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Extra resources for Cyclical Time & Ismaili Gnosis (Islamic Texts and Contexts)
I n , n. 3. 37 This is one of the questions cited by Adolphine Bakker in an important article: "Christ an Angel? A Study of Early Christian Docetism," in Zeilschrift fur die neutestamenlliche Wissenschaft (Giessen), XXXII (1933), 255-65. The article's point of departure is an observation by Rendel Harris, the English theologian: from the Slavonic translation of Josephus it results not only that a collection of Testimonia quoted by Josephus forms the oldest document of known date that may be regarded as a source of Christology, but that in it Christ is constantly designated as an Angel; precisely the polemic in the Epistle to the Hebrews presupposes this Angel Christology, which it attacks and which is attested in the Testimonia (cf.
N. 74, above. 102 Tasawwurat, p. 94 (65 of the text). Cf. n. 98 above and nn. 76-80 of Part 1. Cf. ), p. 24. There are abundant exemplifications of the archetype; cf. the motif of the robe in Acta Thomae, etc. 103 Tasawwurat, pp. 91-92 (63 of the text). It is to accomplish (and undergo) the metamorphosis of the ta'wil; cf. above, n. 86, and Nasir-e Khosraw, Jami' al-Hikmatain, ch. 14, pp. 163, 166 (to be on the Earth of Tomorrow, which it is said will be illumined by the Light of its Lord, whereas today this Earth still holds us shrouded in Night).
As the passage from the Acts of John regarding the mystery of the Cross of Light has solemnly told us, no soteriology attaches to the death of Jesus on the cross made of material wood. 36 The Clementine Homilies never speak of the Passion: redemption is effected by the Knowledge of the Truth. Jesus, the prophet of the Truth, is essentially an Illuminator, not a Redeemer in the Pauline sense. The traditional objection37—if Christ were an immortal Angel, he could not have become a true man and have suffered and died as a Saviour—always elicits the same reply: why should it have been necessary?