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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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Language eng
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Title Page 94
Identifier V08N0304-1724_Page 94.jpg
Source Dialogue: Vol 8 No 3, 4
Description g4 I Dialogue 77Ben Sirach, xlii 123-5; Od. Sal., xii:9; ". . . each is more wonderful than the other!" Ginza, 11-13; so also Mand. Johannesbuch, No. 59, 207, explaining that it is "the power of the Treasure" that makes such rich variety possible. Among ten-thousand times ten-thousand worlds "every world is different from the others/' Cinza, 152. Even the worlds of darkness are all different, Berlin Manich. Hs., I, 68. One cannot describe how another world differs entirely from every other, Pistis Sophia, Ch. 88 (199); no other world can be described in terms of this one, so different are they all (84,133). 78Wisdom of Solomon, xix:i8. On the letters of the alphabet as elements of creation, see Sefer Yeshira, texts by P. Mordell, in JQR, N.S. Ill (1913), 536-44. 7DThe Creation is compared to the smashing of inferior vessels to use their substance for better ones, Gospel of Truth, fol. Xlllf., 25ft.; or the melting down of scrap-metal for re-use, Manichaean Psalm-book, II, 11; or with the breaking of an egg that a more perfect form might emerge, Clementine Recognitions, iii, 27-29; cf. The 1012 Questions, 183; the Ginza, 83L God sparks some worlds from dismantling until they have fulfilled their purpose, Psalms of Thomas, n:j,o-jn. While treasure-ships carry matter through space (above, note 38), the Seven Planets "intercept all the goods bestowed by the constellations and divert them to the use of the demons" in furbishing out their worlds, D. Winston, History of Religions, 5 (1966), 2ff.; the fullest treatment in Berlin Manich. Hs., I, 109, 111-14, X77> where it is even necessary to decontaminate older materials before re-using! ib., 113-14,130. Pistis Sophia 80E. A. E. Reymond, The Mystical Origin of the Egyptian Temple (Manchester Univ. Press, 1969), 187. 81H. F. Weiss, Hellenist. Judentum, 92-99. S2W., 22ff. 83Ib., 146. 8ilb., 29-36, citing many sources. It is the business of the Demiurge to organize rather than to produce out of nothing, ib., 44ft. S5The 1012 Questions, 164. "There is abundant room in thy Paradise, and nothing is useless therein . . ." Od. Sal., xi:20. There is a remarkable picture of the struggle for survival, however, when life began in the waters: ". . . they attacked one another and slew one another, saying to one another: 'Move off out of my way . . . Move on that I may come!' " The 1012 Questions, 184. 8GThe 1012 Questions, 111; Gospel of Philip, io4:i8f.; the physis itself is "imperishable, complete, and boundless," Creation Apocryphon, 146:11. S7It represents "die Begrenzung und Begrenztheit der Welt," E. Horning in Aegypt. Zeitschr., 97 (1971)/ 78. S8Pistis Sophia, 323-4; L. Kakosy, in Aeg. Zeitschr., 97 (1971), 104-5. S0Worlds come and go, only progeny (sonship) is eternal, Gospel of Philip, 123:6-10; "The man of heaven, many are his Sons, more than the man of earth. If the Sons of Adam are many but still die, how much more the sons of the perfect man, they who do not die but are begotten at all times," ib., 106:17. "Mounting up from world to world" is from The 1012 Questions, 192, and "towards His perfection" from the Gospel of Truth, fol. XXv, 4-14. The ultimate objective is to receive the same glory which the Son received from the Father in the beginning, John xvii:22; the Epistle to Diognetus, x, tells us not to marvel at this—man must become the heir of divinity in the fullest sense, C. Schmidt, in Texte u. Unters., 8 (1892), jigi.; Gospel of Philip, ioo:iff, 11; 101.-iff; Psalms of Solomon, 1:3-4. It is important not to get stuck "in the middle" and so delay progress, Schmidt., op. cit., 335, this world being merely a bridge, according to the famous Logion (Migne, P.O., XIII, No. 7^). The fundamental nature of Godhood is to beget and create, Sophia Christi., 87:1-88:1. 90G. Thausing, in Mitt. dt. ln$t. Kairo, VIII (1939), 63-64. 91This is the ametretos bathos in which a sector is staked out for a new creation, 2nd Gnostic Work, 9a. Ptahil-Uthra is ordered: "Go down to a place where there are no Shkinas (dwellings) and no other worlds, and make thee a world as the Sons of Salvation do . . ." Ginza, 98. God plans for the occupancy of all the "spaces" ahead of time, Gospel of Truth, fol. XlVr, 11-16. One seeks release by moving "from the more confined to the more spacious places," Pistis Sophia, 47 (83). The role of space in creation is vividly depicted in Egyptian temple-founding rites, in which the King, representing God creating the world, takes sightings on the stars in a pure and empty place, A. Moret, Du caractere religieux de la royaute pharaonique (Paris, 1902), 130-42; R. T. R. Clark, Myth and Symbol in Ancient Egypt (London: Thames, 1959), 80. Preparing for the Creation of the world, "Marduk went into the heavens, inspecting the places, and there he established a new one, an exact replica ... of the dwelling of Ea," Enuma Elish, iv:i42.
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