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Theurgy is commonly taken to denote a complex of rites which are based on the so-called Chaldean Oracles, a collection of oracles in hexameters, which were probably composed during the late 2nd century AD. These rituals are mostly known through Neoplatonic sources, who engage in a passionate debate about their relevance to the salvation of the soul and thus to the philosopher's ultimate goal. Ilinca Tanaseanu-Döbler examines the development of the discourse on theurgy, attempting to reconstruct what was understood as theurgic ritual in the late antique sources. Withstanding the temptation to impose a unity on the disparate sources which span several centuries, she thus goes beyond the picture of a coherent, extra-philosophical tradition drawn by the Neoplatonists to sketch the variations in the rituals subsumed under 'theurgy' and their function, and shows how every author constructs his own 'theurgy'. This perspective leads to consider theurgy as an example of an 'artificial' ritual tradition, composed from already existing elements to create something claimed as sui generis. Theurgy offers the great opportunity to look at such a tradition from its beginning up to its end and to analyse the mechanisms of inventing and reinventing such a ritual tradition in process.
The ancient philosophy, in its original Orphico-Pythagorean and Platonic form, is not simply a way of life in accordance with the divine or human intellect (nous), but also the way of alchemical transformation and mystical illumination achieved through initiatic 'death' and subsequent restoration at the level of divine light. To use another mythical image, philosophy restores the soul's wings and leads the purified lover of wisdom to Heaven. As a means of spiritual reintegration and unification, ancient philosophy is inseparable from the hieratic rites. Therefore those scholars who themselves follow the anagogic path of Platonic tradition are more or less firmly convinced that their philosophy ultimately derives from the Egyptian and Mesopotamian temple liturgies and rituals, reinterpreted and revived by the Neoplatonists under the name of 'theurgy' in late antiquity. The theurgic 'animation' of statues appears to be among the main keys for understanding how various royal and priestly practices, related to the daily ritual service and encounter with the divine presence in the temples, developed into the Neoplatonic mysticism of late antiquity. The traditional theory of symbolism still stands on the Neoplatonic foundation established by Iamblichus, Proclus, and Damascius. "This book clearly establishes three things: that traditional myth (as the Neoplatonists maintained) is the symbolic expression of metaphysics, as metaphysics is the exegesis of myth; that Greek philosophy was not an isolated 'miracle' but a reinterpretation of perennial themes common to the ancient Near Eastern, Mesopotamian, Indian, and especially Egyptian religions; and that Platonic philosophical discourse was but one-half of a whole which included an invocatory/contemplative practice known as 'theurgy'. It was not merely the ancestor of western speculative philosophy, but an askesis, a yoga-a way of realization (though no longer a living tradition) worthy to be included among the great spiritual methods of all places and times." Charles Uupton, author of Knowings "In this most stimulating and wide-ranging work, Algis Uzdavinys, drawing on the resources of his enormous learning, leads Neoplatonic theurgy back to its roots in Ancient Egypt, thereby setting Platonic philosophy in a new and wider context. Students of Neoplatonism will find themselves much indebted to him for this, and all readers will find their outlook on life significantly changed.- Prof. John M. Dillon, Trinity College, Dublin, author of Middle Platonists
Why did ancient philosophers consult oracles, write about them, and consider them to be an important part of philosophical thought and practice? This book explores the extensive links between oracles and philosophy in Late Antiquity, particularly focusing on the roles of oracles and other forms of divination in third and fourth century CE Neoplatonism. Examining some of the most significant debates between pagan philosophers and Christian intellectuals on the nature of oracles as a central yet contested element of religious tradition, Addey focuses particularly on Porphyry's Philosophy from Oracles and Iamblichus' De Mysteriis - two works which deal extensively with oracles and other forms of divination. This book argues for the significance of divination within Neoplatonism and offers a substantial reassessment of oracles and philosophical works and their relationship to one another. With a broad interdisciplinary approach, encompassing Classics, Ancient Philosophy, Theology, Religious Studies and Ancient History, Addey draws on recent anthropological and religious studies research which has challenged and re-evaluated the relationship between rationality and ritual.
Deities, demons, and angels became important protagonists in the magic of the Late Antique world, and were also the main reasons for the condemnation of magic in the Christian era. Supplicatory incantations, rituals of coercion, enticing suffumigations, magical prayers and mystical songs drew spiritual powers to the humain domain. Next to the magician's desire to regulate fate and fortune, it was the communion with the spirit world that gave magic the potential to purify and even deify its practitioners. The sense of elation and the awareness of a metaphysical order caused magic to merge with philosophy (notably Neoplatonism). The heritage of Late Antique theurgy would be passed on to the Arab world, and together with classical science and learning would take root again in the Latin West in the High Middle Ages. The metamorphosis of magic laid out in this book is the transformation of ritual into occult philosophy against the background of cultural changes in Judaism, Graeco-Roman religion and Christianity. This volume, the first in the new series Groningen Studies in Cultural Change, offers the papers presented at the workshop The Metamorphosis of Magic from Late Antiquity to the Early Modern Period held from 22 to 24 June 2000, and organised by Jan N. Bremmer and Jan R. Veenstra. The papers have been written by scholars from such varying disciplines as classics, theology, philosophy, cultural history, and law. Their contributions shed new light upon several old obscurities; they show magic to be a significant area of culture, and they advance the case for viewing transformations in the lore and practice of magic as a barometer with which to measure cultural change.
Janowitz sifts through the polemics to make sense of the daunting mosaic of religious belief and practice in Late Antiquity. Janowitz reveals how ritual practitioners held common assumptions about why their rituals worked and how to perform them. Icons of Power makes an important contribution to our understanding of society in Late Antiquity.
Iamblichus was once considered one of the great philosophers. The Emperor Julian followed Iamblichus's teachings to guide the restoration of traditional pagan cults in his campaign against Christianity. Although Julian was unsuccessful, Iamblichus's ideas persisted well into the Middle Ages and beyond. His vision of a hierarchical cosmos united by divine ritual became the dominant worldview for the entire medieval world. Even Ralph Waldo Emerson wrote that he expected a reading of Iamblichus to cause a "revival in the churches." But modern scholars have dismissed him, seeing theurgy as ritual magic or "manipulation of the gods." Shaw, however, shows that theurgy was a subtle and intellectually sophisticated attempt to apply Platonic and Pythagorean teachings to the full expression of human existence in the material world.
A book on the religious, mystic origins and substance of philosophy. This is a critical survey of ancient and modern sources and of scholarly works dealing with Orpheus and everything related to this major figure of ancient Greek myth, religion and philosophy. Here poetic madness meets religious initiation and Platonic philosophy. This book contains fascinating insights into the usually downplaid relations between Egyptian initiation, Greek mysteries and Plato's philosophy and followers, right into Hellenistic Neoplatonic and Hermetic developments.
The present volume is focused on the interactions and syncretistic tensions between religion and philosophy in Late Antiquity. A variety of papers examine issues of personal religious attitudes, initiation to the mysteries, Orphism, notions of theurgy, magic, the philosopher's quest for intimacy or union with the divine, magic and Christianity, the role of prayer in philosophical texts, and oracles, dream-visions and divination. The contributions include a wide range of specialisations, such as Neoplatonism, Chaldaean Oracles, Theurgy, Patristic literature, Christian religious texts and Manichaeism. Contributors:John Dillon, Eleni Pachoumi, John Finamore, Mark Wildish, Wayne Hankey, John Hilton, Mark Edwards, Bronwen Neil, Annemaré Kotzé, Matthew Dickie, Lech Trzcionkowski, Philip Bosman
Platonism and Christian Thought in Late Antiquity examines the various ways in which Christian intellectuals engaged with Platonism both as a pagan competitor and as a source of philosophical material useful to the Christian faith. The chapters are united in their goal to explore transformations that took place in the reception and interaction process between Platonism and Christianity in this period. The contributions in this volume explore the reception of Platonic material in Christian thought, showing that the transmission of cultural content is always mediated, and ought to be studied as a transformative process by way of selection and interpretation. Some chapters also deal with various aspects of the wider discussion on how Platonic, and Hellenic, philosophy and early Christian thought related to each other, examining the differences and common ground between these traditions. Platonism and Christian Thought in Late Antiquity offers an insightful and broad ranging study on the subject, which will be of interest to students of both philosophy and theology in the Late Antique period, as well as anyone working on the reception and history of Platonic thought, and the development of Christian thought.