Stasia: Wonderful, delightful to be on the show. Glad to hear from you. I had a question about 1 Corinthians 11. I’ve been covering my hair daily for most of the year. I probably started last November to cover my hair about 90% of the time, and I don’t really know why. I see it in icons. That’s the only reason I have right now. But I’m looking at Scripture, and looking at 1 Corinthians 11:10, and my chapter version here says, “A woman has to have a sign of authority on her head because of the angels.” Contents [ ] Legends of the Garou: Communion [ ] Introduction: Animism [ ] Chapter One: History [ ] A living person is made of three entities: the spirit, the body and the spiritual body (the perispirit) that binds both. The perispirit is an original word of Spiritism. 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.” So my interest is pastoral. It’s also I like to geek out about this kind of stuff. But I think one of the important disambiguations, to use your term here, Fr. Stephen, to make here at the beginning is that just to define one of the differences between the two of us is that you are an actual biblical scholar, right?—we’ll maybe make you list off the languages that you read at some point—and I’m not. I’m not. It’s not like “and now we have a panel of two experts in biblical scholarship, ready to answer your questions.” That’s not what this show is. If you’ve read Fr. Stephen’s blog, The Whole Counsel of God, you listen to his podcast, you know that he’s studied this stuff very closely and has as lot of in-depth knowledge. He actually has a doctorate. Is it biblical studies or New Testament? I’m trying to remember which.

Book of Spirits | PDF - Scribd WtA - Axis Mundi - Book of Spirits | PDF - Scribd

Fr. Stephen: Right, and that’s why we reiterate that in the Creed, that Christ is true God. It’s not just that he’s god, that he’s divine, but that he is true God. He exercises the same authority.So how do you interact more with your angel? Well, number one, a lot of prayer books, for instance, will have a prayer in there called “The Prayer to Your Guardian Angel.” If you don’t have it in your prayer book, then you could probably find an Orthodox prayer to the angel online somewhere; I’m sure that you can find something. That’s something that I would incorporate into your prayer every day. That’s something that actually I don’t know why I started doing this—not that long ago, I’m kind of ashamed to admit, within just the past couple of years—as I’m going to sleep, first of course we pray to our Lord Jesus Christ to preserve us and to save us, because we could die in our sleep, but also the next thing that I do then is I specifically say, “O guardian of my soul and body, protect me from all assaults of the evil one this night.” And then I also add, because I’m a husband and a father, “Protect my wife and my children,” and I name them in that prayer as I’m going to sleep. The Spirits’ Book ” was published in 1857 and marks the official birth of Spiritism , a spiritualist philosophy. It is the result of extensive research by Allan Kardec and others on a series of seemingly unexplained phenomena taking place during the 1850s in Paris — and a significant milestone in the field of human thought as it more clearly unveiles the relationship between the physical and spiritual realities. Fr. Andrew:“Um, actually…” Exactly! Everyone, get out your animated gifs for that! We today, Christians today, we are monotheists. That’s the way we talk about it, and we’re not polytheists. So there’s the idea that we worship the one, true God, and those pagans, they worshiped many gods. But that, if you listen to the beginning of what we were talking about tonight, you know that that’s not the image that the Bible depicts. It uses the word “gods” to refer to all kinds of beings and doesn’t see a problem with using that same word to refer to the Father, Son, and Holy Spirit, the one true God. “The one true God,” the phrase that we use, that doesn’t mean that that’s the only being we use the word “god” to refer to, because the Bible doesn’t do that. And one of those things is this teaching that St. John the Forerunner, John the Baptist, went to Hades to preach the coming of Christ. Now, you’re not going to see that in the Bible, but it is a belief that is actually in Orthodox tradition. I actually noticed this for the first time just a few years ago, and the funny thing is it’s actually kind of staring you in the face. It’s referenced in lots of places, especially in our liturgical tradition. So, for instance, a couple weeks ago, on the New Calendar we just celebrated the Beheading of John the Baptist, that feast, and I had noticed that in the apolytikion, which is kind of one of the main hymns for the feast, that it actually mentions that he goes to Hades to preach there. I’d sung it for years, but I’d never just taken notice of that particular phrase. It’s in the apolytikion, so I started looking at other texts, and you know what? It’s in the kontakion, too, the other main hymn for the day. Then I started looking at more and more, especially throughout the Menaion, which is the main set of festal texts for the feast—and it’s everywhere. It’s mentioned over and over that he goes to the underworld to preach to those in Hades. 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.

Liber Officiorum Spirituum - Wikipedia Liber Officiorum Spirituum - Wikipedia

Axis Mundi. The World Tree. The spiritual center of the world. The Garou know it well, for they must place themselves at the Tree, the center of creation, to work their rituals. And in the branches and among the roots, the spirits await, ready to assist those who speak the right words... or to punish those who walk the wrong path.

Everyone has their own spirit-protector, otherwise known as a guardian angel, who is entrusted with keeping watch over somebody as a mission or trial for them. Similarly to our incarnation on the earth, this mission for them can be a way of advancing and purifying themselves. This isn’t comparing God, the God of Israel, to imaginary characters. That wouldn’t be a big praise, like: who in the Marvel cinematic universe is like God?

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

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. Dozens upon dozens of spirits, each with their own story, all ready for use with Werewolf or Mage Second Edition Some of you are probably familiar with the work that I’ve done with Ancient Faith Radio, and I’m sure that many of you are familiar with my co-host, Fr. Stephen De Young’s podcast and blog, which are both titled, The Whole Counsel of God. But especially for those of you who are totally new, I thought we’d begin by each telling a little bit about ourselves and especially why we’re doing this new show. Fr. Stephen, why don’t you introduce yourself to our listeners and tell them what you hope to accomplish with this program.a b c d The Book of Oberon, eds. Daniel Harms and Joseph Peterson, Llewllyn Publications, 2015, p.1-30 Fr. Stephen: It wasn’t… The term “monotheism” was created at the end of the 16th and beginning of the 17th century. It’s interesting, and it also comes in if you’ve ever gone to Great Compline, which we especially serve during—at least in our tradition—Great Lent. But it shows up, of course, at other times of the liturgical year. There is a hymn in there called “Lord of hosts”: “O Lord of hosts, be with us, for we have no other help in times of sorrow but thee.” Which in the Byzantine tradition is just a wonderful, big, throaty kind of manly hymn. But what’s interesting is that in Greek it’s: “ Kyrie [ton] dynamaeon, Lord of powers,” but it means the same thing. I mean, isn’t that just simply the Septuagint translation of “Lord Sabaoth,” right? Fr. Andrew: And, by the way, Ugaritic is one of the obscure languages that Fr. Stephen knows how to read. [Laughter] Fr. Stephen: I think it may even be our next show in a fortnight. We’re going to go deeper into this, but this is a big part of what’s going on when the Fathers talk about theosis and talk about us becoming gods. That’s directly connected to the idea in the New Testament of Christ exercising his rule and authority through the saints in glory, that they rule and reign with him and share in his dominion. But we’ll get more into that.

The Spirits’ Book - Allan Kardec

Fr. Andrew: It’s not about people, right. You can’t just read this as being about sort of theosis, because it’s “in the heavens.” Chapter 10 (Occupations and Missions of the Spirits) is an essay by Kardec on the different reasons why high spirits interfere with the world. Fr. Andrew: That’s one of the reasons why, in the description for this show, I wanted to especially use that phrase, “the union of the seen and the unseen.” We’re not just talking about— This is not just a show about ghosts. [Laughter] It’s not like: “Here’s how to deal with your haunted house,” although I’m sure, I hope we get at least one caller and says that his house is haunted and what do you do about that, because there is something to do, actually.

Fr. Stephen: Some examples of this that might help with that in the New Testament, for example: St. Paul refers to the devil as the god of this present age. He’s not saying that he rivals the God of Israel in power or prestige or is a second god. He’s talking about the function he has. 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. Let’s talk about the word “gods” as it’s used in the Bible, because I think that’s going to be one of the ways that people are going to hear stuff that we say on this show, and it’s going to sound weird to them and they’re going to wonder if we’re actually Christians, because we’re saying, “Oh, I believe in lots of gods, actually.” So let’s talk about why, as a Christian, you can and should believe in many gods, if that doesn’t weird you out too much. Let’s begin by talking about how the word “gods” is actually used in the Bible. This is one of the ways that sometimes translation is hiding something from us. So we have an English translation that might use other kinds of words, but lurking underneath is a Hebrew word or a Greek word that is actually saying “gods,” but that doesn’t get translated as “gods” in English. What are some examples of that, Father? But here’s the thing. Modern Christians, I think, are materialists, and here’s why I would say that. It’s not because most Christians don’t believe that there’s an immaterial element of reality—that they don’t believe they have a soul, that they don’t believe that there’s angels, that they don’t believe that God is real—Christians will say… I mean, I’ve never met a Christian that doesn’t believe in an immaterial reality. Maybe they’re out there; I don’t know. It doesn’t look like Christianity to me, but I would say that modern Christians are materialists not on purpose but by habit, that on a day-to-day basis the way we mostly live our lives is as though the 3D world of the senses is all that there is. The example I often give is one time I ate a lot of pizza and some spicy hot wings. I’m getting to be middle-aged. In fact, Fr. Stephen and I are almost the same age; he is a little older by just a few months, if I remember correctly. Liber Officiorum Spirituum (English: The Book of the Office of Spirits) [1] [2] was a goetic grimoire and a major source for Johann Weyer's Pseudomonarchia Daemonum and the Ars Goetia. The original work (if it is a single work) has not been located, but some derived texts bearing the title have been found, some in the Sloane manuscripts, some in the Folger Shakespeare Library. Each version bears many similarities to each other and to the Pseudomonarchia Daemonum and the Ars Goetia, though they are far from identical. [3] [4] History [ edit ]