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1
Lynn, Quinten K. "THOU SHALT HAVE NO OTHER GODS: A PSYCHO-SPIRITUAL EXAMINATION OF IDOLATRY." Connect to this title online, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1131326696.
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Dzelzgalvis, Ieva. "Depression and idolatry the forgotten link /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Street, John D. "Purifying the heart of sexual idolatry." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Senftleben, Christian E. "Foolish man, worthless idol, almighty God the structure of and relationship between the anti-idolatry polemics in Isaiah 44:9-20 and Jeremiah 10:1-16 /." Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com/search.cfm?p034-0047.
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Brennan, William. "Idolatry in the theology of Karl Barth." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/9029.
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This dissertation analyses and critically evaluates an aspect of Karl Barth's thought, the understanding of which is important to a broader understanding of Barth, his relationship to other (especially iconoclastic) thinkers, and his relevance for contemporary theology: his understanding and critique of idolatry and the idol. Chapter 2 argues that it was revelation which both drove Barth's idolatry-critique and determined his concepts of idolatry and the idol. It analyses Bath's idolatry-critique as it was levelled against natural theology, and offers an evaluation of the picture of Barth's thought which emerges. Chapter 3 analyses Barth's idolatry-critique in relation to the doctrine of God. Directives which, for Barth, had to be adhered to within the development of the doctrine of God for the avoidance of idolatry, are discussed. Finally, an evaluation and critique of Barth's critique of idolatry within the doctrine of God, and of his own adherence to these directives, is offered. Chapter 4 analyses the relationship of Barth's idolatry-critique to his discussion of religion. It is shown that Barth, in his mature thought, criticised both the essence of religion and certain theological uses of the concept of religion as idolatry. Barth's critique of religion as idolatry is itself subjected to critique, and the question of what bearing his critique of religion as idolatry ought to have for Christian, theological engagement with adherents of other world religions is taken up. Chapter 5 summarises and discusses further some of the findings and implications of this study. It is suggested that Barth's thoroughly christological critique of idolatry (which is not without its own problems), in that it stands in contrast to the less particularistic forms of idolatry-critique set forth by several other modern scholars, raises the question of whether an idolatry-critique like his own might be called for within contemporary theology.
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Nguyen, Daniel Xuan-Vu. "Pauline Freedom: Idolatry and the Vietnamese Ancestor Cult." Trinity Lutheran Seminary / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=trin1455712662.
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Cierzan, Matthew [Verfasser]. "The Idolatry of Philosophy : Johann Georg Hamann's Critique of his Contemporaries as Driven by his Notion of Philosophical Superstition and Idolatry / Matthew Cierzan." Bonn : Universitäts- und Landesbibliothek Bonn, 2019. http://d-nb.info/1185486364/34.
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Vejvoda, Kathleen M. "The dialectic of idolatry : Roman Catholicism and the Victorian Heroine /." Digital version accessible at:, 2000. http://wwwlib.umi.com/cr/utexas/main.
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Souza, Ana Carolina Machado de 1988. "A ascensão da idolatria e a decadência da evangelização no século XVII : uma análise de crônicas da Nova Espanha." [s.n.], 2014. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279662.
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Orientador: Leandro KarnalDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: O objetivo desta pesquisa é analisar a ideia de decadência da evangelização e ascensão da idolatria indígena na Nova Espanha do século XVII a partir dos VI Anales del Museo Nacional de México. Neste volume se encontram atas do Santo Ofício e relatos provenientes do final do século XVI e do XVII que discutem e narram, sobretudo, as idolatrias indígenas, os rituais e superstições dos nativos. Os autores e suas crônicas são: Don Pedro de Ponce, com Breve relación de los dioses y ritos de la gentilidad; Don Pedro Sánchez de Aguilar, Informe contra Idolorvm Cvltores del Obispado de Yucatán (1613); Hernando Ruiz de Alarcón, Tratado de las Supersticiones y costumbres gentilicas que ou viuen entre los indios naturales desta Nueua España (1629); Br. Gonçalo de Balsalobre, Relacion Avtentica de las Idolatrias, svpersticiones, vanas observaciones de los indios del obispado de Oaxaca. (1654); Jacinto de la Serna, Manual de Ministros de Indios para el conocimiento de sus idolatrias, y extirpacion de ellas. (1656); por fim, Pedro de Feria, Relacion que hace el obispo de Chiapa sobre la reincidência em sus idolatrias de los indios de aquel país después de treinta años cristianos. Em linhas gerais, acreditamos que esses textos trazem uma perspectiva social, política e religiosa da Nova Espanha do século XVII, ao mesmo tempo em que sustentam a ideia de crise na evangelização na América. Dessa maneira, estudamos como esse conceito é encontrado nessa documentação, sendo ele previamente delineado a partir de exemplos bibliográficos e das próprias crônicas
Abstract: The purpose of this research is to analyze the idea of decay of the evangelization and the rise of indigenous idolatry in New Spain of the seventeenth century from VI Anales del Museo Nacional de México. In this volume are the records of the Inquisition, and reports from the late sixteenth and seventeenth century that discuss and recount indigenous idolatry, rituals and superstitions of the natives. The authors and their chronicles are: Don Pedro de Ponce, com Breve relación de los dioses y ritos de la gentilidad; Don Pedro Sánchez de Aguilar, Informe contra Idolorvm Cvltores del Obispado de Yucatán (1613); Hernando Ruiz de Alarcón, Tratado de las Supersticiones y costumbres gentilicas que ou viuen entre los indios naturales desta Nueua España (1629); Br. Gonçalo de Balsalobre, Relacion Avtentica de las Idolatrias, svpersticiones, vanas observaciones de los indios del obispado de Oaxaca. (1654); Jacinto de la Serna, Manual de Ministros de Indios para el conocimiento de sus idolatrias, y extirpacion de ellas. (1656); por fim, Pedro de Feria, Relacion que hace el obispo de Chiapa sobre la reincidência em sus idolatrias de los indios de aquel país después de treinta años cristianos. In general, we believe that these texts bring a social, political and religious perspective of seventeenth-century New Spain, at the same time they support the idea of crisis in evangelism in America. Thus, we studied how this concept is found in this documentation, it being previously delineated by examples from bibliographic and chronicles
Mestrado
Historia Cultural
Mestra em História
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Iliffe, Robert Charles. "The idols of the temple : Isaac Newton and the private life of anti-idolatry." Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.276743.
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Stimpson, Dennis. "Beyond ethical reflections : neo-liberalism, idolatry and Canadian catholic social teaching." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ54287.pdf.
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Salmond, Noel A. "Hindu iconoclasts : Rammohun Roy, Dayananda Sarasvati, and nineteenth-century polemics against idolatry." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0016/NQ55378.pdf.
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Wisdom, Jeffrey Roger. "Blessing for the nations and the curse of the law : Paul's citation of Genesis and Deuteronomy in Gal 3.8-10." Thesis, Durham University, 1998. http://etheses.dur.ac.uk/4781/.
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This thesis is an interpretation of Paul's citation of Genesis and Deuteronomy in Gal 3.8-10. The promise to Abraham to bless all nations and the curse of the covenant are sun/eyed in the Jewish scripture. We argue that blessing for the nations is an important part of God's covenant purpose for Abraham's descendants from the start and that the curse is consistently connected with the motifs of failure to do all the law and of the abandonment of the Lord for other gods. This thesis then identifies and analyzes the various strands of the postbiblical Jewish literature that cite the promise of blessing for the nations and the curse of the covenant. An interpretation of Gal 3.8-10 is argued, in which the importance for Paul's argument of blessing for the nations and the curse on those who are disloyal to the Lord is stressed. Paul's call to preach the gospel to the gentiles and his defense of the truth of the gospel provide the context for the connection between the gospel and the promise to Abraham of blessing for the nations in Gal 3.8, a blessing which has always been God's purpose for Abraham's descendants. The interpretation of Gal 3.10 then builds on this insight. Those who are of works of the law are identified as the troublemakers who have preached another gospel to the Galatians and thereby they have been disloyal to God and his purpose for Abraham's descendants. Paul cites Deut 27.26 to support this assertion that they have been disloyal to God and therefore are under the curse. This interpretation of Gal 3.8-10 is supported by other traces of the same perspective on the gospel and the curse in Galatians.
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Rabelo, Cláudia Maria. "MERCADO E DEVOÇÃO: UM ESTUDO SOBRE AS TRANSFORMAÇÕES RECENTES NA FESTA DO DIVINO PAI ETERNO EM TRINDADE - GOIÁS." Pontifícia Universidade Católica de Goiás, 2016. http://tede2.pucgoias.edu.br:8080/handle/tede/3545.
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The objective of this work is reflect about the theme Catholicism Popular before the neoliberalism installation process in Brazilian society. Focused on the connexion of Market and Devotion, analyzes the theme observing through the recent transformations in the feast of the Divine Eternal Father in Trindade, Goiás. In this context, seeks the answer of the question why does the religion in this contradictory world, mixture between Faith, Sacred and market. Then, it perceives that Religion remains because people search in the answers for your insecurity and anguish. The research reveals the confirmation of the Bourdieu’s thought (1998), the Religion exercises structuring, legitimating and justificating functions of the society and exercises social functions that legitimizes the arbitrary. This fact is reseach in Devotion of Divine Eternal Father in your recents transformations.
Este trabalho reflete sobre a temática do Catolicismo Popular diante do processo de instalação do neoliberalismo na sociedade brasileira. Voltado à relação do Mercado com a devoção, analisa o tema por meio de observações através das transformações recentes na Festa do Divino Pai Eterno em Trindade, Goiás. Neste contexto, procura-se responder ao questionamento como a religião se mescla ao mercado neste mundo contraditório a partir do estudo de uma devoção com forte apelo popular. Veremos como as estratégias mercadológicas e a mídia impactaram a festa em suas transformações recentes. A Pesquisa revela, assim, a procedência do pensamento de Bourdieu (1998), segundo o qual a Religião cumpre funções estruturadoras, legitimadoras e justificadoras da sociedade, além de que, também, cumpre funções sociais que legitimam o arbitrário. Com base neste autor, veremos os interesses institucionais e os dos devotos que frequentam o santuário do Pai Eterno em Trindade, Goiás.
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Lima, Gabriela Rodrigues. "A feitiçaria Andina na Conquista do Peru : as plantas nos documentos de extirpação de idolatrias e tratados médicos nos séculos XVI e XVII /." Universidade Estadual Paulista (UNESP), 2017. http://hdl.handle.net/11449/152616.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
A expansão marítima proporcionou ao homem europeu o contato com o Novo Mundo, onde se relacionaram com culturas, tradições e costumes diferentes. Levando consigo nas naus o imaginário mágico europeu, as práticas dos povos andinos foram interpretadas como sobrenaturais pelos espanhóis nos dois primeiros séculos da colonização. Nesse sentido,o presente trabalho tem como intenção compreender como os costumes indígenas nos séculos XVI e XVII onde hoje temos localizado o território do Peru foram encarados como feitiçaria pelos espanhóis.Tendo como foco a utilização de plantas, também será analisado de que forma as ervas nesse mesmo momento foram utilizadas como inovação farmacêutica e medicinal. Para isso, investigaremos os documentos de extirpação de idolatrias do Arquivo Arzobispal de Lima, o tratado do médico sevilhano Nicolás Monardes, e as contribuições dos jesuítas Bernabé Cobo e Joseph de Acosta sobre as descrições da natureza americana. Assim, pretende-se contribuir para a compreensão das diferentes abordagens e o que elas representavam naquele contexto, pois enquanto de um lado temos o pensamento do homem europeu marcado pelo imaginário mágico, de outro temos mais de um pensamento racional que buscou lucro, inovação científica e progresso urbano, gerando diversos renascimentos e nos mostrando vários prismas desse período histórico
The maritime expansion has provided the European man the contact with the New World, where they related to cultures, traditions and different habits. Taking with the ships the magical European imaginary, even though the practices of the Andean people were considered supernatural by the Spanish in the 16th and 17th centuries. The present study intends to comprehend how the native habits from the period, where nowadays is located the Peruvian territory, were viewed as witchcraft, focusing in the usage of plants. In contrast, it will be analyzed how the herbs from that same moment were used as pharmaceutical and medicinal innovations. For that, we will consider the documents of extirpation of idolatry from the Arzobispal de Lima Archive, the Sevillian medic Nicolás Monardes’ treaty, and the contributions from the Jesuits Bernabé Cobo and Joseph de Acosta about the descriptions of the American nature. Therefore, we expect to contribute with the comprehension of the different insights and what they represented in that context, since while in one side we have the European man’s way of thinking marked by the magical imaginary, on the other one we have more than one rational thinking that sought profit, scientific innovation and urban progress generating many revivals, showing us several prisms from that historical period.
CAPES: 194030-1
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Varella, Alexandre Camera. "Substâncias da idolatria: as medicinas que embriagam os índios do México e Peru em histórias dos sécs. XVI e XVII." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-29092008-174959/.
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Pela abordagem da história cultural, analisamos visões e políticas em torno dos costumes indígenas com psicoativos (bebidas alcoólicas, estimulantes e alucinógenos), por meio da leitura de tratados produzidos entre meados do século XVI e XVII no mundo hispanoamericano. São histórias sobre os antigos mexicanos e peruanos, bem como sobre seus descendentes, nos vice-reinos da Nova Espanha e Peru. Os costumes com substâncias foram retidos como elementos essenciais da idolatria (a falsa religião dos índios); além de usadas em cerimônias e feitiçarias, algumas plantas e poções seriam inclusive adoradas como divindades. Dividimos os capítulos por contextos e grupos de obras/autores: (i) para o contexto geral de consolidação do império espanhol na América, analisamos o dominicano Bartolomé de las Casas e o jesuíta José de Acosta; (ii) para os tempos dos missionários mendicantes na Nova Espanha do séc. XVI, o franciscano Bernardino de Sahagún e o dominicano Diego Durán; (iii) para a época de auge da extirpação da idolatria no séc. XVII, os curas Hernando Ruiz de Alarcón e Jacinto de la Serna na Nova Espanha, e o jesuíta Pablo Joseph de Arriaga no Peru; (iv) analisamos o cronista indígena peruano Felipe Guaman Poma de Ayala na virada dos sécs. XVI-XVII. Outras fontes foram utilizadas, destacando-se os tratados sobre as medicinas dos índios escritos pelos doutores espanhóis Nicolas Monardes, Francisco Hernández e Juan de Cárdenas, assim como de um médico indígena mexicano, Martín de la Cruz. Os principais assuntos discutidos: os juízos de proveito das medicinas que embriagam; os sentidos do vício por meio das substâncias, entre hábito contranatural e veículo para os pecados; a noção de perda do juízo como efeito natural da embriaguez, mas que abre espaço para a intervenção demoníaca; representações dos usos nos sacrifícios, comunhões, feitiçarias, e a idolatria de plantas e poções. Esses assuntos são analisados tendo em vista que a idolatria não informa apenas o estereótipo e o caminho da interdição dos costumes, pois, de outro lado, nomeia os saberes e poderes locais e sua vitalidade, num ambiente de choques, negociações e acomodações político-culturais.From a cultural history point of view, we analyze perceptions and policies over indigenous relation to psycho-actives (alcoholic beverages, stimulants and hallucinogens), based on treatises written from the middle of the 16th century to the middle of the 17th century at the Spanish-American world. They are histories about the anciant Mexicans and Peruvians, as well as about their descendents from the vice royalties of New Spain and Peru. In such works, the habits related to psycho-actives were believed to be essential elements of the idolatry (the indigenous false religion); besides being used in ceremonies and sorcery, some plants and potions were also worshipped as divinities. We organize the chapters according to the contexts and groups of document sources/authors: (i) for the general context of the Spanish empire consolidation in America, we analyze the Dominican Bartolomé de las Casas and the Jesuit Joseph de Acosta; (ii) for the New Spain mendicant missionaries times in the 16th century, the Franciscan Bernardino de Sahagún and the Dominican Diego Durán; (iii) from the extirpation of idolatry strongest period in the 17th century, the vicars Hernando Ruiz de Alarcón and Jacinto de la Serna; and (iv) from the turning of the 16th to the 17th century, the Peruvian Indian chronicler Felipe Guaman Poma de Ayala. Other document sources were also consulted, in particular treatises covering indigenous medicines, like those written by the Spanish physicians Nicolas Monardes, Francisco Hernández and Juan de Cárdenas, and also by an Indian doctor from Mexico, Martín de la Cruz. The main subjects we discuss in the work are: the views of benefits from the medicines that inebriate; the meanings of vice associated to substances, from a non-natural habit to a passport for sins; the notion of going out of mind as a natural consequence of inebriation, but which opens the possibility of demonic intrusion; usage representations in sacrifices, communions, witchcraft, and the idolatry of plants and potions. All those issues are analyzed bearing in mind that idolatry tell us not only about the stereotype and the pathways of habits forbiddance, but also distinguishes the local knowledge and powers, and its vitality, all taking place in an environment of political and cultural clashes, negotiations and accommodations.
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Zorzos, Steven P. "Addiction and idolatry self-renunciation, forgiveness and love, a healing meditation on the parable of the prodigal son /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0482.
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Thorp, Alan Dennis Oswald. "Echoes of Israel's idolatry in Acts 13:4-12 and its function in Luke's narrative." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p048-0339.
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Waterkeyn, Linda Catherine. "Idolatry and the artist's role with special reference to the work and thought of Andy Warhol." Thesis, Rhodes University, 1997. http://hdl.handle.net/10962/d1002221.
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This thesis uses Hirsch's dual notion of intention, i. e. conscious, intentional meaning and symptomatic, unconscious meaning, in order to avoid a dead end in the critical assessment of Warhol's work. T.S. Eliot's term "objective correlative" refers to a phenomenon whereby "an inner emotional reality" is evoked by its "external equivalent". (Benet, 1965). Thus, given that no work of art is purely self-referential (as distinct from its being autonomous),Hirsch's notion allows that viewerreconstruction of a painting involves shared values and concerns; that a painting reconstructed by a viewer acquires the status of an icon through which the viewer participates in the artist's sacred cosmos. Sociology of art tends on the whole to extrapolate from actual works to the alleged conditions that gave rise to them. That it cannot predict what specific works will arise from given conditions makes it unscientific. However, its usefulness lies in its ability to reveal what values and concerns are shared by artist and viewer. This is vital for an interpretation of Warhol's work. Warhol's biography leads directly into the meaning of his work. The sickly child of an immigrant steelworker, he grew up in Pittsburgh - an epitome of the technocratic-industrial environment - and was exposed from an early age to a violent and ugly world where the disparity between the super-wealthy and the struggling workers was deeply disturbing. That Warhol himself became a multi-millionaire artistic tycoon is significant, for it means that his works, his icons, were participatory in the very cultural myths and neuroses they appear to display or even despise. That his work has meaning and is open to interpretation there is no doubt. For example, a man-made soup can, as a manifestation and containment of the sacred, is coercive. Here the sacred becomes familiar, affordable and disposable. An electric chair, a man-made instrument of death, gives man supremacy over mortality and the divine prerogative of purging the world of all evil. The essay, however, does not attempt to answer the broader questions raised by Fromm and Roszak about the spiritual emptiness of the twentieth century and the existential crises experienced by those who hunger for meaning and fasten greedily onto anything that seems to proffer a glimpse of something beyond. The essay, nevertheless, strives within this context to elucidate the valid in Warhol's work
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Sherwood, Aaron. "Paul's use of the Old Testament in Romans 9:6-29 God's judgment upon Israel's idolatry /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p048-0337.
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Rumfelt, Janet L. "Idolatry, magic, and poetic subjectivity breaking the spell of metaphysics in Jewish and Christian postliberal thought /." Tallahassee, Florida : Florida State University, 2009. http://etd.lib.fsu.edu/theses/available/etd-07132009-195116.
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Thesis (Ph. D.)--Florida State University, 2009.Advisor: Martin Kavka, Florida State University, College of Arts and Sciences, Dept. of Religion. Title and description from dissertation home page (viewed on Nov. 17, 2009). Document formatted into pages; contains xi, 374 pages. Includes bibliographical references.
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Collie, Stephen Lee. "A study of angel idolatry in Colossians, Revelation, and Hebrews and their implications for contemporary Christianity." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.
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Reis, Anderson Roberti dos. "Da idolatria indigena a conversão cristã no Mexico do seculo XVI : uma analise da obra do frei Toribio Motolinia." [s.n.], 2007. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279801.
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Orientador: Leandro KarnalDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: O objetivo desta pesquisa é relacionar e analisar as concepções de idolatria indígena e conversão cristã no México do século XVI, a partir da Historia de los indios de la Nueva España de frei Toribio Motolinía. Após pouco mais de uma década de trabalhos missionários na Nova Espanha, Motolinía começou a redigir uma ¿relação dos ritos e idolatrias dos nativos e de sua maravilhosa conversão à religião cristã¿. Entretanto, essa ¿história dos índios¿ configurou-se, no decorrer da narrativa do frade, em uma ¿história dos trabalhos franciscanos junto aos indígenas do Novo Mundo¿. A partir dessa observação inicial, nós examinamos como Motolinía representou as noções de idolatria indígena e conversão cristã e, ao mesmo tempo, articulou esses dois conceitos em uma determinada estrutura narrativa com um sentido próprio. De algum modo, nós queremos analisar a relação entre a narrativa elaborada por frei Toribio e os desafios e debates (teológicos, políticos) com os quais o frade esteve envolvido, mesmo que indiretamente. A partir desse exercício, nós pretendemos, também, trazer ao debate uma parte significativa da história das idéias religiosas e políticas no México quinhentista, bem como as bases da fundação de uma memória franciscana na América
Abstract: The objective of this study is to relate and analyze the conceptions of indigenous idolatry and Christian conversion in the 16th century Mexico, based on the Historia de los indios de la Nueva España of friar Toribio Motolinía. After little more than a decade of missionary work in New Spain, Motolinía started to write a "register of rites and idolatry of the natives and their wonderful conversion to the Christian religion". However, this "indigenous history" became, as the friar's narrative progressed, a "history of Franciscan works with the natives of New World". From this initial observation, we explored how Motolinía represented the ideas of indigenous idolatry and Christian conversion and, at the same time, organized these two concepts in a given narrative structure, with a specific meaning. Somehow, we want to analyze the relationship between the narrative developed by friar Toribio and the challenges and debates (theological, political) with which he was involved ¿ indirectly, even. From this exercise, we also want to raise the debate about a significant part of the history of religious and political ideas of the 16th century Mexico, as well as the basis of the foundation of a Franciscan memory in America
Mestrado
Historia Cultural
Mestre em História
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Louie, Wallace. "The meaning, characteristics and role of Asherah in Old Testament idolatry in light of extra-biblical evidence." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Nichols, Sebastian Toby. "'The Gods of the Nations are idols' (Ps. 96:5) : paganism and idolatry in Near Eastern Christianity." Thesis, Durham University, 2014. http://etheses.dur.ac.uk/10616/.
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This thesis will explore the presentation in Christian literature of gentile religious life in the Roman Near East in the first few centuries AD. It will do so by performing a close study of three sources – the Syriac Oration of Meliton the Philosopher, the Syriac translation of the Apology of Aristides, and the Greek Address to the Greeks of Tatian. It will compare their presentation of a number of areas of gentile religious life – focussing particularly on iconolatry, sacrifice, and morality – and attempt to build a coherent picture of Christian attitudes to these areas. It will then compare these attitudes with a variety of non-Christian evidence: the majority of this will be literary sources, and in particular Lucian of Samosata, but will also include epigraphic evidence from the region. Other Latin and Greek sources will be compared when applicable, but the focus will remain on religious life in the Roman Near East. In the process, this dissertation will not only determine whether it is possible to talk about a single Christian ‘attitude’ towards gentile religious life in the area, but also develop a more detailed picture of the perception of that religious life by its gentile participants. This dissertation will also help to improve our understanding of the relationship between Christians and their gentile neighbours in the Roman Near East. In particular, it will explore the role that Christian literature played in the development of hostility towards the cult in this period. It will conclude by exploring the reasons for this hostility, and placing Christian literary attitudes in their proper context, by demonstrating that Christian literature, and the attitudes that it promotes, could have had a significant impact on their interaction with gentiles, and that this impact has largely been overlooked in scholarship on the development of Christianity.
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Phua, Liong Seng Richard. "Idolatry and authority : a study of 1 Corinthians 8.1-11.1 in the light of the Jewish diaspora." Thesis, University of Glasgow, 2002. http://theses.gla.ac.uk/1579/.
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1 Cor 8.1-11.1 concerns the subject of idolatry in first-century Christianity and ancient Judaism. Jews and Christians differ over what constitutes idolatry; and even within ancient Judaism and early Christianity, there was no consensus on what it meant. The NT passage concerns three parties, i.e. Paul, the ‘strong’, and the ‘weak’, who differed over idolatrous practices. Scholarly opinions concerning this particular passage differ significantly and one of the most important reasons for this state of affairs is the ambiguity of the definition of idolatry. In this thesis, a set of definitions are set up which are applied to the examination of the various relevant Diaspora Jewish literature, inscriptions and papyri, and finally the NT passage. And this reveals that while there is a package of definitions of idolatry, these definitions do not always operate as a package. Jews adopted different definitions and so carved out spaces for themselves. Some Jews adopted a blanket condemnation of anything related to Gentile religions and idols, e.g. Philo, Josephus, Joseph and Aseneth, and such like. Such Jews operated with strict definitions of idolatry and condemned everything related to idols and their makers. Other Jews operated with different definitions, although they still held the view that there was only one God. They did not condemn other religious traditions but held a concept that allowed the identification of the one true God with other people’s Gods, i.e. other people in fact worshipped the true God but called him by different names. These differences of opinion parallel those of the three parties in the NT passage under investigation. The ‘strong’ believed that there was only one God and that idols were nothing in the world. This view is held by both strict as well as accommodating Jews. But they differed over how this view might be applied. The ‘strong’ in Corinth applied this knowledge to justify their attendance at pagan temples and their consumption of idol-meat, and even possible participation in the pagan religious rituals.
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Medeiros, Alexandre. "EVANGELII GAUDIUM COMO ÊNFASE NA PRÁXIS LIBERTAÇÃO: opção preferencial pelos pobres, economia e utopia." Universidade Metodista de São Paulo, 2014. http://tede.metodista.br/jspui/handle/tede/315.
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Previous issue date: 2014-11-26The fundamental aspect of this research is the ecclesiastical document Apostolic Exhortation, Evangelii Gaudium the Joy of the Gospel, of the Pope Francisco, which was published in late 2013. This study is born from the works: A Theology of Liberation. Perspectives, of Gustavo Gutiérrez, first edition in 1971, and ninth in 2000, considered systematizing of Liberation Theology; has its development in Theology and Economics: rethinking liberation theology and utopias, of Jung Mo Sung, the fruit of his doctoral thesis 1993, published in 2008, which is a critical to the development of Liberation Theology; followed by Evangelii Gaudium the Joy of the Gospel, of the Pope Francisco, which was published in late 2013, first official document written by the hands of the elected pope. Therefore, we will study Gustavo Gutiérrez, Jung Mo Sung and ecclesiastical document of the Pope Francisco. The three initial chapters involve the preferential option for the poor, the economy and the utopia discussed individually in each thinker. Each author represents a different time, a different culture, but a common interest: concern with those that live on the periphery of the world. The fourth chapter will seek proximities between the ecclesiastical document and both authors studied. The research will follow the dialogical methodology, besides expanding the dialogue through bibliographic method. The goal is to find proximities and particularities between the authors and the ecclesiastical document. My hypothesis is that there is, in the document, similarities to the discourse of liberation theology. My interest is to seek a contribution of Christianity to the present day, in favor of a theology of life, against the mechanisms of death.
O eixo fundamental desta pesquisa é o documento eclesiástico Exortação Apostólica, EVANGELII GAUDIUM, A Alegria do Evangelho, do Papa Francisco, que foi publicada no final de 2013. Este estudo nasce a partir das obras: Teologia da Libertação. Perspectivas de Gustavo Gutiérrez, primeira edição em 1971, e nona edição em 2000, considerada sistematizadora da Teologia da Libertação; tem seu desenvolvimento na Teologia e Economia: Repensando a teologia da libertação e utopias de Jung Mo Sung, fruto da sua tese de doutorado de 1993, publicado em 2008, que faz uma crítica ao desenvolvimento da Teologia da Libertação; seguido por EVANGELII GAUDIUM, A Alegria do Evangelho, do Papa Francisco, que foi publicada no final de 2013, primeiro documento oficial escrito pelas mãos do papa eleito. Portanto, estudaremos Gustavo Gutiérrez, Jung Mo Sung e o documento eclesiástico do Papa Francisco. Os três capítulos iniciais envolvem a opção preferencial pelos pobres, a economia e a utopia, discutida individualmente em cada pensador. Cada autor representa um momento diferente, uma cultura diferente, mas um interesse em comum: preocupação com os que vivem na periferia do mundo. O quarto capítulo buscará proximidades entre o documento eclesiástico e os dois autores estudados. A pesquisa seguirá a metodologia dialógica, além de ampliar o diálogo através do método bibliográfico. O objetivo é buscar proximidades e particularidades entre os autores e o documento eclesiástico. Minha hipótese é que haja no documento, discursos semelhantes ao da teologia da libertação. Meu interesse é buscar uma contribuição do cristianismo para nossos dias, a favor de uma teologia da vida, contra os mecanismos da morte
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VASCONCELOS, FRANCISCO ALEXANDRE. "FORMULA ARAMAIC-GREEK ABBA HO PATER AND SYN-CONSTRUCTS: FORMS ANTITHETICAL TO IDOLATRY/SYNCRETISM IN ROMANS 8,14-17." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2013. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=23050@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
O oitavo capítulo da Carta aos Romanos é, aparentemente, o seu centro: um tratado sobre o espírito sob vários aspectos – humano, divino e outros. A unidade literária Rm 8,14-17 é considerada o núcleo deste capítulo. A perícope desenvolve as causas e os efeitos da adoção filial divina com uma terminologia igual e distinta alhures (e.g., Gl 4,4-7); o texto contém expressões vinculadas à tradição judaica (vv. 14-15) e também uma segunda feição mais ecumênica/helênica (vv. 16-17), configurando uma estrutura retórica dual e, concomitantemente, convergente, devido aos elementos da semântica de uma e de outra cultura: yiothesίas (v. 15) e herdeiro (v. 17). Isto, de certa maneira, elucida e confirma a formação cultural e intelectual do Apóstolo: judaica e helênica à luz do cristianismo. Na primeira dimensão do texto destaca-se a fórmula aramaico-grega, tida como litúrgica; na segunda, o texto atrai por sua quantidade e qualidade de co-construtos: symmartyrei, herdeiros, compaixão syndoxasthomen (neologismos paulinos ou de uso ímpar). A singularidade da combinação destoa do convencional sugerindo um Sitz im Leben e/ou contexto específico: estratos de paternidade idolátrica (Zeύs-patnr) e reminiscências de sincretismo salvífico das religiões de mistério em virtude dos compostos co-, comuns nas fórmulas destes ritos greco-romanos. O presente trabalho entende que o acumulo de dados e a análise componencial dos mesmos em Rm 8,14-17 proporcionou aos seus sintagmas uma compreensão semântica colidente à idolatria e ao sincretismo.
The eighth chapter of Romans is apparently its center: a treaty about spirit on various aspects – human, divine and others. The literary unit Romans 8:14-17 is considered the core of this chapter. The pericope develops the causes and effects of the divine filial adoption [yiothesίas, children of God / god tékna] with an equal and distinct terminology elsewhere (eg, Gal 4:4-7); the text contains linked expressions to the Jewish tradition (vv. 14-15) and also a second more ecumenical/Hellenic feature (vv. 16-17), setting up a dual rhetorical structure and, concomitantly, convergent, due to the semantic elements of one and another culture:yiothesίas (v. 15) and hereditary (v. 17) . This, in a way, elucidates and confirms the cultural and intellectual formation of the Apostle: Jewish and Hellenistic in the light of Christianity. The first dimension of the text highlights the formula Aramaic-Greek ABBA patnr, regarded as liturgical; in the second, the text draws on its quantity and quality of co-constructs: symmartyrei, heirs, compassion, syndoxasthomen(Pauline neologisms or a singular use). The uniqueness of the combination deviates from its conventional, suggesting Sitz im Leben and/or a specific context: strata of an idolatrous paternity (Zeύs-patnr) and reminiscences of salvific syncretism of mystery religions because of co-compounds, common in these Greco-Roman rites formulas. This work considers both the accumulation of data and the componential analysis of these in Romans 8:14-17 provided its syntagmas a semantic understanding colliding over idolatry and syncretism.
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Hunter, Andrew John. "Yahweh and the gods: an exploration of the relationship between Yahweh and other gods as reflected in Deutero- and Trito-Isaiah: a theological analysis." University of the Western Cape, 1998. http://hdl.handle.net/11394/7505.
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Magister Theologiae - MThThis study begins by recognising the religiously plural context in which the Christian churches currently exist. It discusses the various forces that impel the churches towards recognition of and dialogue with those of other faiths, as well as factors that hinder this process. It mentions a variety of ways in which theology - in particular, the theological understanding of the relationship between the Christian churches and other faith communities - is influenced by its context. In an attempt to identify a model within the Judaeo-Christian tradition that will provide a basis for inter-faith dialogue, the study proposes an exploration of the relationship between Yahweh and the gods of the nations as reflected in the the prophetic writings known as Deutero- and Trito-Isaiah, writings that almost certainly emerged from two particular periods in the history of the people of lsrael: the Babylonian exile and the early post-exilic period in Palestine. The study outlines historical developments within these two periods. It explores the various religious beliefs - Babylonian, Palestinian and Persian - that together formed the multi-faith context for Deutero- and Trito-Isaiah.
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Rivenbark, John D. "Nietzsche as Interpreter: Against the Religious and Secular Appropriations." Digital Archive @ GSU, 2008. http://digitalarchive.gsu.edu/rs_theses/14.
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Best known if not equally understood for having a madman proclaim the demise of God, Friedrich Nietzsche’s thought has served as a fecund resource for disparate groups advancing diverse agendas. This paper critically examines the phenomenon of invoking Nietzsche as the final word. This paper argues that, far from being a conversation-stopper, Nietzsche can be understood as enhancing dialogue, across disciplines and between groups such as philosophers and theologians more prone to militant rhetoric than fruitful dialogue. In order to validate this claim it will be necessary to examine in detail the two aspects of Nietzsche’s thought most often invoked as conversation stoppers: the madman’s proclamation of the death of God; and Nietzsche’s devastating critique of Christian morality. Ultimately, this thesis will conclude that when properly understood Nietzsche serves as a unique interpreter locating himself between modernity and postmodernity, as well as between philosophy and religious thought.
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Rocha, Márcio Pimentel [UNESP]. "O demonio renitente: demonologia e colonização no vice reinado do Peru, séculos XVI e XVII." Universidade Estadual Paulista (UNESP), 2010. http://hdl.handle.net/11449/93215.
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A investigação visa estudar as relações entre o discurso demonológico e colonização no vice-reinado do Peru de finais do século XVI e início do XVII, através dos processos de “extirpação de idolatrias” e a criação de instituições que buscavam a normatização/uniformização dos costumes, como a “casa de Santa Cruz”, um cárcere para líderes religiosos considerados “feiticeiros”, e o “colégio do Príncipe”, uma escola para filhos da elite indígena. Ambas instituições estavam sob responsabilidade do jesuíta Pablo José de Arriaga, que também foi uma referência para as visitas de idolatrias
The research aims to study the relations between the demonological and colonization in the Viceroyalty of Peru from the late sixteenth and seventeenth centuries through the processes of extirpation of idolatry and the creation of institutions seeking the standardization / harmonization of customs as the home of Santa Cruz, a prison for religious leaders viewed as wizards and the colegio del Príncipe, a school for children of the indigenous elite. Both institutions were under the responsibility of the Jesuit Pablo José de Arriaga, who also was a reference to the visits of idolatry
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Yorke, Peter David. "Iconoclasm, ecclesiology and 'the beauty of holiness' : concepts of sacrilege and the 'perial of idolatry' in early modern England, circa 1590-1642." Thesis, University of Kent, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.297356.
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Rocha, Márcio Pimentel. "O demonio renitente: demonologia e colonização no vice reinado do Peru, séculos XVI e XVII /." Franca : [s.n.], 2010. http://hdl.handle.net/11449/93215.
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Orientador: Ana Raquel Marques da Cunha Martins Portugal.Banca: Eliane Cristina Deckmann Fleck
Banca: Ivan Aparecido Manoel
Resumo: A investigação visa estudar as relações entre o discurso demonológico e colonização no vice-reinado do Peru de finais do século XVI e início do XVII, através dos processos de "extirpação de idolatrias" e a criação de instituições que buscavam a normatização/uniformização dos costumes, como a "casa de Santa Cruz", um cárcere para líderes religiosos considerados "feiticeiros", e o "colégio do Príncipe", uma escola para filhos da elite indígena. Ambas instituições estavam sob responsabilidade do jesuíta Pablo José de Arriaga, que também foi uma referência para as visitas de idolatrias
Abstract: The research aims to study the relations between the demonological and colonization in the Viceroyalty of Peru from the late sixteenth and seventeenth centuries through the processes of "extirpation of idolatry" and the creation of institutions seeking the standardization / harmonization of customs as the "home of Santa Cruz," a prison for religious leaders viewed as "wizards" and the "colegio del Príncipe", a school for children of the indigenous elite. Both institutions were under the responsibility of the Jesuit Pablo José de Arriaga, who also was a reference to the visits of idolatry
Mestre
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SOUZA, THADEU DA SILVA. "O DESENVOLVIMENTO DA CRÍTICA À IDOLATRIA DO MERCADO EM HUGO ASSMANN." Universidade Metodista de Sao Paulo, 2017. http://tede.metodista.br/jspui/handle/tede/1654.
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Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq
This research seeks to investigate the theoretical methods used by the latin-american theologian Hugo Assmann to articulate the binomial theology and economics in the task of criticizing the religious functioning of capitalism. For an adequate analysis, we restrict ourselves to analyse the devolopment of his criticism to the idolatry of the market. By making use of Jung Mo Sung's contributions we have divided Assmann's thoughts in three phases very different in his understanding about the market.We seek to analyse in detail each one of the phases in the next chapters that constitute this dissertation starting from his main works. In the first chapter, we dedicated ourselves to study Assmann's criticism to the "capitalismo como religião do fetiche". Our hypothesis is that this criticism is the first register that critically links the market to the biblical concept of gods and idols. In this phase Assmann develops a radical or metaphysics critique of the capitalist market, disregarding the importance of the market in a possible postcapitalism/socialism society. The second chapter approaches the theme of the market idolatry from Hugo Assmann. After that, we analyse both of the major concepts of this structure: idol and idolatry. We showed that, by the time he made use of the thesis of Franz Hinkelammert about Crítica da razão utópica, Assmann begins to accept the market as a necessary economic factor to social relations. His criticism is toward the absolutizing of the alleged self-relgulation of the market's mechanisms advocated by the neoliberal utopian thought. In the third chapter, we analyse in which way Assmann incorporates the theory of living self-regulative systems to his thought about the market and begins to accept that, in some parts, the market is a self -regulating system and has a positive dimension. Here Assmann criticizes the neoliberal's idolatrous faith in a self-regulation that will always produce the best result. This impedes any attempt of a social intervention as a consequence of solidarity purposes which would compensate the exacerbated system's exclusion logic. In this interim, we will try to present a socioeconomic basis for the fact that it is impossible to put an end to the market and to the mercantile relations in wide and complex realities such as those from modern societies. Finally, we will also investigate how Assmann introduces the conception of solidarity in this discussion, both to criticize the idolatry of the market's complete automatism and to propose an estrategy to overcome this logic of sacrifice that ignores the tendency of exclusion in the market. To this end, we will make use mainly of DEI theologians' contributions as reference for analysing the work of Assmann and other philosophers and sociologists that are important from our point of view.
Esta pesquisa busca investigar os mecanismos teóricos utilizados pelo teólogo latino-americano Hugo Assmann para articular o binômio teologia e economia na tarefa de criticar o funcionamento religioso do capitalismo. Para uma adequada investigação, nos limitamos a analisar o desenvolvimento de sua crítica à idolatria do mercado. Por meio das contribuições de Jung Mo Sung dividimos o pensamento de Assmann em três fases com características bastante distintas em sua compreensão sobre o mercado. Buscamos analisar detidamente cada uma delas nos capítulos que compõem esta dissertação a partir de suas principais obras. No primeiro capítulo, dedicamo-nos à análise da crítica de Assmann ao “capitalismo como religião do fetiche”. Nossa hipótese é de que está nesta crítica as primeiras notas que vinculam criticamente o mercado ao conceito bíblico de deuses ou ídolos. Nesta fase Assmann desenvolve uma crítica radical ou metafísica ao mercado capitalista, de modo a desconsiderar por completo a importância do mercado em uma possível sociedade pós-capitalista/socialista. O segundo capítulo aborda o tema da idolatria do mercado. Buscamos apresentar nele a estrutura conceitual da crítica à idolatria do mercado em Hugo Assmann. Depois, analisamos os dois conceitos principais desta estrutura: ídolo e idolatria. Evidenciamos que, ao apropriar-se da tese de Franz Hinkelammert sobre a Crítica da razão utópica, Assmann passa a aceitar o mercado como um fator econômico necessário às relações sociais. Sua crítica está direcionada à absolutização da suposta autorregulação dos mecanismos do mercado defendido pelo pensamento utópico neoliberal. No terceiro capítulo, analisamos o modo com que Assmann incorpora ao seu pensamento sobre o mercado a teoria dos sistemas vivos autorregulativos e passa aceitar que, em partes, o mercado é um sistema que se autorregula e tem uma dimensão positiva. Aqui Assmann critica a fé idolátrica dos neoliberais de que autorregulação do mercado produzirá sempre o melhor resultado. Isto impede qualquer forma de intervenção social em vista de metas solidárias que compensem a exacerbada lógica de exclusão do sistema. Neste ínterim, buscaremos apresentar uma fundamentação socioeconômica para o fato da impossibilidade de acabar com o mercado e com relações mercantis em realidades amplas e complexas como nas sociedades modernas. Por fim, investigaremos também como Assmann introduz a noção de solidariedade nesta discussão, tanto para criticar a idolatria do automatismo pleno do mercado, quanto para propor uma estratégia de superação desta lógica sacrifical que ignora a tendência de exclusão do mercado. Para tanto, utilizaremos fundamentalmente de contribuições dos teólogos do DEI como referencial de análise das obras de Assmann e também de teses de outros filósofos e sociólogos que se fizerem importantes a partir de nosso objetivo geral.
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Shannon, Avram Richard. "Other Peoples' Rituals: Tannaitic Portrayals of Graeco-Roman Ritual." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429830562.
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Nicolì, Laura. "Il dibattito filosofico sul politeismo nel Settecento francese (1704-1770)." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5068.
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La thèse traite du débat sur l'origine et la nature du polythéisme qui anima la pensée française au XVIIIe siècle. Depuis le début du siècle, ce débat commence à déborder le périmètre théologique auquel il se limitait auparavant. Le polythéisme cesse d’être une question d’exégèse scripturaire et devient un problème historique, puis philosophique. La thèse a pour objet d'éclaircir les différentes étapes de cette évolution. On montre en particulier que le remplacement progressif du modèle du monothéisme originel par celui du polythéisme primitif provoque un changement du statut de la question : d'enquête principalement antiquaire sur un sujet spécifique, elle devient une réflexion philosophique sur l'origine et la nature de la croyance religieuse tout court. La première des deux parties de la thèse est consacrée aux recherches sur les religions païennes des érudits, des antiquaires et des historiens : on y examine les principales théories sur l'origine du paganisme nées dans ce contexte (évhémérisme, allégorisme, théories de l'origine de l'idolâtrie des arts visuels et des signes de l'écriture) afin de montrer qu'elles préparèrent la réflexion des philosophes, en proposant un nouveau regard historique sur le polythéisme. La deuxième partie porte sur les aspects plus proprement philosophiques du débat ; l'attention est concentrée sur les deux figures-clés de Pierre Bayle et de David Hume et sur deux axes théoriques principaux : un axe logique ou gnoséologique, touchant à ce que signifie penser la divinité en tant que plurielle ; et un axe anthropologique ou psychologique sur l'origine de la croyance en plusieurs dieuxThe subject of this thesis is the debate on the origin and nature of polytheism, which took place in France in the Eighteenth century. From the beginning of the century, this debate started to unfold outside of the theological frame within which it had been confined earlier. Polytheism stopped being an issue of biblical exegesis to become a question of historical and then philosophical nature. This thesis aims to shed light on the steps of this change. In particular, it is shown that the gradual substitution of the orthodox model of original pure monotheism with that one of primitive polytheism changed the nature of the issue: from a specific question mainly of antiquarians' interest, it became a philosophical inquiry on the origin and nature of religious belief in general. The first part of the thesis is about the researches on pagan religions conducted by antiquarians and historians: the main theories on the origin of paganism which arose in this context are examined (Euhemerism, allegorism, theories of the origin of idolatry from visual arts and writing signs), aiming to show that these theories paved the way to the reflection of philosophers, proposing a new historical approach to polytheism. The second part of the thesis deals with more strictly philosophical aspects of the debate, focusing on two key figures ‒ Pierre Bayle and David Hume ‒ and on two fundamental theoretical lines: a logical or gnoseological one, about what it means to conceive divinity as multiple; and an anthropological or psychological one, on the origin of the belief in several divinities
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Keesmaat, Sylvia C. "Welcoming in the Gentiles: a Biblical Model for Decision Making." Anglican Book Centre, 2004. http://hdl.handle.net/10756/296292.
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Valdivia, Karen Alejandra Arriagada. "Sahagún e as festas agrícolas mexica: em busca de um sentido." Pontifícia Universidade Católica de São Paulo, 2008. https://tede2.pucsp.br/handle/handle/2088.
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Previous issue date: 2008-11-03Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The method structured by friar Bernardino de Sahagún to describe the ancient rituals of the mexica feasts, reveals a deepest sense behind the enormous compilation of the ancient mexica habits and beliefs done by the Franciscan in his chronicle Historia General de las cosas de Nueva España (General History of the things of New Spain). Once Sahagún considered the ancient mexica feasts as idolatry ceremonies , such descriptions expressed two of the main purposes of the missionary: to know the ancient indigenous ritualistic practices and identify any clue of its survival. On the other hand, the descriptions brought to light the main difficulties that Sahagún faced trying to understand and to translate the diversity, the other, that goes much further than the systematic descriptions of the mexica rituals, the organization of its terms and vocables, and the questions that were part of his questionnaire. They also reflected the complex missionary context which friar Bernardino was inserted and which was reflected in his chronicle. Among the eighteen feasts that took place throughout the mexica solar calendar, we have chosen seven of them, connected to the agricultural cycle and which main elements they remitted to, formed an extremely important group in the native cosmovision: water, rain, corn, hills and fire. They are rituals of the vintenas: I Atlcaoalo; IV Huey tozoztli; VI Etzalcualiztli; XI Ochpaniztli; XIII Tepeílhuitl; XVI Atemoztli e XVIII Izcalli. The purpose of this research is to analyze the method structured by friar Bernardino to describe the rituals of these specific vintenas, which was his path of description and what he would be actually saying
O método estruturado por frei Bernardino de Sahagún para descrever os antigos rituais das festas mexica, revela o sentido mais profundo que estaria por trás de toda a enorme compilação dos antigos costumes e crenças mexica feita pelo franciscano em sua crônica Historia General de las cosas de Nueva España. Uma vez que Sahagún considerava as antigas festas mexica como cerimônias idolátricas , tais descrições expressavam dois dos principais objetivos do missionário: conhecer as antigas práticas ritualísticas indígenas, e identificar qualquer vestígio de sua sobrevivência. Por outro lado, ditas descrições traziam à luz as principais problemáticas que Sahagún enfrentou ao tentar entender e traduzir a alteridade, que iam muito mais além das descrições sistemáticas dos rituais mexica, da organização de seus termos e vocábulos, e das perguntas que faziam parte de seu questionário. Elas são reflexo também de um complexo contexto missionário no qual frei Bernardino se insere e que se reflete em seu trabalho. Dentre as dezoito festas que eram feitas ao longo do calendário solar mexica, escolhemos sete delas, ligadas ao ciclo agrícola e cujos principais elementos aos quais remetiam, formavam um conjunto importantíssimo na cosmovisão indígena: água, chuva, milho, montes e fogo. São os rituais das vintenas I Atlcaoalo; IV Huey tozoztli; VI Etzalcualiztli; XI Ochpaniztli; XIII Tepeílhuitl; XVI Atemoztli e XVIII Izcalli. O objetivo desta pesquisa é analisar o método estruturado por Sahagún para descrever rituais destas vintenas específicas, qual seu caminho de descrição, o que estaria dizendo de fato
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Jesus, Juarez Ferreira de. "IDOLATRIA E CONQUISTA: Estudo do conceito de Idolatria na obra de Juan Ginés de Sepúlveda Democrates Alter Tratado de las Justas Causas de la Guerra contra los Indios e sua controvérsia travada com Frei Bartolomé de Las Casas." Universidade Metodista de São Paulo, 2010. http://tede.metodista.br/jspui/handle/tede/541.
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Previous issue date: 2010-03-08Slightly more than half a century after the discovery of the New World, Spanish Conquest in full, would take place in Valladolid in 1550 and 1551, an unprecedented event: a public debate starring two remarkable characters, namely, the Dominican Friar Bartolome de Las Casas and Juan Gines de Sepulveda. This debate is known in history as the Controversy of Valladolid, and had as main objective, to discuss how the Indians of the New World would be treated, what were their rights and their responsibilities. This thesis discusses the context in which this controversy took place, its characters and, of course, itself, in its arguments, exposure mode and constituent structure.(AU)
Pouco mais de meio século depois da descoberta do Novo Mundo, em plena Conquista espanhola, ocorreria em Valladolid, nos anos de 1550 e 1551, um evento sem precedentes: um debate público protagonizado por duas notáveis personagens, a saber: o Frei dominicano Bartolomé de Las Casas e Juan Ginés de Sepúlveda. Este debate ficou conhecido na História como a Controvérsia de Valladolid, e teve, como principal objetivo, discutir o modo como deveriam ser tratados os índios do Novo Mundo, quais eram os seus direitos e as suas atribuições. Esta tese discute o contexto em que se deu essa controvérsia, suas personagens e, é claro, ela própria, em seus argumentos, modo de exposição e estrutura constitutiva.(AU)
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Plangger, Stefanie. "Gott im Bild : Eidôlon : Studien zur Herkunft und Verwendung des Septuagintabegriffes für das Götterbild." Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAK017.
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Actuellement, le concept « idole » a basculé dans la sphère triviale du culte de personnes et renferme, néanmoins, des traces du sens antique du mot. Le terme d’idole met l’accent sur le moment de la vénération et c’est précisément là que réside la difficulté : la combinaison de l’adoration et de la plasticité d'une image va à l’encontre de la théologie de l’Ancien Testament de la vénération unique et sans image de JHWH. Le point de départ de cette étude est le mot grec eidôlon, qui est ancré dans le sujet de l’image des divinités depuis la Septante et qui fait office de terme fixe pour désigner les déités étrangères. Il en ressort qu’il n’existe pas d’expression standard pour une image de culte dans la culture grecque. La comparaison et l’analyse exacte des équivalents hébreux et grecs forment la majeure partie de la thèse. Dans le cas d’eidôlon il n’existe pas d’équivalent standard mais un bon nombre de termes hébreux qui sont tous reproduits par le terme grec dans la LXX. Par ailleurs, le terme eidôlon apparaît dans des textes d’importance cruciale pour la foi israélite (voir sa fréquence dans le deuxième commandement du Décalogue et dans le Chant de Moïse). Il s’agit d’une manœuvre stratégique et théologique des traducteurs, car ce terme renferme tous les éléments majeurs des divinités étrangères. Il existe donc une différenciation claire entre le dieu d’Israël et toutes les autres divinitésThe concept “idol” derives from ancient Greek, which is still used today. Nowadays, an Idol designates first and foremost the cult of personality but the traces of the ancient meaning are partly preserved. The term idol focuses on the veneration of foreign deities and their pictorial representations. Therefore, idols contrast with the monotheism and an iconism of the god of Israel. This study elaborates the original meaning of the Greek word eidôlon which becomes the standard expression for divine images since its usage in the Septuagint and afterwards. It seems that there did not exist a major term for cult images in the Greek culture. The comparison and the exact analysis of the Hebrew and Greek equivalents form the major part of the thesis. In the case of eidôlon there does not exist a Hebrew standard equivalent but a variety of Hebrew lexemes which are all translated by the Greek word in the Septuagint. In general, eidôlon appears in important and authoritative texts (Exodus 20: the Second Commandment,Deuteronomy 32: The Song of Moses). Concerning the choice of terminology, eidôlon is astrategic and theological move of the translators because this Greek expression includes allmajor characteristics of foreign deities. A clear distinction between JHWH the god of Israel andall other deities becomes clear
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Burke, Devin Michael Paul. "Music, Magic, and Mechanics: The Living Statue in Ancien-Régime Spectacle." Case Western Reserve University School of Graduate Studies / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=case1449258139.
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Echeverría, Plazaola Jon. "La finalidad del arte. La obra y el pensamiento de Jorge Oteiza: arte, estética y religión." Doctoral thesis, Universitat Pompeu Fabra, 2008. http://hdl.handle.net/10803/7443.
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Esta tesis doctoral tiene como objetivo principal analizar la que es, quizá, la cuestión de más difícil comprensión en la trayectoria del escultor Jorge Oteiza: su abandono del arte en 1959, justo cuando su obra comienza a tener reconocimiento a nivel internacional. Partimos de la hipótesis de que este abandono responde a su personal concepción del arte, que además, da cuenta de la coherencia de su proyecto estético a lo largo de los treinta años (1929-1959) en los que se desarrolla su lenguaje plástico. Para ello, se analizan sus esculturas más importantes, poniendo el acento en los cambios morfológicos que hacen que su lenguaje plástico concluya con unas formas escultóricas "vacías". Este análisis se acompaña con el estudio de la importante producción escrita del escultor, donde es posible encontrar varias de las claves teóricas que justifican los cambios morfológicos de sus obras, además de que nos permiten hacernos cargo del profundo significado religioso que Oteiza otorga al arte. Esta característica de su concepción del arte y de la estética es la que lleva a Oteiza a dar por finalizada su labor como escultor.To understand the artistic personality of Jorge Oteiza we have to move back to an event, that we could at least refer to as unusual: two years after being awarded as the best international sculptor in the IV Bienal de Sao Paulo in 1957, he decided to abandon his artistic career He renounced with this decision to the international recognition and the economic temptations of the art business. This doctoral thesis has the primary objective of interpreting this intriguing early retirement by analysing the sculptural and theoretical development of Jorge Oteiza's work throughout his lifespan. Our starting premise is that this giving up responds to his personal conception of what art means. We will comment on this conception in order to provide coherence to the thirty years (1929- 1959) in which his artistic language was founded and developed. For doing so, we will study the hermeneutical keys that help us to explain the evolution of his sculpture, which ended up with the execution of «void» figures. This analysis will be enriched with Oteiza's written reflections about his own work, that contain a strong religious component. It is precisely this artistic and aesthetic conceptual characteristic what we consider to be the ultimate explanation of the abrupt end of his career as a sculptor.
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Park, Sung-Kwon. "The Body in the Mirror: Re-imagining the Hyper-real Experience through Classical Sculpture." Thesis, Griffith University, 2007. http://hdl.handle.net/10072/366282.
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The definition of the body is uncertain within contemporary culture. This ‘body’ in question is ‘characterised’ by the pervasive and ubiquitous images of our visual culture, where mass media and advanced visual technology have created a highly simulated world. In this simulated world, the body is doubled. In this exegesis, I attempt to explore what the body means in contemporary visual culture by questioning and examining body image and its impact on our ideas of the body. I draw upon Baudrillard’s notion of ‘ hyper-reality’ and have applied it to the body image. This has resulted in my statement that contemporary (body) images in their own right, exterminating the original (body). From this, the notion of ‘the body in hyper-reality’ was formed and became a key concept for this exploration.
In my visual practice, I conceived the idea of juxtaposing the contemporary body image with the classical statue through making an analogy between Baudrillard’s critique of contemporary images and early Christianity’s prohibition of the graven image. By combining the idea with my previous research tool of ‘critical illusion/ambiguity’ (a strategy where illusion or ambiguity is systematically arranged to draw the viewer’s attention and lead them to mediating on a certain issue), I conjured up a strategic device called ‘tactical disguise’ where contemporary body images merge into classical sculptures, pretending to be them. Through this process of disguising, I attempt to place the contemporary body images in the theatrical past, attaining a critical distance, at the same time drawing out discourses arising from the ironic juxtaposition of the two.
Centreing upon this key strategy, my visual practice explored issue such as celebrity culture and idolatry, mass media and voyeurism, the ideal body, surveillance culture, simulation and the body, body image as commodity by experimenting with different types of body image as the subject for statues: images of famous, anonymous, ordinary or simulated bodies.
An attempt to evoke the notion of the body in hyper-reality through visual practice was crystallised in the work, In search of Russell Crowe. In this work, the sculptural object’s interplay with other mediums such as video, performance, and photographs, brought an experimental aspect to the work, increasing the coherence and impact of my studio practice. This at the same time opened up a potential derived from the expansion of medium employed.Thesis (Professional Doctorate)
Doctor of Visual Arts (DVA)
Queensland College of Art
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Maas, Sander Adriaan Frederik van. "Doorbraak en idolatrie Olivier Messiaen en het geloof in muziek /." [S.l. : Amsterdam : s.n.] ; Universiteit van Amsterdam [Host], 2002. http://dare.uva.nl/document/62365.
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Armas, Medina Fernando de. "La pervivencia de la idolatría y las visitas para extirparla." Pontificia Universidad Católica del Perú, 2014. http://repositorio.pucp.edu.pe/index/handle/123456789/114401.
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Pereyra, Plasencia Hugo. "Mita obrajera, idolatría y rebelión en San Juan de Churín (1663)." Pontificia Universidad Católica del Perú, 2014. http://repositorio.pucp.edu.pe/index/handle/123456789/113927.
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Bardales, Padilla Agustín Enrique. "Idolatría y resistencia indígena. El caso de Santiago de Maray (1677-1678)." Bachelor's thesis, Universidad Nacional Mayor de San Marcos, 2016. https://hdl.handle.net/20.500.12672/5444.
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Demuestra, mediante la descripción y análisis de los sucesos, que ambos procesos judiciales, juicio por “idolatrías” de 1677 y capítulos de 1678, en el pueblo de Santiago de Maray estuvieron interrelacionados. Además, demuestra que el análisis hermenéutico de los expedientes de “idolatrías” y capítulos, permiten un mejor manejo de la información relacionada con la dinámica interna de un pueblo indígena colonial. Establece, finalmente, en qué medida la información de los dos documentos permite conocer y entender las relaciones sociales, religiosas, políticas y económicas de los habitantes de un pueblo serrano colonial como Maray.Tesis
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Joalland, Michael. "Isaac Newton et le désenchantement du cosmos : de l’iconoclasme en philosophie naturelle au XVIIe siècle." Electronic Thesis or Diss., Sorbonne université, 2023. http://www.theses.fr/2023SORUL025.
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Isaac Newton remarqua dans la conclusion de ses fameux Principes mathématiques de la philosophie naturelle (1687) : « Les idolâtres s’imaginaient que le soleil, la lune, les astres, les âmes des hommes et toutes les autres parties du monde étaient des parties du Dieu suprême et que, par conséquent, on devait leur rendre un culte, mais c’était une erreur. » Le mathématicien observait de façon similaire en concluant son Traité d’optique : « A la vérité, si les païens n’eussent pas été aveuglés par le culte des faux dieux, ils auraient poussé leur philosophie morale bien au-delà de ce qu’ils nommaient les quatre vertus cardinales ; et au lieu d’enseigner la transmigration des âmes, le culte du soleil et de la lune, et des héros décédés, ils auraient enseigné la raison suprême pour laquelle notre souverain Bienfaiteur et véritable Auteur doit être adoré. » Une question se pose au lecteur contemporain : comment rendre compte de l’insertion de ces considérations théologiques en conclusion de deux traités de nature essentiellement mathématique ?Des éléments de réponse se trouvent dans un manuscrit inachevé de Newton intitulé « Les origines philosophiques de la théologie païenne » (Theologiæ gentilis origines philosophicæ), un traité d’histoire des religions comportant plus de 130.000 mots répartis sur quelque 200 folios. Newton y soutient notamment que la cosmologie des Anciens était de nature théologique du fait qu’elle procédait en partie de la projection sur les éléments du cosmos des âmes des ancêtres de l’humanité déifiés. C’est ainsi que Newton voit dans la catastérisation des premiers hommes l’origine de l’animisme astral, de l’astrolâtrie et de l’astrologie. A ses yeux, la chute originelle de l’homme dans l’idolâtrie aurait corrompu aussi bien la vraie religion que la connaissance de la philosophie naturelle, l’animisme propre aux cosmologies des anciens peuples orientaux formant le pendant philosophique de l’astrolâtrie païenne. Il importait dès lors de désacraliser les éléments du cosmos afin de rétablir aussi bien le culte pur que la science véritable.Après avoir identifié les sources et décrit les principes exégétiques qui sous-tendent le traité des Origines, nous examinerons l’historiographie newtonienne des origines et de la diffusion de la physico-théologie païenne, depuis la naissance du culte des astres en Egypte ancienne jusqu’aux doctrines émanationnistes enseignées par les scolastiques. Nous montrerons ensuite en quoi le système du monde proposé par Newton se présentait comme une alternative désacralisée aux conceptions cosmologiques animistes des Anciens. Nous nous interrogerons finalement sur la provenance de l’animus iconoclaste qui caractérise les écrits théologiques et philosophiques de Newton. Il s’agira de discerner les sources d’influence qui marquèrent sa formation intellectuelle et religieuse au travers de l’examen des polémiques qui divisèrent le milieu réformé au sein duquel il grandit. Il en ressortira que l’auteur des Principes entendait bien désenchanter le cosmos afin de satisfaire les exigences d’un monothéisme austère et intransigeantIsaac Newton stated in his conclusion to the Mathematical Principles of Natural Philosophy (1687) : “Idolaters imagined that the sun, moon, and stars, the souls of men, and other parts of the world were parts of the supreme God, and so were to be worshipped, but they were mistaken.” The famed mathematician correspondingly observed in the conclusion of his treatise on Opticks : “And no doubt, if the worship of false gods had not blinded the heathen, their moral philosophy would have gone farther than to the four cardinal virtues; and instead of teaching the transmigration of souls, and to worship the sun, and moon, and dead heroes, they would have taught us to worship our true Author and Benefactor.” The modern reader may ask : Why conclude two treatises that are fundamentally mathematical in nature with these theological considerations?Part of the answer lays in an uncompleted manuscript by Newton titled “The Philosophical Origins of Pagan Theology” (Theologiæ gentilis origines philosophicæ), a treatise on the history of religions comprising more than 130.000 words on about 200 folios. Newton’s claim therein is that the cosmology of the Ancients was in essence theological since it partly proceeded from the belief that the souls of the deified ancestors of mankind had been projected into elements of the cosmos. This catasterisation of early men was, in Newton’s eyes, the actual origin of stellar animism, star worship, and astrology. Thus, the original fall of man into idolatry corrupted both true religion and the right understanding of natural philosophy, as the intrinsic animism of oriental cosmologies was the philosophical counterpart of pagan astrolatry. Restoring pure worship and true science required, therefore, that elements of the cosmos be first desacralized.In this work, I will first identify the sources and characterize the exegetical principles behind the treatise on Origins. I will then examine the Newtonian historiography of the origins and dissemination of pagan physicotheology, from the beginning of star worship in ancient Egypt to the emanationist doctrines taught by Medieval schoolmen. I will then show how Newton’s own system of the world presented itself as a disenchanted alternative to the animistic cosmological beliefs of the Ancients. I will eventually trace the roots of Newtons’s iconoclastic ethos which characterizes much of his theological and philosophical writings. To this end, I will consider the sources of influence that bore upon Newton’s upbringing in relation to the religious contentions which divided the Reformed milieu he grew up in. I will eventually argue that the author of the Principia meant indeed to desacralize the cosmos to meet the demands of an austere and uncompromising monotheism
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Darcie, Marina Paula. "As fãs mais legais do mundo : panorama do perfil comunicativo da comunidade da celebridade virtual Karol Pinheiro /." Bauru, 2017. http://hdl.handle.net/11449/152196.
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Orientador: Maria Cristina GobbiBanca: Mauro de Souza Ventura
Banca: João Carlos Massarolo
Resumo: Diversas possibilidades surgem com a internet a cada dia, e uma delas é a grande teia de interações e o advento de novos personagens no sistema comunicativo que detêm, de forma tão semelhante quanto nos veículos de comunicação tradicionais, o poder de influenciar e modificar a opinião do seu público. Esses novos comunicadores são os "ídolos" sociais que estão ancorados nas novas plataformas de comunicação e possuem discurso amplamente difundido no seu meio de atuação. O influenciador não é limitado a apenas uma ferramenta de trabalho, ele pode estar - e geralmente está - presente em outras redes, produzindo conteúdo para o blog, o YouTube e para o Instagram, mostrando sua rotina no Snapchat, conversando com seus fãs pelo Facebook e pelo Twitter, evidenciando a fluidez da comunicação digital. Nesse sentido, a imagem dos influenciadores digitais pode ser definida como um personagem que usa o espaço comunicativo virtual possibilitado pelas redes sociais para dialogar com seu público seguidor e expor sua opinião sobre o próprio consumo e experiências ou qualquer assunto que tenha afinidade; esse autogerenciamento de imagem - configurado em uma narrativa de si mesmo - e o contato imediato e negociação constante com seu público faz desses personagens uma mídia completa, sem a necessidade de uma indústria para ampará-lo. As novas ferramentas que possibilitam a comunicação instantânea e direta criaram, assim, novas dimensões para a relação e as interações entre ídolo-fã. Nesse contex... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: Internet creates a lot of possibilities every day. One of them is the communities created around new characters in web that keep it together and influences its people: the digital influencers (DI). The digital influencer use a lot of many tools of the internet for work and are not present only in one media; the DI usually uses the blogs for posting texts, YouTube and Instagram for sharing his life and also chat with his fans using Facebook and Twitter. That way, the digital influencer is able to share his point of view about labels, products, experiences, and other kind of stuff that are part of his life. The DI is a full and complete media, promoting himself and negotiating with his fans the content shared. This way, new media on the internet raises a closer and more direct relationship between an idol and his fans. So we intend to study the communicative processes between an idol and his fans in the context mentioned by exploring in the books and academic texts the many concepts about fan, its culture, routine, consume and kinds of communication. We choose the influencer Karol Pinheiro and her channel "As coisas mais legais do mundo" for observing her fans, studying and then create our text. Our main objective is understanding all kind of interaction between idol-fan and fan-fan on internet and which social media they use for being in and socialize.
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Tauchen, Jair In?cio. "Por uma cr?tica filos?fica da idolatria em articula??o com a teologia e a economia : um di?logo interdisciplinar." Pontif?cia Universidade Cat?lica do Rio Grande do Sul, 2018. http://tede2.pucrs.br/tede2/handle/tede/8347.
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This work aims to explore and to discuss critically the question of ?idolatry? from a proper philosophical point of view. I will also take into account contributions from contemporary theology and economics, which will offer elements for reflection and conceptual tools in order to understand the sense in which idolatry tout court shows itself as the expression of an oppressing divinity which demands the sacrifice of the human life and of life in general. As far as the economical sense is concerned, I will identify money, market, and capital with idols, defined as human creations that become insatiable and bring about exploitation and social injustice. My proposal is to use the specific approach of Flusser?s philosophy in order to argue that the ?new magic? of the contemporary world is the complex ritualization of programs designed to build society according to the patterns of an idolatrous behavior.
O presente trabalho pretende explorar e aprofundar criticamente a quest?o da ?idolatria? em um vi?s marcadamente filos?fico, por?m contando igualmente com elementos de an?lise a partir da teologia b?blica e da economia contempor?neas, que fornecer?o elementos reflexivos e aportes conceituais para que se compreenda em que sentido a idolatria tout court se apresenta sempre como uma express?o de divindade que oprime e exige sacrif?cio humano e da vida em geral. No que tange ? teologia b?blica, o prop?sito ? identificar, na idolatria, uma estrutura que denuncia deuses que legitimam a opress?o, apoiam poderes dominadores e interferem negativamente na comunidade humana. No que diz respeito ? investiga??o do sentido econ?mico da idolatria, os ?dolos s?o reconhecidos no mercado, no dinheiro, no capital, cria??es humanas que se tornam insaci?veis, ligados ? explora??o e ? injusti?a social. Na abordagem espec?fica da filosofia flusseriana, a proposta ? demonstrar que a ?nova magia? do mundo contempor?neo ? a ritualiza??o complexa de programas, com a clara inten??o de programar a sociedade em vista de um comportamento idol?trico programado.