or to focus on discourses of ambiguous/illegitimate ritual (without use of magic as a translation) as described in Part 2, or conversely to examine texts and artifacts with ritual or apotropaic implications as described in Part 3—again, independently of a category magic. Thus this Guide does not
Encounters in Liturgical Studies
Edited by Paul van Geest, Marcel Poorthuis and Els Rose
Contributors are: Elizabeth Boddens Hosang, Paul Bradshaw, Harald Buchinger, Charles Caspers, Paul van Geest, Bert Groen, Martin Klöckener, Bart Koet, Clemens Leonhard, Ruben van Luijk, Gerard Lukken, Daniela Müller, Willemien Otten, Marcel Poorthuis, Paul Post, Ilia Rodov, Els Rose, Joshua Schwartz, Louis van Tongeren, and Nienke Vos.
Andrew T. Wilburn
interest and debate has raged over the object because of its similarity to a set of spell instructions preserved in the Great Magical Papyrus of Paris, ( P. Bib. Nat. Supp . gr. no. 574 = PGM IV 296–466), a text dated to the fourth or fifth century CE . 3 Ancient ritual texts often functioned like
(dependence on context and creation of context) of words and other signs offers new ways of conceptualizing and classifying rituals in general. 9 As with magic, in the case of mysticism it is hard to escape a certain circularity. 10 Jewish mystical rites, for example, such as those in the Hekhalot texts, are
Andrew T. Wilburn
, shorthand in Rome for illicit ritual activity. 3 The mechanics of directing hostile forces against Germanicus were twofold: (1) tablets were inscribed with the victim’s name and (2) these objects were placed in a space that he inhabited. The inclusion of Germanicus’ name ensured that the ritual effect of
Vigiliae Christianae 64 (2010) 31-53 brill.nl/vc Vigiliae Christianae © Koninklijke Brill NV, Leiden, 2010 DOI: 10.1163/004260310X12584264873923 Eusebius C. Hier . 6.5 on Man and Fowl: An Instance of Christian-Pagan Dialogue on a Th eurgic Ritual * Konstantinos Spanoudakis University of Crete
Jonathan A. Draper
RITUAL PROCESS AND RITUAL SYMBOL IN DIDACHE 7-10 BY JONATHAN A. DRAPER ABSTRACT: Didache 7-10 provides an integrated block of ritual material intended for the aggregation phase of the initiation of Gentiles into a Jewish Christian community. The text is examined in terms of Victor Turner's the
This contribution explores some remarkable revivals of ritual secrecy that appeal explicitly to the early Christian disciplina arcani (DA). After a discussion of the concept of DA itself, the article explores, in succession: the appeal to DA by Dietrich Bonhoeffer, the appeal to DA in a long-running debate on the public dimension of liturgy on TV with Karl Rahner and Johan Baptist Metz, and DA as a central element in the bestseller by Tjeu van den Berk on mystagogics. Finally, there is an exploration of the Network Society, new media, and online liturgy in which the appeal to DA seems completely absent.