2,000 Greater & Lesser Mysteries/2,000 Greater and Lesser Mysteries.iso/gnostic/mys00609.txt

Text File | 1994-06-10 | 12.8 KB | 234 lines

ORPHEUS V.1 N.1 [BEGIN]

  a. The Treatise of Resurrection   [transl. by Malcolm Peel]
  b. Dialogue of the Savior         [transl. by H. Attridge]
  c. Thunder, Perfect Mind          [transl. by G. McRae]
  d. The Prayer of Thanksgiving     [transl. by J. Brashler, P. Dirkse]

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  The Treatise on Resurrection
  ===========================================================================

Introduction by the Translator
  The Treatise on Resurrection was written by an anonymous teacher to his
pupil, Rheginos, in response to questions regarding death and the afterlife.
Accordingly, this tractate is of great importance in illuminating Christian
Gnostic thought about the resurrection in the late second century. Though
permeated with Valentinian symbols and imagery, the document's most striking
figure is the ismularity of its teaching to the view of Hymenaeus and
Philetus combatted in 2 Timothy 2:18 that "the resurrection (of believers)
has already occurred." [...] Though some have suggested that the author of
the letter may have been Valintinus himself, most scholars would now deny
this. Rather, the author seems to be a late second century Christian Gnostic
who is certainly influenced by Valentinianism but hwose views on several
crucial points are closer to the apostle Paul than to Valentinus.

The Translation
  Some there are, my son Rheginos, who want to learn much. They have this goal
when they are occupied with questions whose answer is lacking. If they succeed
with these, they usually think very highly of themselves. But I do not think
they have stood within the Word of Truth. They seek rather their own rest,
which we have received through our Savior, our Lord Christ. We received it
[rest] when we knew the truth and rested ourselves upon it. But since you ask
us pleasantly what is proper concerning the resurrection, I am writing to you
[to say] that it is necessary. To be sure, many are lacking Faith in it but
there are a few who find it. So then, let us discuss the matter.
  How did the Lord make use of things while he existed in flesh and after he
had revealed himself as Son of God? He lived in this place where you remain,
speaking about the Law of Nature-but I call it "death"! Now the Son of God,
Rheginos, was Son of Man. He embraced them both, possessing the humanity and
the divinity, so that on one hand he might vanquish death through his being
Son of God, and that on the other through the Son of Man the restoration of
the Pleroma might occur; because he was originally from above, a seed of the
Truth, before this structure [kosmos] had come into being. In this [structure]
many dominions and divinities came into existence.
  I know that I am presenting the solution in difficult terms, but there is
nothing difficult in the Word of Truth. But since the solution appeared so as
not to leave anything hidden, but to reveal all things openly concerning
existence-the destruction of evil on the one hand, the revelation of the
elect on the other-that is the emanation of Truth and Spirit; Grace is that
which belongs to Truth.
  The Savior swallowed up death-[ofthis] you are not reckoned as being ignorant
-for he put aside the world which was perishing. He transformed himself into
an imperishable Aeon and raised himself up, having swallowed the visible by
the invisible, and he gaveus the way of our immortality. Then, indeed, as the
Apostle  said [...] (Romans 8:17, Ephesians 2:5-6)
  "We suffered with him, and we arose with him and we went to heaven with him."
  Now if we are manifest in this world wearing him we are that one's beams,
and we are embraced by him until our setting, that is to say, our death in
this life. We are drawn to keaven by him, like beams by the Sun, not being
restrained by anything. This is the spiritual resurrection which swallows
up the psychic in the same way as the fleshly. [...]
  "Strong is the system of the Pleroma; small is that which broke loose
  "[and] became [the] world. But the All is what is encompassed. It has
  "[not] come into being; it was existing." [...]
  Many are looking forward to this which I have written to you. To these I say:
peace be among them and grace. I greet you and those who love you [pl.] in
brotherly love.

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  The Dialogue of the Savior
  ===========================================================================

Introduction by Helmut Koestler and Elaine Pagels
  The somewhat fragmentary "Dialogue of the Savior" is an important Christian
document of considerable complexity. To begin with, this tractate is composed
of several sources and traditions which can be isolated. The main source used
by the author was a dialogue between Jesus and several of his disciples. This
dialogue is based on a traditional collection of saying comparable to "Q" or
the "Gospel of Thomas"; in fact, many of the sayings used or alluded to in the
dialogue have parallels in the "Gospel of Thomas". The individual sayings of
Jesus are quoted, expanded and interpreted, and thus a dialogue is created.

Translation
  [...] The disciples said to him, "What is the pleroma and what is the
deficiency?" He said to them "You are from the Pleroma, and you dwell in the
place where the dificiency is. And behold, its light was poured down upon me."
Matthew said, "Tell me, Lord, how the dead die and how the living live?"
  The Lord said "You have asked me for a word [about that] which eye hath not
seen, nor have I heard about it, except from you. But I say unto you, that
when that which moves man is withdrawn he will be called 'dead' and when the
living one sets free the dead one, he will be called the 'living.'"
  Judas said "Why then, by the truth, do they die and live?"
  The Lord said "He who is from the truth does not die; he who is from the
woman dies."
  Mariam said "Tell me, Lord, why I have ocme to this place, to benefit or to
suffer loss?"
  The Lord said "Because you reveal the greatness of the revealer."
  Mariam said to him "Lord, is there a place that is [...] or is deprived of
the truth?"
  The Lord said "The place where I am not."
  Mariam said "Lord, you are fearful and wonderful and [apart] from those
who do not know you."
  Matthew said "Why do we not put ourselves at rest at once?"
  The Lord said, "You will when you lay down these burdens." [...]
  Judas said to Matthew "We wish to know with what kind of garments we will be
clothed when we come from the corruption of the flesh."
  The Lord said "The archons and the governors have garments that are given
to them for a time, which do not abide. As for you, however, since you are
sons of the truth, it is not with these temporary garments that you will clothe
yourselves. Rather, I say to you that you will be blessed when you strip
yourselves, for it is still a great thing to [...] outside.
  Mariam said "What is the mustard seed like? Is it from heaven or earth?"
  The Lord said "When the Father established the world for himself he left
behind many things from the Mother of the All. Because of this he speaks and
acts.
  Judas said "You have said this to us from the mind of truth. When we pray,
how shall we pray?"
  The Lord said "Pray in the place where there is no woman."
  Matthew said "He says to us 'Pray in the place where there is no woman.'
and 'Destroy the works of femaleness' not because she is another [...] but
so that the works will cease."
  Mariam said "Will they never be destroyed?"
  The Lord said "The Mother is the one who knows that the works of femaleness
will dissolve and be destroyed in this place."

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  Thunder, Perfect Mind
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  I was sent forth from the power,
    and I have come to those who reflect upon me,
    and I have been found among those who seek after me,
  Look upon me, you who reflect upon me,
    and you hearers, hear me.
    You who are waiting for me, take me to yourselves.
  And do not banish me from your sight.
    And do not make your voice hate me, nor your hearing.
    Do not be ignorant of me anywhere or any time.
    Be on your guard! Do not be ignorant of me.
  For I am the first and the last.
  I am the honored one and the scorned one.
  I am the whore and the holy one.
  I am the wife and the virgin.
  I am the mother and the daughter.
  I am the members of my mother.
  I am the barren one and many are her sons.
  I am she whose wedding is great and I have not taken a husband.
  I am the midwife and she who does not bear.
  I am the solace of my labor pains.
  I am the bride and the bridegroom, and it is my husband who begot me.
  I am the mother of my father and the sister
    of my husband and he is my offspring
  I am the slave of him that prepared me.
  I am the ruler of my offspring.
    but he is the one who begot me before the time on a birthday.
    and he is my offspring in due time and my power is from him.
  I am the staff of his power in his youth;
    and he is the rod of my old age and whatever he wills, happens to me.
  I am the silence that is incomprehensible
    and the idea whose remembrance is frequent.
  I am the voice whose sound is manifold
    and the word whose appearance is multiple.
  I am the utterance of my name.
  Why, you who hate me, do you love me, and you hate those who love me?
  You who deny me, confess me and you who confess me, deny me.
  You who tell the truth about me, lie about me,
    and you who have lied about me, tell the truth about me.
  You who know me, be ignorant of me, and those who have not known me,
    let them know me.
  For I am knowledge and ignorance
      I am shame and boldness
      I am shameless and I am ashamed.
      I am strength and I am fear
      I am war and peace.
  Give heed to me. I am the one who is disgraced and the great one.
  Give heed to my poverty and my wealth.
  Do not be arrogant to me when I am cast out upon the earth,
    and you will find me in those that are to come.
  And do not look upon me on the dung-heap nor go out and leave me cast out,
    and you will find me in the kingdoms.
  And do not look upon me when I am cast out among those who are disgraced
    and in the least places, nor laugh at me.
  And do not cast me out among those who are slain in violence.
  But I, I am compassionate and I am cruel.
  Be on your guard!
  Do not hate my obedience and do not love my self control.
  In my weakness, do not forsake me and do not be afraid of my power.
  For why do you dispise my fear and curse my pride?
  But I am she who exists in all fears and strength in trembling.
  I am she who is weak, and I am well in a pleasant place.
  I am senseless and I am wise. [...]
  Look then at his words and all the writings which have been completed.
  Give heed then, you hearers; and you also, the angels of those sent,
    and you spirits who have risen from the dead.
  For I am the one who alone exists and I have no one who will judge me.

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  The Prayer of Thanksgiving
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  Introduction by James Brashler
  Previously known in Greek and Latin versions, the Hermetic "Prayer of
Thanksgiving" gives thanks for the reception of deifying knowledge. The
"Prayer of Thanksgiving" may have once been at home in a Hermetic Gnostic
community committed to the presentation and transmission of the sort of
knowledge celebrated in this prayer.

  Translation
  This is the prayer that they spoke:
 "We give thanks to thee! Every soul and heart is lifted up to thee, O
undisturbed name, honored with the name 'God' and praised with the name
'Father,' for to everyone and everything comes the fatherly kindness and
affection and love and any teaching there may be that is sweet and plain,
giving us mind, speech and knowledge:
  Mind, so that we man understand thee
  Speech, so that we may expound thee,
  Knowledge, so that we may know thee.
  We rejoice because thou hast shown us Thyself.
  We rejoice because we were in the body.
  Thou hst made us divine through thy knowledge.
  The delight of the man who attains to thee is one thing: that we know thee.
  We have known thee, O intellectual light. O life of life, we have known thee.
  O womb of every creature, we hve known thee.
  O womb pregnant with the nature of the Father, we have known thee.
  O eternal permanence of the begetting Father thus have we worshipped
    thy goodness.
  There is one petition that we ask: we would be preserved in knowledge.
  And there is one protection that we desire: we do not stumble in this life.

  When they had said these things in prayer, they embraced each other and went
to eat their holy food, which has no blood in it.

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