Catalogue Search | MBRL
Are you sure you want to remove the book from the shelf?
{{itemTitle}}
240
result(s) for
"Exorcists"
Sort by:
Bloody mary
\"Bloody\" Mary, a vampire with a death wish, has spent the past 400 years chasing down a modern-day exorcist named Maria who is thought to have inherited \"The Blood of Maria\" and is the only one who can kill Mary. To Mary's dismay, Maria doesn't know how to kill vampires. Desperate to die, Mary agrees to become Maria's bodyguard until Maria can find a way to kill him.
BOOK
Beyond Amarna: exorcists without borders in the Levant
The Levant and the Eastern Mediterranean formed a special sphere of activity for diverse specialists who navigated from one side to the other through extensive networks of interconnections in the Late Bronze Age. During the Amarna Period (fourteenth century BCE), Akkadian and Hittite texts attest a lethal epidemic that originated in Egypt and later spread to Canaan, Syria, Alashiya (Cyprus), and the land of Hatti. References to pestilence, plague, epidemic, and death, as well as metaphoric expressions alluding to the crisis, such as the ‘hand of Nergal,’ are widespread in diplomatic correspondence, prayers, magic spells, and medical texts as well. Specialists (such as physicians, exorcists, and omen experts) traveled between courts to perform acts of healing and to practice divination. Also, statues of gods and goddesses were commonly sent between courts of Great Kings as symbols of fertility, healing, and alliances. This essay analyzes the role of exorcists traveling between courts in the framework of the cross-cultural discourse of alterity in the Amarna Age.
Journal Article
The Amulet in Thunder Magic Rituals as Prism of Taoist Exorcist Power. The Amulet of Comprehensive Support due to the Commands of Thunders and Thunderclaps 雷霆號令總攝符
The presentation focuses on the chapters 122–124 in the Taoist canonical collection A Corpus of Taoist Rituals 道法會元 that contain two different exorcist traditions. The study analyses one major amulet in its dispersed form and establishes the connection between the two variant traditions that presumably are related to the activities of the Taoists and exorcists Wu Meng 吳猛, Hsü Sun 許遜 (3 rd ct.), and Wang Wen-ch'ing 王文卿 (12th ct.) and emerged in the regions of Kiangsi and Hunan in the 12th and 13th centuries. The study embeds the ritual production of amulets in the context of religious Taoism. Amulets are the crucial ritual device in Taoist exorcism.
Journal Article
The Amulet in Thunder Magic Rituals as Prism of Taoist Exorcist Power.The Amulet of Comprehensive Support due to the Commands of Thunders and Thunderclaps雷霆號令總攝符
The presentation focuses on the chapters 122–124 in the Taoist canonical collectionA Corpus of Taoist Rituals道法會元 that contain two different exorcist traditions. The study analyses one major amulet in its dispersed form and establishes the connection between the two variant traditions that presumably are related to the activities of the Taoists and exorcists Wu Meng 吳猛, Hsü Sun 許遜 (3rdct.), and Wang Wen-ch'ing 王文卿 (12thct.) and emerged in the regions of Kiangsi and Hunan in the 12thand 13thcenturies. The study embeds the ritual production of amulets in the context of religious Taoism. Amulets are the crucial ritual device in Taoist exorcism.
Journal Article
The Messiah Is “the Holy One”: ὁ ἅγιος τοῦ θεοῦ as a Messianic Title in Mark 1:24
The christological title ὁ ἅγιος τοῦ θεοῦ (“the Holy One of God”) appears a total of three times in the New Testament (Mark 1:24, Luke 4:34, John 6:69) and is unattested in other Jewish and Christian literature. While scholars offer a wide range of proposals concerning the background and significance of this title, no one has demonstrated the possibility of a link with messianic traditions. In this article I examine four texts (Ps 88:19 LXX, LAB 59:2, Pss 152, 153) that explicitly refer to the anointed David as God's “holy one” and two additional sources that indicate awareness of the archaic tradition that the oil used to anoint Israel's kings was holy (Ps 89:21 [88:21]; 11QPsa XXVIII, 11; Josephus, Ant. 6.157). Next I explore how the underlying logical connection between “messiah” and “holy one” in these texts illuminates certain features of Mark's Gospel: (1) Jesus's baptism as a messianic anointing and his ensuing wilderness temptation (Mark 1:9–13), (2) the logical connection between the baptism–temptation sequence (1:9–13) and Jesus's first act of public ministry (1:21–28), and (3) the exorcistic connotations surrounding the title “son of David.”
Journal Article
Fleeing from and Fighting with The Exorcist
In 1973, the horror film The Exorcist premiered, introducing a new film genre: the demonic possession film. Over the years, the flood of derivatives inspired by the original film have served to obscure its initial impact upon audiences. The author presents his own personal experience with the original film to illustrate how many who saw it after it premiered experienced psychological trauma that was misdiagnosed as “cinematic neurosis,” when, in fact, the symptoms mirrored what traditional societies have recognized as demonic possession. The film not only reintroduced this ancient form of psychological disorientation to modern audiences but also illustrated the darker dimensions of the puer aeternus or eternal child archetype—one linked with the ancient figure of the Kore, also known as Persephone, the goddess of the underworld in Greek mythology and a central figure of the secretive Eleusinian Mysteries. This dark side of the puer aeternus was an extreme departure from the way in which the archetype was experienced en mass during the decade prior to the film’s debut: as the legions of flower children who embraced the counterculture movement.
Journal Article
Spiritual Physiologies
From the later Middle Ages throughout the early modern period, the biblical injunction to “test the spirits” became the subject of an increasing number of treatises and practical case studies. The phrase was understood as an imperative to verify whether the preternatural abilities claimed by some individuals—chiefly women—derived from a divine, or rather from a demonic, spiritual origin. Efforts to locate spirits within the body, to map their interactions with individuals, and to exorcize them if they were determined to be evil in character, all were implicated in this centuries-long effort to distinguish good from evil inspiration. While it is self-evident that such practices had religious implications, this article argues that they also had much broader ramifications for the intellectual history of European culture. As the discernment of spirits grew and flourished, it helped foster the development of a culture of testing unseen dimensions of reality more broadly. The discourse of discernment of spirits represents a form of epistemological inquiry—a concern with verification of assumed truths, and with testing evidence—that challenges conventional narratives about the rise of experimental science.
Journal Article
City of demons
Although it would appear in studies of late antique ecclesiastical authority and power that scholars have covered everything, an important aspect of the urban bishop has long been neglected: his role as demonologist and exorcist. When the emperor Constantine made Christianity the official religion of the realm, bishops and priests everywhere struggled to \"Christianize\" the urban spaces still dominated by Greco-Roman monuments and festivals. During this period of upheaval, when congregants seemingly attended everything but their own \"orthodox\" church, many ecclesiastical leaders began simultaneously to promote aggressive and insidious depictions of the demonic. InCity of Demons,Dayna S. Kalleres investigates this developing discourse and the church-sponsored rituals that went along with it, showing how shifting ecclesiastical demonologies and evolving practices of exorcism profoundly shaped Christian life in the fourth century.
eBook
The Taoist Canon and the Representation of Taoist Exorcist Traditions
The Taoist Canon of the Ming-period contains only scattered individual documentation of Taoist exorcist rituals. Many ritual instructions were assembled in collections of texts that mostly date to the Yüan- and Ming-periods. We know that exorcist forms of ritual expression historically precede the Sung- and T'ang-periods. Since the Sung-period (11th/12th ct.) the terms Thunder Magic rituals (lei-fa/wu-lei fa 雷法/五雷法) summarize such exorcist rituals. The article sets out to explain the reasons for the uneven reception of such ritual documentation in the Canon that does not hold comparable instructions and documentation for the earlier periods of Taoist history. The very nature of the Canon throughout the ages as a monument of government sponsorship and the specific understanding of the nature of Taoist texts, all in combination with official standards explains the early suppression of such documentation in which the Taoists have a share. They promoted officially an exclusive understanding of the teaching of the scriptures (ching-chiao 經 教).
Journal Article