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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g8 I Dialogue 496L, 519-21, 524f. Eternal progression is indicated in IQH, vii:i5, and in the formula, "out of the eternities and into the eternities," IQS, ii:i; Epist. Barnab., xviii; ". . . press on from glory to glory," says a Hymn of Serverus, in Migne, P.O., v.683; I Jeu, 54f., 58f.; 2nd Gnostic Work, 5a; Gospel of Thomas, 9o:4ff. (". . . a forward motion, and then a resting-time . . .")• You master the places in this world so that you can master them in the next, Gospel of Philip, 124:33^; Gospel of Truth, fol. Xllr, 11-14, the ultimate object being to "share in the treasury of light as immortal gods," II Jeu, 58. He who receives all the ordinances "cannot be held back in the way," Ginza, 19. 119E. L. Cherbonnier, in Harvard Theological Review, 60 (1962), 206. 120This idea is forcibly expressed in the Pistis Sophia, 88f. (199), 84 (183); Ginza, 14, 493-94. 121J. Soggin, in Theologische Literaturzeitung, 89 (1966), 729. Those who receive the Mysteries of the Gospel will also come to know the mysteries of the physical Cosmos, Pistis Sophia, 232. 122A. Piankoff, in Inst. Francais Archeol. Orient., Bibl. Et., 19,1. 123The Schoolmen have always avoided "cosmism" and still do, H. F. Weir, Hell. Judaism. 79ft; Klaus Koch, Ratios vor der Apokalyptik (Giitersloder Verlag, 1970) esp. 55ff. 124The contradictions are emphasized by S. A. Pallis, Mandaean Studies, 1, 2, 4, 8,188, and A. Brandt, Mandaische Religion, 48ff., while the "einheitliche und organische Grundlage" is noted by K. Rudolph, Mandaer, I, 141, following H. Jonas. The Mandaeans frequently refer to other sects, Jewish and Christian, as bitter rivals, not because of the differences but because of the many resemblances and common claims between them", e.g. Ginza, 28-30, 48-52,135, n.4, 223-32; Mand. Prayerbook, No. 357, 251; Berlin Manich. Hs., I, 21. While A. Loisy, Le Mandeisme et les Origines Chretiennes (Paris: Nourry, 1934), 142, maintains that "le Mandeisme n'est intelligible qu'en regard du chretianisme," M. Lidzbarski, Ginza, ix, insists that it is older than the captivity of ^8y B.C. Such disagreements are typical. 125See K. Rudolph, Mandaer, I, 19-22, 36-41, 59ff., H2ff., 173-75, 251-54, seeing the common source in the early Tauf sekten. Since the rites are "sinnlos und unerklarbar" without the peculiar doctrines (K. Rudolph, Mandaer, I, 254), the common rites indicate a common doctrinal tradition, E. Drower, Nasoraean Commentaries, vii. 126In their main points the two doctrines are in striking contrast, e.g., (1) The idea that all matter is evil heads the list of "orthodox" charges against the Gnostics, Bodmer Papyrus X:5i: 10: Const. Apostol., vi:io; C. Schmidt, Texte u. Unters, 8 (1892), 4O2f.; cf. Clementine Recognitions, iv:23: ". . . absolute dicimus in substantia nihil esse mali." Cf. the Gnostic denial of a physical resurrection with the attitude of the Gospel of Philip, 105:9-19. (2) The Gnostic idea that Adam was "predisposed to evil" and that souls come to the earth to be punished is the opposite to that of man's preexistent glory, J. Zandee, Numen, 11 (1964), 31; Creation Apocry-phon, i7i:ioff.; Cyril of Jerus., Migne, P.G., XXXIII1481. (3) Gnostic dualism—between physical and non-physical states of being—is anH-cosmist, U. Bianchi, in Numen, 12 (1965), 165-66,174, 177; S. Giverson, in Studia Theologica, 17 (1963), 6gf. (4) The Gnostics put God utterly beyond man's comprehension, not in the same family as the "Treasure" concept does, Bodmer Papyrus X:5i:io; Const. Apostol., vi:lo; Ignatius, Tartens., incip., Israel means "man who is God," according to the Creation Apocryphon, 153125. (5) Whereas the True Gnostic achieves complete spirituality on earth and goes directly to heaven (or the sun) at death, Schmidt, Texte u. Unters., 8 (1892), 52iff.; Epist. to Rheginos, Puech in Vigiliae Christianae, 8 (1956), 44-46, the idea of a long and gradual progress of the soul is older than the Gnostics, K. Kohler, in Jewish Quarterly Review, vii:598; cf. IQS, ii:23ff; IQH, x:28. (6) Whereas pessimism is the hallmark of all Gnostic systems, in Numen, 11 (1964), 17; Bianchi, in Numen, 12 (1965), 165, the "Treasure" doctrine is completely optimistic and joyful. (7) The Gnostics show the influence of the schools, Bianchi, 162, while the other teaching is chracteristic neither of the schools nor of religions in general, K. Koch, Zeitschr. f. Theol. u. Kirche, 6z (1965), 263. (8) Following the schools, Gnosticism shuns literalism and turns everything in abstraction and allegory: it is not a real system but poetic fantasy, C. Schmidt, Texte u. Unters., 8 (1892), 397, 413, 421-22; but "of mystical rapture there is no hint" in the other tradition, H. P. Owen, in New Testament Studies, 3 (1965), 251; Koch, loc. cit. 127C. Schmidt, Texte u. Unters., 8 (1892), 345f.: there was nothing the Patristic Fathers corn-batted more vigorously than "the cosmist heresy." Having chosen the way of the Gnostics ad Neoplatonics, they condemned all literalism, ib., 421, and Texte u. Unters., XLIII:524-25. 128Tertullian and Irenaeus wavered between the two views, Schmidt, XLIII:52of. The fundamental "Treasure" doctrine of the descensus disappears after the 3rd century, F. Kattenbach, Das Apostolische Symbol (Leipzig, 1894), I, 104; II, 9i3f. The Epist. to Diognetus, vi, compromises, but for Athanasius, Basil, John Chrysostom, etc., heaven has become a state of mind pure and simple.