Describes the ways that those who are possessed are interviewed at the IURD, often in a manner which ridicules them and which author consideres a grotesque imitation of what happens at the terreiros1
Umbanda worship of preto-velhos, caboclos and orixas, Batuque worship only of orixas, quimbanda worship of all including exus and pomba girias2
Stages of discourse within an IURD service (1) Holy Spirit called upon by faithful through words of bishop/pastor.3 (2) Invocatioof evil spirits; author notes how IURD transforms understanding of spirits within ABRs; significance of labelling all spirits as “encostos” which are seen as evil4 (3)
refers to the significance of the “encostos” scream to setting the stage for the dialogue between good and evil.5(4) analysis of the exorcism of spirits and the interview with the most resistant. Whereas in ABRs only those who worship the Orixas are possessed, in the IURD possession is seen to be possible as a result of any contact with the ABRs.6 (5) concluding moment of quiet and peace, healing and deliverance declared, ends with bishop/pastor blessing the lives of those who have been delivered.7
M Tadvald, “O Simulacro da Alteridade em Perspectiva: Comentários acerca de uma Análise Discursiva de um Ritual da Igreja Universal” Debates do NER 6:7 (2005), 89–97.
Suggests that some may wish to manifest “encostos” in an IURD session to overcome anonymity of low social status, likens to poor youth who commit crime as a form of social projection.8
refers to the case of “Mae Gilda” accused of being a charlatan by IURD. Terreiro invaded by evangelicals wishing to carry out exorcism. R$ 960,000 paid as compensation to her family, after her death.9
AL Jungblut, “O Mal e os Malvados: As Crenças Polidemonistas na Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 125–133.
criticises those who see spiritual warfare as an IURD innovation, demonstrating that it is prevalent across the evangelical spectrum in Brazil and in the world.10
emphasises that IURD is not only antagonistic against ABRs but also Catholicism, spiritism and New Age. Catholic saints and New Age avatars also demonised.11
points out that conflict with ABRs is significant only in Brazil, in other countries antagonism is with spiritual entities recognised in that context.12
Sees in the IURD an importation of the concept of territorial spirits; IURD differs from IIGD in not recognising/acknowledging foreign influence.13 claims polidemonismo in IURD reflects Territorial Spirits doctrine; critiques Ribeiro for not distinguishing discourse about demons from discourse about the devil.14
AP Oro, “A Demonologia da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 135–146.
IURD demonology: Christian tradition+ ABR influence15
decline of the role of the devil in official Catholicism in 20th century; figure retained in popular Catholicism16
in IURD demons seen as the source of all evils17
demonizing of mediunic religions, IURD takes further and radicalizes something already present in Catholicism and other evangelical churches.18 significance of offensive approach rather than defensive.19
links demonology of IURD with a global trend of increased belief in the demonic. Sees this as a reflection of (1) decline of institutional religion (2) sense of impotency in the modern world (3) demonization of the other.20
1J Ribeiro, “O Simulacro da Alteridade: Uma Análise Discursiva do Ritual de Exorcismo da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 11–78, 13.
2J Ribeiro, “O Simulacro da Alteridade: Uma Análise Discursiva do Ritual de Exorcismo da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 11–78, 26 note 7.
3J Ribeiro, “O Simulacro da Alteridade: Uma Análise Discursiva do Ritual de Exorcismo da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 11–78, 27–32.
4J Ribeiro, “O Simulacro da Alteridade: Uma Análise Discursiva do Ritual de Exorcismo da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 11–78, 32–48.
5J Ribeiro, “O Simulacro da Alteridade: Uma Análise Discursiva do Ritual de Exorcismo da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 11–78, 52.
6J Ribeiro, “O Simulacro da Alteridade: Uma Análise Discursiva do Ritual de Exorcismo da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 11–78, 52–62.
7J Ribeiro, “O Simulacro da Alteridade: Uma Análise Discursiva do Ritual de Exorcismo da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 11–78, 62–71.
8M Tadvald, “O Simulacro da Alteridade em Perspectiva: Comentários acerca de uma Análise Discursiva de um Ritual da Igreja Universal” Debates do NER 6:7 (2005), 89–97, 94–95.
9M Tadvald, “O Simulacro da Alteridade em Perspectiva: Comentários acerca de uma Análise Discursiva de um Ritual da Igreja Universal” Debates do NER 6:7 (2005), 89–97, 96.
10AL Jungblut, “O Mal e os Malvados: As Crenças Polidemonistas na Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 125–133, 125–126.
11AL Jungblut, “O Mal e os Malvados: As Crenças Polidemonistas na Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 125–133, 126–127.
12AL Jungblut, “O Mal e os Malvados: As Crenças Polidemonistas na Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 125–133, 127–128.
13AL Jungblut, “O Mal e os Malvados: As Crenças Polidemonistas na Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 125–133, 128–129.
14AL Jungblut, “O Mal e os Malvados: As Crenças Polidemonistas na Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 125–133, 130–132.
15AP Oro, “A Demonologia da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 135–146, 135.
16AP Oro, “A Demonologia da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 135–146, 137.
17AP Oro, “A Demonologia da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 135–146, 138.
18AP Oro, “A Demonologia da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 135–146, 138–139.
19AP Oro, “A Demonologia da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 135–146, 141–142.
20AP Oro, “A Demonologia da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 135–146, 142–145.
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