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It is time for Tyrell to go through the ritual of cleansing to clear his mind for another century, however it seems that something new has occurred and a new evil is unleased…
A collection of stories about the Biblical Jesus and others by the writers, Dostoyevsky, Bradbury, and Hemingway.
In 1644, the news that Antonio de Montezinos claimed to have discovered the Lost Tribes of Israel in the jungles of South America spread across Europe fuelling an already febrile atmosphere of messianic and millenarian expectation. By tracing the process in which one set of apocalyptic ideas was transmitted across the Christian and Islamic worlds, this book provides fresh insight into the origin and transmission of eschatological constructs, and the resulting beliefs that blurred traditional religious boundaries and identities. Beginning with an investigation of the impact of Montezinos’s narrative, the next chapter follows the story to England, examining how the Quaker messiah James Nayler was viewed in Europe. The third chapter presents the history of the widely reported - but wholly fictitious - story of the sack of Mecca, a rumour that was spread alongside news of Sabbatai Sevi. The final chapter looks at Christian responses to the Sabbatian movement, providing a detailed discussion of the cross-religious and international representations of the messiah. The conclusion brings these case studies together, arguing that the evolving beliefs in the messiah and the Lost Tribes between 1648 and 1666 can only be properly understood by taking into account the multitude of narrative threads that moved between networks of Jews, Conversos, Catholics and Protestants from one side of the Atlantic to the far side of the Mediterranean and back again. By situating this transmission in a broader historical context, the book reveals the importance of early-modern crises, diasporas and newsgathering networks in generating the eschatological constructs, disseminating them on an international scale, and transforming them through this process of intercultural dissemination into complex new hybrid religious conceptions, expectations, and identities.
The two symbols at the heart of Christian belief -- the Cross and the Grail -- represent the two faces of contemporary Christianity. The Cross is its outward face -- masculine, public, exalted. The Grail is its hidden or esoteric face -- magical, feminine, sought by many, but found only by those who are able to ask the right questions. In this inspiring and practical book, Robert Ellwood examines ways of making Christian belief vital and responsive to contemporary life, now and for the future. Drawing on the teachings of Theosophy and of the Liberal Catholic Church, as well as the themes and motifs of medieval romance, Ellwood shows Christian practice at its most profound to be a philosophical, meditative, and mystical path well in keeping with the Ancient Wisdom Tradition.
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One word on the publication of this little work, and the unexpected success it has obtained. How did the idea of this book occur to us? Who arranged the unforeseen circumstances to which it owes its origin? Why does a work, destined to reawaken the faith of the Catholic world in the Sign of the Cross, appear at this time, and not two or three centuries ago? Why is it, that until now, no pope thought of attaching a spiritual favor to that formula, the most venerable, most ancient, and most customary of our religion? How is it, that amidst so many solicitudes, Pius IX has deigned to listen to our feeble voice, and hastened to admonish the Christians of our day to have recourse as frequently as possible to the Sign of the Cross, conformably to the example of their primitive ancestors? Aeterna Press
Crosses, candles, choir vestments, sanctuary flowers, and stained glass are common church features found in nearly all mainline denominations of American Christianity today. Most Protestant churchgoers would be surprised to learn, however, that at one time these elements were viewed with suspicion as foreign implements associated strictly with the Roman Catholic Church. Blending history with the study of material culture, Ryan K. Smith sheds light on the ironic convergence of anti-Catholicism and the Gothic Revival movement in nineteenth-century America. Smith finds the source for both movements in the sudden rise of Roman Catholicism after 1820, when it began to grow from a tiny minority into the country's largest single religious body. Its growth triggered a corresponding rise in anti-Catholic activities, as activists representing every major Protestant denomination attacked "popery" through the pulpit, the press, and politics. At the same time, Catholic worship increasingly attracted young, genteel observers around the country. Its art and its tangible access to the sacred meshed well with the era's romanticism and market-based materialism. Smith argues that these tensions led Protestant churches to break with tradition and adopt recognizably Latin art. He shows how architectural and artistic features became tools through which Protestants adapted to America's new commercialization while simultaneously defusing the potent Catholic "threat." The results presented a colorful new religious landscape, but they also illustrated the durability of traditional religious boundaries.
Sustainability is one of the great problems facing food production today. Using cross-disciplinary perspectives from international scholars working in social, cultural and biological anthropology, ecology and environmental biology, this volume brings many new perspectives to the problems we face. Its cross-disciplinary framework of chapters with local, regional and continental perspectives provides a global outlook on sustainability issues. These case studies will appeal to those working in public sector agencies, NGOs, consultancies and other bodies focused on food security, human nutrition and environmental sustainability.