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Magic and the Supernatural
Edited by Scott E. Hendrix and Timothy J. Shannon Magic and the Supernatural At the Interface Series Editors Dr Robert Fisher Dr Daniel Riha Advisory Board Dr Alejandro Cervantes-Carson Dr Peter Mario Kreuter Professor Margaret Chatterjee Martin McGoldrick Dr Wayne Cristaudo Revd Stephen Morris Mira Crouch Professor John Parry Dr Phil Fitzsimmons Paul Reynolds Professor Asa Kasher Professor Peter Twohig Owen Kelly Professor S Ram Vemuri Revd Dr Kenneth Wilson, O.B.E An At the Interface research and publications project. http://www.inter-disciplinary.net/at-the-interface/ The Evil Hub ‘Magic and the Supernatural’ 2012 Magic and the Supernatural Edited by Scott E. Hendrix and Timothy J. Shannon Inter-Disciplinary Press Oxford, United Kingdom © Inter-Disciplinary Press 2012 http://www.inter-disciplinary.net/publishing/id-press/ The Inter-Disciplinary Press is part of Inter-Disciplinary.Net – a global network for research and publishing. The Inter-Disciplinary Press aims to promote and encourage the kind of work which is collaborative, innovative, imaginative, and which provides an exemplar for inter-disciplinary and multi-disciplinary publishing. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means without the prior permission of Inter-Disciplinary Press. Inter-Disciplinary Press, Priory House, 149B Wroslyn Road, Freeland, Oxfordshire. OX29 8HR, United Kingdom. +44 (0)1993 882087 ISBN: 978-1-84888-095-5 First published in the United Kingdom in eBook format in 2012. First Edition. Table of Contents Preface vii Scott Hendrix PART 1 Philosophy, Religion and Magic Magic and Practical Agency 3 Brian Feltham Art, Love and Magic in Marsilio Ficino’s De Amore 9 Juan Pablo Maggioti The Jinn: An Equivalent to Evil in 20th Century 15 Arabian Nights and Days Orchida Ismail and Lamya Ramadan PART 2 Magic and History Rational Astrology and Empiricism, From Pico to Galileo 23 Scott E. -
'It Is Bread and It Is Christ's Body Too': Presence and Sacrifice in The
‘It is Bread and it is Christ’s Body Too’: Presence and Sacrifice in the Eucharistic Theology of Jeremy Taylor Paul Andrew Barlow PhD, MA, BSc, PGCE A Thesis Submitted for the Degree of Doctor of Philosophy Dublin City University Supervisor: Dr Joseph Rivera School of Theology, Philosophy and Music July 2019 ii I hereby certify that this material, which I now submit for assessment on the programme of study leading to the award of Doctor of Philosophy is entirely my own work, and that I have exercised reasonable care to ensure that the work is original, and does not to the best of my knowledge breach any law of copyright, and has not been taken from the work of others save and to the extent that such work has been cited and acknowledged within the text of my work. Signed: ID No.:15212014 Date: 15th July 2019 iii iv And yet if men would but do reason, there were in all religion no article which might more easily excuse us from meddling with questions about it than this of the holy sacrament. For as the man in Phaedrus that being asked what he carried hidden under his cloak, answered, it was hidden under his cloak; meaning that he would not have hidden it but that he intended it should be secret; so we may say in this mystery to them that curiously ask what or how it is, mysterium est, ‘it is a sacrament and a mystery;’ by sensible instruments it consigns spiritual graces, by the creatures it brings us to God, by the body it ministers to the Spirit. -
Holy Communion
The Book of Common Prayer, as printed by John Baskerville This document is intended to exactly reproduce The 1662 Book of Common Prayer as printed by John Baskerville in 1762. This particular printing appears in David Griffiths' “Bibliography of the Book of Common Prayer” as 1762/4; and is #19 in Phillip Gaskell's bibliography of Baskerville's works. The font used is John Baskerville, from Storm Foundries, which is very close to the original and includes all the characters used in this book. The original pages are slightly larger than half of an 8½ x 11" piece of paper, so all dimensions of the original were reduced by about 8% to fit (e. g., the typeface is 13 point, rather than the original 14 point). Line and page breaks may be slightly different than in the original. You may redistribute this document electronically provided no fee is charged and this header remains part of the document. While every attempt was made to ensure accuracy, certain errors may exist in the text. Please contact us if any errors are found. This document was created as a service to the community by Satucket Software: Web Design & computer consulting for small business, churches, & non-profits Contact: Charles Wohlers P. O. Box 227 East Bridgewater, Mass. 02333 USA [email protected] http://satucket.com The O R D E R for the The COMMUNION. U R Father, which art in heaven, Hal- Administration of the LORD’s SUPPER, O lowed be thy Name; Thy kingdom come; OR Thy will be done in earth, as it is in heaven: Give us this day our daily bread; And forgive HOLY COMMUNION. -
THE REAL PRESENCE of CHRIST's BODY and BLOOD in the LORD's SUPPER: Contemporary Issues Concerning the Sacramental Union
THE REAL PRESENCE OF CHRIST'S BODY AND BLOOD IN THE LORD'S SUPPER: Contemporary Issues Concerning The Sacramental Union The great importance of the Lord's Supper is indicated by the fact that it is one of the few events of our Savior’s ministry which is recorded four times in the Holy Scriptures. Literally translated, these passages read: Matthew 26:26-28 jEsqiovntwn de; aujtw'n labw;n oJ jIhsou'" a[rton kai; eujloghvsa" e[klasen kai; dou;" toi'" maqhtai'" ei\pen: lavbete favgete, tou'to ejstin to; sw'ma mou. kai; labw;n pothvrion kai; eujcaristhvsa" e[dwken aujtoi'" levgwn: pivete ejx aujtou' pavnte", tou'to gavr ejstin to; ai|ma mou th'" diaqhvkh" to; peri; pollw'n 1 ejkcunnovmenon eij" a[fesin aJmartiw'n. While they were eating, Jesus, after he had taken bread and blessed [it], he broke [it] and, after he had given [it] to the disciples, he said, "Take, eat. This is my body.” And after he had taken a cup and given thanks, he gave [it] to them, saying, "Drink from it, all of you, for this is my blood of the covenant, which is being poured out for many unto the forgiveness of sins. Mark 14:22-24. Kai; ejsqiovntwn aujtw'n labw;n a[rton eujloghvsa" e[klasen kai; e[dwken aujtoi'" kai; ei\pen: lavbete, tou'to ejstin to; sw'ma mou. kai; labw;n pothvrion eujcaristhvsa" e[dwken aujtoi'", kai; e[pion ejx aujtou' pavnte". kai; ei\pen aujtoi'": tou'to ejstin to; ai|ma mou th'" diaqhvkh" to; ejkcunnovmenon uJpe;r pollw'n. -
Sacramental Signification: Eucharistic Poetics from Chaucer to Milton
Sacramental Signification: Eucharistic Poetics from Chaucer to Milton Shaun Ross Department of English McGill University, Montreal August 2016 A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Doctor of Philosophy © Shaun Ross 2016 i Table of Contents Abstract……………………………………………………………………………………………ii Resumé……………………………………………………………………………………………iv Acknowledgements…………………………………………………………………………….....vi Introduction………………………………………………………………………………………..1 Chapter One: Medieval Sacraments: Immanence and Transcendence in The Pearl-poet and Chaucer………...23 Chapter Two: Southwell’s Mass: Sacrament and Self…………………………………………………………..76 Chapter Three: Herbert’s Eucharist: Giving More……………………………………………………………...123 Chapter Four: Donne’s Communions………………………………………………………………………….181 Chapter Five: Communion in Two Kinds: Milton’s Bread and Crashaw’s Wine……………………………. 252 Epilogue: The Future of Presence…………………………………………………………………………325 Works Cited…………………………………………………………………………………….330 ii Abstract This dissertation argues that in early modern England the primary theoretical models by which poets understood how language means what it means were applications of eucharistic theology. The logic of this thesis is twofold, based firstly on the cultural centrality of the theology and practice of the eucharist in early modern England, and secondly on the particular engagement of poets within that social and intellectual context. My study applies this conceptual relationship, what I call “eucharistic poetics,” to English religious and -
Holy Communion, Anglican Standard Text, 1662 Order FINAL
Concerning the Service Holy Communion is normally the principal service of Christian worship on the Lord’s Day, and on other appointed Feasts and Holy Days. Two forms of the liturgy, commonly called the Lord’s Supper or the Holy Eucharist, are provided. The Anglican Standard Text is essentially that of the Holy Communion service of the Book of Common Prayer of 1662 and successor books through 1928, 1929 and 1962. The Anglican Standard Text is presented in contemporary English and in the order for Holy Communion that is common, since the late twentieth century, among ecumenical and Anglican partners worldwide. The Anglican Standard Text may be conformed to its original content and ordering, as in the 1662 or subsequent books; the Additional Directions give clear guidance on how this is to be accomplished. Similarly, there are directions given as to how the Anglican Standard Text may be abbreviated where appropriate for local mission and ministry. The Renewed Ancient Text is drawn from liturgies of the Early Church, reflects the influence of twentieth century ecumenical consensus, and includes elements of historic Anglican piety. A comprehensive collection of Additional Directions concerning Holy Communion is found after the Renewed Ancient Text: The order of Holy Communion according to the Book of Common Prayer 1662 The Anglican Standard Text may be re-arranged to reflect the 1662 ordering as follows: The Lord’s Prayer The Collect for Purity The Decalogue The Collect of the Day The Lessons The Nicene Creed The Sermon The Offertory The Prayers of the People The Exhortation The Confession and Absolution of Sin The Comfortable Words The Sursum Corda The Sanctus The Prayer of Humble Access The Prayer of Consecration and the Ministration of Communion (ordered according to the footnote) The Lord’s Prayer The Post Communion Prayer The Gloria in Excelsis The Blessing The precise wording of the ACNA text and rubrics are retained as authorized except in those places where the text would not make grammatical sense. -
Eucharistic Semiotics
ONE Eucharistic Semiotics The Body of Christ and the Play of Signs The anxiety, the desire to see, touch, and eat the body of God, to be that body and be nothing but that, forms the principle of Western (un)reason. That’s why the body, bodily, never happens, least of all when it’s named and convoked. For us, the body is always sacrificed: eucharist. —Jean-Luc Nancy, Corpus What bread does one eat? What wine does one drink? —Wallace Stevens, “The American Sublime” The hallmark events in the life of Christ—from the Incarnation through the Eucharistic institution to the Passion and Resurrection—are the foun- dation of Christian creeds and doctrines. They shape ecclesiastical commu- nities as well as constitute the origin and terminus of liturgical worship. These same events also witness an incisive rupture in how signs, bodies, and their meanings are interpreted. When the Son of God takes human flesh, breaks bread and shares wine as his body and blood, and overcomes a bloody crucifixion by rising from the dead, he transforms the signs of the 19 © 2017 UNIVERSITY OF NOTRE DAME 20 Shadow and Substance Old Law into new wonders. Such transformations, however astonishing in their uniqueness, generate confusion and controversy over the meaning of Christ’s body and its sacramental signs. The Eucharist produces many interpretive possibilities, all of them difficult. This chapter threads together from a range of theological writings a narrative about the semiotics of the Eucharist and its influence on the reli- gious culture, intellectual history, and dramatic production of late medieval and early modern England. -
Abstract “RESPONSIVE RATHER THAN EMERGENT: INTENTIONAL
Abstract “RESPONSIVE RATHER THAN EMERGENT: INTENTIONAL EPISCOPAL LITURGY FOR THE 21ST CENTURY” NINA RANADIVE POOLEY Project under the direction of The Rt. Rev. J. Neil Alexander With the rise of emerging churches greater attention has been paid to the liturgy of The Episcopal Church; rather than attempt to be emergent, The Episcopal Church is positioned to continue its long standing tradition of liturgical adaptation to be responsive to the needs of the 21st century. An understanding of the Anglican tradition of liturgical adaptation provides Anglican principles of liturgical change and a firm foundation for crafting responsive liturgy. The paper begins with an in-depth look at the emerging church phenomenon and what the issues raised by the emergence of these communities have to teach those in mainstream liturgical traditions about the changing needs of contemporary culture. Following this introduction to emerging churches is a discussion of liturgical inculturation inherent in the development of early Christian liturgy primarily through the expertise of Anscar Chupungco and the work of the liturgical movement leading up to Sacrosanctum Concilium of Vatican II. From this look at early liturgical development the paper then considers the development of Anglican liturgy, specifically the ways in which Anglican liturgy has been adapted throughout history to meet the changing needs of the world. The purpose of this exploration is to show that not only is liturgical adaptation inherently Anglican, but also to discover the foundational Anglican principles for liturgical change. With these principles established, the paper proposes a tool or outline for clergy who wish to offer liturgy that is responsive to the world and is still in-keeping with the liturgical principles of The Episcopal Church. -
Eucharist Throughout the Year Page
Eucharist throughout the year page WELCOME Welcome to Berwick Parish Church. We are here today to participate fully in the Eucharist. In this service, we remember with thanksgiving the life, death and resurrection of Jesus Christ, and the giving of himself to us today under the forms of bread and wine, which are for us his body and blood, the most holy sacrament of the altar. In this central act of Christian worship, as the bread and wine are brought before God, so we offer ourselves to him, bringing to him our joys and sorrows, our thanksgivings and our concerns. When we receive Holy Communion, we receive Christ himself, and, thus nourished, we go out from worship to service, to live our Christian lives for others. Christian worship is offered in the beauty of holiness. We are given a small foretaste of the inexpressible worship of heaven as through beautiful vestments, mystery, music and the traditional ceremonies of the Church we bring before God all the very best we have to offer. We hope this booklet will guide you through the service and help you to enter into the movement of Christ’s self-offering at the heart of our Eucharist. THE ORDER OF SERVICE BEGINS ON PAGE 5 AND FOLLOWS THE RIGHT HAND PAGES. Page 2 Eucharist throughout the year BERWICK PARISH CHURCH THE EUCHARIST THROUGHOUT THE YEAR Outside the great seasons of the Church, liturgical time runs first from Candlemas (2nd February) until Ash Wednesday (the beginning of Lent) and again from Trinity Sunday until the feast of Christ the King, the last Sunday of the Church’s year. -
1401882258184.Pdf
The Witch A New Class for Basic Era Games by Timothy S. Brannan Copyright © 2012 Proofreading and editing by and Jeffrey Allen and James G Holloway, DBA Dark Spire. Artists: Daniel Brannan Brian Brinlee Gary Dupuis Larry Elmore Toby Gregory Aitor Gonzalez William McAusland Bradley K McDevitt Bree Orlock and Stardust Publications Howard Pyle Artwork copyright by the original artist and used with permission. Some artwork is in the public domain. Cover art by John William Waterhouse 1 Table of Contents Table of Contents ................................................................. 2 Athamé .................................................................................78 Forward ................................................................................ 3 Broom ..................................................................................78 PART 1: INTRODUCTION ................................................... 5 Cauldron ...............................................................................78 PART 2: THE WITCH CLASS ............................................ 7 Censer ..................................................................................79 Special Restrictions (Optional) ............................................. 8 Chalice .................................................................................79 Witch ................................................................................. 9 Pentacle ................................................................................79 PART 3: TRADITIONS -
Witchcraft with Toads
Toads & Witchcraft Jon Kaneko-James MAY 8, 2015 · 9:34 PM The Shepherd Witches of Normandy In his book Grimoires, A History of Magical Books, Owen Davies writes of how Thomas Tryon, the English mystic, learned to read while working as a Shepherd. In Tryon’s writings, he leaves the passage, ‘[The] Sherpherd and Husbandman understand something of Nature, putting out their own Eyes, and boasting what Wonders they can see with other Mens.’ Likewise, Davies records that John Cannon, while a child, met a shepherd who introduced him to the magical arts contained in a copy of Agrippa’s Fourth Book of Occult Philosophy. A Brief Note I must admit, I’ve partially only included an introductory paragraph from Davies’ superb work to show that I made every attempt to write from as many sources as possible. I usually try to use four or more sources for these blog posts, but as I researched for this particular entry, I found that every source tracks back to William Monter’s Toads and Eucharists: The Male Witches of Normandy, 1564-1660. If there is another work that has eluded me, I apologise, and I do hope that someone makes me aware of it. Cor Hendriks, Toads & Witchcraft Information File (PDF Aug. ’16) 1 Since I really want to write about the shepherd witches of Normandy, I’ve followed suit with Robin Briggs, Owen Davies and Brian Levack in publishing a précis of Monter’s original work. Male Witches in Normandy While the evidence does hold out that in general (with the exception of Iceland and certain Scandinavian and Eastern European countries), in 1565 over half of the defendants tried at the Parliament of Paris, and three quarters of those tried at the Parliament of Rouen, were men. -
ABSTRACT in the Early Nineteenth Century, the Church
ABSTRACT In the early nineteenth century, the Church of England faced a crisis of self- understanding as a result of political and social changes occurring in Britain. The church was forced to determine what it meant to be the established church of the nation in light of these new circumstances. In the 1830s, a revival took place within the Church of England which prompted a renewal of the theology and practice of the church, including the Eucharist. This revival, known as the Oxford Movement, breathed new life into the High Church party. A heightened emphasis was placed on the sacramental life and on the Eucharist as the focus of worship. Adherents of the Oxford Movement developed a Eucharistic theology which promoted a closer connection between the elements and Christ’s presence in the Eucharist than did the earlier Anglican tradition. One of the exponents of this Eucharistic theology was Robert Isaac Wilberforce (1802- 1857). The second son of anti-slavery crusader William Wilberforce, Robert was raised in a family of prominent Anglican Evangelicals. At the University of Oxford he came under the influence of his tutor, John Keble, who was one of the four leaders of the Oxford Movement during its heyday. The Gorham case, whose focus was ostensibly the question of baptismal regeneration, turned into a debate on the state’s control over the established church. Robert 1 Wilberforce was called upon to articulate the sacramental theology of the Oxford Movement, which he did in his three major works, The Doctrine of Holy Baptism: With Remarks to the Rev.