Memphis daily appeal. [volume] (Memphis, Tenn.) 1847-1886, 1867-07-28

: Wisdom personifed, and the second a
q emanAtion from him. The latter is I'll
; DemiouTgos, or Creative Energy. I'll
. first, only, Is called by the Suprem
Deity, Soul of my Soul, and Intelligent
: of my Intelligence
T The Divine Wisdom was conceived ,
Ia two ways; first, as at rest, and the
as active, creating the world. YRh0va
ba khoemah yeso arats, konan shemay
i'm ba tabunah ,: By His intellectual En-
, ergy TahOvah founded the Earth b
. His Intelligence he created the Heavens
say the Proverbs. !, Wisdom says th
Book of Ecclesiasticus. came out OF th
mouth Of the most High, and covere
the earth as cloud. He created NJ
from the beginning, before the world
: l was possessed by Yahovah,' Wisdom
cries, in the Proverbs, in the beginning
Of Ais action, before the existence Of hi
works ! was efiiused from the beginning
from EterRity, from the earliest times o
the Earth. When he prepared tn
Heavens, I was there; when he de
scribed circle on the face Of the deep
was with him Amun [uahaysh atsall
amtinl las a nursling, a darling, tn,
Demiourgic Nous or Reason), and / wa
daily his delight Love is" the BooI
I
the Potency of God, and pure influence
flowing from the glory Of the Almighty
Z the SiDlend0ur of the Everlasting Ligit
/ the perfect mirror Of the power of God
and the Image Of His EXcellenee,' BY
( the WOrG Of Yahovah,i says the twenty.
I third Psalm, were the Heavens made.
! And the Word" Spirit and Wisdom
! Of God often appear As one and the same
D i'm naH hxy N al 4fOr 10 kre
/ Heavens" "By His Spirit the Heavens
I are made Splendour." " And the Spirit
1 Ruachl Of the Alohsyim, moved on the
lace Of the waters" The " Word " and
the esprit constantly interchange
with EACH other, and express very much
the same ides. The hSpiTit'l was the
Out-breathiRg - of the Divine mind.
The " Word was the utterance [outer-
ingl Of the Divine Thought, OF, essential
ly, the Thought itself formed in the
Divine Mind, and to be uttered. Who
sendeth forth,n says the 147th Psalm,
His mandate (autteranee, ABlGT, upon
the esFth-with speed His Word (debdr)
will run. he sen0eth cut his Word
ldebdr) and melteth them. He is show
ing His Word ldebcrl to Jacob
PhilO, commonly surnamed JIdE2Is,
an Alexsndrian Jew, the cOtempOrary OF
Christ, endeavOred to show that all the
philosophy of the Greeks came from the
Sacred Books Of the Hebrews: and we
obtain from him fulI information in re-
gard to the AlexandFian doctrines as to
the LogOs, before the appearance of
Christianity. The Intellect be says,
is the fountain or source of tUOTds, and
speech is its means Of utterance, its
mouth His doctrine is, God is the
mind Of the Uniyerse-the mind Of the
Universe created the Universe-God
used the LOgos as His instrument, and
by it made tine world his LOgos and
the Chaldman Logos are in all points the
same. He considered God, nctiUe IN
nature, as Spirit The Spirit of God
is the impulse-glving and the fruitful
Principle. In man, the Spirit of God is
the principle of all Powers, Abilities,
Talents, Inspiration. 1t is the Wisdom
The highest quality of God, as Creator
and Rltler Of the lC0rld, is the Reason,
L0gOs. This is double; since it both
remains in God, and acts upon the
world The first is the wisdom at rest in
the mind lendlathetiaosl the second the
wisdom that goes forth to create, the
wisdom uttered iproforicosl. And this
latter is the manifestation, the type and
exact image Of God in the world. God
used this, His oldest and First-bOFn Son,
a. the instrument whereby He created.
The WISDOM he says, the daughter
Of God, is also both male and father. He
called this Logos, who, self-created,
stands next God, above everything that
is created, "A Cod THE Second
God" He termed him the Archetype
of Humanity that is, the Universal
Idea in the Divine Mind, of all Humanity
as a Unit With this Logos ne inter
changes the WISDOM She clearly APP
pears as Substance in the book of Wis
dona, proceeds oat Of God before the
creation. is a reflection or ray Of the Su-
preme Light, the exact image Of the
Very Deity, of Divine nature and quail
ties, and the Creator Of the world.
Both the "LOgoS" and Wisdom appear
as a Being, the secondary God, the De-
miourgos, the active agent Of the First
Cause in the creation of the world. The
Log0s is the re0eGled God, the mediator
or Intermediary between the Deity and
Creation.
What he here calls "God," says Philo,
lde SOmniis) is his most ancient Word.
On either side OF the Father of all
things, are those eldest poteneies, near
called His Creative Power. ION Abra-
ham, xiv. 1.-THE FSbricative Potence
Is God, for it made and set in order the
All; and the Royal Power is Adonai, for
it is fitting that the Mdker should rule
and govern what becomes lid.
THAT power" (Of Deity (which
made and set in order everything, is
with perfect truth called God, (Theos)
and it contains in its bosom all things,
and pervades every portion of the uni
verse. But the very Divinity ITO The
iOn), the Invisible and Ineomprehensi-
BILE, is indeed everywhere, but in truth
nowhere visible or comprehensive.
Even if there be not as yet any one who
is worthy to be called "SOn OF TheOs,v
let him labor earnestly 10 be classed with
His First born Word the eldest Angeles,
the dominant many-named Archangel,
and who is called the Beginning and Or
gin, aud the name Of Theos, and His
Word, and man made His image;
or even if we are not as yet fit to be
,alled children Of Theos, we may never
heless deserve to be called children of
His perpetual Image, His most sacred
Word for the most ancient Word is the
image OF God. (On the confusion Of lam
,uages).
Compare with this, Colossians, I, Is,
g, II = Who is the image of the in |
-isible TheOs, the First-born among |
kings made; because in him all things |
we're created, those in Heaven and those /
N the earth, the visible and the invisi- |
lie. And He is before the All, and |
n Him the All is eO-created' So the /
There is no other Name un-
Ter Heaven, among men, whereby we
an be saved And John says: The /
Word tOds, in the beginning: and the
Yord was near The God pros ton TheOn),
nd the Word was God Euripides
avs. The God, if he be truly God in
he Hercules Furens: and again in the
Iiketides. Eschylus uses the abstract
erm TheOS.
We find the Intellectual Light and
be Intellectual Life of the Father,
4 the Chaldasn learning. The Chal-
aean Saturn had his son or Logos, of
7hom the sun was the symbol. He was,
indeed that, in the Divine Mind, of
Thieh the sun was the visible expression
r image. lslal ]
Not meaniAg," i" says Philo, (de Som
lis, ''the Sun which is visible to Us, but
he most brilliant and radiant lightOf the
visible and greatest Theos
nd do not wonder it, after the
hammer of allegorical description,
le Sun is likeDed to the Father
I'D Director of the universe, for,
ldeed, nothing is like unto God, and two
lings only are in opinion thought TO be
,-one invisible, the Soul, and one visi-
e, the Sun. The likeness Of the Sun he
My indicates by symbols. God is the
inst Light, that is, the source of Light,
KdhOUGh dOri u yeshdi, YahOvah is my
ight aud my safety,n is the language OF
le Psalms. And He is not only Light,
1t the archetype Of every ether Light
:, rather, he is before and above the
-chetype, though termed the Exemplar;
T the true Exemplsr was his most plen-
y Logos, the Light,l and He IS Himself
ke nothing of all that becomes"
So John says. In Him was Life, and
ie Life was the Light of men. Herac-
1s held that all things were made by
ie Eternal Logos, who was with God
Id WAS God. In the Hindu Sama-
eda, Soma, the Lord Of all, the Soul Of
ie world in the person of the Sun, en-
yhtens the Heaven and the Earth.
hilo says again, (de Somniis): Accord
& to the third significstion, when he
eaks Of the Sun, he means the Divine I
10rd, the eXemplar Of that Sun which
wolves in the Heavens . More
yer it appears that Moses has in other
assages also taken the Sun as q Symbol
the AufhoFi The EUysaffap Ho~-aors :