Diabolic Possession

This study engages with the motif of "Jesus the divine exorcist" within the framework of Markan demonology and Christology, elucidating the cultural and historical contexts that shape the understanding of exorcisms as depicted in the Gospel of Mark. The discourse initiates by situating Jesus' exorcistic endeavours within the first-century Jewish and Greco-Roman milieu, thereby elucidating the entrenched beliefs surrounding demonic entities and the diverse methodologies of exorcism prevalent in these environments. A critical examination of pivotal exorcism narratives in Mark-specifically the Gerasene demoniac, the Syrophoenician woman's daughter, and the boy afflicted by an unclean spirit-will be undertaken, revealing Jesus' unparalleled authority and his empathetic engagement with those besieged by malevolent forces. The paper further investigates Markan demonology, conceptualizing demons as active, malevolent agents resisting divine will and portraying the cosmic conflict between good and evil. The implications of Jesus' identity as both the Messiah and the suffering servant will be scrutinized, highlighting how his dominion over demons signifies the inauguration of God's kingdom. Finally, the theological ramifications for contemporary faith will be contemplated, encompassing themes of spiritual warfare, healing, liberation, and the essence of evil, ultimately advocating for a transformative and prophetic faith responsive to the persistent struggles against malevolence in the contemporary world. Expounding on the theme of "Jesus the divine exorcist, Markan demonology, and Christology in dialogue" necessitates an exhaustive examination of the themes, narratives, and theological implications articulated in the Gospel of Mark. This exploration can be systematically organized into several key domains, encompassing the cultural and historical context of exorcism in first-century Judaism, comprehensive analyses of the exorcism narratives in Mark, an exploration of the nature of evil as articulated in Markan demonology, a nuanced understanding of Christology as it pertains to Jesus' role as an exorcist, and finally, the broader theological implications of these motifs for contemporary faith. This thorough discourse will incorporate academic and theological references to substantiate the analysis.

En este artículo nos ocupamos del nombre al-Ardamīs y del título Malikat al-ǧinn que la versión árabe del Testamento de Salomón (TestSal[ar]) da a una demonia, con la intención de ofrecer una hipótesis sobre el posible original de ambas denominaciones.

There are only 38 "Doctors of the Church." The Vatican announced St John Henry Newman set to become newest Doctor of the Church. Newman's designation as the 38th Doctor of the Church followed a rigorous process, including a Positio super Ecclesiae Doctoratu compiled by scholars and the approval of the Dicastery for the Causes of Saints.

Nous avons vu que les morts sont inconscients, sans rien savoir ce qui se passe dans ce monde (Job 14:20, 21), et ne peuvent avoir part à ce qui se fait sous le soleil (Ecclésiaste 9: 6). Depuis que les «sœurs Fox» commencèrent avec leurs sensationnels «coups » au milieu du XIXe siècle, la communication avec les «esprits» s'est développée de plus en plus. Les morts ne peuvent pas apparaître aux vivants selon la Bible. Qui sont donc ceux qui se manifestent dans les phénomènes spirites?

This workshop will explore the Christian papyri from the Roman Empire as key artifacts and documents that can shed light on daily life in antiquity. By analyzing these ancient documents participants will exchange their views on the lives of early Christian communities, interactions and development of worship. Some of the main questions seeking for answers will be: What do papyri reveal about the private and public lives of early Christians; reversely, how do these documents and Christian literature contribute to our understanding of Roman legal and social systems? What can we learn about the nature of religious conflict, tolerance, and coexistence in the Ancient Mediterranean from these sources? This workshop is generously funded by the Princeton-Humboldt Strategic Partnership Initiative.

Резюме: в статье содержится краткое изложение материалов Второй Всероссийской научно-практической конференции с международным участием «Ислам: психологи- ческая устойчивость – основа личного и общественного благополучия», посвящен- ной проблемам и перспективам развития исламской психологии как прикладной науки в Российской Федерации. Среди главных тем конференции были вопросы психологической профилактики радикальных убеждений; ресоциализации осужден- ных мусульман, психологической помощи семьям осужденных, взаимодействие со специалистами ФСИН России. В статье отражены обсуждаемые на конференции различные направления и методы работы в психологическом консультировании мусульман. Конференция показала повышенный интерес специалистов (психологов, теологов, религиоведов, врачей, журналистов, педагогов, имамов) разных регионов страны и зарубежья к теме исламской психологии, ее направлениям и подходам, к ее развитию, теоретическому и практическому осмыслению в России.

Nonostante decine di anni di ricerche nel settore, ancora da noi, non si conosce altro che frammenti mal diffusi e contraddittori se non assolutamente falsi. Sono stanco di vedere i sorrisi stupidi di scienziati o giornalisti del sistema parlare di placebo senza conoscere le ricerche reali su questo "elemento" che hanno dimostrato essere un procedimento non illusorio ma inerente la biochimica, e non solo, dell'essere umano: sullo SchwartzReport del 22 marzo 2005 è scritto (ma in Inghilterra ricerche simili sono molto precedenti):

Gabriele Amorth (1925–2016) foi um sacerdote católico italiano, amplamente conhecido como um dos mais renomados exorcistas da Igreja Católica. Nasceu em Modena, no norte da Itália, em 1º de maio de 1925. Durante a Segunda Guerra Mundial, participou da Resistência Italiana. Após a guerra, formou-se em Direito, mas decidiu seguir a vocação religiosa e ingressou na Sociedade de São Paulo (Paulinos), sendo ordenado sacerdote em 1954.

        Amorth tornou-se discípulo do também exorcista padre Candido Amantini, e, em 1986, foi nomeado exorcista oficial da Diocese de Roma. Ao longo de sua missão, afirmou ter realizado dezenas de milhares de exorcismos, embora muitas vezes explicasse que a maioria dos casos não envolvia possessão demoníaca propriamente dita, mas problemas espirituais ou psicológicos.

      Foi fundador e presidente honorário da Associação Internacional dos Exorcistas, reconhecida oficialmente pelo Vaticano em 2014. Ficou amplamente conhecido por suas entrevistas e livros, nos quais alertava sobre a realidade do demônio e a necessidade do ministério do exorcismo. Entre suas obras mais conhecidas estão:

      Padre Amorth faleceu em 16 de setembro de 2016, em Roma, aos 91 anos. Era considerado por muitos um símbolo da luta espiritual da Igreja contra o mal, sendo ao mesmo tempo figura controversa por suas declarações públicas sobre temas ligados ao ocultismo e à influência demoníaca no mundo moderno.

El exorcista es un personaje central en el cine de posesiones demoniacas. Su imagen canónica bidimensional, de hombre en crisis e investigador, proviene de dos tradiciones novelísticas fundidas en la película inaugural de William Friedkin (1973): la novela de crisis y la novela romántica de terror. Las posteriores reescrituras del personaje ofrecen dos perfiles que obedecen al distinto peso de las mencionadas tradiciones en las películas continuadoras del género. El exorcista detectivesco o aventurero aparece en las películas de posesiones centradas en el caso paranormal. Su objetivo es entretener añadiendo suspense y miedo a la pesquisa del mal desconocido. La preferencia por la crisis, en cambio, precisa de perfiles complejos y paradójicos como el exorcista escéptico en formación o el sacerdote abrumado por la culpabilidad. El género trata de alcanzar con ellos una meta superior: representar la lucha agónica y apocalíptica del hombre moderno por la construcción de su identidad.

O presente trabalho tem como tema central "A idolatria e a violencia no cristianismo". Quer, a partir de um estudo bibliografico, referente ao periodo da invasao espanhola nas Americas, visualizar as motivacoes eclesiais presentes neste periodo. Tendo como pano de fundo a violencia, procura analisar a religiao, a invasao espanhola e a idolatria. Feuerbach e um dos referenciais teoricos que ajuda nesta caminhada, principalmente na sua concepcao que Deus e projecao humana. Assim, ao analisar os documentos historicos do periodo, percebe-se que Deus nada mais era, naquele momento, que uma projecao humana dos ideais de expansao territorial e justificacao para a violencia contra as nacoes indigenas. Em seu nome foram mortos os indios, e em seu nome destruiu-se a riquissima cultura e religiao indigena, e implantou-se um colonialismo opressor e uma religiao do medo. O trabalho consta de tres capitulos: o primeiro "Religiao, violencia e revelacao" faz um apanhado da conce...

Wzrost skali migracji wiąże się z wieloma wyzwaniami. Jednym z nich jest kwestia leczenia osób pochodzących z innych krajów i regionów świata. Istotnym kierunkiem działań w tym zakresie powinno być zatem rozpoznanie kulturowych barier w leczeniu zagranicznych pacjentów. Przedstawiona w artykule analiza prezentuje kilka aspektów tego zagadnienia -wpływ kultury na występowanie i przebieg określonych chorób oraz znaczenie kultury w diagnostyce i terapii. Badania na temat wpływu kultury na zdrowie człowieka prowadzone są głównie na gruncie antropologii medycznej, etnomedycyny oraz psychologii międzykulturowej. Ze względu na wyraźny wzrost skali przestrzennych ruchów ludności wzmianki na ten temat coraz częściej pojawiają się również w publikacjach z zakresu socjologii i polityki społecznej. Silne ponadgraniczne powiązania gospodarcze, międzynarodowe programy edukacyjne oraz coraz szerzej dostępna oferta w zakresie turystyki i transportu stymulują ludzką mobilność,

Wzrost skali migracji wiąże się z wieloma wyzwaniami. Jednym z nich jest kwestia leczenia osób pochodzących z innych krajów i regionów świata. Istotnym kierunkiem działań w tym zakresie powinno być zatem rozpoznanie kulturowych barier w leczeniu zagranicznych pacjentów. Przedstawiona w artykule analiza prezentuje kilka aspektów tego zagadnienia -wpływ kultury na występowanie i przebieg określonych chorób oraz znaczenie kultury w diagnostyce i terapii. Badania na temat wpływu kultury na zdrowie człowieka prowadzone są głównie na gruncie antropologii medycznej, etnomedycyny oraz psychologii międzykulturowej. Ze względu na wyraźny wzrost skali przestrzennych ruchów ludności wzmianki na ten temat coraz częściej pojawiają się również w publikacjach z zakresu socjologii i polityki społecznej. Silne ponadgraniczne powiązania gospodarcze, międzynarodowe programy edukacyjne oraz coraz szerzej dostępna oferta w zakresie turystyki i transportu stymulują ludzką mobilność,

Le texte qui fait l'objet de notre étude remonte à une des époques à la fois les plus riches et les plus troublées pour l'Espagne : le début du xvii e siècle. Le Discurso de todos los diablos est une oeuvre de Francisco de Quevedo, homme de cour mais surtout écrivain, dont Borges a pu écrire qu'il était « moins un homme qu'une ample et complexe littérature 1 ». Le titre complet du texte est Discurso de todos los diablos o infierno emendado, c'est-à-dire Discours de tous les diables ou l'enfer amendé. Le poète l'écrit en 1627 et le publie dès l'année suivante, à Gérone, grâce aux contacts qu'il a noués dans la ville catalane en y accompagnant le jeune roi Philippe IV lors de ses précédents voyages. L'éditeur géronais Gaspar Garrich et le libraire barcelonais Juan Simón collaborent pour proposer trois éditions successives sous le même titre, avec quelques variantes, avant de publier une version au titre modifié 2. Le texte connaît alors une diffusion rapide en même temps qu'il devient la cible des critiques, en raison de sa dimension de satire politique et de son caractère jugé irrévérent en matière religieuse. On pense d'ailleurs que les modifications apportées, notamment celle du titre, l'ont été pour prévenir la censure. L'index inquisitorial de 1632 est, de notoriété publique, en préparation dès 1629. Un des amis de Quevedo, Pedro Pacheco, y collabore, et cette circonstance, aussi bien que les

This series Religions in the Graeco-Roman World presents a forum for studies in the social and cultural function of religions in the Greek and the Roman world, dealing with pagan religions both in their own right and in their interaction with and influence on Christianity and Judaism during a lengthy period of fundamental change. Special attention will be given to the religious history of regions and cities which illustrate the practical workings of these processes. Enquiries regarding the submission of works for publication in the series may be directed to Professor

Magic, in its multifaceted forms, has been an integral part of human culture since ancient times. Among the various elements employed in magical practices, animals held a particularly prominent role. This paper aims to explore the ways in which animals were utilized in magical rituals, ceremonies, and beliefs in the ancient world, drawing on evidence from archaeological findings, literary sources, and iconographic representations.

This study explores the interplay between social psychological distress and spiritual suffering, examining the motivations leading individuals in Italy to seek support from spiritual figures rather than mental health professionals. Grounded in a holistic bio-psychosocial-spiritual approach and using a mixed-method research design, the study's data were collected through standardized psychological scales and semistructured interviews with 35 adult participants who had sought help from an exorcist or a spiritual and pastoral guide. Quantitative findings revealed that religion and transcendence serve as coping strategies, significantly correlating with lower psychological distress. Additionally, early-life emotional neglect and exposure to traumatic experiences were associated with existential suffering. Thematic analysis of interviews identified four key themes: existential distress, exposure to trauma, the need to feel understood and accepted, and faith as a resilience source. While many participants benefited from spiritual support, they also sought mental health assistance, underscoring the necessity of integrating spirituality into psychological care. The research highlights the significance of transcendence, self-transcendence, and spirituality in fostering well-being and mitigating existential distress. These findings advocate for interdisciplinary collaboration between spiritual caregivers and mental health professionals to address existential suffering comprehensively.

This study explores the intersection of beliefs in possession and the need for spiritually oriented psychological support. It addresses the gaps in the current literature regarding the psychological, psychopathological, supernatural, and spiritual dimensions of possession, emphasizing the need for specialized tools among religious and mental health practitioners. The research, conducted with 217 participants in Veneto, Italy, employed both quantitative and qualitative methods to examine the relationship between psychological and spiritual distress. Key findings include a correlation between increased psychological distress and a diminished quality of spiritual life, as well as the impact of perceived meaning in life on coping with spiritual distress. The study highlights the importance of integrating spiritual and existential considerations into mental healthcare to better support individuals experiencing possession-related phenomena. This holistic approach can enhance the understanding and treatment of such conditions, encouraging clinicians to recognize and address the spiritual needs of patients. The research calls for more comprehensive training and awareness among healthcare professionals to adequately address these complex issues.

This article uses Speech Act Theory to analyse The Prayer of Jacob, a magical incantation from the fourth-century Greek Magical Papyri (PGM 22b. 1-26). Drawing from Austin and Searle's Speech Act Theory, I examine various speech acts within the prayer, following Lesses' methodology. Three primary speech act types (directives, expressives, and direct addresses) are identified, alongside an exploration of phrases invoking the power and names of God, and enigmatic voces magicae. Ultimately, the paper suggests that the combination of verbal utterances with divine names, expressions of power, and voces magicae enhances the prayer's potential effectiveness, leading to the desired outcomes under appropriate conditions.

In Florence, Giulio and Maddalena fall in love and make a secret marriage pact, resulting in Maddalena’s pregnancy. Dowry negotiations between their families stall and eventually break down. To prevent the bride’s father from seeking another marriage alliance and to cover up the ending of her pregnancy, Maddalena pretends to be possessed. Giulio then “haunts” his father’s house to steal the dowry cash. A faux necromancer assists and all ends happily

Em 2010o, um levantamento publicado pela Comissão Econômica para a América Latina e o Caribe (Cepal) alegava a existência de cerca de 45 milhões de indígenas na América Latina, representando 8,3% da popula ção total da regi o'. Os dados, muito variáveis, espelham realidades bas tante distintas, pois vão de o,s% no Brasil e 2,4% na Argentina, passando por 15,1% no México e 41% na Guatemala, até 62,2% na Bolívia, só para citar alguns países. Nesses dois últimos, a presença indígena é notória. O Ministério da Cultura da Guatemala, por exemplo, lançou em 2010 um material didático para alunos de escolas públicas com o histórico e as orientações para a prática desportiva, em aulas de educação física, do jogo de pelota maia. Na Bolívia, desde 2009, ao lado da bandeira nacio nal tremula a famosa Wiphala: uma bandeira quadrangular em sete cores, cujo nome advém da língua aimará e que representa a diversidade de po vos que vivem em solo boliviano. A Bolívia foi ainda um dos primeiros países a se assumir, constitucionalmente, como um Estado plurinacional, e a institucionalizar os territórios indígenas com governança autônoma dos próprios indígenas. No Equador, país no qual a população indígena representa 7% do total, firmou-se uma Constituiç o em 2008 que prevè textualmente os 1. Cepal, Los pueblos indígenas en América Latina: avances en el último decenio y retos pendientes para la garantía de sus derechos, Santiago: 2010. Disponível em: <https handle/1u362/37050>. Acesso em set. 2022. Retrato do colonizado precedido do retrato do colonizador (1957), impactaria AMERINDIA: TE MAS PARA UMA HISTÓRIA INDlGENA DAS AMÉRICAS 281 os estudos académicos também na América Latina". Ele propunha uma leitura da realidade colonial na ótica do "vencedor" que se impõe sobr o "vencido de diversas maneiras, das quais uma se expressava num dos comportamentos típicos do colonizado, que seria o de "amar"o coloni. zador e terminar por odiar a si mesmo. Dessa forma, o colonizado incor porava o discurso aviltante que acompanhava o projeto colonizador. Res taria ao colonizado, assim, se submeter ou se rebelar. A lógica da rebeldia e da luta contra as heranças coloniais entrava na pauta. Na América Latina, algo parecido no campo interpretativo sobre a conquista da América surgiu no ano de 19s9, quando o antropólogo e historiador mexicano Miguel León-Portilla lançou o livro A visão dos vencidos, no qual reunia testemunhos astecas sobre a invasão europeia do México³. O livro, grandemente impactante, trazia à tona os textos -e as vOzes dos indigenas diante da "conquista" da América, cujo relato, até ent o, fora marcado totalmente pela exaltação das virtudes dos europeus, pela grandiloquência e pelo suposto heroísmo dos ' conquistadores" bran cos. De fato, essa interpretação da história dos primeiros anos da presença europeia no continente, unilateral, sofreria nesse momento uma primeira guinada, pois invertiam-se os protagonismos, mesmo que a êntase ainda recaísse no binarismo da relação vencedor versus vencido. Os registros

ABSTRACT
Healing and deliverance from evil spirits have been catalysts for church growth throughout history. Most Assemblies of God ministers still believe in deliverance ministry, but the growing body of evidence related to mental illness has resulted in a hesitancy to associate psychological symptoms with demonization. This does not necessarily represent a theological shift, but it does signal an acknowledgement that ministers may not be adequately equipped to discern between mental health issues and demonic influence. Those seeking help from members of the clergy for psychological distress may suffer from demonic activity, the internal effects of personal sin, trauma-based reactivity, mental illness, or a combination of factors. Without a nuanced understanding of the potential impact of these various struggles, pastors may wrongly assess the cause of a congregant’s distress.
This project focused on equipping pastors to help people with spiritual and psychological struggles. It incorporated principles drawn from substantial research to develop a one-day seminar aimed at assessing the sources of spiritual and emotional distress. The information presented can be applied in various contexts, but the seminar primarily focused on its applicability to pastoral counseling. Research drawn from various disciplines was presented in the form of lectures, a participant’s manual, case studies, and peer interaction. Seminar participants demonstrated a marked increase in understanding and confidence related to helping distressed individuals.

The speaker emphasizes the importance of personal experience and knowledge in Theosophy, highlighting the appeal of its teachings for those seeking truth beyond blind faith.  Clairvoyance, the ability to see beyond the physical world, is discussed as a means of achieving this knowledge, with a distinction made between positive, trained clairvoyance and negative, uncontrolled clairvoyance.  The speaker warns against the dangers of negative clairvoyance and emphasizes the importance of caution and safeguards when pursuing positive clairvoyance.

Occult development carries significant mental, moral, and physical dangers, including distraction from the true quest for self-discovery and unity with the universe. Safeguards against these dangers include a pure motive, natural aptitude, guidance from a senior, a stable mind, emotional control, and the application of logical reasoning. Ultimately, occultism should be approached with caution, respect, and a commitment to personal growth and ethical conduct.

To develop clairvoyance, one must prioritize physical and mental health, fulfill obligations, and cultivate a strong sense of duty.  Clairvoyance, when developed properly, can provide direct knowledge of life’s truths and aid in research of the invisible world.  Ultimately, clairvoyance can help individuals understand their purpose and contribute to a better world.

The speaker recommends practicing telepathy using ESP cards, a method developed by Dr. Rhine, to develop clairvoyance.  Other suggested practices include thought-reading, psychometry, and observing the health aura and vitality globules.  The speaker also suggests experimenting with magnets to observe different phenomena at their north and south poles.

Resumo: Pretendemos realizar uma visão global dos feitiços mágicos que foram documentados até o momento no âmbito cultural fenício do Mediterrâneo. Esses textos, nos quais observamos o uso tanto da língua fenícia quanto da grega, podem ser classificados de forma geral em dois grupos bem distintos, de acordo com suas diferentes motivações, já que, enquanto alguns tinham como finalidade buscar proteção para seu proprietário, outros, pelo contrário, eram feitos para causar algum dano ou prejuízo a outras pessoas. Palvavras-chave: fenícios, magia, proteção, maldição Resumen: Pretendemos llevar a cabo una visión global de los conjuros mágicos que han sido documentados hasta el momento en el ámbito cultural fenicio del Mediterráneo. Dichos textos, en los que vemos el uso tanto de la lengua fenicia como de la griega, pueden clasificarse a grandes rasgos en dos grupos bien diferentes en función de su distinta motivación, puesto que si algunos tenían como finalidad buscar protección para su propietario, otros, en cambio, se hacían para provocar algún daño o perjuicio a otras personas.

W mojej nowej koncepcji halucynacji wzrokowych i słuchowych u człowieka w różnych zaburzeniach psychicznych kwestionuję zdolność mózgu człowieka do wytwarzania samoistnych “obrazów i głosów z niczego”. Według znanej zasady filozofa Tomasza z Akwinu “nihil est in intellectu, quod non erat priopriu in sensu”, czyli “nie ma niczego w umyśle, czego nie byłoby wcześniej w zmysłach”.

Introdução e breve escopo teórico A trajetória histórica e a presença da China no concerto das nações são de uma singularidade enigmática sem precedentes no mundo contemporâneo. Das jornadas anti-coloniais, de libertação nacional e revolucionárias dos idos das décadas de 1920, 1930 e 1940, o seu alinhamento político, econômico e militar com a ex-URSS, o papel de Mao Tsé Tung e sua revolução cultural, a influência da Doutrina Truman e da guerra fria no seu afastamento da ONU, os conflitos permanentes com os EUA, por conta das tensas relações com Formosa e a Coréia, passando também pelo seu inusitado rompimento com os soviéticos, a sua influência na urdidura e consolidação dos países não-alinhados e ditos terceiro-mundistas, até a sua aspiração à condição de potência mundial advinda com a conquista do seu próprio arsenal nuclear e inexorável abertura econômica e política ao ocidente não há uma só temática que se produza no seu solo histórico e social que não desperte a atenção dos ana...

This paper contextualizes, analyses and explores a Gallo-Roman anthropomorphic female effigy made of lead held at the Musée Dobrée in Nantes (France), by taking into consideration the ritual manipulations of varying intensity which presents throughout its physiognomy. The documentation of coercive strategies such as cranial aggression, double eye transfixion, mutilation of part of the upper and lower limbs, and incision of the genitals, which have been attested on a large number of Greco-Roman magical figurines, enable us to propose a new interpretation of the functionality of this effigy, which instead of being a votive item it embodied the victim of a magic ritual of erotic attraction (agogai), who, by virtue of this execration, would experience an irrepressible desire and passion for the defigens.

The Wonders of the Invisible World explores the supernatural realm as a tangible and active force influencing the events of the Salem witch trials. Cotton Mather presents detailed accounts of alleged interactions with demonic entities, highlighting the pervasive belief that witchcraft was a direct manifestation of the Devil's influence in the mortal world. The book describes spectral appearances, possessions, and other phenomena attributed to the workings of demons and witches in concert with Satan. Mather documents testimonies where accused individuals were said to have consorted with demonic forces, signing pacts with the Devil in exchange for power or to harm others. These entities are described as instigating physical and spiritual afflictions, such as mysterious illnesses, fits, and unexplained deaths within the community. The text also delves into the methods through which witches and demons were believed to operate, including the use of spells, curses, and spectral projections to torment victims. The book portrays the supernatural realm as intricately connected to the visible world, with demons actively working to undermine human societies by sowing chaos and turning individuals away from divine principles. Demonic forces are said to wield immense power, capable of influencing natural events and bending reality to their will. The narrative suggests that these forces were orchestrating a deliberate attack on New England, a community perceived as a bastion of divine order. Mather also includes accounts of combatting these supernatural threats through prayer, fasting, and judicial intervention, emphasizing the importance of vigilance against demonic plots. The book provides a detailed window into the perceived nature of demons, their goals, and their influence over both the accused witches and their victims, offering a vivid depiction of a world where the supernatural and human domains were believed to intersect directly.
Contents of the Discourse on the Wonders of the Invisible World
• Extracts from Dr. Horneck
• Similarity in the circumstances of witchcraft in New England and Sweden.

• Matter omitted in the trials.
• The Devil Discovered
• Case proposed: What are the usual methods of temptation with which the powers of darkness assault the children of men?
• Remarks on the three remarkable assaults of temptation visibly made by the Devil upon our Lord:
• The First Temptation.
• The Second Temptation.
• The Third Temptation.
• A Further Account of the Trials of the New England Witches
• A true narrative by Deodat Lawson, relating to sundry persons afflicted by witchcraft (March 19 to April 5, 1692).
• Remarks on the extraordinary phenomena observed among afflicted persons.
• Remarks concerning the accused.
• A further account of the trials, sent in a letter from New England to a gentleman in London.
• Cases of Conscience Concerning Evil Spirits Personating Men, Etc.
• Address to the Christian reader by fourteen influential gentlemen.
• Cases of Conscience Concerning Witchcraft
• First case proposed:
Can Satan appear in the shape of an innocent and pious person as well as a guilty and wicked one to afflict those suffering from diabolical molestation?
• The affirmative proven by six arguments:
• From several Scriptures.
• From the possibility of Satan misrepresenting innocent persons, supported by historical instances.
• From the fact that if Satan may not do so, it must either be due to a lack of will, power, or divine permission.
• From Scripture and history confirming that magicians may cause false representations through enchantments.

• From the judgment of many learned men.
• From personal experiences confirming these possibilities.
• Second case considered:
If one bewitched is afflicted by the look or gaze of another, and subsequently recovered by a touch from the same person, does this prove the accused is in covenant with the Devil?
• Answer: Grounds for suspicion and examination but not for conviction.
• Arguments Against Infallible Proofs of Witchcraft
• The falling down with a gaze may stem from arbitrary rather than natural causes.
• The recovery of the afflicted through touch is variable and unreliable.
• Questioning the legality and morality of certain tests for witches, such as:
• Suspected persons sinking or swimming in water.
• The bewitched being struck by the gaze of accused persons.
• The bewitched falling under the gaze of animals, such as dogs.
• Testimony from bewitched or possessed persons is not considered reliable evidence.
• Third Case Considered
• Are there any reliable discoveries of witchcraft upon which jurors and judges may safely proceed to conviction and condemnation?
• Preliminary points:
• Evidence in witchcraft cases should be as clear as for any other crime.
• Traditional methods of testing witches, such as throwing them into water, are neither valid nor approved by God.
• Conviction of Witches
• Valid proofs for conviction include:
• Free and voluntary confession.

• Testimony of witnesses who observe acts only possible through familiarity with the Devil.
• Historical examples cited.
Continuation of Contents
• Conviction of Witches (continued)
• Reasons against the validity of certain witchcraft "proofs":
• It is possible for afflicted persons to be possessed by evil spirits, not bewitched by another human.
• Falling down due to a gaze does not result from natural causes but arbitrary forces.
• Recovery by a touch from the accused is inconsistent and not a reliable indicator.
• Experiments such as using the afflicted's reaction to determine guilt are questionable and sometimes unlawful.
• Testimony from bewitched or possessed individuals is unreliable regarding accusations against others.
• Bewitched individuals have even been struck down by the looks of animals, such as dogs, which cannot signify a pact with the Devil.
• The notion of an "infallible proof" creates difficulties in distinguishing actual witches.
• Scripture does not support such "infallible" proofs of witchcraft.
• Natural antipathies may cause unexplainable effects that mimic witchcraft.
• The Third Case Considered
• What discoveries of witchcraft allow jurors and judges to proceed with a safe conscience to convict the accused?
• Preliminary considerations:
• Evidence in witchcraft cases must meet the same standards as other crimes.
• Historical methods like "swimming" witches (testing whether the accused sinks or floats) are invalid and sinful.
• Acceptable Grounds for Conviction
• A free and voluntary confession by the accused.
• Testimony by two credible witnesses who observed actions only achievable through diabolical means.
• A review of previous instances and historical precedents supporting these standards.
• Postscript
• Additional remarks cautioning jurors to weigh evidence carefully and avoid falling into errors or hysteria.
Tags Related to book below:
Witchcraft, 2. Demonic possession, 3. Salem witch trials, 4. Cotton Mather, 5. Increase Mather, 6. Puritan beliefs, 7. Spectral evidence, 8. The Devil, 9. Witch hysteria, 10. Diabolical temptation, 11. Evil spirits, 12. Bewitched individuals, 13. Supernatural phenomena, 14. Witchcraft accusations, 15. Historical witchcraft, 16. Theocratic justice, 17. Religious superstition, 18. Demonology, 19. Devil’s appearance, 20. Witchcraft trials, 21. 17th-century theology, 22. Puritan witchcraft, 23. Satanic pacts, 24. Possession, 25. Exorcism, 26. Witchcraft confessions, 27. Witch trials in New England, 28. Satanic influences, 29. False representation, 30. Evil forces, 31. Supernatural forces, 32. Puritanism, 33. Salem witchcraft, 34. Spiritual warfare, 35. Diabolical molestation, 36. Witchcraft in Europe, 37. Witchcraft in Sweden, 38. Puritan society, 39. Puritan justice, 40. Trials of witches, 41. Witchcraft persecution, 42. Witchcraft testimony, 43. Witch accusations, 44. Witch hunts, 45. Religious zealotry, 46. Possessed children, 47. Witchcraft symbols, 48. Forbidden knowledge, 49. Demon possession, 50. Theological debates, 51. False witnesses, 52. Superstition and religion, 53. Tainted confessions, 54. Exorcisms in Puritan New England, 55. Ghosts and spirits, 56. Temptation of Christ, 57. Biblical interpretations, 58. Dark arts, 59. Satanic rituals, 60. Magick, 61. Witchcraft and Christianity, 62. Supernatural justice, 63. Puritan worldview, 64. Puritan theology, 65. Witchcraft in history, 66. Witchcraft trials in Europe, 67. Witchcraft and the Bible, 68. Old World witchcraft, 69. Colonial American witchcraft, 70. Bewitched townspeople, 71. The Devil’s work, 72. Witchcraft in colonial America, 73. Spiritual affliction, 74. Witchcraft and sin, 75. Religious persecution, 76. Witchcraft and gender, 77. Witchcraft and fear, 78. Occultism in New England, 79. Witchcraft practices, 80. The Devil’s influence, 81. Witchcraft and morality, 82. 17th-century beliefs, 83. Social justice in the 17th century, 84. Witchcraft rituals, 85. Witchcraft and magic, 86. Theological discourse, 87. Satan’s power, 88. Witch trials in Massachusetts, 89. Accused witches, 90. Witchcraft trials in America, 91. Spiritual torment, 92. Puritan trials, 93. Theological beliefs in witchcraft, 94. Religious conflict, 95. Witchcraft and confession, 96. Witchcraft hysteria, 97. Puritan leadership, 98. The role of fear, 99. Spiritual warfare in New England, 100. Puritan religious practices, 101. Accusation of witchcraft, 102. Witchcraft and law, 103. Witchcraft trials and law, 104. Witchcraft in the Bible, 105. Colonial witchcraft beliefs, 106. Spiritual purity, 107. Witchcraft and confession as evidence, 108. Women and witchcraft, 109. Supernatural manifestations, 110. Demonic apparitions, 111. Trials based on superstition, 112. Witchcraft rituals in history, 113. Witchcraft in the American colonies, 114. Role of the Devil in witchcraft, 115. Witchcraft and the Church, 116. Fear of witchcraft, 117. Witchcraft accusations against women, 118. Historical trials of witches, 119. Wit...

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La fundación de núcleos urbanos constituyó un elemento estratégico para afianzar el avance de los reinos de España y Portugal sobre los territorios conquistados en América. A partir de la segunda década del siglo XVI, ya existía de parte de la Corona española un interés cabal por legislar y formalizar la creación de ciudades coloniales. Las políticas de urbanización, promovidas a su manera por ambas monarquías ibéricas, hicieron de la planificación de asentamientos estables un instrumento fundamental de la colonización americana, estrategia que alcanzó también a los agentes eclesiásticos y de las diversas órdenes religiosas que participaron de la Conquista. En este trabajo, analizaremos la estrategia retórica de la antítesis entre lo corrupto y lo utópico utilizada por Bartolomé de las Casas (1474-1566) y Manuel da Nóbrega (1517-1570) en sus textos para legitimar los proyectos de fundación de pueblos religiosos como geografías marginales, misiones alejadas de los centros urbanos en las colonias.

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Kōfuku no Kagaku is a major Japanese new religious movement with branches operating worldwide. A core subject in recent years is the potential of possession by evil spirits. In this respect Kōfuku no Kagaku offers a variety of exorcist and apotropaic rituals. This chapter examines how spirit possession is understood in Kōfuku no Kagaku doctrine and delineates a broad range of practical measures offered to members to combat and ward off possession.

O artigo pretende estudar a história do exorcismo cristão, de modo que se reconheça sua extrema importância para compreender as crenças e práticas religiosas ao longo do tempo, bem como os seus impactos na sociedade. Trata-se de uma revisão narrativa da literatura científica, de caráter exploratório e de abordagem qualitativa. Particularmente, tal estudo analisa o desenvolvimento da espiritualidade e da influência social do exorcismo, a fim de tornar factível a reflexão crítica sobre as implicações contemporâneas dessa prática. Portanto, diante da escassez de material científico relativo a esta temática, mostra-se imprescindível que o exorcismo e a fenomenologia de possessão sejam estudados e compreendidos de forma teológica, mas crítica, à luz da história e da cultura filosófica em contraste com a realidade pastoral.

The author evaluates the traditional Christian understanding of "demonic possession," which necessitates an exploration of the "paranormal" phenomena that reportedly occur with the condition. After explaining how the symptoms of "possession" can be accounted for, the author shows the DSM-5 nomenclature provides appropriate diagnostic categories for this dissociative and/or conversion condition, and that the psychological literature allows one to conceptualize "demonic possession" in a meaningful way. The author then reveals a way to bring together a modern religious and psychological understanding of "demonic possession" that jettisons traditional Christian interpretations, as well as offers concluding commentary on the findings.

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In his "Annales Hirsaugienses", Johannes Trithemius highlights an exceptional feature of the activity of the reforming abbot Adam Meyer († 1499): his authority over demons in two different cases of possession in nuns' monasteries. The paper shows how Trithemius was careful to rule out any suspicion of sorcery in the abbot's actions. It also looks at the case of collective conventual possession described by the author in one of the two anecdotes.