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The Gnostics and Their Remains

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Demiurge
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δημιουργός (dēmiourgós, latinized demiurgus δήμιος


« Reply #120 on: March 12, 2009, 01:21:07 pm »

the immense majority of the race. It is only necessary now to allude to the ingenious theory of Bishop Warburton, set forth in his 'Divine Legation of Moses,' who converts the absence of all spiritualism from his teaching into the strongest argument for its being directly inspired from Heaven.

But from whatever source derived, how closely does the Zoroastrian idea of the nature and office of Mithras coincide with the definition of those of Christ as given by the author of the Epistle to the Hebrews, that profound Jewish theologian, who styles Him the "Brightness (or reflection) of his glory, the express image * of his person, upholding all things by the word of his power;" and again, "being made so much better than the angels as he hath by inheritance obtained a more excellent Name than they," and here it may be observed that the Reflection of the Invisible Supreme in his First Emanation is a distinguishing feature in most of the Gnostic systems. Mithras used to be invoked together with the Sun, and thus, being confounded with that luminary, became the object of a separate worship, which ultimately superseded that of Ormuzd himself: and this was the only one propagated by the Pontic colonists and their converts amongst the nations of the West. Secondary deities often usurp the places of those of the first rank; so Vishnu and Siva have entirely eclipsed Brahma. Serapis had played the same part with the Pharaonic gods of Egypt, and yet more striking analogies from modern creeds are too obvious to require quotation. Through this relationship of ideas Mithraic symbolism found its way into early Christian art in many of its particulars. The bas-relief over the portal of the Baptistery at Parma (a work of the 12th century), has all the aspect of a Mithraic monument, and certainly its design would be very difficult to understand from a Scriptural point of view.



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Footnotes
115:* This deity, under other titles, had ever been the great god of Pontus. As patron of Sinope he appears under the form of Helios-Dionysos, upon the medallion of Pharnaces II. In his proper name he was the patron of Trebizond, being worshipped on the Mount Mithras overhanging that most ancient of Grecian colonies. For destroying his statue, the fanatic Eugenius, justly punished by Diocletian, was adopted, in the succeeding times of superstition, for the tutelary saint of the Byzantine Empire of Trebizond.

119:* This curious distinction between "religio" and "devotio," is meant to mark the difference between a national and established creed and one held by individuals, without any public sanction.

119:† Signifying that twenty-four consecutive races of chariots were exhibited on that occasion in the Circus. Maximus.

121:* Ἀπαύγασμα--χαρακτήρ, the latter word literally "impression of a seal," is the exact counterpart of the Hebrew title, "Tikkan," the Primal Emanation.



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"And he is impious in his arrogance which is in him. For he said, 'I am God and there is no other God beside me,' for he is ignorant of his strength, the place from which he had come."- Yaltabaoth
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