By Nelly Van Doorn-Harder, Lourens Minnema
Many of the Christian, Muslim, conventional (African), and secular (Western) methods of imagining and dealing with evil amassed during this quantity have a number of issues in universal. the main the most important might be and definitely the main extraordinary element is the matter of defining the character or features of evil as such. a few argue that evil has an essence that is still consistent, while others say its interpretation is dependent upon time and position. despite the fact that a lot spiritual and secular interpretations of evil can have replaced, the human look for experience and that means by no means ends. Questions of whom in charge and whom to address-God, the satan, destiny, undesirable success, or humans-remain on the middle of our motives and our innovations to realize, outline, counter, or strategy the evil we do and the evil performed to us by way of humans, God, nature, or twist of fate. utilizing ways from cultural anthropology, non secular reviews, theology, philosophy, psychology, and heritage, the members to this quantity examine how numerous non secular and secular traditions think and do something about evil.
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Extra resources for Coping with Evil in Religion and Culture (Currents of Encounter)
30 ȱThisȱisȱanotherȱexampleȱofȱtheȱmotifȱofȱspellsȱbeingȱeffectiveȱfor aȱcertainȱperiodȱofȱtime. ȱForȱaȱstudyȱon similarȱmotifsȱasȱrepresentingȱritesȱdeȱpassage,ȱseeȱWileyȱ1995. ȱ Suchȱspellsȱandȱpaganȱandȱhereticalȱlawsȱareȱcalled evilsȱinȱ“TheȱDeer’sȱCry,”ȱwhichȱisȱalsoȱfromȱtheȱeighthȱcentury. ȱThe title,ȱ Faídȱ fiada,ȱ “Theȱ Deer’sȱ Cry,”ȱ mightȱ alsoȱ containȱ aȱ word 32 ȱForȱtheȱmotifȱofȱboatsȱfromȱdiverseȱmaterialsȱandȱtheirȱsymbolic meaning,ȱseeȱWoodingȱ2001. 33 ȱThereȱareȱmanyȱwaysȱtoȱviewȱthisȱtale;ȱforȱaȱsurveyȱofȱtheȱliteraȬ tureȱandȱtheȱdiscussion,ȱseeȱMcConeȱ2000:ȱ47Ȭ119.
Weȱfind,ȱembeddedȱbetweenȱreferencesȱtoȱtheȱlegendary originȱ ofȱ theȱ text,19ȱ aȱ declarationȱ ofȱ itsȱ ongoing,ȱ dailyȱ useȱ and miraculousȱeffect: Andȱitȱisȱaȱbreastplateȱofȱfaith, toȱprotectȱbodyȱandȱsoulȱagainstȱdemonsȱandȱpeople20ȱandȱvices. ” 21 ȱAnotherȱlorica,ȱassociatedȱwithȱSaintȱBrendanȱ(Moranȱ1872:ȱ27Ȭ44), mentionsȱtheȱevilȱeyeȱexplicitlyȱafterȱpoisonȱandȱenvyȱinȱaȱlistȱofȱevils:ȱ“... ȱIncidentally,ȱGougaudȱ(1912:ȱ103)ȱquotesȱfromȱaȱdifȬ ferentȱmanuscript,ȱwhichȱreadsȱabȱomnibusȱhominibusȱmalisȱetȱveneficiisȱand whichȱrefersȱtoȱtheȱmiddayȱdemonȱfromȱtheȱGreekȱ(andȱitsȱLatin)ȱtranslaȬ tionȱofȱPsalmȱ90.
See,ȱforȱinstance,ȱPsalmȱ90,ȱinȱwhichȱGod’sȱshieldȱprotectsȱthe believerȱfromȱtheȱterrorȱofȱtheȱnight,ȱtheȱarrowȱflyingȱbyȱday,ȱtheȱpestȬ ilenceȱwalkingȱinȱdarknessȱandȱtheȱmiddayȱdemonȱ(theȱHebrewȱoriginal refersȱtoȱdestructionȱthatȱdevastatesȱatȱnoon);ȱandȱseeȱtheȱimageryȱinȱIsaiȬ ahȱ59:17:ȱGodȱputtingȱonȱjusticeȱasȱaȱbreastplate,ȱaȱhelmetȱofȱsalvation, theȱgarmentsȱofȱvengeance,ȱandȱzealȱasȱaȱcloak. DRUIDS,ȱDEERȱANDȱ“WORDSȱOFȱPOWER” 33 whichȱisȱtheȱwordȱofȱGod. ByȱallȱprayerȱandȱsupplicationȱprayingȱatȱallȱtimesȱinȱtheȱSpirit.
Coping with Evil in Religion and Culture (Currents of Encounter) by Nelly Van Doorn-Harder, Lourens Minnema