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Title Volume 08, Number 3, 4, Autumn-Winter 1973
Subject Periodicals; Mormons; Religious thought; Philosophy and religion
Description 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.
Publisher Dialogue Foundation, 900 Hilgard Avenue, Los Angeles, California 90024
Scanning Vendor Backstage Library Works - 1180 S. 800 E. Orem, UT 84097
Contributors Rees, Robert A.
Date 1973
Type Text
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Title Page 91
Identifier V08N0304-1721_Page 91.jpg
Source Dialogue: Vol 8 No 3, 4
Description Treasures in the Heavens I gi. motif); Apocalypsis Pauli, xxiii:9; xxiv:6ff.; Apocryphon of James, x-.zj: 5ff., 12; xxxi:i3:25; ii:58:2ff. "The Living Ones will return again to the Treasure which is theirs," Psalms of Thomas, i:49; cf. xviii:iff.; xvii:2off. In the end everything returns to its "root," Creation Apocryphon, 175:4; cf. J. Zandee, in Numen, 11 (1964), 66. Those above are equally impatient for the reuniting, Pistis Sophia, 10 (16-19) > Manichaean Psalm-book, II, 201, 72,136. 51In reclaiming its treasure the spirit "becomes what it was before removing its garment," Apocryphon of James, ii:56:iiff.; cf. Gospel of Philip, 105:19; Gospel of Truth, fol. XXIv, 24; Psalms of Thomas, ii 170-72, 74, jy; Acts of Thomas, vi-vii (lines 35-55 of The Pearl); Second Gnostic Work, i-a; Ginza, 487, 26f; Od. Sal., xi:io; Pastor Hermae, III, Simil. viii, 2. The garment is the treasure for both men and angels, Ginza, 13; the garment of Adam and Eve "was like the Treasure of Life," ib., 243; it is a protection for the righteous which the evil ones try to seize and possess, ib. 247, 259,132. 52The garment represents ritual in general, C. Schmidt, in Texte u. Unters., 8 (1892), 347. 53E. Drower, The 1012 Questions, 212, 241; the ordinances are "the treasures that transcend the world," ib., 245. "Ginza" means "a treasure, mystery, sacrament . . . what is hidden and precious . . . ," ib. 12. As guardian of these secrets and mysteries the Eldest Son is called "the Treasurer," Ginza, 150. The Eldest are they who observe the ordinances secretly in this world, ib. 153-54, and their highest duty is to transmit and explain these rites to their children, Mand. Prayerbook, No. 373, 266. See S. A. Pallis, Mandaean Studies, 192. 54Discussed by B. Gartner, The Temple and Community in Qumran and the New Testament (Cambridge Univ., 1965), i6ff. The Temple with its rites is the earthly counterpart of the heavenly treasury, // Baruch, iv:3-5. Since the Creation the ordinances have been essential to God's plan, Jubilees, vi:i8; Pseudo-Philo, xxi:2. It is in the cultus that the cosmic plan is unfolded, N. A. Dahl, in W. D. Davies and D. Daube, Background of the New Testament, 430L, and the return of the Temple is the return of the heavenly order, 4 QFlor., i; vi. 55I.e., I and II Jeu and the 2nd Coptic Gnostic Work. Without the "mysteries" one has no power and no light, Pistis Sophia, 55 (107); this is a Hauptthema of the Gospel of Philip, 124. The old Temple rite of the shewbread is an initiation to the Treasury of Light, Pistis Sophia, iv: 370. One's station (taxis) hereafter depends entirely on the mysteries one has "received" on earth, ib., 90 (202); 86 (195); 32 (52); Gospel of Philip, 125 (317); 129 (329). Without the performance of certain ordinances, no one, no matter how righteous, can enter into the Light, Pistis Sophia, 103 (263). Hence the rites are all-important, ib., 107, 11 (279), 100 (249^. One becomes "an heir of the Treasure of Light by becoming perfect in all the mysteries . . ." II Jeu, Ixxvi; / Jeu, v; Apocryphon of John, liii:iiff. 56K. Ahrens, in ZDMG, 84 (1930), 163; quotation is from D. Winston, History of Religions 5 (1966), 195, giving Jewish and Avestan sources; cf. IQS, x:4; ii:3; Secrets of Enoch, xl:gf. At the fall of the Temple "the heavens shut up the treasure of the rain" and the priests "took the Keys of the Sanctuary and cast them into the height of heaven," // Baruch, x:i8. The key to the Mandaean kushta (initiation rites) is held by the Master of the Treasurehouse, Ginza, 429^ So also in the Pistis Sophia, iv (336), the ordinances are "the keys to the Kingdom of Heaven." The keys which Christ gave to Peter were those to "the Heavenly Treasure," Epistola XII Apostolorum, Frg. 2, in Migne, P.O., II =147. 57II Jeu, lxxiii (in T. U., VIII:2iif.); the same image in Pistis Sophia, 14 (23). Cf. IQH, xvii:2i: "God has chosen his elect . . . instructed him in the understanding of his mysteries so that he could not go astray . . . fortified by his secrets." Through definite progresses in the community and helps others to progress, IQH, xiv:i7-i8, teaching of "the Creation and of the Treasures of Glory," IQM, x:izi, and testing the knowledge of the members, IQM, xvii:8; IQSb, iii:22-26. In the Coptic works all the rites "serve a single oekonomia, i.e., the gathering in of the spirits who have received the mysteries, so that they can be sealed . . . and proceed to the kleronomia (heritage) of Light . . . called in the literal sense of the word the Treasure of Light," C. Schmidt, in Texte u. Unters., 8 (1892), 365. In Pastor Hermae, I, Simil. iii:5, the saints are raised up by degrees, being tested at each step, to the precious tower. 58E. Drower, The 1012 Questions, 212, 241. See Morton Smith, The Secret Gospel (N.Y. Harpers, 1972), 96, 115, 83. 59J. Zandee, in Numen, 11 (1964), 45. Adam is the type of the initiate, Ep. Barnab., vi:ii-i6, from whom the mysteries have been handed down, Apocryphon of Adam, Ixxxviigff. He was privy to the whole plan of creation, // Baruch, iv:2; Secrets of Enoch, xxx: 13ft, being in the "Creation Hymn" (Gen. i:26ff) "God's counterpart as a speaking, active, personal being," J. B. Bauer, in Theol. Zeitschr., 20:8, a historical, not a mythological, character, ib., 7. He "came forth out of the light of the invisible place . . ." Pseudo-Philo, xxviii:9, and received the first anointing, Creation Apocryphon, 159:5; Clementine Recognitions, i 147. It is "the light of Adam"
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