theurgy


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Related to theurgy: theurgic

the·ur·gy

 (thē′ûr-jē)
n. pl. the·ur·gies
1. Divine or supernatural intervention in human affairs.
2. Magic performed with the supposed aid of beneficent spirits, as formerly practiced by the Neoplatonists.

[Late Latin theūrgia, from Greek theourgiā, sacramental rite, mystery : theo-, theo- + -ourgiā, -urgy.]

the·ur′gic, the·ur′gi·cal adj.
the·ur′gi·cal·ly adv.
the′ur·gist n.

theurgy

(ˈθiːˌɜːdʒɪ)
n, pl -gies
1. (Theology)
a. the intervention of a divine or supernatural agency in the affairs of man
b. the working of miracles by such intervention
2. (Theology) beneficent magic as taught and performed by Egyptian Neoplatonists and others
[C16: from Late Latin theūrgia, from Late Greek theourgia the practice of magic, from theo- theo- + -urgia, from ergon work]
theˈurgic, theˈurgical adj
theˈurgically adv
ˈtheurgist n

the•ur•gy

(ˈθi ɜr dʒi)

n., pl. -gies.
the working of a divine agency in human affairs.
[1560–70; < Late Latin theūrgia < Greek theourgeía magic. See the-, -urgy]
the•ur′gic, the•ur′gi•cal, adj.
the′ur•gist, n.

theurgy

1. the working of some divine or supernatural agency in human affairs.
2. the art of invoking deities or spirits for aid or information or knowledge unachievable through human reason.
3. a divine act; miracle.
4. a system of supernatural knowledge or powers believed bequeathed to the Egyptian Platonists by beneficent deities. — theurgist, n.theurgic, theurgical, adj.
See also: God and Gods
ThesaurusAntonymsRelated WordsSynonymsLegend:
Noun1.theurgy - the effect of supernatural or divine intervention in human affairs
causal agency, causal agent, cause - any entity that produces an effect or is responsible for events or results
occult, supernatural - supernatural forces and events and beings collectively; "She doesn't believe in the supernatural"
2.theurgy - white magic performed with the help of beneficent spirits (as formerly practiced by Neoplatonists)
white magic - magic used only for good purposes

theurgy

noun
The use of supernatural powers to influence or predict events:
References in periodicals archive ?
The three in Part 5 relate to the Greco-Roman world: one on theurgy, two on Apuleius in relation to realia, and an Ostian Mithraeum.
The topics include theurgy and aesthetics in Dionysios the Areopagite, Proklos and Plethon on beauty, Agathias and the icon of the Archangel Michael, transcendent exemplarism and immanent realism in the philosophical work of John of Damaskos, and the historical memory of Byzantine iconoclasm in the 14th century as illustrated by Nikephoros Gregoras and Philotheos Kokkinos.
See further Gilles Quispel, "Ezekiel 1:26 in Jewish Mysticism and Gnosis," VC 34 (1980): 1-13; Martin Samuel Cohen, The Shi'ur Qomah: Liturgy and Theurgy in Pre-Kabhalistic Jewish Mysticism (Lanham, Md.
Includes: Achsah Guibbory, "The Church of England, Judaism, and the Jewish Temple in Early Modern England"; Jeanne Shami, "Donne, Anti-Jewish Rhetoric and the English Church in 1621"; Noam Flinker, "Odyssean Return and Literary Theurgy in Shakespeare and Milton"; Albert C.
By and by he does discuss the place of religion in the divinized society, and he offers perceptive remarks about Iamblichean theurgy and prayer and makes a fascinating correlation of the Areopagite's ecclesiastical hierarchy to the standard Neoplatonic order for a divinized society.
Next come two papers treating theurgy and ritual, a most welcomed contribution seeing how most secondary scholarship tends to overlook this central soteriological component of gnostic life and practice.
The Hebrew Bible and New Testament; early Jewish and Christian apocalyptic works (both canonical and non-canonical); the vast corpus of rabbinic exegetical, legal, and narrative writings; early Christian and patristic sources (especially those materials classed as "Gnostic"); late antique Jewish and Christian liturgy; Neoplatonic theurgy and mysticism; Greco-Roman magical literatures and practices: all of these have served as comparative material for assessing the religious world-view of Hekhalot literature and the socio-cultural location of its authors.
Quite different from today is the way philosophy moved from rational discourse to theurgy and mysticism.
Rather than accepting the unadulterated Plotinus of the Enneads, Celenza argues, Ficino viewed both his works and those of his student Porphyry through "Iamblichan eyes" (93), as providing a justification for theurgy and spiritual magic.
These factors are indeed indications that at the stage of development at which these testimonies were written, this literature is not the product of the inner life of a rabbinic elite, trained at once in halakhah and the mysteries of vision and theurgy.
the images of the Platonic and Neo-Platonic mythic world, the religious-aesthetic idea of the cosmic eros (which Denys expressly equates with Christian agape, both God's and man's), Iamblichus' language of theurgy, the quasi-pantheistic, emanationist language of Plotinus, and finally the triadic ontology of Proclus.
Whatever its particular orientation, scholarly focus on the "occult" led to important textual work, making available critical editions of texts concerning magic, alchemy, astrology, theurgy, and related traditions.