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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.
Website http://dialoguejournal.com
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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Language eng
Rights Management Digital image, copyright 2004, Dialogue Foundation. All rights reserved.
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ID 153781
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Reference URL https://collections.lib.utah.edu/details?id=153781

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Title Page 92
Identifier V08N0304-1722_Page 92.jpg
Source Dialogue: Vol 8 No 3, 4
Description 92 I Dialogue that leads men back to the Light, Psalms of Thomas, iv.g; and the faithful are promised "all the glory of Adam," IQS, iv: line 23; Zadokite Doc, iii:20. He is called "the son of the Treasuries of Radiance" in the Mandaean Prayerbook, No. 379, 290. C0On the sleep of forgetting, The Pearl, line 34; Psalms of Thomas, xv:5; Apocryphon of John, 58:i5ff; Apocryphon of Adam, 65:14-21; Abp. Timothy on Abbaton, fol. 15b; Sophia Chr., 106:1-10; Creation Apocryphon, 158:25; Apocryphon of James, I xxviii, 14, 22f; Hypostasis of the Archons, 137:1-5. It is the "Sem-sleep" of the Egyptian initiation rites. It is also expressed in terms suggesting Plato's Cup of Lethe, Manichaean Psalm-book, II, 7, ^y, 117, and as the dropping of a veil, Sophia Chr., 120 (in Texte u. {Inters., 60:280); Pistis Sophia, 131 (336-38); Ginza, 34; the Cup-of-Lethe plays an important role in the Greek mysteries, to a lesser extent the Cup of Memory is discussed by C. Schmidt, in Texte u. Unters., 8 (1892), 4O5f. 61Called "Three Great Men" in Apocryphon of Adam, 66 :i2ff., they are three arch-angels, Creation Apocryphon, 152:23; Sophia Christi, g6:jff.; 2nd Gnostic Work, 19a. They are sent down to instruct and accompany Adam, Ginza, 15, 33-35; they are the Three Uthras, "sent into the world to fetch the Elect . . . back to the House of Light," R. Bultmann, in ZNTW, 24 (1925), 132. Thus Enoch is fetched by three men in white, / Enoch, xc:3i; who also visit Abraham, Genesis Apocryphon, ii =24; xix:23ff.; xx:i-8; xxi:2if.; xxii:22f. For the Jewish version of the Three Men in White, R. Goodenough, Jewish Symbols in the Greco-Roman Period (N.Y.: Panteon 1958), IX, 102-4, 84-89; X, 91-96. Cf. J. Barbel, "Zur Engel-trinitatslehre im Urchristen-tum," in Theological Review, 54 (1954), 48-58, 103-112; K. Rudolph, Die Mandaer, I, 162, noting that these three were the arch-types of the Sent Ones in general. 62Od. Sal., xxix:iff; xxii:i; Psalms of Thomas, v:28; Gospel of Truth, fol. XLv, 22; I Jeu, 3; Epistle of the Apostles, xii (23); Berlin Manich. Hs., I, ^6; not only Adam but every patriarch after him is instructed by a Sent One, Mand. Johannesbuch, Nos. 13, 14 (57ft) 60, n. 6. Indeed the Sent Ones are to help every mortal back "to the place from which he came," Ginza, 244; cf. IQS, xi:i; Luke 1:78-79 (John the Baptist as a Sent One). The Adversary also has his sent ones, Pistis Sophia, 66 (136). 63Being rejected like the Poor, the Sent Ones may be identified with them, R. Bultmann, in ZNTW, 24 (1925), 124. The evil spirits accuse the Sent Ones of being aliens and meddlers in the earth, Ginza, 2.63L, and accuse Adam and his descendants of the same thing. The Poor are the true heirs, 4QpPs 3j: iii:io; Od. Sal., viii:6-i3; see K. Romaniuk, in Aegyptus, 44 (1964), 8^, 88, citing Old Testament and New Testament parallels to Egyptian teachings. Their "angels" have unbroken contact with the Father, Matt. xviii:io. 64The Sent One is the Treasure, C. Schmidt, in Texte u. Unters., 8 (1892), 349. The saints receive the Law "by angels" (lit. "sent ones"), Acts vii:52, each dispensation having its special angel, Pastor Hermae, I, iii, 4. "There has come from the plains of heaven a blessed man . . . and he has restored to all the good wealth (treasure) which the former men took away," namely, the ordinances of the Temple, Sibylline Oracles, w.^i^-^. "Thou didst appoint from the beginning a Prince of Light to assist us," IQM, xiii:io. Enos, Enoch, Moses, and Joshua were such Sent Ones, Const. Apostol., vii:38, as was John the Baptist, restoring lost ordinances and preparing the people for things to come, John 1:6; Luke i:i6f; Heb. i:i4; cf. IQS, ix:ii. Those who accept the Plan had a pure begetting through the First Sent One, Sophia Chr., 82:12. Like Adam, everyone is awakened from the sleep of forgetfulness by a Sent One, ib., 94:5ff. Angels and prophets are sent to bring men "what is theirs," Gospel of Thomas, 96:7, instructing them in the mysteries, Mysteries of Heaven and Earth, iv,i, in Migne, P.O., VI, 428; Bodmer Papyrus X:53. Adam himself became a Sent One to help his children, Psalms of Thomas, v:26-8; iv:i-io, 12-17. The instructions to the Sent One and his two counsellors were to teach Adam and his posterity what they must know and do to return to the Light, Ginza, 16, 17, 18, 41, 57ft., 113 (on the teaching of ordinances), 119; for the Sent One is in special charge of the Treasure of Life in this world and the other, ib. 96. 65It was by "a letter of command from the Father" that "the Son of Truth inherited and took possession of everything," Od. Sal., xxiii:i5-i7; The Pearl, lines 35-39, 63f., 50. The "King's Letter" is one's passport to heaven, The 1012 Questions, 198. As a knowledge of the ordinances, the Treasure is an actual scroll, written by the hand of the Lord of Greatness, Alma Rishaia Zuta, 72. Writing is one of the Ten Treasures of the Creation, Pesachim, Fol. 54a. The heavenly books are "Beweisdokumente," L. Koep, Das himmlische Buch . . . (Bonn: Hanstein, 1952), 54-61; e.g., The Book of Deeds is a written contract between Christ and Adam, ib., 64. "Thou hast engraved them on the Tablets of Life for kingship . . . ," IQM, xii 13, discussed by F. Notscher, in Revue de Qumran, 3 (1959), 405-12. For the Mandaeans the holy books are heavenly treasures, E. Drower, The 1O12 Questions, i58f, 170, 252. The holy books were often literally treasures, being inscribed on precious metals and buried in the earth like other treasures, H. Nibley, "Qumran and the Companions of the Cave," Revue de Qumran, 5 (1965), i9if. The idea of books as treasures
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