Difference between revisions of "95:6 The Salem Doctrines in Iran"
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| − | 95:6.1 From [[Palestine]] some of the [[Melchizedek]] missionaries passed on through [ | + | 95:6.1 From [[Palestine]] some of the [[Melchizedek]] missionaries passed on through [https://en.wikipedia.org/wiki/Mesopotamia Mesopotamia] and to the great [https://en.wikipedia.org/wiki/Iranian_plateau Iranian plateau]. For more than five hundred years the [[Salem]] [[teachers]] made headway in [https://en.wikipedia.org/wiki/Ancient_Iran Iran], and the whole nation was swinging to the [[Melchizedek]] [[religion]] when a change of rulers precipitated a bitter [[persecution]] which practically ended the [[monotheistic]] teachings of the [[Salem]] [[cult]]. The [[doctrine]] of the [[Abraham]]ic [[covenant]] was virtually [[extinct]] in [https://en.wikipedia.org/wiki/Persia Persia] when, in that great century of [[moral]] [[renaissance]], the [https://en.wikipedia.org/wiki/600_BC sixth before Christ], [https://en.wikipedia.org/wiki/Zoroaster Zoroaster] appeared to revive the smouldering embers of the [[Salem]] [[gospel]]. |
| − | 95:6.2 This founder of a new [[religion]] was a [[virile]] and [[adventurous]] [[youth]], who, on his first [[pilgrimage]] to [ | + | 95:6.2 This founder of a new [[religion]] was a [[virile]] and [[adventurous]] [[youth]], who, on his first [[pilgrimage]] to [https://en.wikipedia.org/wiki/Ur Ur] in [https://en.wikipedia.org/wiki/Mesopotamia Mesopotamia], had learned of the [[traditions]] of the [[Caligastia]] and the [[Lucifer rebellion]]—along with many other [[traditions]]—all of which had made a strong appeal to his [[religious]] [[nature]]. Accordingly, as the result of a [[dream]] while in [https://en.wikipedia.org/wiki/Ur Ur], he settled upon a [[program]] of returning to his northern [[home]] to undertake the remodeling of the [[religion]] of his people. He had imbibed the [[Hebrew|Hebraic]] [[idea]] of a [[God]] of [[justice]], the [https://en.wikipedia.org/wiki/Moses Mosaic] [[concept]] of [[divinity]]. The [[idea]] of a supreme God was [[clear]] in his [[mind]], and he set down all other gods as devils, consigned them to the ranks of the [[demons]] of which he had heard in [https://en.wikipedia.org/wiki/Mesopotamia Mesopotamia]. He had learned of the [[story]] of the [[Seven Master Spirits]] as the [[tradition]] lingered in [https://en.wikipedia.org/wiki/Ur Ur], and, accordingly, he created a [[galaxy]] of [[seven]] supreme gods with [https://en.wikipedia.org/wiki/Ahura_Mazda Ahura-Mazda] at its head. These subordinate gods he [[associated]] with the [[idealization]] of Right [[Law]], [[Good]] [[Thought]], [[Noble]] [[Government]], [[Holy]] [[Character]], [[Health]], and [[Immortality]]. |
95:6.3 And this new [[religion]] was one of [[action]]—[[work]]—not [[prayers]] and [[rituals]]. Its [[God]] was a [[being]] of supreme [[wisdom]] and the [[patron]] of [[civilization]]; it was a militant [[religious]] [[philosophy]] which dared to battle with [[evil]], inaction, and backwardness. | 95:6.3 And this new [[religion]] was one of [[action]]—[[work]]—not [[prayers]] and [[rituals]]. Its [[God]] was a [[being]] of supreme [[wisdom]] and the [[patron]] of [[civilization]]; it was a militant [[religious]] [[philosophy]] which dared to battle with [[evil]], inaction, and backwardness. | ||
| − | 95:6.4 [ | + | 95:6.4 [https://en.wikipedia.org/wiki/Zoroaster Zoroaster] did not teach the [[worship]] of [[fire]] but sought to utilize the flame as a [[symbol]] of the [[pure]] and [[wise]] [[Spirit]] of [[universal]] and supreme [[dominance]]. (All too true, his later followers did both [[reverence]] and [[worship]] this [[symbolic]] [[fire]].) Finally, upon the [[conversion]] of an Iranian prince, this new [[religion]] was spread by the [[Coercion|sword]]. And [https://en.wikipedia.org/wiki/Zoroaster Zoroaster] [[heroically]] died in battle for that which he believed was the "[[truth]] of the Lord of [[light]]." |
| − | 95:6.5 [ | + | 95:6.5 [https://en.wikipedia.org/wiki/Zoroastrianism Zoroastrianism] is the only Urantian creed that perpetuates the [[Dalamatia]]n and [https://nordan.daynal.org/wiki/index.php?title=Paper_73 Edenic teachings] about the [[Seven Master Spirits]]. While failing to evolve the [[Trinity]] [[concept]], it did in a certain way approach that of [[God the Sevenfold]]. Original [https://en.wikipedia.org/wiki/Zoroastrianism Zoroastrianism] was not a [[pure]] [[dualism]]; though the early teachings did picture [[evil]] as a [[time]] [[co-ordinate]] of [[goodness]], it was definitely [[eternity]]-submerged in the [[ultimate]] [[reality]] of the good. Only in later times did the [[belief]] gain credence that [[good]] and [[evil]] contended on [[equal]] terms. |
| − | 95:6.6 The [[Jewish]] [[traditions]] of [[heaven]] and [[hell]] and the [[doctrine]] of devils as [[recorded]] in the [[Hebrew scriptures]], while founded on the lingering [[traditions]] of [[Lucifer]] and [[Caligastia]], were principally derived from the Zoroastrians during the times when the Jews were under the [[political]] and [[cultural]] [[dominance]] of the [ | + | 95:6.6 The [[Jewish]] [[traditions]] of [[heaven]] and [[hell]] and the [[doctrine]] of devils as [[recorded]] in the [[Hebrew scriptures]], while founded on the lingering [[traditions]] of [[Lucifer]] and [[Caligastia]], were principally derived from the Zoroastrians during the times when the Jews were under the [[political]] and [[cultural]] [[dominance]] of the [https://en.wikipedia.org/wiki/Persia Persians]. Zoroaster, like the Egyptians, taught the "day of judgment," but he [[connected]] this [[event]] with the end of the world. |
| − | 95:6.7 Even the [[religion]] which succeeded [ | + | 95:6.7 Even the [[religion]] which succeeded [https://en.wikipedia.org/wiki/Zoroaastrianism Zoroastrianism] in [https://en.wikipedia.org/wiki/Persia Persia] was markedly [[influenced]] by it. When the Iranian [[priests]] sought to overthrow the teachings of Zoroaster, they resurrected the [[ancient]] [[worship]] of [https://en.wikipedia.org/wiki/Mithra Mithra]. And [https://en.wikipedia.org/wiki/Mithraism Mithraism] spread throughout the [https://en.wikipedia.org/wiki/Levant Levant] and [[Mediterranean]] regions, being for some time a contemporary of both [[Judaism]] and [[Christianity]]. The teachings of [https://en.wikipedia.org/wiki/Zoroaster Zoroaster] thus came successively to impress three great [[religions]]: [[Judaism]] and [[Christianity]] and, through them, [[Mohammedanism]]. |
| − | 95:6.8 But it is a far cry from the exalted teachings and [[noble]] [[Songs|psalms]] of [ | + | 95:6.8 But it is a far cry from the exalted teachings and [[noble]] [[Songs|psalms]] of [https://en.wikipedia.org/wiki/Zoroaster Zoroaster] to the [[modern]] [[perversions]] of his gospel by the [https://en.wikipedia.org/wiki/Parsees Parsees] with their great [[fear]] of the dead, coupled with the [[entertainment]] of [[beliefs]] in [[sophistries]] which Zoroaster never stooped to countenance. |
| − | 95:6.9 This great man was one of that [[unique]] [[group]] that sprang up in the [ | + | 95:6.9 This great man was one of that [[unique]] [[group]] that sprang up in the [https://en.wikipedia.org/wiki/600_BC sixth century before Christ] to keep the [[light]] of [[Salem]] from being fully and finally extinguished as it so dimly burned to show man in his [[darkened]] world the path of [[light]] leading to everlasting life. |
<center>[https://nordan.daynal.org/wiki/index.php?title=Paper_95 Go to Paper 95]</center> | <center>[https://nordan.daynal.org/wiki/index.php?title=Paper_95 Go to Paper 95]</center> | ||
Latest revision as of 23:37, 12 December 2020
95:6.1 From Palestine some of the Melchizedek missionaries passed on through Mesopotamia and to the great Iranian plateau. For more than five hundred years the Salem teachers made headway in Iran, and the whole nation was swinging to the Melchizedek religion when a change of rulers precipitated a bitter persecution which practically ended the monotheistic teachings of the Salem cult. The doctrine of the Abrahamic covenant was virtually extinct in Persia when, in that great century of moral renaissance, the sixth before Christ, Zoroaster appeared to revive the smouldering embers of the Salem gospel.
95:6.2 This founder of a new religion was a virile and adventurous youth, who, on his first pilgrimage to Ur in Mesopotamia, had learned of the traditions of the Caligastia and the Lucifer rebellion—along with many other traditions—all of which had made a strong appeal to his religious nature. Accordingly, as the result of a dream while in Ur, he settled upon a program of returning to his northern home to undertake the remodeling of the religion of his people. He had imbibed the Hebraic idea of a God of justice, the Mosaic concept of divinity. The idea of a supreme God was clear in his mind, and he set down all other gods as devils, consigned them to the ranks of the demons of which he had heard in Mesopotamia. He had learned of the story of the Seven Master Spirits as the tradition lingered in Ur, and, accordingly, he created a galaxy of seven supreme gods with Ahura-Mazda at its head. These subordinate gods he associated with the idealization of Right Law, Good Thought, Noble Government, Holy Character, Health, and Immortality.
95:6.3 And this new religion was one of action—work—not prayers and rituals. Its God was a being of supreme wisdom and the patron of civilization; it was a militant religious philosophy which dared to battle with evil, inaction, and backwardness.
95:6.4 Zoroaster did not teach the worship of fire but sought to utilize the flame as a symbol of the pure and wise Spirit of universal and supreme dominance. (All too true, his later followers did both reverence and worship this symbolic fire.) Finally, upon the conversion of an Iranian prince, this new religion was spread by the sword. And Zoroaster heroically died in battle for that which he believed was the "truth of the Lord of light."
95:6.5 Zoroastrianism is the only Urantian creed that perpetuates the Dalamatian and Edenic teachings about the Seven Master Spirits. While failing to evolve the Trinity concept, it did in a certain way approach that of God the Sevenfold. Original Zoroastrianism was not a pure dualism; though the early teachings did picture evil as a time co-ordinate of goodness, it was definitely eternity-submerged in the ultimate reality of the good. Only in later times did the belief gain credence that good and evil contended on equal terms.
95:6.6 The Jewish traditions of heaven and hell and the doctrine of devils as recorded in the Hebrew scriptures, while founded on the lingering traditions of Lucifer and Caligastia, were principally derived from the Zoroastrians during the times when the Jews were under the political and cultural dominance of the Persians. Zoroaster, like the Egyptians, taught the "day of judgment," but he connected this event with the end of the world.
95:6.7 Even the religion which succeeded Zoroastrianism in Persia was markedly influenced by it. When the Iranian priests sought to overthrow the teachings of Zoroaster, they resurrected the ancient worship of Mithra. And Mithraism spread throughout the Levant and Mediterranean regions, being for some time a contemporary of both Judaism and Christianity. The teachings of Zoroaster thus came successively to impress three great religions: Judaism and Christianity and, through them, Mohammedanism.
95:6.8 But it is a far cry from the exalted teachings and noble psalms of Zoroaster to the modern perversions of his gospel by the Parsees with their great fear of the dead, coupled with the entertainment of beliefs in sophistries which Zoroaster never stooped to countenance.
95:6.9 This great man was one of that unique group that sprang up in the sixth century before Christ to keep the light of Salem from being fully and finally extinguished as it so dimly burned to show man in his darkened world the path of light leading to everlasting life.
