Relevant bibliographies by topics / Demonic magic

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  1. Journal articles
  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Demonic magic'

Author: Grafiati
Published: 24 April 2022

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Journal articles on the topic "Demonic magic"

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Piotrowski, Robert. "Osłabiona granica – ekspresje świata demonicznego w przestrzeni domu na podstawie przekazów folklorystycznych i etnograficznych z XIX i XX wieku." Politeja 16, no. 1(58) (2019): 301–10. http://dx.doi.org/10.12797/politeja.16.2019.58.16.

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Weakened Border – Expressions of Demonic World in the House Space in the Folklore and Ethnographic Materials from the 19th and the 20th Century
 The article focuses on three issues: folk beliefs related to the house, magic protecting the house against demonic creatures, and the so‑called “weak boundaries”. “Weak boundaries” are places through which demonic figures enter the human world. These are mostly slits – slots in the walls, a chimney, a keyhole or a window. Small holes can be interpreted as symbols of inversion and amorphousness of the underworld.
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Guerriero, Silas, and Fábio Leandro Stern. "ESPIRITUALIDADE E MAGIA NAS HISTÓRIAS EM QUADRINHOS DA MARVEL." Revista Caminhos - Revista de Ciências da Religião 17, no. 1 (2019): 193. http://dx.doi.org/10.18224/cam.v17i1.6946.

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Nas histórias de super-heróis, a magia é uma constante, muitas vezes confundida com a religião e a espiritualidade. O presente artigo objetiva analisar a espiritualidade presente na representação da magia no universo Marvel. Foram identificadas três formas principais pelas quais a magia é representada nos quadrinhos da Marvel: (1) como fruto de pacto demoníaco; (2) como manipulação do campo quântico; e (3) como ciência outra. Concluímos que as representações de magia pela Marvel são um exemplo da perpetuação de um ethos nova era, difundido através de meios de comunicação pela sociedade mais ampla.
 
 SPIRITUALITY AND MAGIC IN THE MARVEL COMICS
 
 Magic is a constant in superheroes stories, and is often confused with religion and spirituality. The present article aims to analyze the spirituality that is present in the representation of magic in the Marvel universe. The three main ways in which the spell is represented in Marvel Comics were identified: (1) as a product of a demonic covenant; (2) as a manipulation of the quantum field; and (3) as a form of science. We conclude that Marvel’s representations of magic are an example of the perpetuation of a new age ethos, diffused by mass media through the wider society.
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Bauer, Tat’yana. "THE IMAGE OF A THIEF IN THE EAST SLAVIAN NON-FAIRY-TALE PROSE." Проблемы исторической поэтики 19, no. 4 (2021): 55–81. http://dx.doi.org/10.15393/j9.art.2021.10163.

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This article discusses the status of thievery in the East Slavic tradition. The prime objective of the publication was to determine the place of the thief in the system of characters with supernatural abilities who also belong to the “knower” category. This category usually includes masters, magic experts, and semi-demonic beings. The work is based on the materials of the peasant culture of the mid-19th — early 20th centuries. A systematic description of the image of the thief as a character with supernatural abilities comprised the first stage of research. The research study reveals the reasons for the inclination to theft and typical characteristics and motifs that confirm the demonological status of the thief. The set of supernatural qualities placed this status higher than that of magic experts, but lower than that of semi-demonic beings. Thus, on the conventional scale ‘man - semi-demonic creature’ thieves are above sorcerers and witches. The characters acquired common motifs and characteristics; a lexicological rapprochement between them is revealed in the research. Additionally, the ideas of the thieves’ special social status, which associates them with sorcerers and witches, in the rural community were revealed.
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Wygralak, Paweł. "Zło magii w pastoralnych wskazaniach Ojców Kościoła." Vox Patrum 59 (January 25, 2013): 303–16. http://dx.doi.org/10.31743/vp.4032.

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The article took up the problem of evil in magic in the teaching of the Church Fathers. The ancient priests were convinced that magic was the work of the devil himself. Even the pagan world believed that every mage must have had his own demon, who was the source of their strength. Thus a mage remains at a constant relationship with the devil on whom he is dependent. It can be even said that magic leads inevitably to the worship of the devil. Those who practice magic or seek advice from fortune-tellers and astrologers, put themselves at the devil’s dis­posal, since they make their life decisions dependent on the results of divination or star system. The most serious form of enslavement is demonic possession. Few of the Church Fathers links possession with magic practice, whereas all agree that magic seriously weakens confidence in Divine Providence and leads to a spiritual split, which results in simultaneous participation in the Christian practices and the use of magic services.
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Pervo, Richard I., and Susan R. Garrett. "The Demise of the Devil: Magic and the Demonic in Luke's Writings." Journal of Biblical Literature 110, no. 3 (1991): 532. http://dx.doi.org/10.2307/3267805.

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Kivelson, Valerie, and Jonathan Shaheen. "Prosaic Witchcraft and Semiotic Totalitarianism: Muscovite Magic Reconsidered." Slavic Review 70, no. 1 (2011): 23–44. http://dx.doi.org/10.5612/slavicreview.70.1.0023.

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Studies of witchcraft belief and persecution in Russia have been profoundly, and to a significant degree mistakenly, shaped by European understandings of witchcraft as fundamentally demonic and integrally linked to the power of the devil. Gary Morson and Caryl Emerson's concepts of “prosaics” and “semiotic totalitarianism,” derived from their readings of M. M. Bakhtin, offer a productive way to set imported preconceptions aside and to comprehend the specificities of Muscovite witchcraft beliefs. Pre-Petrine ideas about witchcraft conformed to no uniform, overarching ideological or explanatory schema, satanic or otherwise. Muscovite witchcraft operated instead as a diffuse, resolutely prosaic collection of beliefs and practices, whereas the more demonologically inflected European beliefs approached the imposed uniformity of “semiotic totalitarianism.” In this article, Valerie Kivelson and Jonathan Shaheen propose a corrective to a widespread propensity for reading Russian material through European paradigms and analyze Russian beliefs on their own, prosaic terms.
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McDonald, William C. "Praestigiator Quidam Magicus Magdeburgi." Daphnis 47, no. 3-4 (2019): 456–94. http://dx.doi.org/10.1163/18796583-04703007.

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The Magician of Magdeburg, an anecdote in Johann Weyer’s De praestigiis daemonum, a book renowned for its place in the witchcraft discourse, tells of an ambitious ocular delusion, the supposed upward and concatenated flight of the magician, his horse, his wife, and his maid. Weyer cites this story in every edition of his book as an exemplum of demonic magic, its perpetrator belonging to Weyer’s category of infamous magicians. By the nineteenth century however, full literary secularization is observed. The crucial step was the identification of the little story, under the influence of the Brothers Grimm, as a regional and urban Sage, hence of interest more as an example of local folklore than as an illustration of a large-scale enchantment. Owing to this new taxonomy, the sorcerer emerges as a harmless practitioner of magic and a cousin to Till Eulenspiegel.
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Guskova, A. A. "Witches and goddesses in modern prose." Voprosy literatury, no. 6 (December 28, 2020): 84–96. http://dx.doi.org/10.31425/0042-8795-2020-6-84-96.

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The article deals with the evolution of female demonic characters appearing in literature since the classics to this day. In Russian classics, infernal females with magical powers were not uncommon: described by V. Zhukovsky, O. Somov, N. Gogol, A. Kuprin, etc., they were mostly treated as ‘abnormal’ or negative. The perception has changed dramatically in modern literature: a woman with connections to infernal powers (e. g. princess Tichert in A. Ivanov’s novel The Heart of Parma [Serdtse Parmy] or Rogneda in M. Galina’s Mole Crickets [Medvedki], etc.) is no longer a manifestly negative character. A. Guskova discovers that the contemporary infernal (or demonic) female character is not so much part of a love theme but is rather connected to the magic of the story’s location: the Urals in A. Ivanov’s book and Transdniestria in M. Galina’s, respectively. Also transformed is the nature of the contact between the heroine and the male protagonist: the impossibility of a constructive interaction and mortal danger (in classic prose) are replaced with a positive tone, granting the protagonist an opportunity for development.
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Collins, David J. "Albertus, Magnus or Magus? Magic, Natural Philosophy, and Religious Reform in the Late Middle Ages*." Renaissance Quarterly 63, no. 1 (2010): 1–44. http://dx.doi.org/10.1086/652532.

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AbstractThis article analyzes the fifteenth-century attempt by the Dominican order, especially in Cologne, to win canonization for the thirteenth-century natural philosopher Albert the Great. It shows how Albert's thought on natural philosophy and magic was understood and variously applied, how the Dominicans at Cologne composed his vitae, and how the order's Observant movement participated in these developments. It situates the canonization attempt at the intersection of two significant trends in which the order was a leading participant: first, the late medieval efforts to reform Christian society beginning with the religious life of monks and mendicants; second, the increasing concerns about the practice of learned and demonic magic that laid groundwork for the witch-hunting of the early modern period. The article aims to shed light on intersections of science and religion — their apprehension and negotiation — at a decisive moment in European history for both fields of human endeavor.
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Darr, John A. "Book Review: The Demise of the Devil: Magic and the Demonic in Luke's Writings." Interpretation: A Journal of Bible and Theology 45, no. 3 (1991): 312–14. http://dx.doi.org/10.1177/002096430004500324.

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Dissertations / Theses on the topic "Demonic magic"

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Waß, Christopher. "Demotisch, hieratisch und SQL." Universitätsbibliothek Leipzig, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-201797.

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Im Fokus des vorgestellten Projektes steht die Untersuchung der Verwendung von zwei ägyptischen Kursivschriften in einem homogenen Textkorpus. Hierbei handelt es sich zum einen um Hieratisch, einer Kursivschrift, die etwa zeitgleich mit den Hieroglyphen im 3. Jtd. v. Chr. entstand und für Texte auf Papyrus verwendet wurde. Mit beiden Schriftarten wurde in der Regel dieselbe Phase der ägyptischen Sprache geschrieben. Zum anderen um Demotisch, einer um 650 v. Chr. entwickelten Kursivschrift, die ebenfalls für Texte auf Papyrus verwendet wurde, und eine historisch jüngere Sprachstufe beschreibt. Beide Schriftsysteme erscheinen nebeneinander in den vier magischen Papyri der sog. „Theban Magical Library“ aus dem 3. Jhd. n. Chr., die sich heute in London, Leiden und Paris befinden. Das zu untersuchende Textkorpus umfasst etwa 157 Einzeltexte, die sich auf mehr als 1700 Zeilen Text verteilen. Ein Großteil der Texte ist in demotischer Schrift und Grammatik geschrieben. Daneben finden sich einige Passagen in hieratischer, griechischer und in einer Zauberschrift. Auch sprachliche sind die Texte keineswegs homogen. Kürzere Passagen weisen häufig eine ältere Sprachstufe als das Demotische auf. Auch die Schriftart kann innerhalb eines Satzes, in einigen Fällen sogar innerhalb eines Wortes, wechseln. Die Gründe für die Verwendung von demotischer und hieratischer Schrift sind bisher nicht untersucht worden. Da die einzelnen Sprüche auf unterschiedliche Vorlagen aus verschiedenen Kulturkreisen zurückgehen, liegt der Schwerpunkt des Vorhabens auf der Untersuchung der Beziehung von Schriftart, Sprache oder Sprachstufe und Inhalt. Bisher wird in der Forschung davon ausgegangen, dass hieratische Schrift zur Schreibung von Götterbezeichnungen oder bestimmter Termini, bevorzugt also bei Passagen mit religiösem Inhalt Verwendung fand. Jüngere Überlegungen konnten jedoch zeigen, dass hieratische Schrift in einigen Fällen mit sprachlich altertümlichen Merkmalen einhergeht, wobei es sich wohl um die Reste eines Vorläufers handelt, der nicht vollständig in demotische Schrift und Sprache übertragenen wurde. Um das Quellenmaterial adäquat zu untersuchen, ist eine genaue Analyse von Schrift, Sprache und Inhalt der Einzeltexte nötig. In einem ersten Schritt wird jeder Papyrus unabhängig von den anderen untersucht. Hierfür wird der Text in eine Excel-Tabelle aufgenommen. Jeder Eintrag wird mit verschiedenen Merkmalen versehen, die für die spätere Auswertung von Bedeutung sind. Die Texte werden in Hinblick auf die verwendete Schriftart, Sprachstufe, der zeitlichen Bezeugung eines Wortes oder grammatikalischen Konstruktion, Wortart, Herkunft (ägyptisch, griechisch, jüdisch etc.), Kontext (Vorkommen in Titeln, direkter Rede u. ä.) und, falls vorhanden, Anmerkungen des Schreibers analysiert. In einem ersten Schritt werden die Texte in ägyptologischer Umschrift in eine Exceltabelle eingetragen. Hierbei erhält jedes Wort einen Eintrag und wird mit den für die Analyse benötigten Merkmale versehen. Im Anschluss wird die Tabelle in eine mySQL Datenbank eingelesen. Diese wurde in Zusammenarbeit mit Dr. C. Riepl von der IT-Group Geisteswissenschaften der LMU München erstellt. Anhand dieser Datenbank erfolgt die Analyse der Texte.
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Matteoni, Francesca. "Blood beliefs in early modern Europe." Thesis, University of Hertfordshire, 2010. http://hdl.handle.net/2299/4523.

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This thesis focuses on the significance of blood and the perception of the body in both learned and popular culture in order to investigate problems of identity and social exclusion in early modern Europe. Starting from the view of blood as a liminal matter, manifesting fertile, positive aspects in conjunction with dangerous, negative ones, I show how it was believed to attract supernatural forces within the natural world. It could empower or pollute, restore health or waste corporeal and spiritual existence. While this theme has been studied in a medieval religious context and by anthropologists, its relevance during the early modern period has not been explored. I argue that, considering the impact of the Reformation on people’s mentalities, studying the way in which ideas regarding blood and the body changed from late medieval times to the eighteenth century can provide new insights about patterns of social and religious tensions, such as the witch-trials and persecutions. In this regard the thesis engages with anthropological theories, comparing the dialectic between blood and body with that between identity and society, demonstrating that they both spread from the conflict of life with death, leading to the social embodiment or to the rejection of an individual. A comparative approach is also employed to analyze blood symbolism in Protestant and Catholic countries, and to discuss how beliefs were influenced by both cultural similarities and religious differences. Combining historical sources, such as witches’ confessions, with appropriate examples from anthropology I also examine a corpus of popular ideas, which resisted to theological and learned notions or slowly merged with them. Blood had different meanings for different sections of society, embodying both the physical struggle for life and the spiritual value of the Christian soul. Chapters 2, 3 and 4 develop the dualism of the fluid in late medieval and early modern ritual murder accusations against Jews, European witchcraft and supernatural beliefs and in the medical and philosophical knowledge, while chapters 5 and 6 focus on blood themes in Protestant England and in Counter-Reformation Italy. Through the examination of blood in these contexts I hope to demonstrate that contrasting feelings, fears and beliefs related to dangerous or extraordinary individuals, such as Jews, witches, and Catholic saints, but also superhuman beings such as fairies, vampires and werewolves, were rooted in the perception of the body as an unstable substance, that was at the base of ethnic, religious and gender stereotypes.
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Ingram, Margaret. "Bodies That Speak: Early Modern European Gender Distinctions in Bleeding Corpses and Demoniacs." Thesis, University of Oregon, 2017. http://hdl.handle.net/1794/22689.

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This thesis examines the concept of “speaking bodies” in the early modern European world, primarily in the seventeenth century. Demoniacs and corpses that bled due to cruentation are examined comparatively through the lens of gender. Utilizing sources that include pamphlets, broadsheets, witness testimonies, and legal records, this thesis performs a close textual analysis to reveal that the gender of the speaking bodies informed contemporaries’ beliefs in the validity of a body’s speech. This thesis also argues that one form of speaking bodies – bleeding corpses – survived over another form – demoniacs – because of gender differentials. In order for a body to speak and be heard, whether through literal demonic speech or metaphorical blood, this body either had to be male, or possessed by a male spirit such as a demon.
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Janzen, Richard G. "The didactic demons of drama, moral instruction on magic in the plays of Greene and Gryphius." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ60058.pdf.

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Johnston, Bronwyn. "The devil in the detail : demons and demonology on the early modern English stage." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:22f15265-f121-44bc-89c1-974a62a3f911.

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"The Devil in the Detail" explores the rationality of magical belief on the early modern English stage. I examine how demons and demonic magic were depicted in the theatre, arguing that playwrights ascribed a sense of realism to the devil’s methods. In explaining the devil's modus operandi and exposing the limitations of his magic, the stage validates supernatural belief and depicts the devil’s craft as plausible. More broadly, this thesis is situated within the ongoing debate over the relationship between magic and scientific thought in early modern Europe, confirming that demonology was not an irrational superstition but a valid pre-science. Set against a background of witch persecution and the widespread belief that demons were a material reality, the devil was both the subject of prevalent intellectual inquiry and a popular figure on the early modern English stage, featuring in at least fifty-two plays between 1509 and 1638. Underpinning this particular brand of entertainment is a cohesive and consistent ontological framework that dictated the extent to which the devil could - and could not - operate in the material world, entirely in keeping with the dominant demonological thought of the time. "The Devil in the Detail" focuses on seven devil plays: Marlowe's Doctor Faustus (c.1590), Greene's Friar Bacon and Friar Bungay (c.1590), John of Bordeaux (c.1590), Jonson's The Devil is an Ass (1616), Dekker, Ford and Rowley's The Witch of Edmonton (1621), Brome and Heywood's The Late Lancashire Witches (1634) and Shakespeare's The Tempest (1611). In each chapter, I demonstrate how these texts both adhere to orthodox demonology and emphasise the devil’s humanlike qualities. The final chapter presents the case for demonism in The Tempest.
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Burrelli, Robert Joseph. "A study of Psalm 91, with special reference to the theory that it was intended as a protection against demons and magic." Thesis, University of Cambridge, 1994. https://www.repository.cam.ac.uk/handle/1810/283689.

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Bacalski, Cherise Marie. "Towards a Consummated Life: Kenneth Burke's Concept of Consummation as Critical Conversation and Catharsis." BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/3931.

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Consummation was the one term about which Kenneth Burke wasn't particularly long-winded - odd considering his claim that it was the apex of his theory of form. Perhaps Burke never explained exactly what consummation was because he himself was never clear on the subject, as he told John Woodcock in an interview toward the end of his career. Burke began conceptualizing his theory of form early on - in his 20s - and published it in his first critical book, Counter-Statement, in 1931. At that time, Burke's theory of form had already taken one evolutionary step - from self-expression, with the focus on the artist, to communication, with the focus on the psychology of the reader. Communication was to Burke an "arousing and fulfilling of desires." However, by the 60s, Burke introduced us to a new term which he only used a handful of times in his entire corpus: consummation. This paper attempts to define consummation by exploring Burke's theory of form and looking to his correspondences with friends and scholars. It offers two answers: first, consummation is the act of a reader responding to a writer in critical conversation; second, consummation is the ultimate cathartic achievement. Both play an important civic role. Using current science regarding the gut in connection with emotional purgation, this paper treats seriously Burke's essay "The Thinking of the Body (Comments on the Imagery of Catharsis in Literature)" and his ideas regarding the "Demonic Trinity": micturition, defecation, and parturition, explaining Burkean catharsis as it differs from, deepens, and extends Aristotelian catharsis. What can we learn from what Burke meant by consummation? That the symbolic world is much more significant to our survival than we may realize. As the world of scientific motion advanced rapidly during Burke's lifetime, he began to lose hope that symbolic action could keep up with it. We can see how important poetry and the symbolic motive was for him; he seemed to think it was a matter of life and death. This paper explores what it meant for Burke to seek a consummated life, and the implications that held for him and for us. In the end, the paper posits the importance of catharsis to society in terms of war and peace.
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Houle, Mélanie. "Les notions de possession et d'exorcisme en Grèce ancienne à la lumière des auteurs anciens, des phylactères et des PGM." Thèse, 2009. http://hdl.handle.net/1866/3920.

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La notion d'un esprit étranger et invisible qui prend possession d'un corps est, croit-on, sémitique. Les peuples proche-orientaux et juifs avaient développé des rituels et des pratiques spécifiques pour s'en débarasser. Les Grecs, pour leur part, avaient parfois à composer avec différentes entités, des daimones, des morts ou des apparitions et parfois des divinités dont les actions pouvaient s'avérer très nuisibles, si ce n'est nettement invasives. Toutefois, la communis opinio maintient que les concepts de la possession et de l'exorcisme ne furent chez eux, que tardivement introduits, et ce, sous l'influence des sémitiques. Pourtant, la littérature et les sources épigraphiques, papyrologiques et archéologiques semblent démontrer que les Grecs avaient déjà, dès l'époque classique, dans leur propre culture et religion, les éléments caractéristiques de la possession et de l'exorcisme. Une analyse approfondie de textes d'auteurs anciens, de formulaires de magie,dont les très connus Papyri Grecs Magiques et de diverses amulettes, apporte des arguments décisifs en ce sens.<br>The notion of an alien and invisible spirit who takes possession of a person is believed to be Semitic. The Near East and Jewish people had developed rituals and specific practices to get rid of them. The Greeks, meanwhile, had to deal with numbers of entities, daimones, dead or apparitions and sometimes with the gods themselves, whose actions could be very harmful, if not clearly invasive. Nevertheless, the communis opinio holds that the concepts of possession and exorcism where belatedly introduced, and this only under the influence of Semitics. However the literature and the epigraphic, archaeological and papyrological sources seems to show that the Greeks already had, from the classical period, in their own culture and religion, the characteristic elements of possession and exorcism. A detailed analysis of some ancient texts, of magical formularies, including the well-known Greek Magical Papyri, and of various amulets, provides decisive arguments in this direction.
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Fléglová, Marie. "Román "Vesmír": Základní aspekty románu M. A. Bulgakova Mistr a Markétka." Master's thesis, 2014. http://www.nusl.cz/ntk/nusl-330482.

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Mikhail Afanasievich Bulgakov was a Russian novelist and playwright active in the first half of the twentieth century. The work of this author is unforgettable for the modern Russian literary art of the fist half of the twentieth century. Known by writings with very strong plots and engaging storyline, he did not fear confrontation or conflicts within individual works. His dialogs are masterfully constructed and his feel for humorous vision of life and description of the world is regarded as unreachable. A fascinating and almost unbelievably inspiring Bulgakov's novel The Master and Margarita has become the model for this diploma thesis. Due to its multi-layering, broad topical range, two intersecting storylines and the content, the thesis has been named The Novel "Universe". It contains everything that makes life life: love, death, betrayal, courage and cowardice, generosity and envy… Bulgakov's success received thanks to this work is rooted in the masterful connection of the two parallel stories (ongoing in Moscow in 1930 and in Jerusalem at the beginning of our era), in fantasticality and in the view of the contemporary social situation, which are depicted in the novel, and lastly in the description of the human characters constancy. Due to these arguments, the thesis focuses on the following...
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Khathide, Goodman Agrippa. "Spirits in the first-century Jewish world, Luke-Acts and in the African context: an analysis." Thesis, 2003. http://hdl.handle.net/2263/24832.

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In many African traditional societies, the felt needs of people are usually met by the services of the shaman or other traditional medicine specialists. These needs vary and they could include the need for protection against witchcraft and evil spirits. Another need in Africa is for physical and psychical health. These needs are felt by many Africans inside and outside ecclesiastical structures. Despite centuries of western influence and teaching by missionaries, these felt needs have not gone away. The sensitivity to the spirit world and its impact on the human and material word still remains a firm belief in the African socio-spiritual reality. In its missiological responsibilities in the past and now, the church in Africa continues to display a theological deficiency in addressing this vacuum in African spirituality. Consequently, many African Christians are trapped in the dual, two-tier or split-level Christianity. This shows itself in times of existential crises in which many committed and respectable African Christians revert to traditional religious practices as a means of meeting their spiritual needs, due to the church’s inability to do so. This observed lack of traditional Christian theology and its irrelevancy to African life, has left many African Christians in a dilemma. It is this lacuna in Christian theology and practice that the researcher seeks to address in this study. By analysing documents on spirits in the first-century Jewish world and the two-volume work of Luke-Acts, the researcher endeavours to show the relevance and possible appropriation of the New Testament message to African spiritual realities. This is based on the understanding that the world of the first-century Jews and other communities in the Mediterranean region at the time, has more in common with Africans than the extremely naturalistic, rationalistic and abstract-oriented worldview of the early western missionaries who initially brought the gospel to Africa. Central to the researcher’s thesis, is the argument that, if early Christians, as exemplified by the Lucan audience, could respond to the fears, problems and realities of the spirit world by using God-ordained, spiritual and biblically acceptable means and not magical ways, African Christians, too, who find themselves in similar situations, can do the same. The contention in this study is that the rediscovery of the aspect of the spirit world of the New Testament message will go a long way towards resolving the problem of split-level Christianity in Africa. This task remains a theological imperative for New Testament scholarship in order for the church to present a holistic message to the masses of Africa and to demonstrate how the immanence of the Christian God in Jesus Christ through the power of the Holy Spirit, relates to the daily needs of spirit-sensitive Africans – a message that Luke tried so hard to convey to his readers in the first century.<br>Thesis (PhD (New Testament Studies))--University of Pretoria, 2006.<br>New Testament Studies<br>unrestricted
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Books on the topic "Demonic magic"

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Newton, Toyne. The demonic connection: Aninvestigation into satanism in England and the international black magic conspiracy. Blandford, 1987.

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The demise of the Devil: Magic and the demonic in Luke's writings. Fortress Press, 1989.

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Charles, Walker, and Brown Alan, eds. The demonic connection: An investigation into Satanism in England and the international black magic conspiracy. Blandford Press, 1987.

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Newton, Toyne. The demonic connection: An investigation into Satanism in England and the international black magic conspiracy. Badgers, 1993.

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The complete magician's tables: The most complete set of magic, kabbalistic, angelic, astrologic, alchemic, demonic, geomantic, grimoire, gematria, I Ching, tarot, planetary, pagan pantheon, plant, perfume, emblem and character correspondences in more than 777 tables. 2nd ed. Llewellyn Publications, 2006.

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Stephen, Skinner. The complete magician's tables: The most complete set of magic, kabbalistic, angelic, astrologic, alchemic, demonic, geomantic, grimoire, gematria, I Ching, tarot, planetary, pagan pantheon, plant, perfume, emblem and character correspondences in more than 777 tables. 2nd ed. Llewellyn Publications, 2006.

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Stephen, Skinner. The complete magician's tables: The most complete set of magic, kabbalistic, angelic, astrologic, alchemic, demonic, geomantic, grimoire, gematria, I Ching, tarot, planetary, pagan pantheon, plant, perfume, emblem and character correspondences in more than 777 tables. 2nd ed. Llewellyn Publications, 2006.

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The demon's lexicon. Margaret K. McElderry Books, 2009.

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Brennan, Sarah Rees. The demon's covenant. Margaret K. McElderry Books, 2010.

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The demon's surrender. Margaret K. McElderry Books, 2011.

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Book chapters on the topic "Demonic magic"

1

Sneddon, Andrew. "Witchcraft Trials and Demonic Possession in Early Modern Ireland." In Witchcraft and Magic in Ireland. Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137319173_6.

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Marrone, Steven P. "Science, Magic and the Demonic, 1200–1400: The Catalyst." In A History of Science, Magic and Belief. Macmillan Education UK, 2015. http://dx.doi.org/10.1007/978-1-137-02978-2_3.

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Marrone, Steven P. "Science, Magic and the Demonic, 1200–1400: The Reaction." In A History of Science, Magic and Belief. Macmillan Education UK, 2015. http://dx.doi.org/10.1007/978-1-137-02978-2_4.

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Rassool, G. Hussein. "Magic, witchcraft and demonic possession from an Islamic perspective." In Evil Eye, Jinn Possession, and Mental Health Issues. Routledge, 2018. http://dx.doi.org/10.4324/9781315623764-14.

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Tuczay, Christa Agnes. "Medieval Magicians as Entertainers: Magic as Demonic Illusion or Stagecraft." In Pleasure and Leisure in the Middle Ages and Early Modern Age, edited by Albrecht Classen. De Gruyter, 2019. http://dx.doi.org/10.1515/9783110623079-002.

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Daniel, Dane T. "Paracelsus on the “New Creation” and Demonic Magic: Misunderstandings, Oversights, and False Accusations in His Early Reception." In World-Building and the Early Modern Imagination. Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230113138_2.

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Glaser-Hille, Ildikó. "Compelling the Other: Esoteric Exorcism as a Reflection of Jewish–Christian Social Tensions in Premodern German Demonic Ritual Magic." In Esoteric Transfers and Constructions. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61788-2_5.

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Uusimäki, Elisa, and Hanne von Weissenberg. "Angels and Demons." In Magic in the Ancient Eastern Mediterranean. Vandenhoeck & Ruprecht, 2020. http://dx.doi.org/10.13109/9783666522185.259.

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Willumsen, Liv Helene. "Denmark—Weather Magic, Witches' Dance, and Personal Demons." In The Voices of Women in Witchcraft Trials. Routledge, 2022. http://dx.doi.org/10.4324/9781003255406-4.

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Gee, Felicity. "Magischer Realismus and the ‘demon fantastic’." In Magic Realism, World Cinema, and the Avant-Garde. Routledge, 2021. http://dx.doi.org/10.4324/9781315312811-2.

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