The Spirits' Book

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Pseudomonarchia Daemonum ( Liber officiorum spirituum); Johann Weyer, ed. Joseph Peterson; 2000. Available online at Esoteric Archives 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 ] Fr. Stephen: It’s not the word “judgment-seat.” It’s where we get the word “criterion,” actually; it’s “criterion,” and it means a law court; it means an actual court. 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?

The Complete Book of Spirits: A Guide to Their History

Now I know that Yahweh is greater than all gods. Because of this affair, they dealt arrogantly with the people. Fr. Andrew: Because, I mean, he’s the expert, but I do have a couple things I want to throw in here, if only so we can hear him correct me. [Laughter] Because [when] you go to sleep, that’s kind of a vulnerable position to be in, and you want the guards up and doing their task in the night while you’re asleep, and that is one of the things that we know that the angels do. That’s not all that they’re about for sure—we’re going to be talking a 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.Since the publication of “ The Spirits’ Book ”, Spiritism has grown into a global movement bridging science , philosophy , and religion into a new way of looking at life and the world around us – both visible and invisible. Its teachings continue to transform millions of lives throughout the globe and positively contribute to the making of a better world for all. 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. Fr. Stephen: Elohim is used to refer to any spiritual being, so it’s used to refer to God, the true God; it’s used to refer to “the gods,” the same word, elohim; and now to really freak people out, I have a couple of examples where it’s even used for deceased humans. The first one, and the one that might freak people out less, in 1 Samuel 28:13. 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. 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.

Liber Officiorum Spirituum - Wikipedia Liber Officiorum Spirituum - Wikipedia

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. Like we were talking about atheists earlier. “Well, I just believe in one less god than you do.” It’s like, well, no, this God that I believe in and worship is a God that is outside of time and space, is the God who created all things. That is a different kind of being, if we can even speak in those terms, from how pagans understood what their gods were. A pagan god is really a much kind of smaller kind of being, and the reason why is because a pagan god—we’re going to talk about this a lot, I know—a pagan god is a fallen angel. So it is a god in the sense of being a divine spiritual being, but it’s not a god worthy of worship. Now, people do worship them and have worshiped them. So that is what I would say is kind of the difference between this idea that we have monotheism and polytheism. Really the picture that the Bible presents is actually not monotheism but rather monolatry, meaning there’s only one whom we worship. We recognize there are many gods. Now, they’re not equal. They’re not equal. The Father, Son, and Holy Spirit is not the same kind of thing as Zeus is or Hera. Not at all, but the main question is how we behave towards them, and we’re to worship only Father, Son, and Holy Spirit. Fr. Stephen, do you have any way you wanted to correct that or add [to] that or magnify that or whatever?

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.

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To create “The Spirits’ Book”, Professor Rivail gathered and sorted through large amounts of information coming from different mediums. His genius lay in the creation of a scientific approach to validate this new information: he created “blind” experiments in which various groups throughout Europe would submit answers to questions he posed them. If similar answers to the same questions were given by different groups (which did not know each other), then they were likely to be true. Put another way, if the information could be “blindly” replicated, it was likely to be correct. 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. Fr. Andrew: Right, another piece that probably just rattles by most of us. I’ve prayed it for years as a priest: “O God of spirits and all flesh…” But I never paused and thought, “Wait, who are the spirits that we’re saying he’s the God of, exactly?” Well, this is what we’re talking about. That’s what this is. Fr. Andrew: Yeah, right, sure! I mean, Mt. Hermon, we’re going to talk about the divine council over and over and over and over again on this show. So what does Mt. Hermon have to do with all of that then. In a nutshell. I know. And now the one that will be most controversial, that I kind of warned you about, but we’re going to go there. [Laughter] This is in Exodus 21:1-6, which is in the context of laws governing slavery—so not controversial at all, this passage in the Torah. This particular rule that’s being made in the first six verses of Exodus [21] is for a situation where someone has been in a period of indentured servitude, so they’ve been working for and part of a household for some period of time to pay off a debt. They come to the end of their term of service, but they like the household and the family and they want to stay on. There were strict rules about how long you could keep someone in slavery and all of these things that are outlined in the rest of the chapter. If a person voluntarily says, “I rather like being the tutor or nanny for your children and I want to stay. I feel like I’m part of the family,” there was a provision to do that.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. And then it goes on to say what he says. God stands in the assembly of gods. It doesn’t say, “God stood in the assembly of so-called gods.” It doesn’t say that; it just simply says, “God stood in the assembly of gods.” If you keep reading the psalm, it never says anywhere in it, those beings that he’s standing in the midst of are not gods. So what’s going on there? What’s the deal? I thought we believed in only one God.