Search Results (22)

The discipline of spirituality can be described as the study of human experience of encounter with the transcendent and our lived response to that encounter. There are commonalities to our experience of transcendence that cross the divides of culture and language, commonalities which are often obscured when we theologize about our experience. If we examine the concept of jinn, both among pre-Islamic peoples and in the Qur’an and Hadith and compare this to the demons described in The Life of Antony and The Sayings of the Desert Fathers, we see remarkable similarities. These similarities give evidence that the beliefs in jinn in early Islam and in demons among the Desert Fathers are grounded in a common desert experience. As the centers of theological activity move away from the desert, we find this experience explained by Christianity and Islam in diverse ways. The contrast between descriptive narrative and the subsequent theologizing exemplifies a movement from common spiritual experience to differing theological interpretation. Full article

This study provides an analysis, text, and translation of satire III.1 from Thomas Naogeorgus’s Satyrarum libri quinque priores (1555), which offers a vivid neo-Latin poetic depiction of the fall of Satan and his followers. It situates Naogeorgus’s work within the tradition of early modern satire and epic, exploring its alignment with theological discourse and its engagement with classical and Biblical motifs. Through a close reading of the text, this article identifies significant thematic and stylistic parallels with John Milton’s Paradise Lost. While acknowledging the limitations of asserting direct literary influence, it highlights Naogeorgus’s unique contributions to the broader literary tradition of Christian epic poetry. The paper calls for greater scholarly attention to Naogeorgus’s oeuvre, emphasizing its value beyond mere comparative analyses, as a distinctive voice in Reformation humanist verse. By providing a translation and commentary, this work aims to promote further studies of neo-Latin literature and its complex interplay with theological and literary traditions. Full article

After his questionable re-election in 2018, Venezuelan President Nicolás Maduro Moros (NMM) began a campaign to attract the attention of evangelical leaders, apostles, prophets, pastors, and church members to secure their votes for the 2024 campaign. The main reason for this move was the surprising growth of the evangelical population in the country, which reached almost 30% by the end of 2023. Several independent churches and denominations accepted NMM’s invitation to meet and participate in government programs specifically targeted at evangelical churches. Despite allegations of human rights abuses, corruption, and violations of the Venezuelan constitution, some evangelicals created a narrative about NMM as the “protector of families” and as God’s chosen one to usher in a new era of prosperity for the nation. Through acts of “identificational” repentance staged at the Miraflores Palace, a contrite NMM received prophetic declarations and prayers from apostles and pastors, and the country was cleansed of curses and satanic influences. This article seeks to document, analyze, and situate these discourses in relation to contemporary theological trends, as an important case of evangelical alignment with left-wing politics in Latin America. Moreover, the article also seeks to show how these events relate to the evolution of Venezuelan evangelical involvement in national politics, particularly under 25 years of socialist governments of Hugo Chávez Frías and Nicolás Maduro Moros. Full article

“Bluebeard” (ATU 321: Maiden-Killer), a fairy tale about a wealthy noble man and serial killer, is the most gruesome of Charles Perrault’s fairy tales. Bluebeard epitomizes evil and horror. In Perrault’s tale, Bluebeard’s evilness is linked to patriarchy and power, as symbolized by the villain’s iconic blue beard. Historically linked to Henry VIII (1491–1547), King of England, Bluebeard has also been associated with Breton commander Gilles de Rais who was hanged for sorcery and satanic abuse. This article examines how contemporary francophone “Bluebeard” variants refashion and redefine evil and whether they contain any new morals linked to evilness. Do they depict Bluebeard as a satanic, intrinsic force of evil or do they portray him in a less Manichean manner, as contemporary tales tend to do with monsters? Starting with Perrault’s famous tale, this article reveals how Bluebeard, the evil mass murderer figure and polygamist, is recast in a variety of contemporary francophone texts from Morocco, Belgium and France, with retellings by Michel Tournier (1981), Marie Darrieussecq (2002), La Barbe Bleue (Bluebeard) (2009), Amélie Nothomb (2012), Tahar Ben Jelloun (2014), Jacqueline Kelen (2014), and Cécile Coulon (2015). These modern variants illustrate Elliott Oring’s ideas about comparison and cultural context (see Oring 1986). A discussion of various French contemporary versions with a special emphasis of Ben Jelloun’s Moroccan retelling of “Bluebeard” open avenues for cross-cultural dialogue, highlighting how this tale evolves to fit different cultural contexts and continues to resonate today. Full article

This article describes the presence of a subliminal thesis—with conspiratorial and apocalyptic content—in the discourse of the Seventh-day Adventist tradition based on a documentary analysis of Adventist publications from the 1900s to the 1990s. The history of the development of this thesis is classified into three periods: (1) Proto-Adventist Subliminal Thesis, from 1900s to 1940s, with a discourse of anti-spiritualist emphasis; (2) Adventist Subliminal Thesis’ First Wave, from 1950s to 1960s, with a discourse of anti-media emphasis in the context of James Vicary’s experiments in the 1950s; and (3) Adventist Subliminal Thesis’ Second Wave, from 1970s to 1990s, with a discourse of conspiratorial emphasis in the context of the satanic panic of the 1980s and 1990s. The Adventist subliminal thesis is configured in a way of thinking that considers (1) the human being as a “mass-man” and culture as “mass culture”; (2) the media as having the power of manipulation and mental control; (3) adherence to moral panic phenomena as reactions to media threats to traditional values; and (4) the cosmic narrative of the Great Controversy as a worldview for understanding media messages and products as part of a satanic conspiracy. Full article

In 1980 a book appeared which caused a considerable stir across the globe: Michelle Remembers by Lawrence Pazder and Michelle Smith. This book helped set in train what was later referred to by scholars as the “Satanic Panic” or the “Satanism Scare”. While the book became infamous, little analysis by scholars has been given to the authors’ Roman Catholicism, or more importantly to the wider way in which Catholicism contributed to this moral panic. While the influence of Christians more generally has been noted, sparse attention has been given to the ways in which a variety of distinctly Catholic vernacular beliefs and subcultures fed and spread this panic. This article seeks to map some of the contours of the specifically Catholic contribution to the wider Satanic Panic mythology, contextualising this against the backdrop of a wider ecclesial shift in a conservative direction during this period and the Church’s longer history of demonology. The paper concludes by suggesting that this Satanic Panic mythology persists and forms one important reservoir of ideas drawn on in contemporary demonology. Full article

Most Pentecostals, at least in the global South, believe that Satan and his demonic forces are responsible for much of the carnage and suffering that characterise life on earth. The broader context of the discourse is the challenge theodicy poses to Christian believers: if God is almighty and good, why do believers, just like unbelievers, suffer while living on earth? This paper aims to discuss Pentecostals’ response: they blame evil as Satan’s strategy to oppose God. They reason that his main goal is to handicap and double-cross creation because God threw him and his followers from heaven following his rebellion against the divine order. Thus, Satan is portrayed as the instigator of the first human couple, tempting them to sin, with all future generations implied by their choice and cursing human beings with a sinful nature at birth. Demonic forces employ human sinful nature to realise their ultimate goal, to separate humankind from the Creator by tempting them to sin while also threatening the rest of creation. This article investigates the Pentecostal theology of demonic forces in explaining the challenges posed by theodicy by comparing it to biblical data, using grammatical-historical exegesis and a comparative literature survey to evaluate their biblical grounding. It concludes that Pentecostals’ belief in such forces are justified if the the New Testament narratives are accepted as divine revelation. However, some Pentecostal speculations about demons’ origins, scope and reach are not biblically justified and complicates the response to theodicy, such as the origin of evil and its relation to human beings. Full article

While the origin and etymology of the name Beelzebul have received some scholarly attention, very little attention has been given to the more basic question of why the scribes would choose this particular name for their accusations, or why Jesus would shift discussion to speak of Satan. This study examines Mark 3:20–35 through the lens of Social Identity Theory (SIT) and Social Identity Complexity Theory (SIC) to reveal the underlying values and motivations behind the use of the two different names in the challenge and riposte between Jesus and the scribes. The scribes speak of “Beelzebul” as part of their attempt to discredit and even prosecute Jesus according to Deut 13, whereas Jesus’s reference to “Satan” reframes the discussion in light of the cosmic battle between those who do God’s will and the one who opposes it. In so reframing the discussion, he redraws the lines of ingroup and outgroup identity for his hearers and for Mark’s audience. Full article

The purpose of this article is to explore what kind of light apocalyptic eschatology can shed on our understanding of Paul’s argumentation in 2 Cor 10–13. The focus is on 2 Cor 10:3–6, where Paul, using the topos of holy war, describes his struggle against the opponents in Corinth. The apostle elaborates on a biblical theme, which also appears in Jewish apocalyptic texts, such as 1QM and T. 12. Patr. Comparing 2 Corinthians with this literature allows us to see certain similarities: the performative nature of 2 Cor and 1QM; the radical division into the servants of light and the servants of darkness; the active participation of Belial/Satan in the present warfare, and the belief in the absolute defeat of the evil spirit at the end of time, combined with the gift of peace and the universal reign of the Messiah. There are also significant differences between Paul on the one hand, and 1QM and T. 12. Patr. on the other: the lack of dualism of the cosmic type and a non-violent nature of Paul’s struggle, resulting from the fact that the apostle imitates the meek and clement Christ. Ultimately, the apocalyptic eschatology sharpens Paul’s rhetoric, strengthens his authority in Corinth and enhances the weight of his appeals to the community, upon the acceptance of which the salvation of believers depends. Full article

There are few academics today who actively argue against demonic realism. Much of this is perhaps due to the fact that there are comparably few defenders of such. This has created a vacuum for critics to comfortably object to the existence of demons without sophistication (for it is only in the professional exchange of ideas do bad arguments get weeded out and good arguments gain vitality). Add to this the common perception of demonology as an anti-intellectual superstition and we end up with a threshold for the success of anti-realist arguments to be set quite low. In this paper, I shall survey three of the most familiar objections to demonic realism to arise out of this skeptical intellectual environment: First, and most ambitiously, there is the impossibility of justified belief objection that proffers that belief in demons cannot even in principle be justified no matter how much (scientific) evidence there is. Alternative explanations are always to be preferred. Second, there is the demon-of-the-gaps objection (or category of objections) which insists that demonic realism is hastily posited as a pre-scientific explanation for physical, medical, and psychological mysteries. Third, there is what I call the ethical argument from scapegoating that questions the existence of demons on grounds that, if they in fact exist, such a fact would preclude moral responsibility and the possibility of retributive justice since we could never know if a bad actor was himself morally culpable for his own evils or if he was under the coercive influence of demonic agents. I argue that, despite their rhetorical appeal and kinship with the anti-supernatural sentiments of many academics today, these three arguments are not successful, for these are either based on egregious philosophical assumptions or assumptions about demonology few if any adopt. Full article

The article examines the War in Heaven scene depicting the Fall of the Rebel Angels in the 1200s Anglo-Norman group of illustrated Apocalypse manuscripts, key in the development of Apocalypse illustration as far as quality, quantity, and art historical heritage are concerned. The iconography of the crucial War in Heaven scene shows a variety in the manuscript group; the compositions, divided into three well-defined groups at Satan’s pivotal moment of defeat, are depicted in three principal compositional types: one manuscript group focuses on the narrative of the battle, the second fuses the battle and its victorious result, and the third type focuses on the victory itself. The article establishes further subgroups on the basis of compositional similarities, and results occasionally strengthen or weaken existing theories about the traditional grouping of the manuscripts. The highlighted iconographical similarities provide new material for the reconsideration of the manuscripts’ artistic relations and dating. Full article

Since the very origin of art, human beings have faced the challenge of the representation of Evil. Within the medieval Christian context, we may find many beings which have attempted to convey the power of the devil. Demonic beings, terrifying beasts, fallen angels or even Satan himself can be frequently found and appear in many forms. They can be seen in chapitols, stained glass windows, codices … Our aim is to evaluate different creatures, animals and monstruous hybrids, which represent the efficient presence of the devil. We base our evaluation on some bestiaries, natural history books and encyclopedias from the XII and the XIII century, like the Bestiaire from Philippe de Thaon, Pierre de Beauvais, Guillaume le Clerc, or the so-called Cambridge Bestiary as well as the one from Oxford, the Livres dou Tresor from Brunetto Latini, the Liber monstrorum de diversis generibus, L’image du Monde from Gossuin, the Bestiario moralizzato di Gubbio, and of course, the Physiologus. Natural beings acquire a supernatural dimension in bestiaries and in natural history books. We will present the reader with a satanic bestiary, a short selection of these evil-related beings. In this, we will distinguish between those beasts representing evil through their ability to deceive and those which are able to generate not only fear, but also death. Full article

The following ethnographic and folkloric analysis of American exorcism practices post-1998 centers on four Catholic priest-exorcists currently active in the United States. After a brief commentary regarding the place of Satanism within contemporary Catholic imagination, this article posits that the Catholic Church’s recent institutional support of its office of exorcist must not be viewed separately from its discursive fear of Satanic cults and larger narratives of religious declension. The current era of exorcism practice in America is chiefly characterized as a response to the media sensationalism surrounding not only prior cases of demonic possession but also of Satanic ritual abuse. Moreover, beyond these explicit issues of religious competition (e.g., Catholics versus Satanic conspirators), the current era of exorcism practice is also implicitly characterized by the changing belief systems of contemporary Catholics. Thus, this article ultimately concerns issues related to religious modernization, the apotropaic use of established religious tradition, popular entertainment and the mediatization of contemporary exorcism cases, institutionalized training curricula and the spaces allowing ritual improvisation, and the vernacular religious consumption of unregulated paranormal concepts that possess no clear analogues within official Church theology. Full article

The article advocates a new approach to the Qur’an: To look at the text as a transcript of the earliest community’s intervention into major debates of its time. Rather than earlier textual traditions (“reception history”), particular burning theological questions that were en vogue in the epistemic space of Late Antiquity are identified as the essential trigger of particular Qur’anic proclamations. Thus, the new—Late Antique—perception of evil (epistemic troubles experienced in the innermost selves of individuals—which cropped up during the sectarian strife in Middle Mecca) is etiologically explained through the primordial rebellion of Diabolos/Iblīs. This figure is portrayed in the Qur’an as a daring “dissenter in heaven”—a dignity that he had proven in various Biblical contexts (Book of Job, Gospels, etc.) before. His main characteristic is his eloquence and logical reasoning, which has earned him the epithet of the “inventor of qiyās/syllogism” in later Islamic tradition. His Qur’anic development is projected against the backdrop of rabbinic, patristic, and poetic exegeses, which together attest the vitality of a most diversified “epistemic space of Late Antiquity”. Full article

Adjuvant endocrine therapy (AET) is recommended after hormone receptor-positive breast cancer to reduce risk of recurrence, but adherence is sub-optimal in many women. Behavioral interventions have been ineffective in improving adherence rates to AET. This qualitative descriptive study investigates factors that support women in AET use and suggestions for interventions to improve AET use and management. Interviews with women who persisted with AET (n = 23), women who discontinued AET (n = 15), and healthcare providers (HCPs; oncologists, oncology residents, and pharmacists; n = 9) were conducted, transcribed, and described using thematic analysis. Data collection stopped once saturation occurred (i.e., no new codes or themes emerged during interviews). Two researchers created codes and developed themes in an iterative process; a third researcher verified the representativeness of final themes. This study was approved by the Health Research Ethics Board of Alberta (ID: HREBA.CC-17-0513). Women who persisted described being prepared for side effects and having self-management strategies, strong rationale for AET use, supportive HCPs, and available resources as relevant factors. Women who discontinued described feeling overwhelmed by side effects, information needs, drawbacks of AET, helpful/unhelpful experiences with HCPs, and contextual factors as relevant to their discontinuation. HCPs described health system-related and patient-related barriers, side effect management, and patient-provider interactions as relevant to supporting AET use. The considerable overlap in themes among the three groups suggests broad recognition of salient factors relevant to AET use and that associated strategies to improve use may be acceptable to patients and providers alike. Factors supporting AET use could include the following: education (which may be necessary but insufficient), developing a strong personal rationale for use, being prepared for side effects, having side effect management strategies, reciprocal communication between patients and HCPs, and accessible resources. Full article