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John Spencer and the Perils of Sacred Philology*
JOHN SPENCER AND THE PERILS OF SACRED PHILOLOGY* In 1650 the Bible’s status as infallible revelation — unique guide to salvation and universal history of mankind’s origins — Downloaded from appeared secure to most educated Europeans. True, more than a century of confessional struggle and theological debate had exposed scripture to unprecedented scrutiny and proliferating interpretations. Yet, amid the wrangling, scarcely any author questioned its divine authorship or historical reliability. Mean- http://past.oxfordjournals.org/ while, biblical scholars were at work shoring up the foundations of scriptural authority with the tools of Renaissance philology. But appearances were deceptive. The following decades witnessed scandalous publications by Thomas Hobbes, Isaac La Peyre`re and Baruch Spinoza, which openly challenged established as- sumptions about the Bible, setting the stage for Enlightenment polemicists such as John Toland and Voltaire. Historical scholar- ship was a major arena for these debates, with orthodoxy chal- at University of California, Davis on January 7, 2014 lenged, not only by evidence extending the age of the world beyond the confines of biblical chronology, but also by arguments displacing the Hebrew nation from its privileged historical role. Enlightenment critics of Judaeo-Christian revelation, from Toland at the beginning of the eighteenth century to Friedrich Schiller at the end, turned sacred history on its head by arguing that, long before the Jews, the ancient Egyptians possessed a monotheistic religion, which -
Documents Pour 1Ere Page Du Dossier Du Monde
Le sacre des rois de France La liturgie du sacre Le sacre a normalement lieu à Reims un dimanche ou le jour de la célébration d'une grande fête liturgique de l'Église chrétienne. Certaines circonstances exceptionnelles du moment ont fait que certains sacres se sont déroulés un autre jour de la semaine et dans un autre lieu. Henri IV n'a pu être sacré à Reims, qui était entre les mains des ligueurs : la cérémonie a donc été célébrée à Chartres, par Nicolas de Thou, l'évêque de la ville. Étant donné que l'onction d'Henri IV ne put se faire avec la même huile contenue dans la sainte ampoule qui avait été utilisée par l'évêque Remi de Reims, Nicolas de Thou se servit de celle qui était conservée en l'abbaye de Marmoutier, et à laquelle était attribuée la guérison miraculeuse de saint Martin de Tours. Le roi prête serment Le contenu du serment prêté par le roi est assez vague, en résumé il promet d'assurer la protection de l'Église et de ses biens. Il promet également de procurer la paix à l'Église et aux peuples chrétiens, et de combattre les hérétiques. Par paix on entend que le roi s'engage à préserver l'ordre social voulu par Dieu et de rendre la justice. Ce serment était au départ une limite au pouvoir royal : le roi était obligé de respecter et de faire respecter la justice (comme Saint-Louis). Ensuite, cette obligation est devenue une augmentation du caractère sacré du roi : le roi était nécessairement toujours juste, et ses décisions ne pouvaient donc pas être injustes. -
The Theology of the French Reformed Churches Martin I
The Theology of the French Reformed Churches REFORMED HISTORICAL-THEOLOGICAL STUDIES General Editors Joel R. Beeke and Jay T. Collier BOOKS IN SERIES: The Christology of John Owen Richard W. Daniels The Covenant Theology of Caspar Olevianus Lyle D. Bierma John Diodati’s Doctrine of Holy Scripture Andrea Ferrari Caspar Olevian and the Substance of the Covenant R. Scott Clark Introduction to Reformed Scholasticism Willem J. van Asselt, et al. The Spiritual Brotherhood Paul R. Schaefer Jr. Teaching Predestination David H. Kranendonk The Marrow Controversy and Seceder Tradition William VanDoodewaard Unity and Continuity in Covenantal Thought Andrew A. Woolsey The Theology of the French Reformed Churches Martin I. Klauber The Theology of the French Reformed Churches: From Henri IV to the Revocation of the Edict of Nantes Edited by Martin I. Klauber Reformation Heritage Books Grand Rapids, Michigan The Theology of the French Reformed Churches © 2014 by Martin I. Klauber All rights reserved. No part of this book may be used or reproduced in any man ner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. Direct your requests to the publisher at the following address: Reformation Heritage Books 2965 Leonard St. NE Grand Rapids, MI 49525 6169770889 / Fax 6162853246 [email protected] www.heritagebooks.org Printed in the United States of America 14 15 16 17 18 19/10 9 8 7 6 5 4 3 2 1 [CIP info] For additional Reformed literature, request a free book list from Reformation Heritage Books at the above regular or e-mail address. -
St. Joseph Church Altar Server Instructions 2018 Edition
ST. JOSEPH CHURCH ALTAR SERVER INSTRUCTIONS 2018 EDITION BEFORE MASS Please arrive at least 15 minutes before Mass. If you are going to CCD, please stop before class or have your parents let us know you will be here. Vest with white Monastic Alb and put on cross pendant. Light candles - Light the candle lighters, proceed to the foot of Altar, bow and each take a side. Start with the candles on the altar and light from inside out, Light candles at the back of Altar starting with candle closest to the Crucifix and then down the line till all are lit. Light candles at Tabernacle, check to see if there are others especially in front of Blessed Mary. Meet at foot of Altar bow again and return. A few minutes before Mass, we will gather in the sacristy and the Priest will say a prayer, then all proceed into Narthex. Cross Bearer stands to the side by the last pews. Other Server line up in pairs on either side of the church leaving room for people to get by. If there is incense that would go before the cross and if there are candle holders, they go after the cross. MASS STARTS Cross Bearer starts procession when choir starts to sing and proceeds up the aisle to the foot of the Altar and moves to Joseph’s side all the way in front of the ambo. (pulpit). The rest of the servers follow and move to the side you will be on allowing room for the Deacon and Priest. -
Altar Server Guide R2
Altar Server Guide Altar Server Rolls: • Master of Ceremony (MC) • Cross • Candles (2) • Water & Wine • Book (Roman Missal) • Bells (1) I. INTRODUCTORY RITE PROCESSION All altar servers gather in the narthex at the front of the church approximately 5 minutes before the Mass is scheduled to begin. Cross brings the cross and Candles (2) bring the candles with them to the narthex. (MC brings a lighter in case the candles go out) Cross leads the procession to the altar. Candles/Water & Wine follow Cross. Bell follows Candle/ Water. Book follows Candle/Wine. Additional altar servers follow Bell and Book. When the procession reaches the top of the altar, the altar servers who are not carrying anything make a slight bow to the altar and go to their places. Cross and Candle/Wine go to the right. Book after bowing goes directly to the chair next to the book stand. Cross places the cross in the cross holder and remains on the presider side of the altar. Candle/Wine places the candles in the candle holders next to the altar and then go to a place on the credence table side of the altar. Bell also goes to a place on the credence table side of the altar. Any remaining altar servers will go to assigned spaces. All altar servers remain standing praying and singing with the people (congregation). The priest(s) and deacon(s) follow in procession. When they reach the altar they bow. They continue to the rear of the altar and reverence the altar. The presider and deacon(s) proceed to the presiders area. -
Wiccan Spells Pagan Spell Black Magic White Magic
THE BOOK OF SHADOWS Wiccan Spells Pagan Spell Black Magic White Magic Owner: Sasha Fierce TABLE OF CONTENTS I. I. ASTRAL PROJECTION 4 Sinus-clearing candle 12 Monroe technique 4 Candle spell to get a job 12 II. BLESSINGS 6 All purpose candle anointing oil 12 Computer Blessing 6 Color correspondences for candle magic 13 God and Goddess Blessing 6 Dressing a candle for ritual 13 A Nightmare Blessing 6 Candle magic 2 13 III. CANDLE MAGIC 6 Creating a candle magic 14 Candle Rituals 7 Candle spell against psychic attack 15 Friendship candle spell 8 Adoration candle magic 15 Love spell 8 Candle binding 15 Cast a witch's lucky candle spell 8 Candle spell for justice or help in Candle spell to top harassment 8 legal matters 15 White candle spell for blessing 9 Health spell 16 A candle binding 9 To make a candle 16 to reverse spells cast with candle magic 9 Healing fire candle spell 16 Basic candle spell 9 Quick candle healing spell 16 Candle Magic 10 Healing candle spell 16 Candle correspondences 10 Candle justice spell 16 Spell to change a situation from bad to Reversing crossed conditions with good 11 a black candle 17 Witch's healing candle spell 11 Pressed flower candles 17 Reversing a candle spell 11 Colors for candles 17 Spell to change fate 11 Candles for passionate love spell 17 New job candle burning magic 11 Prosperity spell 17 New employment job spell 12 Love spell 2 18 Creating candle magic 18 Making a rune set 31 Candle color correspondences 19 Candle sleep spell 19 IX. -
Thurifer Procedures V2
Thurifer Procedures March 31, 2021 INTRODUCTION “Thurification or incensation is an expression of reverence and of prayer, as is signified in Sacred Scripture” (GIRM, 276). Incense is one of the oldest and richest signs of prayer and worship in our liturgy. We read about frankincense as one of the gifts of the Magi at the nativity of Our Lord. We read of the prayers of the faithful rising as incense in the throne-room of heaven in Revelations. It is a fragrant perfume offered to God. Incense is made from gum olibanum, a precious resin from the boswellia carterii bush in Southern Arabia. To this basic ingredient other spices are added to vary the perfume. The grains of incense, carried in the boat, are scooped into the thurible by the priest where they are burned on charcoal disks to create the incense smoke. Per the General Instruction of the Roman Missal (GIRM, 276), incense may be used optionally at any Mass: a) during the Entrance Procession; b) at the beginning of Mass, to incense the cross and the altar; c) at the procession before the Gospel and the proclamation of the Gospel itself; d) after the bread and the chalice have been placed on the altar, to incense the offerings, the cross, and the altar, as well as the Priest and the people; e) at the elevation of the host and the chalice after the Consecration. There is a long liturgical tradition of service at the altar for lay ministers (non- clergy), including lectors, sacristans, and altar servers. Thurifer is one of the more solemn and important roles for altar servers. -
A History of the French in London Liberty, Equality, Opportunity
A history of the French in London liberty, equality, opportunity Edited by Debra Kelly and Martyn Cornick A history of the French in London liberty, equality, opportunity A history of the French in London liberty, equality, opportunity Edited by Debra Kelly and Martyn Cornick LONDON INSTITUTE OF HISTORICAL RESEARCH Published by UNIVERSITY OF LONDON SCHOOL OF ADVANCED STUDY INSTITUTE OF HISTORICAL RESEARCH Senate House, Malet Street, London WC1E 7HU First published in print in 2013. This book is published under a Creative Commons Attribution- NonCommercial-NoDerivatives 4.0 International (CC BY- NCND 4.0) license. More information regarding CC licenses is available at https://creativecommons.org/licenses/ Available to download free at http://www.humanities-digital-library.org ISBN 978 1 909646 48 3 (PDF edition) ISBN 978 1 905165 86 5 (hardback edition) Contents List of contributors vii List of figures xv List of tables xxi List of maps xxiii Acknowledgements xxv Introduction The French in London: a study in time and space 1 Martyn Cornick 1. A special case? London’s French Protestants 13 Elizabeth Randall 2. Montagu House, Bloomsbury: a French household in London, 1673–1733 43 Paul Boucher and Tessa Murdoch 3. The novelty of the French émigrés in London in the 1790s 69 Kirsty Carpenter Note on French Catholics in London after 1789 91 4. Courts in exile: Bourbons, Bonapartes and Orléans in London, from George III to Edward VII 99 Philip Mansel 5. The French in London during the 1830s: multidimensional occupancy 129 Máire Cross 6. Introductory exposition: French republicans and communists in exile to 1848 155 Fabrice Bensimon 7. -
Oblations" in Our Book of Common Prayer
126 Mn. Bai·rett B1·owning. Take from my head the thorn-wreath brown! No mortal grief deserves that crown. O supreme Love, chief misery, The sharp regalia are for THEE Whose days eternally go on. For us, whatever's undergone, Thou knowest, willest what is done. Grief may be joy misuuderstood; Only the Good discerns the good. I trust Thee while my days go on. Whatever's lost, it first was won : We will not struggle nor impugn. Perhaps the cup was broken here, That Heaven's new wine might show more clear. I praise Thee while my days go on. I praise Thee while my days go on ; I love Thee while my days go on: Through dark and dearth, through fire and frost, With emptied arms, and treasure lost, I thank Thee while my days go on. And having in Thy life-depth thrown Being and suffering (which are one), As a child drops his pebble small Down some deep well, and hears it fall Smiling-so I. THY DAYS. GO ON. CHARLES D. BELL, D.D. ART. IV.-MEANING OF THE WORD "OBLATIONS" IN OUR BOOK OF COMMON PRAYER. A REPLY TO CANON SIMMONS. N a criticism of a paper on "Alms and Oblations," which was printed in THE CHURCHMAN at the beginning of last year,I Canon Simmons remarked, a few months afterwards,1 that while we have often voted together in Convocation at York, we have sometimes voted against one another, but always with mutual goodwill and regard. This is quite true : and it is pleasant to be sure that no difference of opinion .regarding the subject now under consideration, or any other subject, is likely to disturb this feeling. -
1593-1610 Presented to the Graduate Council of the North Texas State
379 THE CATHOLIC HENRI IV AND THE PAPACY 1593-1610 THESIS Presented to the Graduate Council of the North Texas State University in Partial Fulfillment of the Requirements For the Degree of I MASTER OF ARTS By William Jackson Fling, III, B. A. Denton, Texas August, 1977 I/7 Fling, William J., III, The Catholic Henri IV and the Papacy 1593-1610. Master of Arts (History), August, 1977, 130 pp., bibliography, 40 titles. This study explores Franco-Papal relations, and their effect on the French Church and State, from Henri IV's conver- sion to Roman Catholicism in 1593 until his death in 1610. Because Henri IV's primary concern, even in matters involving the Papacy or the Gallican Church, was to protect his kingdom from Habsburg encroachment, he was willing either to abandon his Protestant allies abroad, or to adopt reform measures, such as the decrees of the Council of Trent, that might weaken his own authority or disturb the peace of his kingdom. This caused repeated conflicts with the Counter-Reformation Popes Clement VIII and Paul V, to whom the primary enemy was always the infidel and the heretic. Nevertheless both sides realized that they needed each other to maintain their independence of Spain. TABLE OF CONTENTS Page INTRODUCTION ................ .*................. 1 Chapter I. HENRI IV AND THE PAPACY TO 1593: RELIGION AND POLITICS ..... ..... 5 II. HENRI IV AND CLEMENT VIII: THE PACIFICATION OF FRANCE (1593-98) . 40 III. HENRI IV AND CLEMENT VIII: 0. 76 CONTAINING THE HABSBURGS (1599-1605) . IV. HENRI IV AND PAUL V: RELIGION AND POLITICS (1605-1610) 105 CONCLUSION.......... -
Revisiting Jan Assmann's Reading of the Early Modern Reception of Moses
Aegyptiaca. Journal of the History of Reception of Ancient Egypt ! “The Wisdom of the Egyptians”: Revisiting Jan Assmann’s Reading of the Early Modern Reception of Moses Mordechai Feingold Moses the Egyptian was published nearly twenty-five years ago, to deservedly wide acclaim. It offered a compelling theory concerning a profound cultural trauma and its subsequent mutable memory, traversing between two momentous poles: the Amarna/Exodus story at one end, and the Holocaust at the other. The former had engendered what Jan Assmann terms the “Mosaic distinction”; the latter encompassed the horrible consequence of its dissolution three and a half millennia later. In between, Assmann identified two outbursts of Egyptophilia— the extended Renaissance era and Napoleon’s Egypt expedition—both of which flanked a period of intense scholarly activity that threw a dose of Egyptophobia into the mix. To facilitate his investigation, Assmann availed himself of a new approach to the study of the past: mnemohistory. Whereas a more traditional historical approach, he explained, aims to investigate “the past as such”, recapturing past events as they truly were, mnemohistory is concerned with “the past as it was remembered”, seeking to tease out “the mythical elements in tradition and discovering their hidden agenda”. This approach is further informed by the conviction that any given present “is ‘haunted’ by the past, and that the past is modelled, invented, reinvented, and reconstructed by the present”. As Assmann amplified elsewhere, he considers the past to be “a social construction whose nature arises out of the needs and frames of reference of each particular present. -
THE JESUIT MISSION to CANADA and the FRENCH WARS of RELIGION, 1540-1635 Dissertation P
“POOR SAVAGES AND CHURLISH HERETICS”: THE JESUIT MISSION TO CANADA AND THE FRENCH WARS OF RELIGION, 1540-1635 Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Joseph R. Wachtel, M.A. Graduate Program in History The Ohio State University 2013 Dissertation Committee: Professor Alan Gallay, Adviser Professor Dale K. Van Kley Professor John L. Brooke Copyright by Joseph R. Wachtel 2013 Abstract My dissertation connects the Jesuit missions in Canada to the global Jesuit missionary project in the late sixteenth and early seventeenth centuries by exploring the impact of French religious politics on the organizing of the first Canadian mission, established at Port Royal, Acadia, in 1611. After the Wars of Religion, Gallican Catholics blamed the Society for the violence between French Catholics and Protestants, portraying Jesuits as underhanded usurpers of royal authority in the name of the Pope—even accusing the priests of advocating regicide. As a result, both Port Royal’s settlers and its proprietor, Jean de Poutrincourt, never trusted the missionaries, and the mission collapsed within two years. After Virginia pirates destroyed Port Royal, Poutrincourt drew upon popular anti- Jesuit stereotypes to blame the Jesuits for conspiring with the English. Father Pierre Biard, one of the missionaries, responded with his 1616 Relation de la Nouvelle France, which described Port Royal’s Indians and narrated the Jesuits’ adventures in North America, but served primarily as a defense of their enterprise. Religio-political infighting profoundly influenced the interaction between Indians and Europeans in the earliest years of Canadian settlement.