Christian Century

The alchemists Zosimos and Stephanos, writing in Alexandria during the first Christian centuries, had described the chemical process in the form of a story of ritual sacrihce incorporating priest and initiates. In a well-known study, Mircea Eliade sought for the origins of such bloody accounts in ancient shamanism and metal-smithing. The materials of the stone, like the human body and soul, died and underwent purihcation, prior to their resurrection in a glorious body. 

Boxer, C.R. The Christian Century in Japan, 1549-1650. University of California Press Berkeley, 1967 p. 348. 

Frakes, Margaret. "Comics Are No Longer Comic." Christian Century 59 (November 4, 1942) 1349-52. 

Donald R. Chadwick to David King, 22 Jan. 1962, File 9, Public Health Service Records David Lawrence, "The Fallout Scare," li.S. News and WorldReport, 13 Nov. 1961, p. 144 "Give Us the Truth about Fallout " Christian Century 78 (22 Nov. 1961), 1387-1388 New York Times, 24 Jan. 1962, p. 1. 

Several electrical scientists in the early part of the nineteenth century, influenced at least in part by their understanding of German natiirplnlosophie, expected forces of nature to be intimately connected to each other, and some of them spent extraordinary amounts of time looking for the relationship. One of these was a Dane, Hans Christian Oersted, who, after an exhaustive series of experiments, in 1820 found that electricity could indeed produce a magnetic effect. Further experiments by Michael Faraday demonstrated, in 1821, that by proper orientation of an electric current and a magnetic field it was possible to produce continuous motion in what soon would be called a motor. It took an additional ten frustrating years for him to prove what he instinctively felt to be true, that, in a fashion inverse to what... 

In a manner comparable to Christian eschatology, alchemical literature insisted on its own purificatory rituals that involved the preliminary torture, death and dismemberment of the prima materia. The canonical Catholic depiction of Christ s sacrificed body was a primary source for sixteenth and seventeenth century illustrations of the tortured body in anatomical and alchemical publications. In eflfect, the practice of Paracelsian alchemical medicine and surgery had a sacramental connotation, since the physician acted on the human body in the same manner as God worked on the great universal Macrocosmic Body. In like manner, the Paracelsian physician introduced the universal panacea, a liquid form of the philosopher s stone, into the alchemical alembic that was the Microcosmic human body. This alchemical medicine was permeated with the starry virtues of the heavens and the grace of Christ s Spirit, redeeming the body and soul of the patient by granting him not only an extended life on earth, but even eternal salvation. 

Coming." At this time eschatological discourse was co-opted into the service of the esoteric sciences, most especially into alchemical theory in the twelfth century Latin translation of the Turba philosophorum (Arabic original ca. 900 AD). Christian interpolations were added to this text referring to the death and resurrection of the chemicals in apocalyptic terms." The process of distillation in Christian alchemy symbolised death and resurrection, as well as the union of Macrocosm and Microcosm. To the alchemists the death and resurrection of the stone in the manner of a human being was the clearest indication that alchemy was a divine, not a human science. 

In the early Christian era the earliest resurrection narrative had been created by Paul in his account of the seed which must die in the earth so that a new plant could arise. His view was never popular since it implied that the resurrected entity was different from that which had died. This theory was abandoned in favour of the notion of physical reconstitution. The issue was bitterly disputed throughout the Middle Ages, emerging as a distinctive theological doctrine in the mid-sixteenth century in Schwenckfeld s Pauline-based analysis of Christ s two physical bodies, that into which he had incarnated and that of the risen body in which he had ascended into heaven. The alchemists, like Schwenckfeld, continued to use Paul s... 

This allegorical letter which I recent uncovered in MS. Sloane 3667 (folios 15v-16v) in the British Library, a compilation of short pieces dated to the middle-late 17th century, is of interest as it has some parallels with the myth of the discovery of the tomb of Christian Rosenkreutz recounted in the Fama Fratemitatis"... 

Madathanus, Hinricus. "Secret symbols of the Rosicrucians of the 16th 17th centuries. First book brought to light for the first time from an old manuscript. Altona, 1785. Edited and printed by J. D. A. Eckhardt, commissioned by the bookstore of Mr. Herold in Hamburg." In A Christian Rosencreutz anthology, ed. P.M. Allen, 211-327., 1968. 

A reassessment of Bacon s role in the history of alchemy, which has been exaggerated by many modern scholars. The author concludes that Bacon s formulation of the relationship between alchemy and the elixir and Christian morality and salvation is an important link between the ancient soteriological tradition of alchemy and the first blossoming of the Art in Europe during the 14th century"... 

Tulloch, J. Rational theology and Christian philosophy in England in the seventeenth century. 2nd ed ed. Blackwood, 1874. 2 vols (463, 500p.)... 

The life and activities of an important mystic and philosopher who influenced the 18th century. Overshadowing all is the figure of Christian Rosenkreutz and the work of the Rosicrucians, Alchemists and Masons during this period. 

During the Early 17th Century, Europe Was Suddenly Embroiled in Controversy with the Publication of the First Rosicrucian Texts. Ever Since Then, Rosicrucianism Has Stood At the Center of Western Christian Esotericism. Forced Underground by the Thirty Year s War, It Was Passed Down Secretly by Alchemists, Hermeticists, and Masons Into the 19th Century, When It Inspired Spiritual Renewal That Included Theosophy, the Order of Golden Dawn, and Rudolf Steiner s Spiritual Science. 

The Hermetic Tradition Represents a Non-Christian Lineage of Hellenistic Gnosticism. The Central Texts of the Tradition, the Corpus Hermeticum Were Lost to the West in Classical Times. Their Rediscovery and Translation During the Late-Fifteenth Century by the Renaissance Court of Cosimo De Medici, Provided a Seminal Force in the Development of Renaissance Thought and Culture. This Translation by G.R.S. Mead Shares 13 of the 18 Tracts. (Retranslated to the Modem by Frater Ego Esse, SOT A). 

Entry page to Introduction and urls for 13 documents. "The Corpus Hermeticum are the core documents of the Hermetic tradition. Dating from early in the Christian era, they were mistakenly dated to a much earlier period by Church officials (and everyone else) up until the 15th century. Because of this, they were allowed to survive and we seen as an early precursor to what was to be Christianity. We know today that they were, in fact, from the early Christian era, and came out of the turbulent religious seas of Hellenic Egypt. 

Studies of the Kabbalah in English were virtually unknown before the "occult revival" of the second half of the 19th century, and those that did appear were largely dry and academic. The more astute students of the Kabbalah recognized that it had an application outside Judeo- Christian mysticism and related it to the wider current of the Western... 

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