Fr. Andrew: Right, so we sing, right in the anaphora of the Divine Liturgy, we sing what in Latin is called the Sanctus: Holy, holy, holy, Lord of Sabaoth, heaven and earth are full of thy glory. So this is one of those things we’re talking about here now: this is one of those things that’s right there, a core piece of our liturgical tradition—I mean, it is right there at the heart of the Divine Liturgy—we call God the Lord Sabaoth, the Lord of hosts. It’s there, and it doesn’t just mean that he’s got a lot of angels available to him—we’re going to be talking about all of that—but he is Lord of hosts.

Spirits by Carlos Ruiz Zafón review – a The Labyrinth of the Spirits by Carlos Ruiz Zafón review – a

The different corporeal existences of the Spirit are progressive and not regressive. The pace of their progress, however, depends on the effort made towards betterment. Spirits can stagnate for so long that it seems to be an eternity and it can even appear that they have retrograded. Fr. Andrew: You could read “Lord of lords” and say, “Okay, that means that God is above all the kings and presidents or whatever of the earth,” but “God of gods” is harder to explain away. Fr. Andrew: Biblical studies. He actually has a Ph.D. in this stuff. I super don’t. When we were first talking about this show, I said to Fr. Stephen, “So, like, how are we going to make sure that this show isn’t just you telling about the things you know and me sitting there saying, ‘That’s awesome. Dude, you’re awesome.’” And your response was something like, “Well, you’re way more practical than I am.”Fr. Andrew: Yeah, that’s a good question! I know you asked that to Fr. Stephen, but could I just begin to take a shot at this, if you don’t mind? Fr. Stephen: Whoops, we left all this polytheistic stuff in there. Our bad! So that’s a problem. And then the other thing to me that really blows it out of the water is that the plural form of “gods,” talking about “gods” in the plural, is actually more common in the Dead Sea Scrolls than it is in the Old Testament. And the Dead Sea Scrolls are written right before and during the time of Christ. They clearly hadn’t evolved in their language; they were still talking about a plurality of gods. Fr. Stephen: Well, just going along with what you were just saying, one of the questions that we will probably end up getting asked relatively frequently is sort of why people haven’t heard this stuff before. I’m super interested in this show because I think that there’s so much about spiritual life that it’s easy for us, not just to miss, but to have kind of endless struggles with that we don’t necessarily have to have. We’re going to talk about this a lot as we go, and of course not just in this episode, but it’s going to be a perennial issue: the sense that we have that the 3D world that we experience is kind of like all we feel we can access most of the time, but as Christians we want to access something beyond this, and it’s very frustrating when you maybe reach out for God and the saints and you’re like: Where are you? What’s going on? Serving as a pastor for 11 years, this is a perennial issue, and I think any pastors that are out there listening to this, I’m sure you’ve had the same experience, but even just Christians, we all have this difficulty because we’re modern people living in a way of thinking and looking at the world that makes it difficult to access spiritual reality.

The Complete Book of Spirits - Google Books The Complete Book of Spirits - Google Books

But if the slave plainly says, “I love my master, my wife, and my children; I will not go out free,” then his master shall bring him to the gods, and he shall bring him to the door or the doorpost, and his master shall bore his ear through with an awl, and he shall be his slave forever.” When we see this language, “God of gods,” it’s not just a superlative. It’s saying that the other gods have the God of Israel as their God. Sloane MS 3824 (from the mid-seventeenth century) features a number of elements from the Book of the Office of Spirits [3] [9] and is an early form of the Lemegeton. [10] MS 3853 is titled The Office of Spirits, starts off nearly identical to more complete Porter version. [3] [9] Alicia is commissioned by the government to find Don Mauricio Valls, culture minister in the Franco administration, who has disappeared mysteriously. Valls is a writer and book collector, whose own secret library includes the rarest works. The solution to the mystery of the politician will in turn resolve the facts about the fictions of Carax, Martín and Mataix, and the later life of Daniel Sempere.Fr. Stephen: We’ll see. I am not to “um, actually” you. Go ahead. Now that I put that tension out there. Elias Ashmole, ed. David Rankine, The Book of Treasure Spirits, Avalonia books, 2009; p. 2 and 109 (fn.88) A newly introduced main character in The Labyrinth of the Spirits, Alicia, a police agent in the fascist era, is explicitly a Spanish version of Lewis Carroll’s Alice, who, just as typically, was also the inspiration for Ariadne, the protagonist of the eight lost Mataix novels. But Alicia is also compared to Cinderella; she has, like two of the women in Wilkie Collins’s The Moonstone (a favourite Zafón text) a physical disability; and, consciously or unconsciously, also seems to incorporate elements of Lisbeth Salander in Stieg Larsson’s Millennium series. The Spirits Book is divided into four parts or "books", each one split into several chapters. Chapters are not regularly subdivided into sections — though most have titles marking the beginning of particularly sought subjects. Book 3's chapters, for some reason, are not numbered. One of the problems with the way the modern world tends to look at ancient religion is they’ll say, “Well, they notice that there’s lightning in the sky or they notice that there’s earthquakes or they notice that the Nile floods, so they came up with some kind of explanation for it, and eventually that explanation evolved into believing in some kind of god of lightning or whatever.” No, that’s not the way that the Bible depicts this stuff, and it’s not the way that the people on the ground understood what they were doing. They attest to the fact that they had encounters with these spiritual beings, and the Bible takes them very, very seriously. Again, God standing in the midst of the gods, God judging gods. It’s lots of places. I know we’ve got some more. Okay, let’s talk about a couple more here, because we do want to take some calls.

Book of Spirits - Etsy UK Book of Spirits - Etsy UK

Fr. Stephen: I’m going to court a low-grade controversy by saying the rubber met the road with this recently with a lot of people, even in our Orthodox circles, where, when the pandemic started and people were saying, “Okay, we need to take reasonable precautions; we need to be in obedience to our bishops and the civil government, but we also need prayer, incense…” In Orthodox countries, people are going out with holy water in the streets. A lot of our Christian brothers and sisters in the United States were like: “Okay, guys, this is serious. This is a disease. This is real,” in response. Like: “Yeah, all that stuff’s fun on Sunday morning, but this is a serious situation: people are dying.” Chapter 3 (Vital Principle) is about the differences between animate and inanimate beings, between the living and the dead and the features of intelligence compared to instinct. Fr. Stephen: It gets complicated, because the Septuagint does it different ways, but, yes, it’s the same kind of idea: God of the powers. The hymn, the trisagion there, the “Holy, holy, holy, Lord Sabaoth,” is being sung by the angels, and it’s a way of the angels expressing and worshiping him as their God. That’s a way we don’t always think about it, and that’s why there’s a similar phrase also in our memorial prayers, which is actually taken directly from the Book of Jubilees, a different piece of Enochic literature, where the prayer begins, “O God of spirits and of all flesh…” Chapter 10 (Occupations and Missions of the Spirits) is an essay by Kardec on the different reasons why high spirits interfere with the world. After this is a section on necromancy, involving magic circles and calling upon the aforementioned four kings, names of God, and different saints to constrain a called spirit. [16] The instructions on necromancy are followed by a means of finding hidden treasure that is similar to the method used by Edward Kelley, with spells to bind the spirit guarding the treasure. [17] Following this is yet another means of summoning King Leraje, [18] and then similar instructions to summon a spirit named Baron, and a spell named "an experiment of Rome," and spells to find lost items, steal items, see spirits (involving the invocation of King Arthur), and enchanting hazel rods. [19]

Fr. Stephen: So that’s why we’re going to talk about these kind of things. It’s not because we’re trying to shake anybody up or be firebrands or cause controversy. Chapter 11 (The Three Reigns) is about the differences between inanimate beings (mineral), plants, and animals and contains the standard Spiritist Doctrine on Metempsychosis.

Spirits and Thieves Series by Morgan Rhodes - Goodreads Spirits and Thieves Series by Morgan Rhodes - Goodreads

Expanded information on dealing with spirits, especially how to placate them and bind them into fetishesFr. Andrew: Which, if I’m correct, doesn’t mean non-existence; it’s kind of an eternal dying or an eternal death. I think people are going to be delighted and really excited and interested at a lot of the stuff that we’re going to be talking about. In many ways, you’re never going to be able to see the Bible in the same way again. I remember the time you told me that the book of Joshua was about giants. I was like: “Wait, what? What? What? About giants?” I was just really excited to hear that. And that’s one of the books that a lot of people don’t want to read, because they feel like it’s a book about genocide. We’re not going to talk—this is not the giants episode, but there is going to be a giants episode. So, yeah, giants and dragons and all these things are in the Scripture and in our tradition, so the question is what do we do with that and how do we understand what it means, and then how do we best live in that reality. You don’t want to open up boxes that you shouldn’t open, but there’s also just a reality, a spiritual reality, that’s there. The manuscript in the Folger Shakespeare library is preceded by sundry materials lifted from Arbatel de magia veterum (amazingly only two years after its publication), the Enchiridion of Pope Leo III, and Sefer Raziel HaMalakh, and followed with a version of the Key of Solomon. [4] The section Officium de spirittibus[ sic] begins describing "the three devils" ( Lucifer, Ba'el, and Satan), and the four kings of the air ( Leraje over the east, Paymon the west, Aim the north, and Bune the south), and the means of calling them. It then lists an additional seventy-five demons, for a total of eighty-two. Many of the demons are comparable to those in the Lesser Key of Solomon.