A tanítványok ördögűzési, halottfeltámasztási szolgálata és szenvedése

2021 ◽  
Vol 66 (1) ◽  
pp. 53-68
Author(s):  
Lehel Lészai
Keyword(s):  
Early Church ◽  
Synoptic Gospels ◽  
John The Baptist ◽  
The People ◽  
The Family ◽  
Form Part ◽  
The Future ◽  
Resurrection Of The Dead ◽  
The Dead ◽  
Book Of Acts

"The Disciples’ Ministry of Exorcism, Resurrection of the Dead, and Suffering. Service meant exorcism besides preaching and healing. According to Mk 3:15, Jesus calls his disciples so that they would be with him, preach the gospel, and exorcise demons. The authority of the disciples over unclean spirits (Mk 6:7) refers to their sharing in Jesus’s mission (Mk 1:22.23.27). Exorcism promoted the expending of God’s kingdom and the weakening of Satan’s power. In Mk 6:7, Jesus mentions exorcism as a concrete task for his disciples, what was fulfilled by them (6:7). We can learn from Mt 9:8 and 10:1 that the disciples were entrusted with power to cast out demons. Lk 9:1 mentions the same command. According to the report of Luke, the seventy(-two) disciples cast out demons too, although they did not receive explicit command for this in 10:9. Matthew is the only one who mentions that Jesus ordered his disciples to raise the dead (Mt 10:8). Thus, this belonged to the ministry too. The synoptic gospels do not mention anywhere that the disciples would carry out this command. But several reports mention that Jesus raised people from the dead. He answered the question that John the Baptist transmitted by his disciples by saying that the dead are raised up (Mt 11:5), so he truly carried this out as well. Some congregations of the early church had some difficulties with this command. The book of Acts reports in two cases that the disciples used this exceptional gift (Acts 9:36ff and 20:7ff). In order that the possession of this important power would not cause them any harm, when using this gift, the disciples were to ask nothing in return. Service is connected with suffering because mission supposes both. Jesus came to serve and suffer among the people, which is why he prepares his disciples for the future suffering. The disciples do share in Jesus’s mission, in his power and his authority, but in his destiny too. Following includes breaking with the family and profession, giving up the possessions, homelessness, self-denial, bearing the cross, persecution, and suffering. Mark’s congregation was persecuted. Therefore, it was a consolation for them that Jesus had suffered earlier and finished victoriously the battle against death. Jesus did not conceal the reality from his disciples and warned them that they had to flee too, they might be whipped and some of them might be executed because all of these form part of the mission. To follow him did not mean to study the Torah under his direction but to identify with his suffering. Keywords: disciple, exorcism, resurrection, suffering "

scholarly journals Material Geographies of House Societies: Reconsidering Neolithic Çatalhöyük, Turkey

2018 ◽  
Vol 28 (4) ◽  
pp. 565-590 ◽  
Author(s):  
Ian Kuijt
Keyword(s):  
Single Family ◽  
Social Unit ◽  
Family Household ◽  
Internal Organization ◽  
The Past ◽  
The Family ◽  
The Future ◽  
House Societies ◽  
The Dead ◽  
Family House

This paper explores how people within Neolithic villages were connected to co-resident multi-family households, and considers the potential material footprint of multi-family households within Neolithic villages. Drawing upon data from Çatalhöyük, I suggest that Neolithic communities were organized around multiple competing and cooperating Houses, similar to House Societies, where house members resided in clusters of abutting buildings, all largely the same size and with similar internal organization. These space were deeply connected to telling the generative narratives of the House as a historical and genealogical social unit, including the lives and actions of the ancestors, and in some cases embedding them physically within the fabric of the building. Çatalhöyük multi-family House members decorated some important rooms with display elaboration that focused on the past, the future and the family, while the dead from the households, who in many ways were still alive and part of the ancestral House, lived beneath the floor. This study underlines that researchers need to consider social scales beyond the single-family household and consider how the multi-family House existed as an organizational foundation within Neolithic villages.

scholarly journals In memory of Razafindrabe: a General Ethnography of the Astrologer’s Skill in West Bezanozano, Central East Madagascar

2018 ◽  
Vol 22 (2) ◽  
pp. 41-61
Author(s):  
Christel Mattheeuws
Keyword(s):  
Central Importance ◽  
Extended Families ◽  
The People ◽  
The Family ◽  
The Dead

Astrologers in Madagascar, in West Bezanozano in particular, play a very important role in building the fundaments of the land of extended families (they give the destiny of the family). They are also invited by individuals or families to lay the foundations of village, house, tomb, or memory stones for the dead, and last but not least to lead the famadihana, a ritual for the dead making them ancestors. This chapter follows the practices of astrologers in making the fundaments of villages, houses and tombs. Making fundaments is making as it were a living horoscope, giving places a suitable destiny in relation to the surroundings and the people concerned. I also followed an astrologer/mason who was in charge of crafting a particular memory stone. The memory stone had to deviate from a direct line between village and tomb caused by a mistake in the tomb building having killed two astrologers in their work. Finally, I presented the central importance of the astrologer during the ritual of the famadihana where the destinies of the dead and the living have to be mediated to protect the living from the dead. General speaking, a good astrologer will never become rich, since he has to hold not only good destinies but also bad ones. The work of an astrologer can be extremely dangerous since he deals with real forces. During difficult assignments, people offer him a cock that accompanies him during work since people believe that the cock will die before any human, also an astrologer.

scholarly journals NATA SANKIRTANA AND MANIPURI SOCIETY

2018 ◽  
Vol 6 (5) ◽  
pp. 476-480
Author(s):  
M.Thoiba Singh
Keyword(s):  
Classical Music ◽  
Family Members ◽  
Rhythmic Pattern ◽  
Dead Body ◽  
The People ◽  
The Family ◽  
The Dead ◽  
The Guardian ◽  
Society Today

The Nata Sankirtana style of singing which was introduced during the reign of Rajarshi Bhagyachandra (1763-1798 A.D.). The great masters and scholars of that period composed and sang the padavali strictly after the Bhagavata tradition and other major Vaishnavite text and based the composition also on the traditional Ragas and Raginis of classical music tradition. Modern research has discovered a lot of regional overtones in the architecture of the particular Ragas and Raginis. The Manipuris call the Nata Sankirtana singing their own and it is clearly a form of collective prayer, a Mahayajna as they call it, lasting for about 5 hours at a stretch with a lot of rituals, movements and rhythmic pattern, strictly after the vaishnavite faith. Nata Sankirtana is a composite version of music, dance and tala; a Sangeet in the true sense of the term. It is also Drishya Kavya, a poem made visible. Nata Sankirtan is a very important aspect in the lives of the people in Manipur. It is because when our end is near, people listen to Hari-naam to relieve us from all the wrong doings that we have done before, so that we die peacefully. After death the family members would take the dead body for the last rites. In the shraddha ceremony, the Nat Sankirtana will start with raga. Before the invocation of the god and prayers start, Pinda- dan cannot be offered. After offering the Pindadan, the owner of the ceremony will have a bath and wear washed clothes. He will then come and offer his respects towards the end of the Sankirtan when Raga Bijay is being performed. The Shraddha ceremony comes to an end with the guardian of the Mandap sending the departed soul to beikuntha dham.  In case of any death in a house, Naam Sankirtana plays an important role. In the ten days of mourning or Dashahan, the ritual will start with Naam Sankirtana and other rituals like reading Shrimad Bhagavat Gita will follow. The particular person who mourns, known as the Gira thangba, will only offer Pindadan after the Sankirtana starts. Even in asti sanchai or the ritual of picking up the remains from the grave, Sankirtana is performed along with Parikrama around the Hari mandir. In this manner,for Meitei Vaishnavites living in the society today, Nat Sankirtana Mahayajna was become an indispensable event in the lives of the people since time immemorial. In short, Nata Sankirtana is the only highest karma for the Meitei society. This paper attempts to understand the important role of Nata Sankirtana in Manipuri society.

The Central Beliefs of the Xhosa Cattle-Killing

1987 ◽  
Vol 28 (1) ◽  
pp. 43-63 ◽  
Author(s):  
J. B. Peires
Keyword(s):  
Colonial Rule ◽  
The Earth ◽  
The People ◽  
Peculiar Form ◽  
The World ◽  
Resurrection Of The Dead ◽  
The Dead

The Xhosa cattle-killing movement of 1856–7 cannot be explained as a superstitious ‘pagan reaction’to the intrusion of colonial rule and Christian civilization. It owes its peculiar form to the lungsickness epidemic of 1854, which carried off over 100,000 Xhosa cattle. The Xhosa theory of disease indicated that the sick cattle had been contaminated by the witchcraft practices of the people, and that these tainted cattle would have to be slaughtered lest they infect the pure new cattle which were about to rise.The idea of the resurrection of the dead was partly due to the Xhosa belief that the dead do not really die or depart from the world of the living, and partly to the Xhosa myth of creation, which held that all life originated in a certain cavern in the ground which might yet again pour forth its blessings on the earth. Christian doctrines, transmitted through the prophets Nxele and Mhlakaza, supplemented and elaborated these indigenous Xhosa beliefs. The Xhosa and the Christian elements united together in the person of the expected redeemer Sifuba-sibanzi (the broad-chested one). The central beliefs of the Xhosa cattle-killing were neither irrational nor atavistic. Ironically, it was probably because they were so rational and so appropriate that they ultimately proved to be so deadly.

scholarly journals Gejala Zina: Peranan Sunnah dalam Menangani Penularannya

2014 ◽  
Vol 9 (10) ◽  
Author(s):  
Ahmad Kamil Jamilim
Keyword(s):  
Young People ◽  
Adverse Effects ◽  
Social Problem ◽  
Key Factors ◽  
The Public ◽  
The People ◽  
The Family ◽  
The World ◽  
The Future ◽  
High Level

Most of the people from various races and nations of the world have reached a high level of material civilization. Nevertheless, the moral and social decline are seen at the same time which leads to numerous consequences such as destruction of the family institution and children, the spread of dangerous diseases, and various other adverse effects. The issue arises from several key factors such as free sex culture or what is called in Islam as adultery. The practice of free sex or adultery is viewed in Islam as a serious social problem and the need to be battled from being transmitted into society. Study after study shows an increase in cases over the years and very a low awareness amongst the public regarding the prohibition of free sex culture and it's implications. The transmission of the culture is now at worrying stage because most of those involved in this phenomenon consists of young people who are an important asset for the future of the country. Therefore, this article will debate the meaning of adultery, the importance of preserving the lineage, Islam and other religions such as judaism and Christianity against the evil of adultery, and the adverse effects caused by the practice. Thereafter, I will formulate the measures and approaches taken by the Sunnah (prophetic traditions) in particular to address this social ill of the society.

scholarly journals Pola Pembentukan Perilaku Anak Melalui Ritual Peta Ega: Studi Deskriptif pada Budaya Masyarakat Tidore

2021 ◽  
Vol 2 (1) ◽  
pp. 7
Author(s):  
Rahmi Abd Radjak ◽  
Sitti Ummi Novirizka Hasan
Keyword(s):  
Cultural Diversity ◽  
Cultural Patterns ◽  
Children's Behavior ◽  
The Arts ◽  
The People ◽  
The Family ◽  
The Future ◽  
Close Relatives

<p class="15bIsiAbstractBInggris">Indonesia is one of the great nations and countries. Indonesia has a unique cultural diversity or diversity. This diversity is reflected in various fields of life, including the arts, social and family fields. In the family, cultural patterns have a role in influencing rituals in the family, one of which is the ritual the birth of a baby. The Peta Ega Ritual is a ritual to welcoming the birth of a baby in Tidore Island and North Maluku communities. The Ega Map ritual has its peculiarities. The people of Tidore believe that suggestions through the Peta Ega ritual can have an impact on children's behavior in the future. The Peta Ega ritual itself has a element of suggestion given by parents or pious people to the baby. The approach in this research is qualitative with descriptive methods. Respondents from communities on the island of Tidore. The pattern of forming children's behavior in the Peta Ega ritual is carried out in two ways, that is direct suggestions given directly and indirectly. Direct suggestions are given by people who Peta Ega to the baby, while indirect suggestions are through suggestions on the placenta and behavioral associations given by parents and close relatives that are repeated repeatedly until the baby grows up. The words of suggestion are also considered as prayers that strengthen children's behavior.</p><p class="15bIsiAbstractBInggris"> <strong>Abstrak</strong><strong> </strong></p><p>Indonesia adalah salah satu bangsa dan negara besar. Indonesia memiliki keanekaragaman atau keragaman budaya yang unik. Keberagaman ini tercermin dalam berbagai bidang kehidupan, termasuk bidang seni, sosial, dan kekeluargaan. Di dalam keluarga, pola budaya berperan dalam mempengaruhi ritual dalam keluarga, salah satunya adalah ritual kelahiran bayi. Ritual Peta Ega merupakan ritual penyambutan kelahiran bayi di masyarakat Pulau Tidore dan Maluku Utara. Ritual Peta Ega memiliki kekhasan tersendiri. Masyarakat Tidore percaya bahwa sugesti melalui ritual Peta Ega dapat berdampak pada perilaku anak di masa depan. Ritual Peta Ega sendiri memiliki unsur sugesti yang diberikan oleh orang tua atau orang yang shalih kepada sang buah hati. Pendekatan dalam penelitian ini adalah kualitatif dengan metode deskriptif. Responden dari masyarakat di Pulau Tidore. Pola pembentukan tingkah laku anak dalam ritual Peta Ega dilakukan dengan dua cara, yaitu sugesti langsung yang diberikan secara langsung dan tidak langsung. Secara langsung diberikan oleh orang yang mempeta ega peta pada bayi, sedangkan sugesti tidak langsung melalui sugesti pada ari-ari bayi dan asosiasi perilaku yang diberikan oleh orang tua dan kerabat dekat yang diulang-ulang hingga bayi tumbuh besar. Kata-kata sugesti juga dianggap sebagai doa yang menguatkan perilaku anak</p>

scholarly journals Forensic Legacy of the Khmer Rouge: The Cambodian Genocide

2017 ◽  
Vol 7 (3) ◽  
pp. 415-433
Author(s):  
Katherine Gruspier ◽  
Michael S. Pollanen
Keyword(s):  
Rule Of Law ◽  
Forced Migration ◽  
Khmer Rouge ◽  
Current Status ◽  
Legal Proceedings ◽  
The People ◽  
The Future ◽  
The Dead ◽  
Forensic Investigations ◽  
Death Investigation

The people of Cambodia were subjected to widespread forced migration and labor, disease, starvation, torture, murder, and indeed, genocide over a period of four years during the control of the country by Pol Pot and the Khmer Rouge in the 1970s. While the country awaits some form of justice from the hybrid tribunal hearing cases against a few of the perpetrators of these crimes, it has undertaken to memorialize the dead in visible monuments in order that the people remember and never allow it to happen again. This paper outlines the few forensic investigations which have been undertaken on the remains of the deceased from this period in Cambodia's history. The current status of the legal proceedings and the current death investigation system in Cambodia are also presented. There is a wealth of objective forensic information that can be gathered from analyzing the remains that have been disturbed and placed in monuments (stupas), and also in the undisturbed graves across the country. This information cannot only assist in any legal proceedings, but can aide in training medicolegal experts in Cambodia for the future good of the country and its rule of law.

scholarly journals Fiery rituals among the Alanian population of the Saltov culture of the Seversky Donets Basin (based on materials from catacomb cemeteries)

Archaeology ◽  
2020 ◽  
pp. 28-38
Author(s):  
Victor Aksionov
Keyword(s):  
Weather Conditions ◽  
Donets Basin ◽  
Dominant Type ◽  
Dead Person ◽  
Funeral Rite ◽  
The People ◽  
Adverse Weather ◽  
The Family ◽  
The Dead ◽  
Chamber Floor

One of the typical features of the funeral rite of the Alanian population of the Saltov culture is the sprinkling of the burial chamber floor with a layer of charcoal. Paired (male + female) burials on coal bedding S. A. Pletneva considered as burials of couples in which coal was a symbol of “posthumous marriage”. The presence of coal bedding in solitary burials in the catacombs Nos. 6, 9, 11, 13, 17 of Rubizhan and the catacombs Nos. 1, 10 of the Staro-Saltov burial grounds allows us to offer a different interpretation of this feature of the Alanian funeral rite. At these cemeteries, the dominant type of burial structure was the catacombs with a longitudinal chamber in relation to the dromos, which were used by the Sarmatian-Alans often for one-time rather than family burials. Thus, taking into account ethnographic materials on Ossetians, it can be suggested that the initial sprinkling of charcoal on the floor of the burial chamber was associated with the rite of endowing the dead person with a “part of the family fire”, which was to ensure the unity of the dead people with their living relatives. In this context, the sprinkling of charcoal from the family hearth on the floor of the burial chamber should be considered as a desire to provide the deceased with the necessary heat and light, and thus turn the grave into a full-fledged otherworldly home, which, if necessary, could accept new deceased relatives. This assumption is confirmed by paired and collective burials at the Upper-Saltov burial ground, in which coal bedding was made only under one of the people buried in the chamber. At the same time, bodies of people were laid on the coal bedding, regardless of their gender (male, female) and age (children, adults). The use of charcoal to dry the chamber floor in adverse weather conditions before placing the bodies of a deceased person cannot be excluded.

scholarly journals Living Among the Dead in the Manila North Cemetery: A Cartographic Re-Imagination

2019 ◽  
Vol 1 ◽  
pp. 1-2
Author(s):  
Patricia O. Algura
Keyword(s):  
Urban Life ◽  
Ethnographic Research ◽  
Stained Glass ◽  
Left Behind ◽  
The People ◽  
The Family ◽  
Mother And Child ◽  
Research Interviews ◽  
The Dead ◽  
The City

<p><strong>Abstract.</strong> Cemeteries are often regarded as left behind landscapes: scary and lifeless, abandoned and forgotten. Despite this derelict image, residents of Manila North Cemetery are living and co-existing in tombs and mausoleums. They celebrate life and live behind the shadows of those who have passed on. The maps present the unseen life in the spaces of the cemetery. Behind the dark and shadows of the departed are faces of people with bright smiles and with inspiring dreams. Through ethnographic research, interviews and observations were conducted to uncover and recover stories of life and experiences that were used as the basis, foundation, and inspiration of the maps. Using the actual map of the cemetery, a series of maps were realized to portray stained-glass images of mother and child, Mother Mary, and angel, where colors represent the vibrant life and the promise of afterlife in the cemetery.</p><p>These maps tell a whole different story, giving light to the life rather than the dead. The Mother and child map shows how adults in the cemetery are doting parents and siblings. Elders were responsible for providing the needs and nourishing the family. As part of the Philippine culture, Filipinos are family-oriented, and they tend to remain close to their families even if the child is grown up - gainfully employed or has married. The portrait of Mother Mary symbolizes Filipinos’ Christian faith. The smiles on faces are evidences of hope and faith. Living in what society considers an undesirable disposition, the people are determined and always hopeful for tomorrow. The departed are depicted as the angel, as it shows how the living and the dead are at peace and coexisting in the same environment. We, as outsiders, often hear about ghosts, horror stories, and consider cemeteries as haunted, but these events and stories are uncommon to the residents. They had established a relationship with the place and those around it. For them, the cemetery is not merely a place, but a place they call home.</p><p>The maps demonstrate that the living and the dead can co-exist in the same space rather than separated. These cartographic works are interventions to depict, portray, and represent urban life that exist in the peripheries of the city of Manila.</p>

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