Periodicals; Mormons; Religious thought; Philosophy and religion
Independent national quarterly established to express Mormon culture and examine the relevance of religion to secular life. It is edited by Mormons who wish to bring their faith into dialogue with human experience as a whole and to foster artistic and scholarly achievement based on their cultural heritage. The journal encourages a variety of viewpoints; although every effort is made to insure accurate scholarship and responsible judgment, the views expressed are those of the individual authors and are not necessarily those of the Mormon Church or of the editors.
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Treasures in the Heavens I 87 treasuries of all the winds," I Enoch, xviii:1, which are in the midst of "secret things" amidst mountains of precious stones and minerals, ib. lii :5. On wind as the "Urstoff," Coffin Texts, Spell 162 (A. de Buck, ed., Univ. of Chicago, 1938, II, 401). On water, W. Lambert, in Jnl. Theol. Stud., 16 (1965), 293. l1For a thorough treatment, H. F. Weiss, Untersuchungen zur Kosmologie des hellenistischen und Paldstinischen Judentums (Berlin: Akademic-Verlag, 1966), 59-74, and notes 81 to 84, below; also W. Richter, "Urgeschichte und Hoftheologie," Biblische Zeitschr., NF 10 (1966) 97; H. A. Brongers, De Scheppingstradities bij de Profeten (Amsterdam, 1945), 3-18. 12The idea is carried over into the widespread ritual dramatizations of the Creation, the essence of which is the strict regulation of persons, times, and places, S. Mowinckel, Religion und Kultus (Gottingen, 1953), 53-9. See esp. Pistis Sophia 128-135. 13This is an unfailing part of the picture: the Hallelujah chorus with its refrain of "Forever and ever!" is the closing section of almost any ritual text. See W. F. Otto, Die Musen und der gottlichen Ursprung des Singens und Sagens (Diisseldorf-Koln: E. Diederich, 1956); H. Nibley, "The Expanding Gospel," B.Y.U. Studies, 7 (1965), 5-27. 14K. Koch, in Zeitschr. f. Theol. u. Kirche, 62 (1965), 271, 281-82, shows that the "creative word of God" originally refers to a conversation, a discussion with others. The Egyptian concept is discussed by H. Junker, Die Gotterlehre von Memphis (Berlin Akad. d. Wiss., 1940), 36f., 42, 55; the holy ones are "as it were extensions of the Great God," H. Grapow, Das 17. Kapitel des aeg. Totenbuches (Berlin, 1912), 40. See above, notes 8 and 9. May not the Logos of John I also be a "council" "discussion"? "Quotation from D. Winston, in History of Religions, 5 (1966), 212, citing Jewish and Persian sources. It was a real discussion, in which many divergent views were expressed, as described in Timothy Abp. of Alexandria, Discourse on Abbaton, fol. 10a-i2a (E. A. W. Budge, Coptic Martyrdoms [Br. Mus., 1914], 232-34); Cinza (Lidzbarski), 331-33; Mandaean Prayer-book, No. 361 (Drower, 255); Alma Rishaia Zuta, iii, 215ft (67, 70); Alma Rishaia Rba, iv, i5off. (7); Pistis Sophia, 33ff. 16IQM, xii:2-3; IQSa, i:iff. The world was created on their behalf, Ascension of Moses, i:i2; 4 Ezra ix:i3. All the elect were known and the kingdom with "the riches of his glory" (i.e. the treasure) appointed to them "from the foundation of the world," Matt, xxv =34,41; Rom. ix:23; Od. Sal., xxiii:i-3; Psalms of Solomon, xviii:3o; Didache, x:j; Test. Dom. nostri J. Christi, xxiv (J. E. Rahmani, ed.; Mainz, 1899). They are the Pearls in the Treasure-house of Life, Cinza, 59of. They alone share the secrets of the treasure, ibid., 296, cf. IQH, xvii:9. 17IQM, xiii:2; vii:6; xv:i3; IQSa, ii:8f, I4f, 20: IQH, iii:2of. Every major event in the N. T. is marked by the presence on the scene of heavenly beings participating with the saints in the activities. • 1SIQM, x:io; Clementine Recognitions, iii:53f, 58; v:5-7; Oxyrhynchus Frg., No. 654:5ft; Gospel of Thomas, 80:14-18; 94:14ft, 19; iff; Gospel of Truth, fol. IXr, 2-4; Lactantius, Div. Inst., IV:ii. "The Chosen people alone understand what the others have rejected," K. Koch, Zeitachr. f. Theol. u. Kirche, 62 (1965), 292. WIQH, i:2i; 11:7, a3/ a7' iii:19ft; iv:27; v:25; vi:io-n; vii:26-3o; x:4, 14ft, 22ft, 29; xi:4~8, 10, 27f; xii:iif; xiii:i8f; xv:2if. Cf. IQS, xi:6f; ix:i6-i8; Isaiah xlv:3; Matt. xi:25ff; Rom. xi:33, 12; Eph., iii:8f; Col. ii:2f, 26f; Phil. iv:i9; 1 Enoch, lxiii: 3; Ep. Barnab., vi; Od. Sal., vi:4~5; xxx:i; Gospel of Truth, fol. XVIr, 17; Test. Dom. nostri J. Christi, xliii (Rahmanie, 103); Ben Sirach, xvii:ii-i3, Manichaean Psalm-book, II, 120, 126. "In a certain way, election is pre-existence," writes J. Zandee, in Numen, 11 (1964), 46, citing Logion No. 49 of the Gospel of Thomas. Not only the Son of Man but Isaac, Jacob, Jeremiah, the Twelve Apostles, Peter, etc., are specifically said to have been chosen and set apart in the pre-existence. 20Clement of Alex., Paedagog., I, vii (in Migne, P. G., viii:32i), citing Jeremiah i:7,5; cf. Ephes. i:4; I Pet. i:20. The awards and assignments handed out at the Creation must have been earned in a pre-existent life, Origen, De princip., I, viii, 4; II, ix, 6-8; cf. Zaddokite Document, 11:7; IQS, iv:22; iii 115; IQH, 1:7. 21The expression occurs in Gospel of Thomas, 84:17; Gospel of Philip, 112:10; cf. Secrets of Enoch, xxiii:4-6; IQH, i:xg; xiii:8; Od. Sal, vii:io. 22II Baruch, xxi:i6. Cf. Gospel of Philip, 112:10: "For he who is both was and shall be." "By not yet existing, I do not mean that they do not exist at all ..." Gospel of Truth, fol. XlVr: 35-36. The formula "out of the eternities and into the eternities" is found in IQS, ii: line 1, and Ep. Barnab., xviii, and indicates an endless past as well as an endless future for man, ". . . for Thou didst establish them before eternity," IQH, xiii:8. "When he prepared the heavens I was there. Then I was by him, as one brought up with him; and I was his daily delight," Proverbs xiii:2iff; see H. Donner, in Aegypt. Zeitschr., 81 (1956), 8-18, for Egyptian parallels.