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January, 1870. Saint-Paul, par Ernest Renan. Paris, 1869. Histoire du Dogme de la Divinite de Jesus-Christ, par Albert Reville. Paris, 1869. The End of the World and the Day of Judgment. Two Discourses by the Rev. W. R. Alger. Boston: Roberts Brothers, 1870.
For a few years the orthodox in France generally spoke of the new tendency as loisysme. It was not till 1905 that Edouard Le Roy published his 'Qu'est-ce qu'un dogme? which carried the discussion into the domain of pure philosophy, though the studies of Blondel and Laberthonnière in the psychology of religion may be said to involve a metaphysic closely resembling that of Le Roy. Mr.
I am an old student of his works, and of the aspects of occult science and magical history which arise out of them; in the year 1886 I published a digest of his writings which has been the only attempt to present them to English readers until the present year when I have undertaken a translation in extenso of the Dogme et Rituel de la Haute Magie, which is actually in the hands of the printer.
Hence the author of "Dogme et Rituel de la Haute Magic," printed at Parisy 1852-53 a book less remarkable for its learning than for the earnest belief of a scholar of our own day in the reality of the art of which he records the history insists much on the necessity of rigidly observing Le Ternaire, in the number of persons who assist in an enchanter's experiments. I may add that Dr.
The original idea of the shadow-demon on p. 201 will be found in Lévi's sacerdotal hand making the sign of esotericism. The four figures of the Palladian urn on p. 313 are plagiarised in a similar way. The illustration on p. 337, which purports to be a gnostic symbol of the dual divinity, is actually the frontispiece to Lévi's Dogme de la Haute Magie.
[Footnote 11: 'Enfin, supposons pour un instant que le dogme de l'autre vie soit de quelqu'utilité, et qu'il retienne vraiment un petit nombre d'individus, qu'est-ce que ces foibles avantages comparés
Read, moreover, the exposition of the central dogma, that of the resurrection of Jesus, in E. Le Roy's excellent work, Dogme et Critique, and tell me if any solid ground is left for our hope to build on.
The more considerable and essential portion of that document, so far from being referable to the supposed founder of the Rite, namely, Count Cagliostro, is a series of mutilated passages taken from Éliphas Lévi's Dogme et Rituel de la Haute Magie, and pieced clumsily together.
Le Quatrième Évangile, passim. Loisy, Les Évangiles Synoptiques, p. 214. Ibid. p. 218. Loisy, Les Évangiles Synoptiques, p. 223. The Programme of Modernism, pp. 82, 83. Ibid. p. 90. Loisy, Simples Réflexions, p. 211. Laberthonnière, Le Réalisme Chrétien et l'Idéalisme Grec, pp. 44, 45. Malachi, ii. 6. Le Roy, Dogme et Critique, p. 26. This is not carelessness on the part of the writer.
Hence the author of "Dogme et Rituel de la Haute Magic," printed at Parisy 1852-53 a book less remarkable for its learning than for the earnest belief of a scholar of our own day in the reality of the art of which he records the history insists much on the necessity of rigidly observing Le Ternaire, in the number of persons who assist in an enchanter's experiments. I may add that Dr.
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