements, when analysed in relation to film language and motherhood theory, point out the representation of an ambivalent nature of motherhood. The symbolic content in five different scenes, which is attributed to Her as a mother, is also found in other cultural and religious sources. I claim that this depicted ambigous motherhood is central to the films narrative. As a consequence, this thesis also unfolds the peripheral depicted fatherhood, an aspect in need of futher investigation.

Proefschrift--Letteren--Rijksuniversiteit te Leiden, 1997.
Contient une reprod. en fac-sim. et une trad. en néerlandais du chapitre 17 de "Dûrr-i meknūn" de Aḥmed Bīcān. Résumé en anglais. Bibliogr. p. 249-259. Index.

The outpouring of apocalyptic thought in the late sixteenth- and seventeenth-centuries in England has been acknowledged, the sources of these ideas have not been explored sufficiently. The aim of this study is to redress that imbalance by showing the pervasiveness of fear aroused by the Antichrist and the sense of imminent judgment that affected mentalities of the Later Middle Ages and Reformation. Particularly in the case of the Lollards, one finds a heightened sense of the impending "Day of the Lord" because they perceived that the principal foe of Christ, the horrific Antichrist, had seized the Holy See of the established church; hence, Christ must soon appear to vanquish his enemy. The identification of the papacy as the dreaded Antichrist was more than a rhetorical ploy used by the Lollards to cast aspersions on their opponent. They corroborated the historical record of the papacy's rise to power with the absolute standard of the 'law of Christ'. Biblical prophecies of the Antichrist's tactics were confirmed by their experiences before episcopal commissions--at times concluded by death at the stake. In homes and in secret gathering places, they communicated the revolutionary vision that the Antichrist was a 'corporate' entity, not a super-human megalomaniac nor a mere symbol of evil; indeed, the 'Abomination of Desolation' reigned from within the church. Denouncing the Roman church as the " sinagogue of Satan", they resisted the hegemonic control stealthily acquired by the Antichrist, propagated through church law and papal accretions of dogma. They exposed the machinations of the Beast attempting to gain absolute control over secular authorities as well. Thus, the Lollards abrogated the authority claimed by the medieval church as they formed their own concept of church and community. A reform movement, initiated from the 'ivory tower' of Oxford University, penetrated into the fields, villages and towns of late medieval and Reformation England. The measure of its impact is reflected in the concerted effort of church and crown to eradicate Lollardy and in its legacy--that harried Elizabeth I, while it motivated Oliver Cromwell.

La présente thèse traite des rapports entre la pensée eschatologique occidentale au XVe siècle et la peur des Turcs. On y montre comment les théologiens ont actualisé d'anciennes prophéties médiévales de sorte à expliquer la montée en puissance de l'Empire Ottoman comme un signe de la Fin du Monde. Le premier chapitre est consacré à la géopolitique. On y étudie les continuelles victoires des Turcs entre 1360 et 1530 ainsi que leur impact sur les mentalités occidentales. Un lien direct entre eschatologie et succès Turcs est établi. Le deuxième chapitre présente les sources étudiées dans la recherche. On y attire l'attention sur quatre traités publiés entre 1474 et 1496, qui sont exclusivement dédiés aux Turcs. Le troisième chapitre traite de l'Antichrist. Dans tous les ouvrages étudiés, Turcs et Antichrist sont indubitablement liés mais selon des modalités grandement divergentes. La réapparition du thème de l'Antichrist oriental est confirmée. Le quatrième chapitre met en relation la menace turque et la conception chrétienne de l'Histoire. On y analyse les sources en les mettant en perspective avec les traditions du Pseudo-Méthode et de Joachim de Flore. On montre à quel point l'avancée ottomane a affecté les Occidentaux, qui durent revoir leurs conceptions de l'histoire et du temps. Le chapitre cinq interroge les objectifs des prophéties sur les Turcs: consolation mais aussi critique des Princes, du clergé et de la société chrétienne. Les prophéties y sont finalement envisagées comme des outils de propagande en faveur de certains princes occidentaux ou du pape
The present research deals with western apocalypticism in the 15th Century and the fear of the Turks. It shows how clergymen forged old medieval prophecies into new ones, in order to explain the rise of the Ottoman Empire as sign of the End of the World. In the first chapter, geopolitics is being considered. The continual victories of the Ottoman Turks, from 1360 to 1530, are scrutinized as well as their impact on western mentalities. A direct link between prophecies of the End of the World and Ottoman successes is brought into light. The second chapter is dedicated to the presentation of the sources used in this research. Attention is focused on four specific treaties published between 1474 and 1496, that are exclusively dedicated to the Turks. Chapter three is dedicated to Antichrist. In every source Turks and Antichrist are unquestionably tied together but the nature of their links is considerably different. The resurgence of the figure of an Eastern Antichrist is nevertheless confirmed. In chapter four, the Turkish threat is considered in relation with the Christian view of History. The sources are analysed and connected with the traditions of the Pseudo-Methodius and Joachim of Fiore. It demonstrates how deeply the Turkish rise affected western mentalities since the conceptions of Time and History had to be resumed. Chapter five questions the goals of the prophecies about the Turks: consolation, but also criticism of the Princes, the clergymen and some aspects of Christian societies. This chapter finally explores the prophecies as tools of propaganda in favor of some Western Princes or the Pope

My dissertation explores the parodic Biblical language employed by medieval and early modern staged heretics. The plays' coupling of parody and heresy forges ideological connections between the two, as when they disrupt authorized, orthodox models of the Word, as both the Scriptures and the Host. My Introduction addresses the theological controversies over the relationship between language and meaning that arise from Lollard, Catholic, and Protestant heresies. Chapter two analyzes how, in the Chester cycle, Antichrist's theological and verbal dissents are eerily similar to orthodox models. That framework forces the audience to depend on the context of the heretic's words and deeds, rather than the words and deeds themselves, to interpret meaning. Chapter three examines Mankind's construction of orthodox and parodic registers of language and its mapping of Mankind's fall and ascent through his transition from one register to the other. Chapter four addresses how the Croxton Play of the Sacrament defends the doctrine of the Real Presence by aligning the transformative power of the consecratory words with the transformative power of believers' confessions at conversion, wherein both enact a transubstantiation. Chapter five argues that John Bale's Three Laws relies on the dichotomy of the letter and the spirit to characterize his parodic Catholic vices as legalistic adherents to the Word and his Protestant heroes as spiritually-enlightened believers. Chapter six analyzes how Falstaff's Puritan parody, in the Henry IV plays, locates meaning in the audience rather than the speaker, particularly through dramatic irony, equivocation, and allusions. Lastly, chapter seven examines how, in Marlowe's Doctor Faustus, the spectrum of orthodox and parodic language use collapses into Faustus's idiom, and I contend that Faustus's heresy is ultimately his indecision. My conclusion ultimately finds that the univocity between language and meaning is a specious construction, and, collectively, these texts demonstrate that language may be a marker but not a maker of meaning.

With a hermeneutical method using narratology this thesis is interpreting the auteure Lars von Trier´s discussed movie Antichrist. On one hand within the limits of the hermeneutic Paul Riceours analysis of structure is used to reconstruct the narrative of the film out of the different part of discourses that I have construed in my first reading to find out a deeper comprehension of the relation between the characters and their relations to the different discourses. On the other hand the discourses which extracts out of His and Hers actions and statements are related to the clues that I´ve found out from interviews with von Trier regarding Antichrist where he, among other things, touches upon philosophical work of Friedrich Nietzsche and his own disregard about protestantism and religion. All in all this first phase of interpretation is termed the different horizons which I finally interprete and coalesce with my subjects comprehension on a metadiegetic and meta-metadiegetic level. By this a ”fusion of horizons” in the sense of Hans-Georg Gadamer can take place, which directly leads into the big scene of Relevations. But ”Chaos reigns” in von Triers Antichrist as well as Nietzsches philosophy.

Despite critics‟ negative appraisal of Lars Von Trier's Antichrist (2009) for its ostensible misogyny, a deep thematic resonance exists between its representation of women as historical victims of patriarchal discourse, and the positive representations of women as Christ-like figures found in his Golden Heart Trilogy (1996/1998/2000). Arguably, it is important to recognize this, because these films together comprise an exercise in cinematic resistance to the narratives of the „backlash‟ against women's rights, thematized by Susan Faludi in her Backlash: The Undeclared War Against American Women; resistance which is undermined when these films are considered disparate or incongruous.

Le développement simultané du cinéma et de la psychanalyse a donné lieu à de nombreuses études confrontant et associant ces deux sphères. Cette thèse interroge plus particulièrement le transfert comme phénomène se manifestant dans la rencontre entre le spectateur et le film, et s’appuie sur les théories de psychanalyse jungienne. À partir de la prise en compte d’un cinéma analytique, associant réflexivité et thématique psychologique, l’hypothèse émise est celle de la présence de « psychés-films », facilitant l’étude du phénomène de transfert dans l’expérience spectatorielle. À travers leur construction spatiale et temporelle et par leur constitution figurale, ces « psychés-films » s’apparentent à des psychés projetées à l’écran et visuellement accessibles. Dans son acception jungienne, le transfert est un phénomène transpersonnel aux conséquences psychiques et physiques et qui engage deux individus dont les inconscients communiquent entre eux. En mettant en évidence les spécificités d’un tel phénomène au cinéma, cette thèse interroge la possibilité d’envisager un inconscient propre au film, notamment à l’aide de théories d’esthétique du cinéma, et les conséquences éventuelles, dans le corps et dans la psyché, d’une rencontre transférentielle entre le spectateur et le film. Afin d’étudier la possibilité d’un transfert dans l’expérience spectatorielle, cinq films interprétables en tant que « psychés-films » sont analysés sous un angle jungien : Persona et L’Heure du loup, réalisés par Ingmar Bergman et Antichrist, Melancholia et Nymphomaniac, réalisés par Lars von Trier. Pour ce faire, cette recherche s’effectue suivant des perspectives psychanalytique (Jung, Ferenczi, Freud, Abraham et Török), esthétique (Brenez, Lefebvre, Vancheri) et philosophique (Damasio, Derrida), et par la prise en compte d’un spectateur idéal
The simultaneous development of cinema and psychoanalysis led to many studies confronting and associating these two fields. This thesis examines more specifically transference as a phenomenon arising in the encounter between spectator and film, and is based on Jungian psychoanalytic theories. Considering an analytic cinema, which associates reflexivity and psychological themes, I hypothesised the existence of “psyche-films”, enabling the study of the psychoanalytic transference within spectator’s experience. Through their spatial and temporal constructions and their figural composition, these “psyche-films” are akin to psyches projected on screen and visually accessible. According to Jung, transference is a transpersonal phenomenon with psychological and physical consequences, involving two individuals whose unconscious communicate together. Bringing out the characteristics of such a phenomenon, this thesis explores the possibility of considering the film’s own unconscious, in particular with the help of film aesthetics theories, and questions the consequences, inside body and psyche, that might be caused by the transferential encounter between spectator and film. In order to study the possibility of such a transference in the spectator’s experience, five films regarded as “psyche-films” are analysed using a Jungian perspective: Persona and Hour of the Wolf, directed by Ingmar Bergman and Antichrist, Melancholia and Nymphomaniac, directed by Lars von Trier. To this end, this research is performed using psychoanalytic (Jung, Ferenczi, Freud, Abraham and Török), aesthetic (Brenez, Lefebvre, Vancheri) and philosophical (Damasio, Derrida) perspectives, and considering an ideal spectator

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This paper seeks to analyze the most common interpretations of Nietzsche's concept of the Antichrist, listing the establishment of the distinction of the Christian theological morality and evangelical practice of Jesus. The philosophy of Nietzsche's hammer is present in this light, as deconstructed herd centuries of domination imposed by the Christian church. So discharge reading of Antichrist as a key work of clarifying the true intention of the dogmatic priests. The affirmation of life in this world and not in another is what makes the autonomous individual. The intellectual capacity and the critical sense shape the free man, the free-spirited man.
Esta dissertação busca analisar as interpretações mais correntes do conceito nietzschiano do anticristo, elencando a distinção da constituição da moralidade teológica cristã e da prática evangélica de Jesus. A filosofia do martelo de Nietzsche se faz presente nesta perspectiva, visto que desconstrói séculos de dominação do rebanho impostos pela igreja cristã. Assim, desembocamos na leitura de O Anticristo enquanto obra fundamental de esclarecimento da verdadeira pretensão dos sacerdotes dogmáticos. A afirmação da vida neste mundo e não num outro é que torna o indivíduo autônomo. A capacidade intelectiva e o senso crítico moldam o homem livre, o homem de espírito livre.

Cette étude entend restituer à L'Antichrist toute sa portée philosophique. On a souvent prétendu que Nietzsche n'avait pas su achever son œuvre, et que sa pensée la plus aboutie se trouvait, non dans ses derniers livres, mais dans les brouillons de La Volonté de puissance. Nous entendons au contraire montrer que l'abandon de La volonté de puissance, loin d'être un échec, a permis à Nietzsche de parachever sa philosophie. En 1888, se produit en effet un ultime tournant dans sa pensée : il va délaisser le problème du nihilisme pour se concentrer sur celui du christianisme. Loin d'être un mouvement d'humeur, la « malédiction contre le christianisme » lancée par le dernier Nietzsche constitue l'aboutissement de sa philosophie. C'est en effet en inversant les valeurs du christianisme que Nietzsche est le mieux parvenu à présenter sa détermination du monde comme volonté de puissance. L'unité de la philosophie de Nietzsche se fait grâce à la figure de l'Antichrist, destructeur, maudisseur du christianisme. La dernière philosophie de Nietzsche est « une philosophie de l'Antichrist ». La critique de Nietzsche n'a pas pour but de restaurer un christianisme idéal aux dépens d'un christianisme réalisé, mais vise directement l'idéal et le système moral chrétiens. Loin de combattre le seul dieu chrétien, Nietzsche va s'attaquer au Christ (qu'il dissocie du Jésus historique). A ce Christ, corps impossible, Nietzsche va opposer un autre idéal de l'homme, issu de la morale noble, un autre corps : Dionysos. A travers l'opposition entre Dionysos et le Crucifié, ce sont deux manières de déterminer la vérité, deux manières de vivre, de penser qui vont s'affronter
This study intends to understand “The Antichrist” as a true philosophical work. It has been alleged that Nietzsche could not find how to complete his work, and that the most advanced state of his thought was to be found, not in his last books, but in the drafts of “The Will to Power”. On the contrary, we aim to show on the contrary that the substitution of “The Antichrist” for “The Will to Power”, far from being a failure, allowed Nietzsche to give unity to his whole philosophy. In 1888, an ultimate movement occurred in his thought: he abandoned the problem of nihilism to concentrate on the one of Christianity. Far from being simply gratuitous hatred, his “curse against the Christianity” represents the outcome of his whole philosophy. It is only through an inversion of all values of Christianity that Nietzsche succeeded in presenting the world as will to power. The unity of Nietzsche's philosophy has its foundation in the figure of the Antichrist destroying and cursing Christianity. Nietzsche's last philosophy is “a philosophy of the Antichrist”. Nietzsche's criticism does not aim at restoring an ideal Christianity at the cost of a realized one. It directly aims at the Christian ideal and Christian moral. Far from struggling the only Christian god, Nietzsche fights the figure of the Christ (whom he separates from the historic Jesus). He opposes to this Christ as an impossible body, another ideal of human being, proceeding from a noble moral. He opposes another body: Dionysus. Through the fight between Dionysus and the Crucified One, two ways of fixing the truth, of being, of thinking are in competition

La thèse présente une étude du peuple catholique mosellan pendant la Seconde Guerre mondiale qui englobe la hiérarchie épiscopale, le clergé, les congrégations, les laïcs pieux et les pratiquants. Il concerne aussi bien les événements survenus en Moselle que dans les départements d’accueil dans le sud de la France après les évacuations de 1939-1940 et les expulsions de 1940-1941. L’étude exhaustive des archives de l’évêché assez volumineuses car les prêtres ont beaucoup écrits confrontées à d’autres sources et en particulier aux sources allemandes a permis d’appréhender cette bicéphalie qui confère à la Moselle un intérêt particulier puisqu’elle a été à la fois confrontée à la politique nazie antichrétienne à cause de l’annexion et à la politique conciliante envers l’Eglise de l’Etat Français à cause du transfert du plus du tiers de sa population et de la moitié du clergé et des religieux. Cette bicéphalie unique en France, même par rapport à l’Alsace elle-même annexée au Reich, donne une originalité à l’Eglise mosellane. Cette étude a priori régionale, devient ainsi nationale s’inscrivant dans celles des années 80 sur l’Eglise de France, voire même européenne, car la Moselle fut terre d’expérimentation d’une politique antichrétienne nazie. Cette étude devient sociologique lorsqu’elle montre les conséquences sur la pratique religieuse de la dispersion dans un milieu plutôt hostile. Après avoir montré l’omniprésence dans la société mosellane de la religion catholique devenue un élément identitaire lié partiellement au statut concordataire et au maintien des écoles confessionnelles, nous avons respecté la chronologie pour montrer les incidences des faits de guerre sur le peuple catholique mosellan. Nous avons divisé notre travail en deux parties, novembre 1940 et les expulsions constituant le point de rupture. Grâce à l’outil informatique, nous avons pu établir des statistiques précises, cartographier la pratique religieuse et la dispersion. Parfois, cette exigence d’aller puiser à la source et l’analyse historique qui en a découlé a bousculé la mémoire patriotique. Cette étude se propose de combler un vide historiographique et d’être un élément supplémentaire dans la connaissance de l’annexion de la Moselle, de la politique de nazification et de la diaspora mosellane
The thesis presents a study of the catholic people of Moselle during the World War II which includes the episcopal hierarchy, the clergy, the congregations, the pious laity and the practitioners. It concerns as well the events occurring in Moselle than in the reception departments in the south of France after the evacuations from 1939-1940 and the expulsions from 1940-1941. The exhaustive study of the archives of the Bishopric, rather large because the priests have written a lot face to other sources and in particular German sources, helped to understand this two-headed that gives the Moselle particular interest since it was both face anti-Christian Nazi policy because of the annexation and the conciliatory policy towards the Church of the French State due to the transfer of more than a third of its population and half of the clergy and religious. This two-headed, sole in France, even in relation to Alsace itself annexed to the Reich, gives originality to the Church of Moselle. This study, priori regional, becomes national enrolling in those from 80’s upon the Church of France, or even European, because the Moselle was experimentation field of a Nazi anti-Christian policy. This study becomes sociological when it shows the consequences of the religious practice of the dispersion in a rather hostile environment. After demonstrating the omnipresence in the Moselle Catholicism community became an identity element partially related to Concordat status and keeping of religious schools, we respected the chronology to show the impact of acts of war on the Moselle Catholic people. We divided our work into two parts, November 1940 and expulsions constitute the breaking point. With computer skills, we were able to maintain accurate statistics, mapping religious practice and dispersion. Sometimes this requirement to fetch the source and the historical analysis that ensued jostled the patriotic memory. This study aims to fill a historiographical vacuum and be an additional element in the knowledge of the annexation of the Moselle, the politic of Nazification and the Moselle diaspora

Through the lens of the horror film and the fairy tale, this thesis explores the notion of the grotesque as a boundary phenomenon—a negotiation of what is self and what is other. As such, it locates the function that the monstrous and the grotesque have in the formation of a personal and social identity. In asking why we take pleasure in the perverse, I explore how permutations of guilt, victimhood, and desire can be actively rewritten, in order to construct a stable sense of self.

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Dostoevsky presents a criticism to materialism, power, and authority as constraint in The Grand Inquisitor . It is not possible to neglect that in this work he warns us of any kind of regime that suppresses freedom and hides suffering on behalf of human justice and happiness in order to turn human being into manipulable objects. Dostoevsky was influenced by Eastern Orthodox Mysticism and according to him freedom is the mark of God in human being. Freedom denying, as well as proposed in inquisitor antichrist kingdom, implicates a divine detachment which leads to nihilism. Thereby, the way proposed by Dostoevsky is of facing and accepting this tragic freedom, which is only fully experienced in Christ and at love practicing.
Em O Grande Inquisidor , Dostoiévski apresenta uma crítica ao materialismo, ao poder e à autoridade como constrangimento. Nesta obra, não se pode ignorar o alerta deixado por ele a qualquer tipo de regime que em nome da justiça e da felicidade humana suprime a liberdade e oculta o sofrimento de modo a transformar os seres humanos em objetos manipuláveis. Para Dostoiévski, influenciado pela mística ortodoxa oriental, a liberdade é a marca de Deus no ser humano. A negação da liberdade, como é proposta no reino do anticristo inquisidor, implica num distanciamento com o divino que levará ao niilismo. Neste sentido, o caminho proposto por Dostoiévski é o enfrentamento e a aceitação desta liberdade trágica, que só é vivida plenamente em Cristo e na prática do amor.

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This work is an analysis of the film Antichrist, by Lars von Trier, from the archetypal criticism proposed by Northrop Frye. The hypothesis is that the film uses narrative patterns whose matrix is biblical to organize his narrative. The first chapter deals with the film and the work of the director. In the second chap-ter, the first step is to define what archetype means in literature, with authors who have worked with the concept. Then our main theory is presented in the work of the Canadian critic Northrop Frye. The third chapter, finally, is an analysis of the film from three different approaches: gender, in which we discuss the tragedy in Anti-christ; mode, in which the narrative of the film is perceived in the tension between the realistic and mythic narratives; and images, in which patterns of imagery stand out from the film in relation to vertical poetic, to the woman and the erotic relation-ship and to the nature and the garden
Este trabalho é uma análise do filme Anticristo, de Lars von Trier, a partir da crítica arquetípica proposta por Northrop Frye. A hipótese é a de que o filme recorre a pa-drões narrativos cuja matriz é bíblica para organizar sua narrativa. O primeiro capítulo aborda o filme e a obra do diretor. No segundo capítulo, a primei-ra etapa consiste em definir o que arquétipo significa em literatura, apresentando os autores que trabalharam com o conceito. Em seguida, é apresentada nossa teoria principal na obra do crítico canadense Northrop Frye. O terceiro capítulo, por fim, é uma leitura do filme a partir de três eixos: gênero, no qual se discute a tragédia no Anticristo; modo, no qual a narrativa do filme é percebida em sua tensão entre as nar-rativas realista e mítica; e imagens, no qual se destacam padrões imagéticos do filme em relação à poética vertical, à mulher e a relação erótica e à natureza e o jardim

“Nero primus persecutor christianorum et praecursor Antichristi. Una revisión crítica de las fuentes literarias” se define como una labor investigadora realizada con el propósito no solo de abordar críticamente la documentación escrita mediante la cual se ha retratado a Nerón no solo como el primer perseguidor del cristianismo sino también aquella que recogió una reputación póstuma sin precedentes, pudiéndose verificar en las fuentes como se acabó vinculando un retorno futuro protagonizado por el emperador junto con el Anticristo de las formas más diversas (e incluso problemáticas) a lo largo de casi cinco siglos. De este modo, ha sido posible llevar a cabo la materialización de un proyecto de tesis doctoral a través del cual fuese posible proporcionar una novedosa y diferente perspectiva a la cuestión del perfil apocalíptico asignado de Nerón siglos después de haber fallecido y que ha sido catalogada por historiadores y especialistas a lo largo del siglo XX como Nero redivivus, dos palabras latinas que traduciéndose al castellano vendrían a significar “Nerón revivido”. Como consecuencia del diverso contenido de las fuentes así como los respectivos contextos históricos a los que pertenecieron dichos textos (especialmente aquellos sobre el vínculo entre Nerón y el Anticristo), se estableció como primordial meta determinar cuál sería el origen de tales creencias apocalípticas, el punto de partida para poder explicar cómo fue posible que casi trescientos años después de la muerte del emperador pudiera constituir en símbolo del fin de los tiempos, descartando la postura historiográfica vigente de que estos textos (junto con otros en los que no hubiese asociación alguna con el Anticristo) habían sido reunidos y catalogados bajo la misma terminología. Los objetivos establecidos para la realización de la investigación doctoral han sido los siguientes: En primer lugar, demostrar que aquellos textos en los que se informa sobre la creencia en Nerón como precursor del Anticristo (Lactancio y Sulpicio Severo) no guardaría relación alguna con el Nero redivivus; en segundo lugar, plantear el uso de terminologías latinas con las que poder catalogar correctamente todos los textos que forman parte de la cuestión clásica del Nero redivivus, incluso en aquellos en los que el nombre del emperador estaría explícito y vinculado al Anticristo y de forma diferente a la información transmitida por los autores patrísticos aludidos en el primer objetivo. En tercer lugar, señalar en qué textos sería correcta la utilización de los términos Nero redivivus y Nero rediturus, siendo ésta última expresión recientemente acuñada por historiadores como Klauck, Van Kooten o Malik. En cuarto lugar, comprobar en qué medida fueron decisivos los textos procedentes del Antiguo y del Nuevo Testamento canónico (además de otros procedentes del ámbito apócrifo) para que no solo se pudiera llegar a creerse en una asociación entre Nerón y el Anticristo, sino que ésta se prolongase desde mediados del siglo III (Comodiano) hasta la segunda mitad del V (Agustín de Hipona, Quodvultdeus, Liber genealogus). Los dos últimos objetivos estarían estrechamente relacionados con otra parte importante en la investigación, aquella centrada en el análisis del recuerdo histórico de la represión neroniana contra los cristianos y el martirio atribuido por las fuentes literarias cristianas de los apóstoles Pedro y Pablo, contemplándose de qué fuentes escritas cristianas arrancaría la consideración de Nerón como primer perseguidor y emprendiendo la revisión crítica de aquellos textos que para historiadores e investigadores en las últimas décadas contendrían referencias ocultas o implícitas tanto de la persecución anticristiana de la represión neroniana contra los cristianos como de los episodios martiriales protagonizados por Pedro y Pablo y destacadamente por el primero en algunos exponentes de la literatura apócrifa apocalíptica (Martirio y Ascensión de Isaías, Apocalipsis de Pedro). En cuanto a la metodología, en primer lugar se llevó a cabo una lectura parcial de las fuentes primarias sin prestar atención inmediata a los estudios realizados sobre estos y otros semejantes, realizándose el mismo procedimiento para la documentación necesaria y fundamental para el estudio de la primera persecución y el martirio de Pedro y Pablo. En el transcurso del curso 2012-2013 se procedió a la búsqueda de la pertinente bibliografía, gracias al acceso a bases electrónicas como JSTOR, Perseé, Dialnet y la Biblioteca Virtual Miguel de Cervantes. También se ha acudido a las bibliotecas universitarias más cercanas, como la de la Universidad de Alicante así como recurrido al servicio de préstamo interbibliotecario tanto de esta universidad como la de Murcia. Las nuevas tecnologías (entre ellas, la red social conocida como Academia.edu) han facilitado el contacto con varios de los autores cuyos trabajos han sido utilizados como en el caso de George Van Kooten, Jos Vaesen y Shushma Malik, entre otros. En el transcurso de los cursos académicos 2013-2014 y 2014-2015 se escribió el estado de la cuestión y la totalidad de los contenidos de la presente investigación. En lo referente a las conclusiones, como consecuencia de haber consultado el contenido de cada uno de los textos consultados para la consecución de dicha investigación, la expresión Nero praecursor Antichristi sería la apropiada para definir y calificar ideológicamente el retorno de Nerón tal y como lo transmitieron Lactancio y Sulpicio Severo, con independencia de que lo secundasen o no. Por el contrario, no sería muy acertado catalogar la creencia apocalíptica en la aparición conjunta de Nerón y el Anticristo atribuida a Martín de Tours a modo Nero redivivus ni mucho menos como Nero praecursor Antichristi, ya que del texto podría deducirse que ambos aparecerían al mismo tiempo y actuarían en ámbitos geográficos distintos. Por lo tanto, y en el caso del texto sobre la exposición de la visión del fin del mundo del mentor de Sulpicio Severo, la reaparición de Nerón varios siglos después de su fallecimiento no se produciría previamente a la del Anticristo a lo que debe añadirse que Martín no precisa que tal regreso necesitara de una resurrección previa, pudiéndose catalogar como Nero et Antichristus. Con respecto a Agustín de Hipona y más concretamente a la primera de las dos creencias surgidas de la interpretación del concepto paulino del misterio de iniquidad, no sería desacertado calificarla de Nero redivivus puesto que consistiría en la resurrección de Nerón, aunque tampoco sería descabellado definirla con muchísima más precisión como Nero redivivus quod Antichristus incarnatus, mientras que para el segundo tipo de creencia, al incluir como detalle el que Nerón no hubiese muerto, encajaría mejor con la expresión de Nero rediturus (Nerón regresa sin haber muerto). Se ha determinado también como conclusión que algunas secciones o ideas procedentes de libros de la literatura neotestamentaria y la veterotestamentaria así como algunos aspectos del pensamiento teológico desarrollado por algunos autores patrísticos sobre el Anticristo (como la reconstrucción del Templo o la aparición de dos figuras “anticristológicas”) habrían servido de fundamentos ideológicos para dar forma al pensamiento apocalíptico basado en presentar a Nerón como individuo escatológico ligado al Anticristo, previo o coetáneo a éste último. Comodiano y Victorino de Petovio (inspirados en el capítulo undécimo del Apocalipsis de Juan) recurrieron a los dos testigos y a la Bestia “que asciende del abismo” para dar forma a sus respectivas visiones apocalípticas en las que Nerón como Anticristo o el Anticristo como Nerón (Nero quod Antichristus; Antichristus quod Nero) acabaría con la vida de los dos testigos, siendo ambos identificados con Elías y Henoc, convirtiéndose en los nuevos Pedro y Pablo pero sobre todo en los apóstoles de los tiempos escatológicos. Los textos de ambos autores cristianos bien podrían catalogarse con las siguientes terminologías: Para Comodiano serían válidas tanto la de Nero quod Antichristus como la de Antchristus quod Nero (dependiendo la obra consultada) mientras que para Victorino tan solo sería válida la segunda. La reputación histórica de Nerón como primer perseguidor en la literatura cristiana inaugurada por Tertuliano y mantenida unánimemente por los autores patrísticos venideros no habría sido lo suficientemente contundente para que a Nerón se le tuviese como un recuerdo del pasado, porque trescientos años tras su muerte (de formas muy diversas) el nombre del emperador estaría asociado al del Anticristo, constatándose la existencia de diferentes creencias de índole apocalíptica y en esencia con contenidos muy similares entre sí, procediendo bien de autores individuales o probablemente de minúsculos grupos cristianos de mentalidad milenarista contrarios a la teología escatológica oficial, erigiéndose en motivo de imparable terror o miedo por la sola idea de que aquel que emprendiese la primera persecución y martirizase a Pedro y Pablo fuese capaz de regresar en el futuro previamente al Anticristo, encarnándose en él o adoptando éste último la apariencia del emperador para desencadenar una persecución mucho más violenta, convirtiéndose el nombre Nerón en señal inequívoca de que el fin de los tiempos de que estaba próximo.
"Nero primus persecutor christianorum et praecursor Antichristi. A critical review of literary sources” may be defined as a research work whose purpose is to critically address the written documentation through which Nero has been portrayed as the first persecutor of Christianity. However, it can also be defined as the one that recopilated a posthumous reputation without precedents. This can be proved in the sources as linking a future return ended starring the emperor along with the Antichrist of the most diverse forms (and even problematic) over almost five centuries. Thus, it has been possible to carry out the realization of a doctoral thesis project through which we can provide a new and different perspective to the issue of the apocalyptic profile assigned to Nero centuries after his death. This has been listed by historians and specialists during the twentieth century as Nero redivivus. These two Latin words would be translated like "Nero revived". As a result of different content sources as well as the respective historical contexts these texts belong to (especially those dealing with the link between Nero and Antichrist), it was established as a primary goal to determine what could be the origin of such apocalyptic beliefs. This would be the premise to explain, for almost three hundred years after the death of the emperor, how it was possible that this could be a symbol of the end of times, discarding the force of these texts (along with others that had no association with the historiographical stance Antichrist) which were collected and cataloged under the same terminology. The main objectives of this doctoral thesis are the following: Firstly, we would like to show that those texts dealing with the belief of Nero as the forerunner of the Antichrist (Lactantius and Sulpicius Severus) would not have any relationship with the so called Nero redivivus; secondly, to reconsider the use of the Latin terminology which has been used to catalog all the texts forming part of the classic question of Nero redivivus, including even those in which the name of the emperor would be explicit and linked to the Antichrist and in a different way to the information transmitted by the aforementioned patristic writers in the first goal. Thirdly, we would like to underline which could be the texts in which the terms Nero redivivus and Nero rediturus would be correctly used. This last term has been traditionally coined by historians such as Klauck, Van Kooten or Malik. Fourthly, we would like to check the extent to which texts from the Old and New Testament canon are instrumental (along with others from the apocryphal field) not only to believe in a partnership between Nero and Antichrist, but this is prolonged since the mid-third century (Commodian) until the second half of V (Augustine of Hippo, Quodvultdeus, Liber genealogus). The last two goals would be closely related to another important part in this research: the analysis of the historical memory of Nero's repression against Christians as well as the martyrdom attributed by the Apostles Peter's and Paul's Christian literary sources. In this way, it would be contemplated from which Christian written sources would stem the consideration of Nero as the first persecutor and undertaking a critical review of those texts that for historians and researchers in recent decades would contain hidden or implied references as regards both the anti-Christian repression Nero's persecution against Christians and the martyrdom episodes made by Peter and Paul and prominently by the former in some exponents of the apocalyptic apocryphal literature (Martyrdom and Ascension of Isaiah, Apocalypse of Peter). As far as the methodology of the research is concerned, first we carried out a partial reading of the primary sources without paying immediate attention to the studies based on them and similar ones. The same procedure was followed in relation to the necessary and essential documentation for the study of the first persecution and martyrdom of Peter and Paul. During the year 2012-2013, we proceeded to search the relevant literature by accessing to different electronic databases such as JSTOR, Perseus, Dialnet and the Spanish Virtual Library called Miguel de Cervantes. We also used bibliographical references from the nearest university libraries, including the University of Alicante and resorted to interlibrary loan service from this university as well as the one from Murcia. New technologies (including social network known as Academia.edu) have facilitated contact with several authors whose works have been used. This is the case of George Van Kooten, Jos Vaesen and Shushma Malik, to name a few. During the academic years 2013-2014 and 2014-2015, the state of art and the entire contents of this study were written. As for the conclusions, having consulted the content of each of the texts for the achievement of that investigation, Nero praecursor Antichristi expression would be the appropriate to define and ideologically qualify the return of Nero as it was transmitted by Lactantius and Sulpicius Severus, regardless of whether it was seconded or not. On the contrary, it would not be very successful to catalog the apocalyptic belief in the joint appearance of Nero and Antichrist attributed to Martin of Tours as Nero redivivus and by no means as Nero praecursor Antichristi as we can deduce from the text that both appear at the same time and they act in different geographical areas. Therefore, and in the case of the text on the vision about the end’s days from Sulpicius Severus’s teacher, the reappearance of Nero centuries after his death would not be produced previously as that of the Antichrist. In this line, it must be added that Martin does not require that such return needed a prior resurrection, which can be categorized as Nero et Antichristus. Regarding Augustine and more specifically to the first of two beliefs arising from the interpretation of the Pauline concept of the mystery of iniquity, it would be unwise to qualify Nero redivivus as it would be the resurrection of Nero. Nevertheless, it would not be unreasonable to define it with much more precision as Nero quod Antichristus incarnatus, while for the second type of belief, to include as a detail that Nero had not died, would fit better with the expression of Nero rediturus (Nero returns without dying). In the conclusion, it has also been determined that some sections or ideas from books of the New Testament literature and Old Testament as well as some aspects of theological thought developed by some patristic writers on the Antichrist (as the rebuilding of the Temple or the appearance of two “antichristological” figures) would have provided the ideological foundations to shape the apocalyptic thinking based on featuring Nero as a eschatological individual linked to the Antichrist prior to or contemporaneous with the latter. Commodian and Victorinus of Pettau (inspired by the eleventh chapter of the Book of Revelation) resort to the two witnesses and the Beast "rising from the abyss" to shape their apocalyptic visions of Nero as the Antichrist or the Antichrist as Nero (Nero quod Antichristus; Antichristus quod Nero) would end the life of the two witnesses, both been identified as Elijah and Enoch, becoming the new Peter and Paul but especially the apostles of the eschatological times. The texts of both Christian authors could well be cataloged with the following terminology: for Commodian, both Nero quod Antichristus and Antchristus quod Nero could be valid (depending on the consulted work) while for Victorinus of Pettau, the second one would be acceptable. The historical reputation of Nero as the first persecutor in Christian literature inaugurated by Tertullian and maintained unanimously by the future patristic writers would not have been strong enough to think of Nero as a memory of the past. This could be due to the fact that, three hundred years after his death, (of very different) ways the emperor's name would be associated with the Antichrist, confirming the existence of different beliefs of apocalyptic nature and with very similar contents. These would come either from individual authors or probably from tiny Christian groups of millenarian mentality contrary to the official eschatological theology, establishing itself a source of dread or fear unstoppable by the very idea that anyone who undertakes the first persecution and martyrizes Peter and Paul was able to return in the future prior to the Antichrist, incarnated in him or the latter adopting the appearance of the Emperor to trigger a much more violent persecution, becoming the name Nero a clear signal that the end of times was near.

Le théâtre religieux, devenu un média de masse dans les villes européennes entre le XIVe et le XVIe siècle, est depuis toujours un défi pour la recherche comparatiste. Malgré les nombreuses similitudes qui existent entre les jeux de différentes zones linguistiques, aucun lien génétique entre eux n’a pu être prouvé. La présente thèse se propose d’ouvrir de nouvelles perspectives à la recherche comparatiste en changeant d’approche méthodologique. Afin de dégager les stratégies de persuasion du théâtre religieux, elle identifie son répertoire sémiotique, consistant en signes linguistiques, iconiques, sonores (musique et bruits) et gestuels. Bien que les représentations historiques soient essentiellement inaccessibles à l’analyse, la « représentation imaginée », inscrite comme potentialité dans les signes transmis par les manuscrits, peut être reconstruite. À l’aide de méthodes provenant majoritairement de la linguistique textuelle, cette étude décrit certaines stratégies de persuasion dans une sélection représentative de Passions et de jeux eschatologiques germanophones et francophones. Elle identifie des lieux argumentatifs (topoï) qui structurent les pièces. Un chapitre est consacré au topos qui inscrit dans une certaine matière un scénario menaçant qui souligne l’importance et l’urgence de la représentation. La comparaison diachronique montre comment des stratégies de diffamation, employées aux XIVe et XVe siècles pour caractériser et diaboliser le collectif des juifs, sont appliquées aux protestants au XVIe siècle. L’évocation d’autorités permettant aux jeux de s’auto-légitimer est abordée dans un autre chapitre. L’analyse des différentes techniques d’évocation permet non seulement de décrire l’usage rhétorique et performatif des autorités, mais aussi de mettre en évidence différents concepts d’autorité. Enfin, une dernière partie montre comment le théâtre construit et perpétue des stéréotypes qui interpellent le public de façon tant rationnelle qu’émotionnelle, entraînant des processus d’inclusion et d’exclusion
Religious drama, which developed into a mass medium in European cities between the 14th and the 16th century, has always been a challenge for comparative research. Despite the many similarities between plays in different linguistic areas, no direct textual relationship between them could be proven. This dissertation aims to open up new perspectives for comparative research by changing the methodological approach. In order to identify the persuasion strategies of religious drama, this work considers the theatrical semiotic repertoire, consisting of language, image, sound (music and noise) and gesture. Although historical representations are essentially inaccessible to analysis, the ‘imagined representation,’ inscribed as potentiality in the signs transmitted by the manuscripts, can be reconstructed. Using methods mainly from textual linguistics, the study describes some persuasion strategies present in a representative selection of German and French Passion plays and eschatological plays. It identifies argumentative places (topoi) that structure the plays. A chapter is devoted to a topos, which recasts a certain subject in a threatening light. The plays use this in order to underline the relevance and urgency of theatrical representation. The diachronic comparison shows how defamation strategies, used in the 14th and 15th centuries to characterize and demonize the Jews as a collective, were applied to Protestants in the 16th century. Another chapter examines how the plays use authority as a topos to legitimize themselves. The analysis of the different evocation techniques makes it possible not only to describe the rhetorical and performative use of authorities, but also to highlight distinct concepts of authority. Finally, the last part shows how theatre builds and perpetuates stereotypes that affect the audience in both rational and emotional ways, leading to processes of inclusion and exclusion

Early modern English Catholic eschatology, the belief that the present was the last age and an associated concern with mankind’s destiny, has been overlooked in the historiography. Historians have established that early modern Protestants had an eschatological understanding of the present. This thesis seeks to balance the picture and the sources indicate that there was an early modern English Catholic counter narrative. This thesis suggests that the Catholic eschatological understanding of contemporary events affected political action. It investigates early modern English Catholic eschatology in the context of proscription and persecution of Catholicism between 1558 and 1603. Devotional eschatology was the corner stone of individual Catholic eschatology and placed earthly life in an apocalyptic time-frame. Catholic devotional works challenged the regime and questioned Protestantism. Devotional eschatology is suggestive of a worldview which expected an impending apocalypse but there was a reluctance to date the End. With an eschatological outlook normalised by daily devotional eschatology the Reformation and contemporary events were interpreted apocalyptically. An apocalyptic understanding of the break with Rome was not exclusively Protestant. Indeed, the identification of Antichrist was not just a Protestant concern but rather the linchpin of Reformation debates between Catholics and Protestants. Some identified Elizabeth as Jezebel, the Whore of Babylon. The Bull of Excommunication of 1570 and its language provided papal authority for identifications of Elizabeth as the Whore. The execution of Mary Queen of Scots was a flashpoint which enabled previously hidden ideas to burst into public discourse. This was dangerous as eschatology and apocalypticism was a language of political action. An eschatological understanding of contemporary events encouraged conspiracy. The divine plan required human agents. Catholic prophecy and conspiracy show that eschatology did not just affect how the future was thought about but also had implications for the present. This thesis raises questions about Catholic loyalism which other scholars have also begun to challenge. Yet attempts to depose or murder the monarch was not the only response which could be adopted. Belief that one was living in the End also supported what this thesis terms ‘militant passivity’. Martyrs understood their suffering as a form of eschatological agency which revealed and confirmed the identities of the Antichrist and the Whore. The Book of the Apocalypse promised that they would be rewarded at God’s approaching Judgement and the debates of the Reformation would be settled by the ultimate Judge. As martyrs came to symbolise the English Catholic community, it came to understand itself eschatologically. This thesis argues that acknowledging the eschatological dimensions of Catholic perception and action helps us to re-think the nature of early modern English Catholicism.

Throughout the seventeenth century, numerous Scots became convinced that the major political and religious upheavals of their age signified the fulfillment of, or further unfolding of, the vivid prophecies described in the Book of Revelation which foretell of the final consummation of all things. To date, however, an in-depth analysis of the evolution of Scottish apocalyptic belief during the seventeenth century has never been undertaken. This thesis utilizes a wide variety of source material to demonstrate the existence of a cohesive, persistent, and largely conservative tradition of apocalyptic thought in Scotland that spanned the years 1588 to 1688. Chapter One examines several influential commentaries on the Book of Revelation published by notable Scots during the decades either side of the Union of Crowns. These works reveal many of the principal characteristics that formed the basis of the Scottish apocalyptic tradition. The most important of these traits which became a consistent feature of the tradition was the rejection of millenarianism. In recent years, historians have exaggerated the influence of millenarian ideals in Scotland during the Covenanting movement which began in 1638. Chapter Two argues that Scottish Covenanters consistently denounced millenarianism as a dangerous, subversive doctrine that could lead to the religious radicalism espoused by sixteenth-century German Anabaptists. Chapter Three looks at political and religious factors which led to the general decline of apocalyptic expectancy in Scotland during the Interregnum. It also demonstrates how, despite this decline, Scottish apocalyptic thinkers continued to uphold the primary traits of the apocalyptic tradition which surfaced over the first half of the century. Lastly, Chapter Four explains how state-enforced religious persecution of Scottish Presbyterians during the Restoration period led to the radicalisation of the tradition and inspired the violent actions of Covenanter extremists who believed they had been chosen by God to act as instruments of his divine vengeance in the latter-days.

The novel begins on July 4th of the year 2000 in Kansas City, Kansas, at 7 a.m. Yves Antichrist, the nom de guerre of an eighteen-year-old who has been living on the streets for the last two years, begins his day waking on the stairs before a department store in a luxury outdoor shopping center in central Kansas City. Over the next 24 hours Yves undertakes an unreal pilgrimage through the underworlds of the city, searching—through myth and reality—for a way to live and a gender to belong to. Yves narrates this search as he undertakes an arduous struggle to discover how, or if, to continue living. In a quest for self-definition and sanity, Yves must confront the demons of his past and present and navigate a landscape of predatory dreams, drug addiction, and poverty. Myth, madness, and alienation are central themes of this work. In terms of both style and content the story works with extremes of reality and unreality exploring the complexity of gender and belief at the turn of the 21st Century. It is a novel about the search for community and the trauma of social alienation. This is a coming-of-age story against a backdrop of fear, violence, and dark beauty.

碩士
中原大學
宗教研究所
96
Abstract Who is Jesus? How to know Jesus? In nineteenth centuries, the subject of Jesus was a popular academic theme. Tracing the development of the Jesusologies through out the nineteenth centuries, we find two types of the Jesusology ── David Strauss and Ernest Renan. Nietzsche is strongly opposed to both of them. In one of Nietzsche's later period works: Der Antichrist, Nietzsche criticized David Strauss and Ernest Renan, and plans his strategy of Jesusology. He returned to Middle Ages, and attempted to find out the main problem of Jesusology. By the method of Allegorical Interpretation of the Scripture, Nietzsche distinguished metaphor from symbol. Nietzsche used metaphor to resolve the narrative problems of Jesusology. Immediately after, Nietzsche used genealogy to reveal the shameful conduct of Christianity. The system of religious symbol which lets the Christianity coming to a deadlock, it reveals that the Gospels contain two highly antithetical representations of Jesus. From language analysis to psychology, all values should be revaluated. By this continuously revealing process, one creates the values of life. Revaluation of all values is Nietzsche’s calling, through this kind of way leaves antithetical conditions ── beyond Good and Evil.

陳愼禮.
手稿本, 複本據手稿本影印.
Thesis (M.Div.)--香港中文大學, 1988.
Shou gao ben, fu ben ju shou gao ben ying yin.
Includes bibliographical references (322-348 leaves).
Chen Shenli.
Thesis (M.Div.)--Xianggang Zhong wen da xue, 1988.
Chapter 甲 --- 導言 --- p.1
Chapter 乙 --- 「五四運動」與「反基督教運動」的歷史脈絡 --- p.7
Chapter A --- 對五四運動的幾種詮釋 --- p.7
Chapter 1 --- 愛國運動論 --- p.7
Chapter 2 --- 文藝復興論 --- p.9
Chapter 3 --- 無產階級革命論 --- p.10
Chapter 4 --- 啟蒙運動論 --- p.11
Chapter 5 --- 多面性救國論 --- p.13
Chapter B --- 五四運動的特質──政治化 --- p.17
Chapter C --- 對反基督教運動的幾種詮釋 --- p.20
Chapter 1 --- 愛國國族主義的影響 --- p.20
Chapter 2 --- 新思潮的影響 --- p.21
Chapter 3 --- 國共的影響 --- p.22
Chapter D --- 五四運動和反基督教運動的關係 --- p.28
Chapter 丙 --- 「五四」的推動力量及其影響 --- p.32
Chapter A --- 時代背景 --- p.32
Chapter B --- 新知識份子的醒覺 --- p.3
Chapter 1 --- 海外留學生的貢獻 --- p.35
Chapter 2 --- 新式教育的影響 --- p.39
Chapter 3 --- 「五四」的爆發和影響 --- p.41
Chapter 4 --- 學運的幾個特質 --- p.49
Chapter C --- 新思想的輸入 --- p.59
Chapter 1 --- 北大學風 --- p.60
Chapter 2 --- 《新青年》 --- p.68
Chapter 3 --- 新思想、主義與黨派 --- p.80
Chapter 丁 --- 反基督教運動之發展 --- p.91
Chapter A --- 二十世紀初基督教在華概況 --- p.91
Chapter B --- 一九一五年至一九二一年之非基督教言論 --- p.96
Chapter 1 --- 反帝反專制思想 --- p.97
Chapter 2 --- 反迷信反傳統思想 --- p.99
Chapter 3 --- 反基督教救國思想 --- p.103
Chapter 4 --- 宗教問題號 --- p.110
Chapter C --- 一九二二年至一九二三年之反宗教運動 --- p.118
Chapter 1 --- 緣起 --- p.118
Chapter 2 --- 發展 --- p.123
Chapter 3 --- 回應 --- p.127
Chapter 4 --- 運動背景及性質之考據 --- p.131
Chapter 5 --- 運動沉寂原因 --- p.137
Chapter 6 --- 重要性 --- p.138
Chapter D --- 一九二四年至一九二七年之反基督教運動 --- p.141
Chapter 1 --- 一九二三年至一九二四年之急轉局勢 --- p.141
Chapter 2 --- 一九二四年至五卅前之反基督教運動 --- p.150
Chapter (i) --- 收回教育權運動 --- p.150
Chapter (ii) --- 學潮初起 --- p.154
Chapter (iii) --- 非基督教運動 --- p.157
Chapter 3 --- 五卅後至一九二七年之反基督教運動 --- p.149
Chapter (i) --- 國共相爭 --- p.169
Chapter (ii) --- 五卅慘案 --- p.172
Chapter (iii) --- 反教運動緩和原因 --- p.184
Chapter (iv) --- 南京慘案 --- p.191
Chapter (v) --- 國共決裂 --- p.195
Chapter 戊 --- 總結 --- p.200
跋 --- p.204
註釋 --- p.210
參考書目 --- p.322

碩士
華梵大學
哲學系碩士班
101
The book of “The Anti-Christ”is consist of 62 chapters, and according to the opinions of Andreas Urs Sommer who is an expert on Friedrich Nietzsche in Switzerland, its contents can be divided into five parts. In Chapter 1 to Chapter 13, Nietzsche firstly states the principles for criticism on Christianity, to make illustrations of what the values are being held within Christianity; in Chapter 14 to Chapter 23,on the basis of standards in reference to Buddhism, using them for comparisons and clarifications to the concepts of Christianity; in Chapter 24 to Chapter 35, mainly to make illustrations the history of Christianity, that is to say, what the relationships are among Christianity, Judaism, and the Christ; in Chapter 36 to Chapter 49, to state the disasters brought upon by Christianity throughout the history as well as the societies it is rooted; in Chapter 50 to Chapter 62, here is the focus of “The Anti-Christ”, and this is where Nietzsche makes profound critiques as well as elucidations for the relationship between truth and faith. In the eyes of Nietzsche, we are all limited, and everyone is eventually going to die anyway. Out of intrinsic needs, a person always hopes that there is something to exist in reality permanently. The concept of“God is dead” rejects eternity, and by way of studying the book of “The Anti-Christ”, we are able to get an deeper understanding on the reasons why Nietzsche is against Christianity, moreover, in an era with values so diverse, or maybe it is namely a time all values to be muddled, what is truth? What is illusion? What kinds of values should we hold as the basis of our judgment? In the paper, it is with anticipation through the study of “The Anti-Christ”, to help us for getting a deeper understanding on religion and truth.

Diploma work Retuňk proti Antikristu a svodum jeho reminds a contemporary man of a need of Holy Writ and importance of freedom of opinion. Using another wording it means the importance of a centre in Christ a centre from and to which aal mortals' ways lead. The triad composed text will be a quide to historic period of Retuňk, a composed work just for itself and its message to contemporary living generations as well. All the roads offered here are Comenius's all-life attitudes with an attention intent on Comenius's world, light and hope. History instructs us on the same matter all the time. The good has been stolen, freedom being brought down, most honest individuals will be like outlaws, prisoners and clients of a execution squad. If our conscience tells us that all that is not right, we should not deny our world, light and hope that centre and all-round frankness. This work Retuňk proti Antikristu a svodum jeho will be that conscience. Keywords Antichrist, history, Comenius, theology.

abstract: On the Antichrist (CPG 3946) is an eschatological sermon historically attributed to Efrem the Syrian. Composed in Koine Greek, On the Antichrist is not an authentic Efremic sermon but is attributed to the construct Greek Efrem, often called in the literature ‘Ephraem Graecus’. Sometime around the 12th century, Slavic Christians translated the work into Old Church Slavonic. As its goal, this study employs On the Antichrist to investigate how religions (e.g. Christianity) employ religio-cultural constructs and either refine, or redefine, them for new audiences and circumstances. To accomplish this, the author transcribes and translates one of the most important manuscript witnesses of this sermon (labelled Ov1), translates it, compares it with other early witnesses, and analyzes the differences between the Greek and OCS versions of the text in order to ascertain the variations in the versions and to posit why such variations might have arisen in the transmission of this sermon. Finally, the critical edition is interrogated to propose a date of the autographic text-form of On the Antichrist to the 6th to 8th centuries. This dissertation finds that multiple recensions of the sermon evolved from the earliest recension, the A Recension. The Old Church Slavonic recension of On the Antichrist falls squarely within the A Recension and seems to share a common ancestral tradition with the other A Recension manuscripts and help to reconstruct the early history of On the Antichrist. Thus, this dissertation provides one necessary step in preparation for the difficult task of preparing a critical edition of this sermon. The sermon draws heavily upon 2 Thessalonians 2 and the Little Apocalypse. Two manuscripts overtly indicate multiple meters for the sermon, but two others only hint at such divisions, and the nature of the meters (Aramaic or Byzantine) is uncertain. The sermon itself references no datable historical events. The Greek of the sermon analyzing to a Late Koine/Early Byzantine cusp language datable to between the 6th to 8th centuries. For all the uncertainties and puzzles this sermon presents, the evidence clearly points to at least one conclusion: Efrem the Syrian (d.373) cannot have authored this work, and there is no way currently to ascertain the author. Finally, this dissertation adduces an argument that Byzantine and Slavic Christians preserved On the Antichrist because of its emphasis upon humility and penitence, which allowed for the sermon to be incorporated into Orthodox liturgy by the 10th century.
Dissertation/Thesis
Doctoral Dissertation Religious Studies 2019

The thesis "Mirroring of Motives of F. Nietzsche's Critique of Christianity in D. Bonhoeffer's Prison Theology" contemplates Bonhoeffer's thoughts on non-religious interpretation, that Bonhoeffer expands upon in his letters from prison, in the light of critique of Christianity that was expressed by Friedrich Nietzsche. Chapter I looks into the history of interpretation of Bonhoeffer's research and provides a brief overview of past and contemporary efforts to explain Bonhoeffer's approach to philosophy. Chapter II introduces basic principles and key topics of the critique of Christianity first in Nietzsche's work The Antichrist, followed by Bonhoeffer's Letters and Papers from Prison. Chapter III compares the most obvious motives in the thinking of Nietzsche and Bonhoeffer within the aforementioned scope. Selected themes in works of these two German thinkers overlap particularly in their philosophy of life, understanding of a man come of age, and their critiques of Christianity that is deflecting from this world towards the transcendent sphere of the world beyond (in German, it is expressed as a difference in the meaning of "Diesseits" and "Jenseits"). Bonhoeffer's thoughts on the preaching of Gospel to the man come of age who is free of false, religious misbeliefs, and who feels strong, capable,...

The thesis "Eschatological Discourse in Mark's Gospel and Possibilities of Its Interpretation" deals with traditions used by Mark, possible dating of pre-markan textual layer and the discourse itself, with historical context of its origination and also with the interpretation of individual verses. Also various authors' commentaries are presented and evaluated. In the last chapter, all the findings are summarized and appraised, on which basis a possible interpretation of the Eschatological discourse is proposed considering its historical context. Powered by TCPDF (www.tcpdf.org)

ANNOTATION: The work The Mirror of Reality in the Imagery of Dreams of the 19th and 20th Centuries - Creative Individuality versus the Chaos of the Time is based on the assumption that dreams are inseparably linked to the concept of existence in human life (Michel Foucault). The study touches on the ways in which dreams are depicted in visual culture that does not coincide with chronologically organized historical events, but is an expression of a free alliance between artists in the European space and centuries of common experience. These works are generally socially critical, exposed to unimaginable pressure from public censorship. The artist must pretend it is only an innocent game, a crazy idea, a whim. At the same time, these paintings are not an expression of boundless imagination, but they are subject to the firm rules of spatial construction of the painting. This is due to the traditional delimitation of dark depths - the underworld of Virgil's Saturn myth of pre-Roman culture, alternating with the vertically felt open heavens as variants of the original Plato's The Myth of Er, which in the 20th century paintings is replaced by the idea of an open landscape with illumination on the low horizon. The work deals with the work of Albrecht Dürer, his copperplate Melancholia I (1514) and his so-called...