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Tag: Doctrine of the Trinity

I.P. Cory on Paganism

” … But the internal heresies of the Church were not the only ill effects which the misguided zeal of the fathers, in forcing upon Plato the doctrine of the Trinity, brought about.

Though it is possible, that by pointing out some crude similarity of doctrine, they might have obtajned some converts by rendering Christianity less unpalatable to the philosophical world of that day, yet the weapon was skilfully turned against them, and with unerring effect, when the Pagans took upon them to assert that nothing new had been revealed in Christianity; since, by the confessions of its very advocates, the system was previously contained in the writings of Plato.

In the third century, Ammonius Saccas, universally acknowledged to have been a man of consummate ability, taught that every sect, Christian, Heretic or Pagan, had received the truth, and retained it in their varied legends. He undertook, therefore, to unfold it from them all, and to reconcile every creed.

And from his exertions sprung the celebrated Eclectic school of the later Platonists. Plotinus, Amelius, Olympius, Porphyrius, Jamblichus, Syrianus, and Proclus, were among the celebrated professors who succeeded Ammonius in the Platonic chair, and revived and kept alive the spirit of Paganism, with a bitter enmity to the Gospel, for near three hundred years.

The Platonic schools were at length closed by the edict of Justinian; and seven wise men, the last lights of Platonism, Diogenes, Hermias, Eulalius, Priscianus, Damascius, Isidorus and Simplicius retired indignantly from the persecutions of Justinian, to realize the shadowy dreams of the republic of Plato, under the Persian despotism of Chosroes.16

From the writings of these philosophers is collected the bulk of the Oracles of Zoroaster. A few of them were first published by Ludovicus Tiletanus at Paris, with the commentaries of Pletho, to which were subsequently added those of Psellus. Chief part of them, however, were collected by Franciscus Patricius, and published with the Hermetic books at the end of his Nova Philosophia.

To the labours of Mr. Taylor we are indebted for the addition of about fifty more, and for the references to the works from whence all were extracted. I have arranged them according to the subjects, which are said to be occultly discussed in the Parmenides of Plato, viz.: Cause or God, the Ideal Intelligible or Intellectual world, Particular Souls, and the Material world.

And I have placed under a separate head the Magical and Philosophical precepts and directions. There can be no question but that many of these Oracles are spurious; all those, for instance, which relate to the Intelligible and Intellectual orders, which were confessedly obtained in answers given by dæmons, raised for that purpose by the Theurgists;17 who, as well as all the later Platonists, made pretensions to magic, not only in its refinements, which they were pleased to designate Theurgy, but also in that debased form which we should call common witchcraft.

Nevertheless, several of the Oracles seem to be derived from more authentic sources, and, like the spurious Hermetic books which have come down to us, probably contain much of the pure Sabiasm of Persia, and the doctrines of the Oriental philosophy.”

I.P. Cory, Ancient Fragments, 1832, Introduction.

The Cosmic Jubilee of 50,000 Years

“Seven of these shemittoth exhaust the productive power hidden in the seven “sefiroth of construction.” After 49,000 years, in the “great jubilee year,” the entire creation returns to its origin in the womb of binah, the “mother of the world,” just as according to the biblical ordinance concerning the jubilee year, after fifty years “liberty is proclaimed throughout the land,” and all things return to their original owner.

The cosmic jubilee of 50,000 years is therefore the most comprehensive cosmic unit; in it the power of the Creator takes full effect in the sequence of the seven fundamental units of shemittoth, which together constitute the yobhel, the cosmic jubilee.

In a broader framework, this doctrine displays a certain structural similarity to the ideas of Joachim of Fiore, who at the end of the twelfth century gave an historico-metaphysical twist to the Christian doctrine of the Trinity that attained considerable historical importance.

The fundamental idea was that the deity expresses itself not only in the three persons of the Trinity, but that its hidden power also acts in external creation and in the history of the world according to a sequence of three periods, each of which receives its character from one of the persons of the Trinity.

The hidden plenitude of the deity manifests itself therefore in the totality of the successive historical periods or states (status). In every status, the divine revelation assumes a different form. The period of the Father was characterized by the revelation of the Old Testament and the reign of the Mosaic law.

In the period of the Son, there began the reign of Grace, as expressed in the Catholic Church and its institutions. In the third period, on the other hand, whose advent he considered imminent, the Holy Spirit would reign alone; the mystical content of the Gospel would be completely revealed and either penetrate the external institutions of the Church or render them redundant.

This doctrine played a considerable role in the history of the Franciscan order and the sects of “spirituals.” It is not our purpose here to discuss in detail the historical implications of this doctrine, to which much scholarly attention has been devoted in recent decades, but merely to draw attention to an interesting kabbalistic analogy to Joachite doctrine with its strong Utopian elements and explosive power.”

Gershom Scholem, Origins of the Kabbalah, 1962, pp. 463-4.

Jesus and the Disciples Were Great Magicians and Kabbalists

“That the kabbalists were not unaware of a possible connection between these ideas and the Christian Trinity is proved by the testimony of the Spanish scholar Profiat Duran. In his anti-Christian work “Ignominy of the Christians,” composed in 1397, he relates having heard in his youth many adepts of the Kabbalah voicing the opinion that the Christian dogmas of the Trinity and the Incarnation grew out of an erroneous interpretation of kabbalistic theses that were true in themselves.

Jesus and his disciples were not only great magicians—an opinion that was widespread in medieval Judaism—but real kabbalists, ”only their Kabbalah was full of mistakes.” The doctrine of the trinity, which they erroneously attributed to the deity, arose among them as a result of their missteps in this science [the Kabbalah] which established the primordial light, the radiant light and the transparent light.”

There was as well, already in the second half of the thirteenth century, no lack of philosophical opponents of the Kabbalah who, knowing nothing of this thesis of the three lights, nonetheless affirmed that the doctrine of the ten sefiroth was of Christian origin.

This thesis is, as our account of the true history of the idea of the sefiroth has shown, just as false as the historically unfounded suppositions of the kabbalists concerning the origins of the Christian dogmas. It is, incidentally, striking that the doctrine of Pseudo-Hai remained initially unknown to the first so-called “Christian kabbalists,” who only took it up after the middle of the sixteenth century and reinterpreted it in Christian terms for their own purposes.”

Gershom Scholem, Origins of the Kabbalah, p. 354.

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