Baptism Is Not Necessary for the Anointing of the Holy Spirit

 **Baptism Is Not Necessary for the Anointing of the Holy Spirit**  

For Gnostic Christians, the reception of the Holy Spirit through anointing is a matter of direct interaction with God, independent of the human rituals of baptism or priestly mediation. Drawing on both the New Testament and early Christian writings, it is clear that God's Spirit can be imparted to individuals based on His sovereign will, not on ceremonial acts or the authority of priests. This is particularly evident in the case of Cornelius, the Roman centurion, as well as in the teachings of early Gnostic texts like the **Acts of Thomas**. The Gnostic understanding of the Holy Spirit emphasizes the necessity of faith and prayer rather than ritualistic actions, making the presence of the Spirit accessible to all believers, regardless of tradition.  

### **Biblical Evidence of the Anointing of the Holy Spirit Apart from Baptism**  

1. **Cornelius and His Household (Acts 10:44-48)**  

The New Testament provides a powerful example in **Acts 10**. Cornelius, a Roman centurion, and his household received the Holy Spirit while Peter was still speaking. This event clearly illustrates that the Holy Spirit was given to the Gentiles before they were baptized. As recorded in Acts 10:44-46, “While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. For they heard them speaking in tongues and praising God.” This sequence of events directly contradicts the traditional view that baptism must precede the reception of the Holy Spirit. The outpouring of the Spirit upon Cornelius and his family was a direct act of God, given in response to their faith and openness to the divine message. Only after receiving the Holy Spirit did Peter command them to be baptized, showing that baptism was a subsequent outward sign of the transformation that had already occurred through the Spirit.  

2. **The Acts of Thomas**  

The Acts of Thomas, an early Christian text with strong Gnostic themes, also emphasizes the anointing of the Holy Spirit independent of baptism. In **Acts of Thomas 26-27**, believers were first anointed with oil, which symbolized their consecration and the calling of the Holy Spirit. The anointing with oil was followed by a prayer for the sealing of the Spirit, and only then were they baptized as a public demonstration of their inner transformation. This sequence of anointing, sealing, and baptism demonstrates that the baptismal ritual was not the initiator of the Holy Spirit’s work in the believer’s life. Rather, it was an outward sign of the divine transformation that had already occurred through the anointing of the Spirit.  

### **Old Testament Precedents for the Anointing of the Holy Spirit Without Rituals**  

The idea that the Holy Spirit is imparted directly by God, irrespective of rituals, is not a new concept found only in the New Testament. There are several precedents in the **Old Testament** that demonstrate the Spirit’s anointing outside of established religious rituals:  

1. **John the Baptist (Luke 1:15)**  

John the Baptist was filled with the Holy Spirit even while still in his mother’s womb, long before he underwent baptism. Luke 1:15 states, “For he will be great in the sight of the Lord... and he will be filled with the Holy Spirit even from his mother’s womb.” This shows that God’s Spirit can be imparted to individuals according to His will and purpose, even before they partake in any ritual.  

2. **The 70 Elders of Israel (Numbers 11:16-25)**  

In the book of Numbers, God distributed His Spirit to 70 elders to assist Moses in leading Israel. This act was not preceded by any ritual but was an outpouring of God’s Spirit for a specific purpose. Numbers 11:25 says, “Then the Lord came down in the cloud and spoke to him, and He took of the Spirit that was upon him and placed the same upon the seventy elders; and it happened, when the Spirit rested upon them, that they prophesied.”  

3. **Bezalel and the Tabernacle (Exodus 31:1-6)**  

Bezalel, who was chosen to construct the Tabernacle, was filled with the Spirit of God, which equipped him with the wisdom and skill required for his task. Exodus 31:3-5 states, “I have filled him with the Spirit of God, with skill, ability, and knowledge in all kinds of crafts… to make artistic designs.” This anointing was based on God’s calling and purpose, and not on any ritualistic act.  

### **The Role of Faith and Prayer in Receiving the Holy Spirit**  

For Gnostic Christians, the key to receiving the Holy Spirit lies in **faith** and **prayer**, not in the performance of rituals. As **Acts 10** and the **Acts of Thomas** show, the Holy Spirit can be received by anyone who is open to God and demonstrates faith in Him. Prayer is a means of connecting to God, and it is through this intimate relationship with the divine that the Holy Spirit is poured out. Faith is not merely a belief in doctrines or rituals but a living trust in God’s power to act directly in one’s life.  

### **Conclusion: Anointing of the Holy Spirit Is a Direct Act of God**  

The examples from the Bible and the **Acts of Thomas** reveal that the anointing of the Holy Spirit is not contingent on rituals such as baptism. The Holy Spirit is distributed according to God's will and purpose, irrespective of human traditions. For Gnostic Christians, the emphasis is on faith and prayer as the means of receiving the Holy Spirit, which is a direct act of God’s grace. While baptism remains an important outward symbol of inner transformation, it is not a prerequisite for receiving the Holy Spirit. Just as Cornelius received the Spirit before baptism, so too can anyone who has faith in God and prays earnestly receive the anointing of the Holy Spirit.  

Prophecy and Eschatology in the *Melchizedek* Text from the Nag Hammadi Library

 ### Prophecy and Eschatology in the *Melchizedek* Text from the Nag Hammadi Library

The *Melchizedek* text in the Nag Hammadi library presents a rich tapestry of prophecy and eschatological vision centered on the revelation of divine truth, the judgment of corrupt rulers, and the ultimate defeat of Death. Through the prophetic voice of Melchizedek, a vision of cosmic renewal and the triumph of righteousness is unveiled.

#### Revelation of Truth and Divine Hope

The text declares, *“But all the tribes and all the peoples will speak the truth who are receiving from you yourself, O Melchizedek, Holy One, High-Priest, the perfect hope and the gifts of life.”* This prophetic statement underscores the eschatological moment when the truth of the divine order will be revealed to all peoples. The role of Melchizedek as the "High-Priest" positions him as a mediator of divine knowledge and a herald of the Savior’s coming. The "gifts of life" signify the restoration of humanity to a state of divine harmony and incorruptibility. The prophecy envisions an age where truth reigns supreme, and those who embrace it will be blessed with the hope and life offered by God Most High.

#### Refuting Docetism as Prophecy

The text addresses key misconceptions about the nature of the Savior: *“They will say of him that he is unbegotten, though he has been begotten, (that) he does not eat, even though he eats, (that) he does not drink, even though he drinks, (that) he is uncircumcised, though he has been circumcised, (that) he is unfleshly, though he has come in the flesh, (that) he did not come to suffering, <though> he came to suffering, (that) he did not rise from the dead, <though> he arose from the dead.”*

This passage can be understood as a prophetic warning against docetism, the belief that Jesus only appeared to have a physical body. It anticipates the future denial of Christ’s humanity and physical resurrection while affirming that Jesus was truly begotten, lived as a man, suffered, and rose bodily from the dead. The prophecy stresses the union of the divine and the physical, emphasizing that salvation is accomplished through Christ’s full participation in human nature. This message serves as a call for the faithful to recognize the reality of the Savior's incarnation and resurrection as essential truths.

#### Judgment of the Rulers (Archons)

The text proclaims a dramatic eschatological vision: *“Death will tremble and be angry, not only he himself, but also his fellow world-ruling archons, and the principalities and the authorities, the female gods and the male gods, together with the archangels.”*

Here, the "archons" are to be understood as earthly rulers—presidents, prime ministers, religious leaders such as the Pope—who misuse their authority to maintain systems of oppression and falsehood. These rulers, alongside other corrupt authorities, will face judgment. The eschatological imagery reveals that their power will crumble in the face of divine truth, and their worldly dominion will be overthrown. This judgment represents a turning point where the oppressive systems of the present age give way to divine justice.

#### The Prophecy of the Defeat of Death

A central theme of the eschatological vision is the destruction of Death itself: *“These will be confined in other forms, and will be punished. These the Savior will take them away, and they will overcome everything, not with their mouths and words, but by means of the [...], which will be done for them. He will destroy Death.”*

This prophecy anticipates the ultimate victory over Death, an embodiment of the forces that hold humanity in bondage. The Savior’s role as the one who "destroys Death" highlights the transformative power of his mission. The faithful will not overcome through their own strength or rhetoric but through the actions and sacrifice of the Savior. This victory represents the culmination of the eschatological hope—an eternal liberation from the decay and corruption that have plagued humanity since the beginning.

#### Cosmic Renewal and the Role of Melchizedek

Melchizedek, as the "Priest of God Most High," is presented as a forerunner of this eschatological renewal. He proclaims the Savior’s mission to reconcile humanity with the divine and offers himself as a living sacrifice in unity with the Savior’s purpose. His words, *“I have offered up myself to you as an offering, together with those that are mine, to you yourself, (O) Father of the All, and those whom you love,”* reflect his role as a mediator who participates in the divine plan of redemption.

This cosmic renewal is further emphasized by the recurring praise of the divine beings, such as Barbelo, the "Mother of the Aeons," and Doxomedon, the "First-Born of the Aeons." Their presence underscores the unity of the divine order and the interconnectedness of the material and spiritual realms.

#### Conclusion

The *Melchizedek* text offers a profound eschatological vision rooted in prophecy, judgment, and hope. It rejects docetism by affirming the physical reality of the Savior’s incarnation, death, and resurrection. It foretells the judgment of corrupt rulers and systems while anticipating the ultimate defeat of Death and the renewal of all things. Through the voice of Melchizedek, the text calls for a recognition of the truth and a participation in the divine plan that will bring about eternal life and justice for the faithful.

Comparison of Melchizedek Texts in the Dead Sea Scrolls and the Nag Hammadi Library: A Unified Prophecy

 ### Comparison of Melchizedek Texts in the Dead Sea Scrolls and the Nag Hammadi Library: A Unified Prophecy

The Melchizedek texts found in the Dead Sea Scrolls and the Nag Hammadi Library both provide profound eschatological visions, though they stem from different traditions. The Melchizedek in the Dead Sea Scrolls appears in connection with the Sons of Light and the ultimate liberation of the captives, while the Nag Hammadi text provides a broader Gnostic interpretation, where Melchizedek is a figure of judgment and salvation. Despite their differences, both texts converge on a common prophetic theme: the eventual revelation of divine truth, the judgment of the archons (world rulers), and the destruction of Death.

#### The Revelation of Truth

In the Nag Hammadi text, Melchizedek plays a pivotal role in the revelation of truth to all nations:  

> "But all the tribes and all the peoples will speak the truth who are receiving from you yourself, O Melchizedek, Holy One, High-Priest, the perfect hope and the gifts of life."

This passage echoes an eschatological vision where the truth will be revealed to all, and those who receive it will be granted divine gifts, signaling a fulfillment of prophecy. This revelation aligns with the eventual liberation of the captives described in the Dead Sea Scrolls:  

> "And it will be proclaimed at the end of days concerning the captives... He will assign them to the Sons of Heaven and to the inheritance of Melchizedek; for He will cast their lot amid the portions of Melchizedek..."

Both texts envision a time when the oppressed will be freed, and the divine truth will reign over all, offering hope and life to the faithful. However, the Nag Hammadi version specifically focuses on the role of Melchizedek as the instrument of this revelation, while the Dead Sea Scrolls present him as a figure of inheritance, tied to the heavenly Sons of Light.

#### Judgment of the Archons and Principalities

The Nag Hammadi text speaks directly to the judgment of the world rulers (archons) and their eventual fall:  

> "Death will tremble and be angry, not only he himself, but also his fellow world-ruling archons, and the principalities and the authorities, the female gods and the male gods, together with the archangels."

Here, the archons represent world rulers such as presidents, prime ministers, and religious leaders, including figures like the Pope, who hold dominion over the earth. The prophecy emphasizes that these rulers, along with Death itself, will face judgment as the truth is revealed and their power is overturned. This judgment is further elaborated in the Dead Sea Scrolls, where it is proclaimed that Melchizedek will lead the righteous into the inheritance of the heavenly kingdom:  

> "He will cast their lot amid the portions of Melchizedek, who will return them there and will proclaim to them liberty, forgiving them the wrong-doings of all their iniquities."

This vision is congruent with the Nag Hammadi text’s description of the archons' ultimate defeat, as both texts assert that the oppressive forces of the world will be judged, and the righteous will be liberated.

#### The End of Death

A central eschatological theme in both texts is the defeat of Death. The Nag Hammadi text declares:  

> "He will destroy Death."

This prophetic statement foretells the ultimate victory of the Savior over the force that has held humanity in bondage. Death, personified as an adversary, will be vanquished, signaling a new era of eternal life. This theme resonates with the passage in the Dead Sea Scrolls that links the Day of Atonement with the ultimate redemption:  

> "And the Day of Atonement is the end of the tenth Jubilee, when all the Sons of Light and the men of the lot of Melchizedek will be atoned for."

While the Dead Sea Scrolls focus on the ritualistic atonement of the righteous, the Nag Hammadi text envisions a cosmic battle where the Savior directly confronts and eradicates Death itself. Both visions point toward the eschatological redemption of humanity, where the power of Death is no more, and the righteous are restored.

#### Conclusion: A Unified Prophecy

Both the Dead Sea Scrolls and the Nag Hammadi Library present Melchizedek as a central figure in the eschatological drama, where he serves as an instrument of divine judgment and liberation. The Dead Sea Scrolls focus on Melchizedek as a mediator of heavenly inheritance and liberation, particularly for the Sons of Light. In contrast, the Nag Hammadi text depicts him as a revealer of divine truth, one who will expose the corruption of the archons and destroy Death. Despite their different emphases, both texts converge on a unified prophecy: the overthrow of worldly rulers, the destruction of Death, and the ultimate restoration of divine truth and justice for all.

The prophetic messages in both traditions offer a vision of hope, where the oppressive forces of the world are judged, and the faithful are rewarded with eternal life, free from the dominion of Death. Thus, the Melchizedek texts, though originating from distinct spiritual traditions, collectively point to the eventual triumph of divine truth over earthly corruption, bringing about the fulfillment of prophecy in the end of days.

Prophecy of the Coming of the Heavenly Melchizedek

 **Prophecy of the Coming of the Heavenly Melchizedek

The text from the Dead Sea Scrolls, focusing on the prophecy of the coming of the heavenly Melchizedek, provides a profound insight into eschatological themes of liberation, judgment, and salvation. It draws heavily on the imagery of the Jubilee, the Year of Grace, and the ultimate restoration of the faithful, culminating in the role of Melchizedek as a divine figure of judgment and redemption. In this context, Melchizedek is seen not as a mere human or priestly figure, but as a manifestation of EL, the Higher Power, and a pre-existent incarnation of Christ, the Logos.

The Year of Jubilee and the Release of Captives

The prophecy begins with references to the Year of Jubilee, a time of release and restoration. In Leviticus 25:13, it is decreed that in the Year of Jubilee, each person shall return to their property, and debts shall be forgiven (Deuteronomy 15:2). This concept of liberation is foundational to the prophecy of Melchizedek, who is described as proclaiming liberty to the captives (Isaiah 61:1). This liberty is not merely political or physical but extends to the spiritual realm, where Melchizedek will release those held by sin and iniquity, forgiving them for all their wrongdoings.

This is not simply an event in the distant future but an ongoing cosmic reality, a promise that will come to fruition at the end of days. The prophecy suggests that in the "first week of the Jubilee that follows the nine Jubilees," the heavenly Melchizedek will be revealed in his full glory, ushering in a period of atonement for the Sons of Light and those aligned with the inheritance of Melchizedek

This concept of release and restoration is crucial for understanding the role of Melchizedek, who is portrayed as the one who will proclaim liberty to the captives, aligning with the prophecy in Isaiah 61:1.

In this vision, the "captives" are assigned to the "Sons of Heaven" and to the inheritance of Melchizedek. The text explicitly connects Melchizedek’s role to the eschatological end of days, where the faithful will be liberated, their wrongdoings forgiven, and their lot cast among the divine inheritance. This moment is marked as occurring in the first week of the Jubilee that follows nine Jubilees, with the Day of Atonement signaling the completion of the tenth Jubilee, a time when all the Sons of Light and the followers of Melchizedek will be atoned for.

The Judgment of Melchizedek and the Vengeance of God

Melchizedek’s role in the prophecy is multifaceted. He is both a judge and a redeemer, acting by divine authority to bring justice to the earth. As Psalm 82:1 states, "ELOHIM has taken His place in the divine council; in the midst of the gods, He holds judgment." This passage is significant as it highlights the divine council, in which Melchizedek participates as a powerful figure among other mighty beings. Here, “ELOHIM” refers to a group of powerful, divine figures, including Melchizedek the pre-existent Christ Christ, and the angels.

The prophecy of Melchizedek’s coming is not merely one of passive salvation. He is destined to avenge the judgments of God, executing divine retribution upon Belial and those who have rebelled against God’s precepts. The “spirits of his lot” who have aligned with Belial, the Man of Sin the Papacy, will be cast down by the might of Melchizedek, who acts with the full force of divine will. As it is written in Psalms, "EL will judge the peoples" (Psalm 7:7-8). This aligns with the idea that Melchizedek, as a manifestation of EL, will not only deliver justice but also avenge the judgments of God. This judgment is a crucial part of the salvation process, where evil is purged, and divine order is re-established. 

The Role of Melchizedek as the Anointed One

The prophecy also highlights the coming of the “Anointed One,” a figure who will bring good news, proclaim salvation, and comfort those who mourn (Isaiah 61:2-3). This figure, interpreted as Melchizedek, is described as the one who will lead the righteous out of their spiritual bondage, guiding them toward the inheritance of divine blessings. This comfort is not just emotional or psychological but is a profound transformation of understanding, bringing clarity about the ages of time and the cosmic structure of existence.

Melchizedek, as the embodiment of divine salvation, will bring peace to Zion, those who uphold the covenant and turn away from the ways of the people. “Zion” represents the community of the faithful, those who have remained true to God’s precepts, and it is here that Melchizedek will manifest in his full glory as “ELOHIM,” though not in the sense that he is God Himself, but rather as a powerful manifestation of “EL,” the Higher Power. In this way, Melchizedek is a divine intermediary, representing the highest aspects of God’s will and judgment.

Here, Melchizedek is seen as a pre-existent manifestation of the divine Christ, embodying the Logos before the human incarnation of Jesus. This distinction is crucial for understanding the role of Melchizedek in the prophecy. While Melchizedek is not God Himself, he is the manifestation of God’s will on Earth, the earthly representation of the higher divine power, EL.

Elohim and the Divine Council

The term "Elohim" in this text is pivotal in understanding the broader cosmic order. While Elohim is commonly translated as "God" in the Bible, in this document it refers to a group of Mighty Ones, encompassing angels, Melchizedek, and Christ with his resurrected and glorified brethren. These beings operate within the divine council, as agents of God’s will, executing judgment and bringing salvation to the world. 

By positioning Melchizedek as a member of this divine council, the text elevates his status as not just a priest or king, but as a pivotal figure in the cosmic struggle between good and evil. His judgment upon the forces of Belial and his role in restoring the faithful to their inheritance is integral to the eschatological vision of ultimate peace and salvation.

### Conclusion

The prophecy of the coming of the heavenly Melchizedek encapsulates a vision of divine justice, redemption, and restoration. By interpreting Melchizedek as a manifestation of EL, the Higher Power, the text aligns him with Christ’s pre-existent divine nature, emphasizing his role as both a judge and a savior. As the Anointed One, Melchizedek brings peace and salvation to the faithful, executing divine judgment upon the forces of evil. This prophecy paints a picture of the final restoration of the faithful and the ultimate triumph of good over evil, with Melchizedek at the helm of this divine process.

**Prophecy of the Coming of the Heavenly Melchizedek**

The text from the Dead Sea Scrolls, with its rich tapestry of scriptural references, outlines a prophecy regarding the coming of the heavenly Melchizedek. This Melchizedek is not merely a figure from ancient history but a representation of divine judgment, salvation, and ultimate redemption. Within this context, Melchizedek is closely associated with the pre-existent Christ, particularly as viewed through the lens of Valentinian tradition, which, similar to Christian Arianism, maintains a sharp distinction between the human Jesus and the divine Christ, or Logos. 

### The Year of Jubilee and the Release of Captives

The prophecy begins with references to the Year of Jubilee, a time of release and restoration. In Leviticus 25:13, it is decreed that in the Year of Jubilee, each person shall return to their property, and debts shall be forgiven (Deuteronomy 15:2). This concept of liberation is foundational to the prophecy of Melchizedek, who is described as proclaiming liberty to the captives (Isaiah 61:1). This liberty is not merely political or physical but extends to the spiritual realm, where Melchizedek will release those held by sin and iniquity, forgiving them for all their wrongdoings.

This is not simply an event in the distant future but an ongoing cosmic reality, a promise that will come to fruition at the end of days. The prophecy suggests that in the "first week of the Jubilee that follows the nine Jubilees," the heavenly Melchizedek will be revealed in his full glory, ushering in a period of atonement for the Sons of Light and those aligned with the inheritance of Melchizedek. 

### Melchizedek’s Role as a Judge and Redeemer

Melchizedek’s role in the prophecy is multifaceted. He is both a judge and a redeemer, acting by divine authority to bring justice to the earth. As Psalm 82:1 states, "ELOHIM has taken His place in the divine council; in the midst of the gods, He holds judgment." This passage is significant as it highlights the divine council, in which Melchizedek participates as a powerful figure among other mighty beings. Here, “ELOHIM” refers to a group of powerful, divine figures, including Melchizedek the pre-existent Christ Christ, and the angels.

The prophecy of Melchizedek’s coming is not merely one of passive salvation. He is destined to avenge the judgments of God, executing divine retribution upon Belial and those who have rebelled against God’s precepts. The “spirits of his lot” who have aligned with Belial, the Man of Sin the Papacy, will be cast down by the might of Melchizedek, who acts with the full force of divine will. As it is written in Psalms, "EL will judge the peoples" (Psalm 7:7-8). This judgment is a crucial part of the salvation process, where evil is purged, and divine order is re-established.

### The Coming of the Anointed One

The prophecy also highlights the coming of the “Anointed One,” a figure who will bring good news, proclaim salvation, and comfort those who mourn (Isaiah 61:2-3). This figure, interpreted as Melchizedek, is described as the one who will lead the righteous out of their spiritual bondage, guiding them toward the inheritance of divine blessings. This comfort is not just emotional or psychological but is a profound transformation of understanding, bringing clarity about the ages of time and the cosmic structure of existence.

Melchizedek, as the embodiment of divine salvation, will bring peace to Zion, those who uphold the covenant and turn away from the ways of the people. “Zion” represents the community of the faithful, those who have remained true to God’s precepts, and it is here that Melchizedek will manifest in his full glory as “ELOHIM,” though not in the sense that he is God Himself, but rather as a powerful manifestation of “EL,” the Higher Power. In this way, Melchizedek is a divine intermediary, representing the highest aspects of God’s will and judgment. 

### Conclusion: The Heavenly Melchizedek as the Pre-Existent Christ

In conclusion, the prophecy of the coming of the heavenly Melchizedek offers a vision of divine liberation and judgment. While Melchizedek is not directly equated with God in this text, he is portrayed as a powerful emanation of “EL,” the divine source of all things. His role in the redemption of the captives and his ultimate judgment of evil reflect the core of the Valentinian understanding of Christ, where the human Jesus and the divine Christ (Logos) are distinct, yet part of the same overarching plan of salvation. 

Through his judgment and redemption, Melchizedek acts as a pre-existent figure, a manifestation of divine will that transcends time and brings about the final restoration of all things. The prophecy underscores the significance of Melchizedek as not just a historical figure, but as a key participant in the eschatological drama of the end times, where salvation will come to those who uphold the covenant, and evil will be forever vanquished.

**Prophecy of the Coming of the Heavenly Melchizedek**

The text from the Dead Sea Scrolls, focusing on the prophecy of the coming of the heavenly Melchizedek, provides a profound insight into eschatological themes of liberation, judgment, and salvation. It draws heavily on the imagery of the Jubilee, the Year of Grace, and the ultimate restoration of the faithful, culminating in the role of Melchizedek as a divine figure of judgment and redemption. In this context, Melchizedek is seen not as a mere human or priestly figure, but as a manifestation of EL, the Higher Power, and a pre-existent incarnation of Christ, the Logos.

### The Heavenly Melchizedek in Prophetic Context

The text draws from various scriptural references, such as Leviticus, Deuteronomy, Isaiah, Psalms, and Daniel, to frame the coming of the heavenly Melchizedek within the overarching narrative of divine liberation and judgment. It begins by referencing the Year of Jubilee, a time when debts were forgiven and the land was returned to its rightful owners (Leviticus 25:13). This concept of release and restoration is crucial for understanding the role of Melchizedek, who is portrayed as the one who will proclaim liberty to the captives, aligning with the prophecy in Isaiah 61:1.

In this vision, the "captives" are assigned to the "Sons of Heaven" and to the inheritance of Melchizedek. The text explicitly connects Melchizedek’s role to the eschatological end of days, where the faithful will be liberated, their wrongdoings forgiven, and their lot cast among the divine inheritance. This moment is marked as occurring in the first week of the Jubilee that follows nine Jubilees, with the Day of Atonement signaling the completion of the tenth Jubilee, a time when all the Sons of Light and the followers of Melchizedek will be atoned for.

### The Judgment of Melchizedek and the Vengeance of God

Melchizedek's role extends beyond redemption to one of judgment. In this context, Melchizedek is depicted as executing judgment upon the spirits of Belial, who represent the forces of evil and rebellion. Psalms 82:1 is invoked to highlight the divine judgment, with Melchizedek standing as a supreme judge in the divine council, dispensing justice among the "gods" (interpreted here as divine beings, including angels and celestial authorities). This aligns with the idea that Melchizedek, as a manifestation of EL, will not only deliver justice but also avenge the judgments of God.

The text suggests that Melchizedek's judgment will lead to the destruction of Belial and the forces aligned with him. The divine "gods of justice" will aid Melchizedek in this task, ensuring the victory of divine order over the forces of chaos and evil. This narrative underscores Melchizedek’s role as a bringer of both justice and peace, a divine agent who ensures the final triumph of good over evil.

### The Role of Melchizedek as the Anointed One

Another key element of the prophecy is the identification of Melchizedek with the Anointed One, a messianic figure who brings salvation to Zion. This is drawn from the prophetic words of Isaiah 52:7 and Isaiah 61:2-3, which describe the messenger of salvation who brings comfort to those who mourn. The text interprets these verses as referring to Melchizedek, who, as the manifestation of EL, brings peace and salvation to the faithful.

In the Valentinian tradition, which shares certain theological affinities with Christian Arianism, there is a sharp distinction between the human Jesus and the divine Christ, the Logos. Here, Melchizedek is seen as a pre-existent manifestation of the divine Christ, embodying the Logos before the human incarnation of Jesus. This distinction is crucial for understanding the role of Melchizedek in the prophecy. While Melchizedek is not God Himself, he is the manifestation of God’s will on Earth, the earthly representation of the higher divine power, EL.

### Elohim and the Divine Council

The term "Elohim" in this text is pivotal in understanding the broader cosmic order. While Elohim is commonly translated as "God" in the Bible, in this document it refers to a group of Mighty Ones, encompassing angels, Melchizedek, and Christ with his resurrected and glorified brethren. These beings operate within the divine council, as agents of God’s will, executing judgment and bringing salvation to the world. 

By positioning Melchizedek as a member of this divine council, the text elevates his status as not just a priest or king, but as a pivotal figure in the cosmic struggle between good and evil. His judgment upon the forces of Belial and his role in restoring the faithful to their inheritance is integral to the eschatological vision of ultimate peace and salvation.

### Conclusion

The prophecy of the coming of the heavenly Melchizedek encapsulates a vision of divine justice, redemption, and restoration. By interpreting Melchizedek as a manifestation of EL, the Higher Power, the text aligns him with Christ’s pre-existent divine nature, emphasizing his role as both a judge and a savior. As the Anointed One, Melchizedek brings peace and salvation to the faithful, executing divine judgment upon the forces of evil. This prophecy paints a picture of the final restoration of the faithful and the ultimate triumph of good over evil, with Melchizedek at the helm of this divine process.

The Valentinian Structure of the Body of Christ: The Assembly (Ecclesia)

 **The Valentinian Structure of the Body of Christ: The Assembly (Ecclesia)**  

**Introduction**  

The Valentinian understanding of the Church, or *ecclesia*, diverged significantly from the hierarchical structures that came to define orthodox Christianity. While the orthodox Church emphasized concrete offices like bishops and presbyters, the Valentinians viewed the Church as a dynamic and inclusive assembly, reflecting the original meaning of *ecclesia* as "assembly" or "gathering." Their conception of the Church was closely tied to their understanding of Christ as the head of the body, with the assembly representing its members. This approach emphasized equality, shared participation, and spiritual unity among all believers.  

**Participation and Equality**  

Valentinians organized their gatherings to encourage active participation from all members. According to Tertullian, roles within the assembly rotated among individuals: “Today one man is bishop and tomorrow another; the person who is a deacon today, tomorrow is a reader; the one who is a priest is a layman tomorrow” (*Against the Valentinians*, 1). This fluidity of roles reflected their belief in the equality of all members, regardless of rank or status. Even women were permitted to take on roles such as teaching, healing, and even serving as bishops, a practice that sharply contrasted with orthodox Christian norms of the time.  

The emphasis on shared responsibilities reinforced the idea that all members of the assembly were spiritually equal and connected through Christ. Members took turns overseeing practices, offering teachings, and fostering the communal life of the group. This structure was rooted in the conviction that the assembly represented the body of Christ, where each member was a vital and active participant.  

**The Church as the Body of Christ**  

Valentinians drew heavily on Pauline theology to describe the Church as the "body of Christ" (e.g., Romans 12:5; 1 Corinthians 12:12-13). In this model, Christ was the "head," and all members of the assembly were "members" of the body, each with unique roles and contributions. This concept underscored the interconnectedness and interdependence of all who were part of the assembly.  

According to Theodotus, a Valentinian teacher, "the body of Jesus . . . was of the same substance as the Church" (*Excerpts of Theodotus*, 42:3). This statement reflects the idea that the assembly was not merely a gathering of individuals but a manifestation of Christ's presence on Earth. In another passage, Theodotus described the Church as “the visible part of Jesus” (*Excerpts of Theodotus*, 26:1), emphasizing its role as both a spiritual and tangible reality.  

**The Role of the Spirit**  

The Holy Spirit, often identified with Wisdom (Sophia), was central to the Valentinian understanding of the *ecclesia*. According to Theodotus, the Spirit empowered the assembly, enabling its members to prophesy, heal, and bear spiritual fruit (*Excerpts of Theodotus*, 24:1). This outpouring of the Spirit ensured that the *ecclesia* was a living, dynamic entity rather than a static institution.  

In Valentinian thought, the Spirit sowed "spiritual seed" within individuals, uniting them with Christ and the assembly. This seed was viewed as the source of spiritual growth and transformation. Herakleon, another Valentinian teacher, described the *ecclesia* as a harvest, with some members ready for spiritual maturity, others nearing readiness, and still others just beginning their journey (*Herakleon Fragment*, 32).  

**The "Elect" and the "Called"**  

The Valentinian assembly distinguished between two groups within the Church: the "elect" and the "called." The elect, also known as the "spiritual" (*pneumatikoi*), were those who had attained gnosis, or spiritual knowledge. The called, also referred to as the "animate" (*psychikoi*), were those who believed in Christ based on the testimony of others but had not yet attained gnosis. Despite these distinctions, both groups were considered part of the body of Christ and shared in its spiritual mission.  

The elect were seen as having a responsibility to guide and support the called. They were urged to share their knowledge generously and help others grow spiritually. The *Interpretation of Knowledge* cautions against arrogance, reminding the elect that “you are ignorant when you hate them and are jealous of them” (17:27-31). Instead, the elect were to act as “illuminators in the midst of mortal men” (*Letter of Peter to Philip*, 137:8-9), serving the assembly through their insights and actions.  

**Women in the Assembly**  

The Valentinian approach to leadership within the assembly was notably inclusive, particularly in its treatment of women. Women were recognized as equals and were permitted to serve as prophets, teachers, healers, and even leaders within the assembly. This egalitarian perspective was rooted in the belief that all members of the assembly, regardless of gender, possessed the spiritual seed sown by Wisdom (Sophia).  

This inclusivity stood in stark contrast to the orthodox Church's restrictions on women’s roles. For Valentinians, the assembly was a reflection of the spiritual unity of all believers, transcending societal divisions and affirming the equal worth of every individual.  

**Conclusion**  

The Valentinian assembly, or *ecclesia*, embodied a vision of the Church that prioritized equality, participation, and spiritual unity. By rejecting rigid hierarchies and emphasizing shared responsibilities, the Valentinians created a structure that reflected their understanding of the Church as the body of Christ. This inclusive and dynamic approach allowed for a deeper expression of community and interconnectedness, with all members contributing to the life and mission of the assembly. For Valentinians, the *ecclesia* was not merely an institution but a living, spiritual reality that united all believers in the body of Christ.  

Ode 38 Prophecy: The Papacy and Catholic Church as the Bride and Bridegroom of Corruption

 The **Odes of Solomon, Ode 38**, provides a profound allegory that resonates with Protestant interpretations concerning the "Man of Sin" described in 2 Thessalonians 2. Within the Ode, the imagery of the "Corruptor" and the "Deceiver" is strikingly aligned with critiques of the Papacy, particularly the Roman Catholic Church's historical role as seen by these theological traditions.

### The Bride and Bridegroom of Corruption

The Ode speaks of a "bride who was corrupting" and a "bridegroom who corrupts and is corrupted." Protestant interpretations identify this imagery as an allusion to the institutionalized deception of the Roman Catholic Church. The "bride" represents the Church adorned in outward splendor, imitating the true Bride of Christ (the ecclesia), but her beauty masks spiritual corruption. The "bridegroom" symbolizes the Papacy, which claims authority as Christ’s representative on earth but is, in this view, a counterfeit prone to both deceiving and being deceived.

This counterfeit pairing "imitates the Beloved and His Bride," suggesting that the Papacy and its doctrines mirror the true relationship between Christ and His Church. By presenting themselves as mediators of divine truth, they "cause the world to err and corrupt it," leading many away from the unadulterated gospel of Christ.

### The Wine of Intoxication

The "wine of their intoxication" is a potent metaphor for false teachings and traditions that dilute or distort scriptural truths. By inviting many to this counterfeit feast, the Ode describes how the Papacy has historically promulgated doctrines such as indulgences, transubstantiation, and papal infallibility, which critics view as diverging from apostolic Christianity. Those who partake in this "wine" are said to "vomit up their wisdom and their knowledge," symbolizing the abandonment of true understanding and the embrace of spiritual confusion.

### The Man of Sin and the Corruptor

The Apostle Paul, in 2 Thessalonians 2, describes the "Man of Sin" as one who exalts himself above all that is called God, sitting in the temple of God and showing himself as if he were God. This aligns with the prophetic critique in Ode 38, where the "Deceiver" assumes a counterfeit role of divine authority. Protestants see this fulfilled in the Papacy's claims of spiritual supremacy, such as the Pope’s title "Vicar of Christ" and the assertion of authority over both spiritual and temporal realms.

The Ode further describes how the Corruptor prepares for his followers "mindlessness," leaving them stumbling "like mad and corrupted men." This mirrors the historical accusations that the Roman Church suppressed access to Scripture and discouraged individual understanding, fostering dependence on clerical authority.

### The Haven of Truth

In contrast to the Corruptor, the speaker of the Ode finds refuge in the Truth, which leads, protects, and establishes him. The Truth is personified as a guide who reveals "all the poisons of error and pains of death which are considered sweetness." For many Protestants, this Truth is found in the Scriptures alone, untainted by human tradition or ecclesiastical corruption.

The speaker's journey "over chasms and gulfs" symbolizes the spiritual dangers of false religion, from which the Truth delivers him. The foundation laid by the Lord signifies a return to apostolic teaching, unshaken by the errors of the Corruptor.

### The Planting of the Lord

The Ode concludes with a vision of divine cultivation, where the Lord's planting spreads, grows, and bears fruit. This stands in stark contrast to the corrupted institution described earlier. The true Church, rooted in Christ and nourished by His Word, is eternal and unblemished. It is this Church, not an earthly institution, that glorifies God and reflects His mind.

### Conclusion

The prophecy of Ode 38, when interpreted through a Protestant lens, unveils a stark critique of the Roman Catholic Church and the Papacy as the "Man of Sin" and the corrupt "Bridegroom." The Ode portrays a counterfeit religious system that imitates the true faith, leading many astray. However, it also offers hope in the Truth, which preserves and redeems the faithful, pointing to a restoration of God’s uncorrupted ecclesia.

This allegorical interpretation encourages vigilance against spiritual deception and faithfulness to the pure teachings of Scripture, emphasizing the distinction between human institutions and divine truth.

Restoration of the True Gnostic Priesthood

 # The Valentinian Priesthood of All Gnostics  

The concept of a universal priesthood is not unique to Protestant Christianity. Within Valentinian Gnosticism, the priesthood of all Gnostics mirrors the Protestant doctrine that every believer has direct access to God without relying on a hierarchical priestly class. This understanding, rooted in both scriptural and Gnostic traditions, underscores the equality and shared responsibility of all Valentinian believers as priests of God.  

## The New Testament on Priesthood  

The New Testament affirms the priesthood of all believers. In **1 Peter 2:4-10**, the apostle Peter writes that all Christians are "a spiritual house" and "a holy priesthood." He further emphasizes this in verse 9, stating, "But you are a chosen race, a royal priesthood." The "you" in these passages applies to all Christians, not just a select group. This teaching is echoed in **Revelation 1:6** and **Revelation 5:10**, which describe believers as a kingdom and priests unto God.  

Similarly, Valentinian Gnostic Christians hold that all members are priests before God. This universality eliminates the need for an exclusive class of priests and emphasizes the collective role of all believers in spiritual service.  

## The Role of a Gnostic Priest  

As priests, Valentinian Gnostics share a threefold ministry:  

1. **Representing God to humanity** – This involves sharing the knowledge of God and teaching the divine mysteries to others.  

2. **Representing humanity to God** – Gnostics engage in intercessory practices, lifting their fellow believers before God in prayer.  

3. **Offering spiritual sacrifices** – These sacrifices include acts of devotion, service, and praise, as described in **Romans 12:1**, **Hebrews 13:15-16**, and **Philippians 4:18**.  

This approach emphasizes individual responsibility and the transformative nature of spiritual practice in devotion to God.  

## Valentinian Practices  

In Valentinian communities, the traditional roles of clergy and laity were fluid. According to Tertullian, "Today one man is bishop and tomorrow another; the person who is a deacon today, tomorrow is a reader; the one who is a priest is a layman tomorrow. For even on the laity they impose the functions of priesthood." (*Against the Valentinians*, 1).  

This practice ensured active participation from all members and highlighted the belief that every believer was equal before God. Women, often excluded from leadership roles in orthodox Christianity, were given significant responsibilities among Valentinians. Female prophets, teachers, healers, evangelists, and priests played prominent roles, reflecting the movement’s commitment to equality.  

Valentinians also rejected ecclesiastical authority, choosing instead to meet in smaller, autonomous gatherings. These gatherings fostered an environment of shared leadership and collective spiritual growth, where every member contributed to the community’s well-being.  

## The Role of Anointing  

The Gospel of Philip reflects the Valentinian understanding of spiritual empowerment:  

> "The anointing is superior to baptism, for it is from the word 'anointing' that we have been called 'Christians,' certainly not because of the word 'baptism.' And it is because of the anointing that 'the Christ' has his name."  

For Valentinian Gnostics, baptism signifies initiation into the priesthood, while anointing represents empowerment for ministry. This anointing, often equated with the baptism of the Holy Spirit, provides the strength and authority to carry out the work of ministry. It is through this anointing that believers receive divine knowledge and the ability to act as witnesses of the truth.  

## The Priesthood of All Gnostics  

The Valentinian priesthood affirms that all Gnostics are equal in their spiritual calling. Each believer has the responsibility and privilege of serving as a priest, with direct access to God and the ability to minister to others. This egalitarian approach contrasts with the hierarchical structures of orthodox Christianity and reflects the radical inclusivity of Valentinian thought.  

Through their shared ministry, Valentinians embody the belief that the divine knowledge entrusted to them is not the possession of a select few but the inheritance of all who seek the truth. This priesthood of all Gnostics highlights their collective mission to reveal the mysteries of God and live out the transformative power of divine wisdom.

Bythios: The Aeon of Profound Depth

 ### **Bythios: The Aeon of Profound Depth**

#### **Bythios Greek Meaning**

The Greek word **Bythios** (Βυθιος) is derived from the root **βυθός** (*bythos*), which translates as "depth," "abyss," or "profound." The term suggests a state of deep, unfathomable space or mystery, a concept associated with the depths of existence or the profound nature of being. In its use, **Bythios** can indicate something that is far beyond ordinary comprehension or something that transcends surface-level understanding.

In its application, the term is often linked to spiritual depth and the hidden realities of the divine. **Bythios** conveys an idea of profound origin, representing that which is beyond the immediate or visible—reaching into the unknown and the eternal. The abyss or depth often refers to a cosmic or divine foundation that holds the potential for all things, a metaphorical space from which everything emanates.

---

#### **Valentinian Understanding**

In the Valentinian tradition, **Bythios** is an important aeon, one of the 26 emanating from the divine Son. Valentinian Gnosticism holds that the aeons are divine aspects or attributes that emanate from the Father and the Son. There are four primary aeons that emanate directly from the Father, with the remaining 26 emanating from the Son, the Logos. **Bythios**, as one of these 26 aeons, represents a deep and profound aspect of the divine, embodying the essence of mystery and the unfathomable nature of existence. 

Bythios is often understood as an aspect that bridges the ineffable depths of the divine realm with the emanations that follow it. The aeon signifies the origin of profound spiritual reality, the depth from which all things emerge and to which they return. It is an essential aspect of the divine fullness that the Valentinian tradition describes as the Pleroma. **Bythios** represents a fundamental spiritual depth, a space of unmanifested potential that is both the origin and the destination of all divine emanations.

In Valentinian cosmology, the relationship between the human Jesus and the divine Christ, or Logos, is pivotal. The aeon **Bythios**, as emanating from the Son, points to the deeper mystery of the divine that transcends human comprehension but is nonetheless integral to the unfolding of the divine purpose in creation. While the human Jesus is understood as distinct from the divine Logos, the divine Christ is the eternal, unchanging aspect of God that brings all things into being and unity.

---

#### **Light and Darkness (Gospel of Philip)**

In the **Gospel of Philip**, the relationship between opposites such as light and darkness, life and death, is explored in a manner that connects to the profound nature of **Bythios**. The Gospel states:  

*"Light and darkness, life and death, and right and left are siblings of one another, and inseparable. For this reason the good are not good, the bad are not bad, life is not life, death is not death. Each will dissolve into its original nature, but what is superior to the world cannot be dissolved, for it is eternal."*  

This passage speaks to the unity of opposites in the divine realm. Just as **Bythios** represents a profound depth that encompasses and transcends dualities, so too does the aeon embody the foundational reality where opposites are not simply contradictions but interconnected aspects of a deeper truth. The inseparability of life and death, light and darkness, echoes the mystery of **Bythios**, where all things flow from and return to the ultimate unity of divine depth.

---

#### **The Name of the Father (Gospel of Philip)**

In another section of the **Gospel of Philip**, the text reflects on the sacred name of the Father, which is given to the Son:  

*"Only one name is not pronounced in the world: the name the father gave the son. It is the name above all; it is the father’s name."*  

This highlights the sacredness and profundity of the name that is beyond utterance, connecting it to the divine depths of **Bythios**. The name of the Father, as given to the Son, represents the ultimate depth of divine mystery, which is unspoken and beyond complete understanding. This unpronounceable name signifies the profound origin of all things and reflects the eternal and mysterious nature of **Bythios**, whose depth cannot be fully grasped.

---

#### **Bythios in the Christ Consciousness and the Believer’s Mind**

The concept of **Bythios** also extends to the spiritual life of the believer, particularly in the context of Christ consciousness. The **aeon of Bythios**, with its profound depth, invites believers into a deeper awareness of the divine mystery that underlies all of creation. To enter into union with **Bythios** is to delve into the depths of spiritual understanding and awareness, where the mysteries of life, death, and creation are revealed in their ultimate, unified form.

In **Proverbs 20:5**, it is said:  

*"The purposes of a man’s heart are deep waters, but a man of understanding draws them out."*  

This verse connects the depths of human consciousness with the wisdom that can be drawn from them. It is an echo of the **Bythios** principle—there is a profound depth within the human spirit that can only be accessed through divine wisdom and understanding, bringing the believer closer to the eternal, unchanging nature of the divine.

Similarly, in **Proverbs 18:4**, it states:  

*"The words of a man’s mouth are deep waters; the wellspring of wisdom is a flowing brook."*  

This verse suggests that wisdom, which is connected to **Bythios**, flows from the depths of the divine and nourishes the believer. It underscores the idea that true spiritual insight comes from tapping into the profound depths of the divine nature, where all things are united.

The **Psalms** also reflect this deep longing for union with the divine. In **Psalm 42:7**, it is written:  

*"Deep calls to deep in the roar of your waterfalls; all your waves and breakers have swept over me."*  

This passage expresses the call to dive into the profound depths of the divine, where the mysteries of existence are revealed in a cascading flow of spiritual truth. The deep waters symbolize the ineffable, like **Bythios**, calling the believer into a deeper understanding of God's nature and their place within it.

In **Psalm 92:5**, it is said:  

*"How great are your works, O Lord, how profound your thoughts!"*  

This verse captures the profound mystery and depth of God's works, pointing to the eternal and unfathomable nature of the divine, much like **Bythios**, who represents the profound depths from which all things emanate.

Finally, in **1 Corinthians 2:10**, Paul writes:  

*"But God has revealed it to us by his Spirit. The Spirit searches all things, even the deep things of God."*  

This passage affirms that the deep things of God, represented by **Bythios**, are accessible through the Spirit. The believer, through the Holy Spirit, can access the profound depths of divine knowledge and wisdom, drawing closer to the mysteries of God's nature and the ultimate reality of spiritual union.

---

Bythios, as the aeon of profound depth, symbolizes the divine mystery that transcends all understanding. It calls the believer to enter into the depths of spiritual reality, where the mysteries of life and creation are unveiled, and to experience union with the divine through the Spirit.

The Aeon Ecclesia: A Spiritual Assembly of Divine Unity

### **The Aeon Ecclesia: A Spiritual Assembly of Divine Unity**  

The Greek word **ecclesia** (ἐκκλησία) is a compound of *ek* ("out of") and *klesis* ("call" or "invitation"), meaning "an invitation to come out." In its essence, ecclesia refers not to a physical structure but to an assembly or congregation of individuals responding to a divine call. This meaning underscores its spiritual and communal nature, which transcends physicality. In the Valentinian tradition, Ecclesia is one of the 26 Aeons emanating from the Son, representing divine harmony and relational unity within the Pleroma, the fullness of divine emanations.  

---

### **Ecclesia in the Valentinian Tradition**  

In Valentinian cosmology, the Aeons are not separate entities but aspects or attributes of the divine. Four Aeons emanate directly from the Father, and the remaining 26 emanate from the Son. Ecclesia, as one of these 26 Aeons, is paired with Anthropos (Human) within the second Tetrad, originating from Logos (Word) and Zoe (Life). Together, Logos and Zoe, along with Anthropos and Ecclesia, form a harmonious reflection of divine purpose and relational unity.  

Ecclesia represents the communal and relational aspect of divine order, complementing Anthropos, which embodies individuality. This conjunction symbolizes the integration of individual and collective unity within the Pleroma, emphasizing that divine harmony is achieved through interconnectedness and mutual cooperation.  

The Valentinian framework views Ecclesia as a metaphor for the spiritual assembly of those seeking unity with the divine. It serves as a bridge between the eternal realm and the material world, guiding humanity toward restoration and reintegration with the fullness of divine emanations.  

---

### **Ecclesia and the Gospel of Philip**  

The **Gospel of Philip** challenges the worldly understanding of terms like ecclesia, warning against the deception inherent in human language:  

*"The names of worldly things are utterly deceptive, for they turn the heart from what is real to what is unreal. Whoever hears the word god thinks not of what is real but rather of what is unreal. So also with the words father, son, holy spirit, life, light, resurrection, [assembly], and all the rest, people do not think of what is real but of what is unreal, [though] the words refer to what is real. The words [that are] heard belong to this world. [Do not be] deceived. If words belonged to the eternal realm, they would never be pronounced in this world, nor would they designate worldly things. They would refer to what is in the eternal realm."*  

This passage highlights the limitations of worldly language in capturing the eternal reality of divine concepts. Terms like ecclesia often mislead individuals into thinking of external, institutionalized structures rather than the profound spiritual assembly they signify. Ecclesia, in its true Valentinian sense, reflects the eternal unity of the divine realm, a concept far removed from the material interpretations imposed by human understanding.  

---

### **Ecclesia in "A Valentinian Exposition"**  

The **Nag Hammadi text, "A Valentinian Exposition,"** provides deeper insight into the role of Ecclesia within the Pleroma:  

*"That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Assembly. Now the Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence, and Man is for his own glory, while Assembly is for the glory of Truth."*  

In this passage, Ecclesia (Assembly) is paired with Anthropos (Man), forming part of the second Tetrad. This Tetrad emanates from Logos (Word) and Zoe (Life), which themselves were projected by the Uncreated One. Ecclesia glorifies Truth, reflecting its role as the embodiment of divine harmony and relational unity within the Pleroma.  

The text continues:  

*"Moreover, it is the one from the Triacontad of the Aeons who bear fruit from the Triacontad. They enter jointly, but they come forth singly, fleeing from the Aeons and the Uncontainable Ones. And the Uncontainable Ones, once they had looked at him, glorified Mind since he is an Uncontainable One that exists in the Pleroma."*  

This description emphasizes Ecclesia’s role in maintaining the balance and fruitfulness of the Pleroma. As an Aeon, Ecclesia contributes to the divine order and serves as a model for spiritual assembly, guiding humanity toward unity with the divine.  

---

### **Ecclesia and the Spiritual Assembly**  

In Valentinian thought, Ecclesia represents more than a mere gathering of individuals; it embodies the eternal principle of spiritual unity and harmony. Just as the Pleroma is the fullness of divine attributes working together in perfect synergy, Ecclesia symbolizes the collective assembly of those who align themselves with divine truth and purpose.  

The human experience of Ecclesia mirrors its divine origin. It reflects the believer's journey toward reconciling individuality with a greater collective purpose, aligning with the Logos and the divine will. This spiritual assembly transcends earthly institutions, pointing instead to the eternal, incorruptible unity that lies at the heart of the Pleroma.  

---

### **Conclusion**  

Ecclesia, as an Aeon, is a profound aspect of the Valentinian cosmology, representing divine harmony, relational unity, and the assembly of those aligned with the eternal purpose. Its role within the Pleroma highlights the interconnected nature of divine emanations and the spiritual journey of humanity. By understanding Ecclesia as more than a worldly institution, believers can reconnect with its true significance—a call to participate in the eternal assembly of divine unity.  

In Valentinian cosmology, the relationship between *Ecclesia* (Church) and the vowels of the Greek alphabet holds symbolic and theological significance, as highlighted in *A Valentinian Exposition* from the *Nag Hammadi Library*. This connection reflects the emanative process by which divine attributes are expressed and harmonized within the Pleroma, the fullness of divine reality. *Ecclesia*, one of the 26 Aeons emanating from the Son, embodies the collective unity of divine aspects, while the vowels represent the creative voice that shapes and sustains this assembly.

### The Vowels as Symbols of Divine Expression

The seven Greek vowels—Α (Alpha), Ε (Epsilon), Η (Eta), Ι (Iota), Ο (Omicron), Υ (Upsilon), and Ω (Omega)—are central to the Valentinian understanding of creation and emanation. Unlike consonants, which rely on vowels for sound, the vowels are self-sufficient, symbolizing the self-originating and sustaining nature of divine expression. In this system, the vowels correspond to the Aeons *Anthropos* (Human) and *Ecclesia* (Assembly), with *Anthropos* representing the source of the divine voice and *Ecclesia* its manifestation.

The sound produced by the vowels mirrors the process of divine articulation, where the ineffable thoughts of the Father and the Son take form through the creative voice. As the "voice" of the divine, the vowels reflect the active process by which *Ecclesia*, as the assembly of divine attributes, is brought into existence. This underscores the unity of the individual (*Anthropos*) and the collective (*Ecclesia*) within the Pleroma, revealing a deeply interconnected reality.

### Ecclesia's Role in the Emanative Process

In the Valentinian framework, *Ecclesia* is part of the Tetrad consisting of *Word* (Logos), *Life* (Zoe), *Man* (Anthropos), and *Church* (Ecclesia). This Tetrad mirrors the archetypal structure of divine emanation, where each Aeon plays a distinct role in reflecting the glory of the Father and the Son. While *Word* and *Life* are directly associated with the ineffable source (*The One Who Is*), *Anthropos* and *Ecclesia* emerge as their syzygies, expressing the relational and creative dynamics within the Pleroma.

The vowels’ association with *Ecclesia* highlights its role as the assembly or collective realization of divine attributes. Just as the vowels form the foundation of speech, *Ecclesia* represents the structure and coherence of the Pleroma. The vowels’ inherent ability to generate sound independently symbolizes the self-sustaining nature of *Ecclesia*, which derives its essence from the divine voice of *Anthropos*.

### The Symbolic Distribution of the Letters

Valentinian cosmology assigns symbolic roles to the letters of the Greek alphabet, dividing them among the Aeons in the Pleroma. The vowels, numbering seven, are attributed to *Anthropos* and *Ecclesia*. This symbolic distribution reflects their creative and formative functions. The act of vocalization, intrinsic to the vowels, parallels the emanation of divine attributes, where the ineffable thoughts of the divine take form and structure.

In this context, the vowels are more than linguistic elements; they are sacred symbols of divine creativity. As *Anthropos* speaks, the vowels resonate, shaping *Ecclesia* as the assembly of divine attributes. This process symbolizes the harmonious interplay between sound and form, where the divine voice gives life and coherence to the Pleroma.

### The Unity of Individual and Collective Existence

The connection between the vowels and *Ecclesia* also emphasizes the unity of individual and collective existence. In Valentinian thought, *Anthropos* represents the archetype of humanity, the individual aspect of divine reality. *Ecclesia*, as the assembly, reflects the collective dimension, where the unity of the Aeons is realized. The vowels, as the "voice" of *Anthropos*, bridge these two aspects, illustrating the interconnectedness of the individual and the collective within the divine order.

This unity is further reinforced by the emanative process described in *A Valentinian Exposition*, where the Decad (ten Aeons) and the Dodecad (twelve Aeons) emerge from *Word* and *Life* and *Man* and *Church*. Together, these Aeons form the full complement of 30 within the Pleroma. The creative role of the vowels, associated with *Anthropos* and *Ecclesia*, symbolizes the unfolding of this divine order, where each element contributes to the harmonious whole.

### Conclusion

The symbolic relationship between the vowels and *Ecclesia* in Valentinian cosmology reveals a profound theological insight into the process of divine creation and emanation. The vowels, as carriers of the divine voice, reflect the creative power that shapes *Ecclesia* as the assembly of divine attributes. This connection emphasizes the unity of individual and collective existence within the Pleroma, where *Anthropos* and *Ecclesia* work in harmony to express the fullness of divine reality.

Through the sacred symbolism of the vowels, Valentinian thought articulates a vision of creation that is both deeply personal and profoundly communal. The divine voice, embodied in the vowels, not only brings *Ecclesia* into being but also sustains the interconnected structure of the Pleroma, reflecting the eternal and harmonious nature of the divine..

 the Aeon ecclesia in relationship to the Christ consciousness

The true Christ church is not an outer sect, or religious denomination. First of all it is an aggregation of spiritual ideas in individual consciousness. To establish the church, or ecclesia, of God in man, a new state of consciousness must be formed. Man must gain an understanding of God as Spirit, and also must understand his own relation to Spirit. This is revealed by the Holy Ghost, which is an epitome of Divine Mind projected into human consciousness. The church of God begins its activity in man as a mental perception which must go through certain processes before it is established in the whole consciousness. Its work is subjective first; that is, it is a silent interior planting of spiritual ideas, which do not make themselves manifest at once. but work like leaven, and in time transform the individual.

In its outer sense the church of Christ consists of all persons in whom the consciousness of Truth has become firmly established; whether or not they belong to a denominational church makes no difference. They comprise that great brotherhood which Jesus Christ established in Spirit. Men have read the Bible in the letter instead of the Spirit, and their different interpretations of the Scriptures, together with their adherence to forms and creeds, are the cause of the varying sects or churches of today. The true church is not made of creeds and forms, nor is it contained in walls of wood and stone; the heart of man is its temple and the Spirit of truth is the one guide into all Truth. When men learn to turn within to the Spirit of truth, who is in each one for his light and inspiration, the differences between the churches of man will be eliminated, and the one church will be recognized

church--The word church is derived from a Greek word meaning "ECCLESIA, then, is a word compounded of ek, "out of," and klesis, "a call, or invitation." Hence an ekklesis is "an invitation to come out;" and the assembly of people convened in consequence of their acceptance of the invitation is an ecclesia." The individual's consciousness is his "Lord's house," and assembled within it are groups or aggregations of ideas (thought centers). The spiritualized will carries to the different "churches" (thought centers) the word of Truth and builds them up into a knowledge of their perfection and divinity by training them in spiritual thinking.

church of Christ--Spiritual consciousness, first individual, then collective. In the general usage the word church applies to persons who have been "born anew" (John 3:3) through the quickening power of the word, gathered together in one body, their union being typified by the human body.

Jesus never organized a church on earth; neither did He authorize anyone else to do so. He said to Peter, "Upon this rock I will build my church" (Matt. 16:18). He did not tell Peter that he was to be the head of the church, with a line of popes to follow. He said, "I will build my church" (ecclesia, assembly, or called-out ones). Jesus is still the head of His "assembly," and its only organization is in Spirit. He gave but one guide, one source from which His followers should receive their inspiration: "The Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you" (John 14:26).

Who is the Demiurge? Hebrews 11:10

Who is the Demiurge?

Or 

What is the Demiurge? 

Hebrews 11:10

### The Demiurge in Valentinian and Biblical Contexts

The term "Demiurge," derived from the Greek *dēmiourgos* (craftsman or builder), holds a nuanced place in ancient religious and philosophical thought. While it is not explicitly used in the Bible outside of the Greek translation of Hebrews 11:10, its conceptual framework resonates within both biblical and Valentinian contexts.

#### The Demiurge in Valentinian Tradition

In Valentinian Gnosticism, the Demiurge is seen in a positive light, contrasting with the negative portrayal of Yaldabaoth in Sethian Gnosticism. For Valentinians, the Demiurge is not a malevolent creator but an entity that reflects the divine. As stated in the *Excerpts of Theodotus* (47:1-3), the Demiurge is described as "an image of the Father." Similarly, the *Tripartite Tractate* (100:21-30) identifies the Demiurge as "the lord of all of them," bearing titles like "father," "god," "demiurge," and "judge," signifying his role as a representation of the divine attributes.

This perspective aligns with Basilides’ exalted description of the Demiurge: “He is more ineffable than ineffables, more potent than potencies, wiser than the wise, superior to every excellence that one can name” (*Fragments of a Faith Forgotten*, p. 253). Such depictions emphasize the Demiurge's role as a craftsman who orders the material universe, reflecting the divine will.

#### The Demiurge in Biblical Texts

In Hebrews 11:10, the term *dēmiourgos* is translated as “builder” or “maker,” applied to God as the architect of a city with foundations, symbolizing the Heavenly Jerusalem. The verse states: “For he looked for a city which hath foundations, whose builder and maker (*dēmiourgos*) is God.” This reference underscores the providential role of God as the ultimate craftsman, shaping a transcendent reality that surpasses the material world.

This concept finds echoes in apocryphal and early Christian texts. For instance, *Wisdom of Solomon* 13:1 reflects on humanity’s failure to recognize the "craftsman" (*technitēs*) behind creation while marveling at the works of the universe. Similarly, 1 Clement 20:11 speaks of the Creator who "ordered" the cosmos in harmony, emphasizing the divine wisdom and intentionality behind creation.

#### Fragment 13 and Hebrews 11:10

Fragment 13 of Valentinian tradition offers a spiritual interpretation of John 2:13-16, where Jesus ascends to Jerusalem and cleanses the temple. This ascent is seen as symbolic of the transition from the material realm to the animate (psychic) place, an intermediate state that mirrors Jerusalem. The “sanctuary” represents the Holy of Holies, reserved for the spiritual, while the outer courts symbolize those who achieve salvation outside the Pleroma.

Connecting this to Hebrews 11:10, the "city with foundations" can be interpreted as the spiritual reality beyond the animate realm. Just as the sanctuary signifies the Holy of Holies accessible only to the spiritual, the Heavenly Jerusalem represents the ultimate dwelling place for those who transcend the material and psychic realms. The Demiurge, as the builder of the material universe, serves as an intermediary step in the divine plan, crafting the visible world as a precursor to the ultimate spiritual fulfillment in the Pleroma.

#### The Architect and the Divine Plan

The language of Hebrews 11:10 and Fragment 13 highlights the duality of creation as both material and spiritual. The Demiurge, as an image of the Father, fulfills a critical role in ordering the cosmos, making the material world a reflection of divine harmony. This ordered creation, in turn, points toward the ultimate reality of the Heavenly Jerusalem, a city not built by human hands but by God as the true Demiurge.

In Valentinian thought, this progression aligns with the journey of the soul (understood here as the physical body and animate being) from ignorance to knowledge, from material existence to spiritual communion. The sanctuary and the Holy of Holies represent stages in this ascent, mirroring the believer's journey toward the Pleroma.

#### Conclusion

The concept of the Demiurge, as understood in Valentinian tradition and hinted at in biblical texts, underscores the interconnectedness of creation and divine purpose. In Hebrews 11:10, God as the *dēmiourgos* points to the ultimate fulfillment of creation in the Heavenly Jerusalem. Fragment 13 complements this by illustrating the spiritual ascent through the temple’s symbolism. Together, they provide a profound vision of a cosmos ordered by the divine craftsman, leading humanity toward its ultimate destiny in the fullness of the Pleroma.

### Etymology of Demiurge

The word *demiurge* originates from the Greek *δημιουργός* (*dēmiourgos*), a compound of *dēmos* (a unified group of people) and *ergon* (work). Initially, it denoted a craftsman or artisan who worked for the public, gradually expanding to mean a producer or creator. Strong's Concordance (1217) defines *dēmiourgos* as a workman, builder, or framer, emphasizing the public or collective aspect of their labor. In classical texts, the term often referred to God as the cosmic craftsman, as seen in Plato's works and later in early Christian writings like *1 Clement* and *Wisdom of Solomon*.

In Hebrews 11:10, the term *dēmiourgos* is used to describe God as the "builder and maker" of the city with foundations, referring to the Heavenly Jerusalem. This highlights God's role as the divine architect who designs and actualizes a transcendent reality beyond the physical universe.

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### Connection Between Demiurge and Arche

The word *archē* (ἀρχή) in Greek, meaning "beginning," "principle," or "rule," shares an etymological and conceptual relationship with *dēmiourgos*. Strong's Concordance (746) defines *archē* as "first in order," derived from the root *arch-* (to rule). It is also linked to *archon* (758), meaning "ruler" or "leader." Thus, *archē* implies both an origin point and authority, tying the concept of creation to governance or rulership.

In the Gospel of John 1:1-3, *archē* is used to introduce the Word (*Logos*):

> "In the beginning (*archē*), was the Word, and the Word was with God, and the Word was God. All things were made through him, and without him, nothing was made that has been made."

This passage emphasizes the *Logos* as the origin (*archē*) and intermediary of creation. Ptolemy’s commentary on John further elaborates that the *Logos* emanates from the Father as the principle (*archē*) of all things. The *Logos*, in turn, energizes the Demiurge, enabling him to fashion the material cosmos.

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### The Demiurge as the First Archon

The connection between *archē* and *archon* (ruler) becomes significant when considering the Demiurge as the "first archon." In Valentinian tradition, the Demiurge is often portrayed as the craftsman working under the authority of the *Logos*. Heracleon, in his commentary on John 1:3, clarifies that "all things were made through him," meaning the *Logos* caused the Demiurge to create the world. The Demiurge operates as an agent or intermediary, crafting the material realm on behalf of the *Logos*.

This intermediary role aligns with the broader usage of *archē* to denote both origin and rule. For instance, in Colossians 1:16, Christ is described as the head of all principalities (*archai*):

> "For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers (*archai*) or authorities; all things have been created through him and for him."

The Demiurge, as the first *archon* from the *archē*, serves as a subordinate ruler within this hierarchy.

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### Architect and the *Logos*

The term *dēmiourgos* can also be translated as "architect," derived from *archē* (beginning) and *tektōn* (craftsman). In this sense, the Demiurge functions as the cosmic architect, shaping the material universe according to the blueprint provided by the *Logos*. Heracleon’s commentary emphasizes this dynamic:

> "It was not the Word who made all things, as if he were energized by another, but the one 'through whom' all things were made."

Here, the *Logos* energizes the Demiurge, providing the creative power and design necessary for the material cosmos. The Demiurge, while a creator, is ultimately subordinate to the *Logos*, working "on behalf of" the higher divine principle.

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### Conclusion

The etymology of *dēmiourgos* and its connection to *archē* reveals a layered understanding of creation and authority. In Valentinian theology and the Gospel of John, the Demiurge is portrayed as an agent of the *Logos*, functioning as the first *archon* who shapes the material realm. This relationship highlights the interdependence between the *Logos* as the origin (*archē*) and the Demiurge as the craftsman (*dēmiourgos*), working together to fulfill the divine plan.

Thus, the Demiurge, while an artisan and ruler, remains subordinate to the *Logos*, whose emanation from the Father represents the true beginning and principle of all things. This layered cosmology underscores the harmony between creation, governance, and divine purpose.

### The Demiurge as the Personification of the Elohim  

The term *Demiurge*, derived from the Greek *dēmiourgos*, originally meant "craftsman" or "artisan." It signifies someone working on behalf of others, a concept reinforced in Strong’s Concordance (1217), which describes the *dēmiourgos* as someone laboring for a unified group or community. In the biblical sense, this aligns with the Elohim of Genesis, a collective term that represents "mighty ones" or divine beings who act under a singular guiding principle—the Spirit of God.


Though *Elohim* is plural, it is frequently paired with singular verbs, suggesting unity in purpose and action. For example, in Genesis 1:1, "Elohim created the heavens and the earth," portrays a coordinated effort of the heavenly host under the influence of God's Spirit (Genesis 1:2). This plurality united by a single divine will mirrors the role of the Demiurge as a craftsman working under the direction of a higher authority, the Logos or Word of God.


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### The Archangel Michael as a Demiurge


The Archangel Michael, described in Scripture as the chief of angels, exemplifies the concept of the Demiurge as an agent of the Divine Will. The Book of Daniel (10:13, 12:1) presents Michael as a protector and leader of God's people, acting as an intermediary between God and creation. In this role, Michael administers the commands of the Deity to the angels below him, orchestrating their actions in harmony with the divine purpose.


Early Christian and Jewish traditions often depict Michael as the foremost among the Elohim, embodying the qualities and intentions of the Creator. This portrayal aligns with the understanding of the Demiurge as a craftsman who fashions the material world on behalf of the Supreme Deity. As described in *Excerpts of Theodotus* (33:4), the Demiurge, while possessing divine authority, is distinct from the uncreated and eternal God, functioning as an intermediary rather than the ultimate source of creation.


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### The Demiurge as a Collective of Angels


The Elohim, described as God’s “family in heaven” (Ephesians 3:15), operate collectively as the Demiurge. These angels, emanations of the Divine Spirit, act as instruments of the Father’s will. Psalm 103:19-22 emphasizes their role:
> "Bless the Lord, all His hosts, you ministers of His, who do His will."


This portrayal of the Elohim as a unified body under the direction of God aligns with the Demiurge’s role as a craftsman working on behalf of a greater power. Genesis 1:2 further supports this idea, where the Spirit of God directs the creative actions of the Elohim, who collectively shape the material cosmos.


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### Distinction Between the Demiurge and the Supreme Deity


While the Demiurge holds a vital role in creation, it is not synonymous with the Supreme Deity, the Uncreated and Eternal Spirit. Instead, the Demiurge is a divine agent or representative—often equated with the highest angelic being or a collective of angels. This distinction is crucial in understanding the relationship between the Creator and creation.


The Supreme Deity manifests His will through the angels, who serve as embodiments of His attributes and execute His purpose in the material world. These angels, collectively the Demiurge, reflect the Father's presence without being the Father Himself. This harmonizes with the Gospel of John 1:3, which attributes the creation of all things to the *Logos* ("through whom all things were made").


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### The Demiurge and Yaldabaoth


Unlike Gnostic traditions that portray the Demiurge as the malevolent *Yaldabaoth*, the biblical and Hebraic concept of the Demiurge emphasizes its benevolence and alignment with divine justice. The Demiurge is not an evil spirit or a false god but an agent of the Creator, executing divine justice and facilitating prophecy.


As the Archangel Michael and the Elohim administer the will of the Supreme Deity, they embody the role of the Demiurge in crafting the material world. They are not autonomous or adversarial but operate in harmony with the divine purpose, serving as instruments of God's creative and redemptive plan.


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### Conclusion


The Demiurge, understood through the lens of biblical theology, represents the Elohim, a collective of angels led by the Archangel Michael, who act under the authority of the Supreme Deity. Far from being a false god or malevolent force, the Demiurge embodies divine craftsmanship, executing the will of the Eternal Spirit through the *Logos*.


This framework maintains the distinction between the uncreated God and His agents, emphasizing their role as intermediaries who shape creation according to the divine plan. Whether seen as a single archangel or a collective body, the Demiurge is a real and benevolent force, fulfilling the Creator's purpose in the cosmos.


















The concept of the demiurge originates from the understanding that the Deity is not the immediate creator of the physical universe.


First it should be noted that Valentinians do not use the term Yaldabaoth. It should also be noted that Basildians and Valentinians speak about the Demiurge with positive terms unlike the Sethians who speak very negatively about Yaldabaoth:

Basilides: "After this, from the universal Seed and conglomeration of seed-mixture there burst forth and came into existence the Great Ruler, the head of the sensible universe, a beauty and magnitude and potency that naught can destroy." This is the demiurge; but let no mortal think that he can comprehend so great a being, "for he is more ineffable than ineffables, more potent than potencies, wiser than the wise, superior to every excellence that one can name. (Fragments of a Faith Forgotten, p. 253 by G.R.S. Mead )


According to Valentinian tradition, the Demiurge is formed as an "an image of the Father"(Excepts of Theodotus 47:1-3). A similar description occurs in the Tripartite Tractate: "He is the lord of all of them, that is, the countenance which the logos brought forth in his thought as a representation of the Father of the Totalities. Therefore, he is adorned with every name which is a representation of him, since he is characterized by every property and glorious quality. For he too is called 'father' and 'god' and 'demiurge' and 'king' and 'judge' and 'place' and 'dwelling' and 'law'" (Tripartite Tractate 100:21-30). Because he is seem as the image of the true God and Father, Valentinians have no problem using the terms "Father" and "God" to describe him (cf. also Against Heresies 1:5:1, Valentinian Exposition 38).




Is the word demiurge used in the Bible?


Yes in Hebrews 11:10




In Hebrews chapter 11:10 we get the only Biblical reference to the word Demiurge

Heb 11:10  For he looked for a city which hath foundations, whose builder and maker <1217> is God.

This is used as a prophecy about the Heavenly Jerusalem

The Greek word is used in the apocrypha 

Wisdom 13:1 For all men who were ignorant of God were foolish by nature;

and they were unable from the good things that are seen to know him who exists,
nor did they recognize the craftsman while paying heed to his works;

1Clem 20:11

All these things the great Creator and Master of the universe ordered to be in peace and concord, doing good unto all things, but far beyond the rest unto us who have taken refuge in His compassionate mercies through our Lord Jesus Christ

Notice that clement says the creation was "ordered" 

2Mac.4:1 This Simon now, of whom we spake afore, having been a betrayer of the money, and of his country, slandered Onias, as if he ha terrified Heliodorus, and been the worker of these evils.

The language here applied to God as the "architect" or framer of the universe is often used in the classic writers.

Heb 11:10  For he looked for a city which hath foundations, whose builder and maker <1217> is God.

Fragment 13, on John 2:13-16 The ascent to Jerusalem signifies the ascent of the Lord from material realm things to the animate (psychic) place, which is an image of Jerusalem. (In John 2:14, “In the sanctuary he found those who were selling oxen and sheep and pigeons, and the money-changers at their business.”) The words, "In the sanctuary, he found” and not "in the temple" are used so that it may not be thought to be the mere “calling” (animate), apart from the Spirit, which elicits help from the Lord. The sanctuary is the Holy of Holies, into which only the High-Priest enters, into which the spiritual go. The temple courtyard, where the Levites also enter, is a symbol of the animate ones who attain a salvation outside the Fullness (Pleroma).

The Demiurge is the maker of the psychic and material realms

Etymology of Demiurge

The word "demiurge" is an English word derived from demiurgus, a Latinised form of the Greek δημιουργός or dēmiourgos. It was originally a common noun meaning "craftsman" or "artisan", but gradually came to mean "producer", and eventually "creator". 

strong's concordance 1217 δημιουργός demiourgos day-me-oor-gos’ 

from 1218 and 2041; n m; TDNT-2:62,149;  {See TDNT 182 } 

AV-maker 1; 1 

1) a workman for the public 

2) the author of any work, an artisan, framer, builder 

dēmiourgós (from 1218 /dḗmos, "a unified group of people" and 2014 /epiphaínō, "work") – properly, someone working on behalf of a group of people (used only in Heb 11:10).

God is called ὁ τοῦ οὐρανοῦ δημιουργός in Plato, rep. 7, p. 530 a.; ὁ δημιουργός τῶν ὅλων in Josephus, Antiquities 1, 7, 1, and often in ecclesiastical writers from Clement of Rome, 1 Cor. 20, 11 [ET]; 26, 1 [ET]; 33, 2 [ET] on; (cf. Philo, de mut. nom. § 4; de opif. mund., Muller, edition, p. 133; Piper, Einl. in monument. Theol. § 26; Sophocles' Lexicon, under the word). In the Scriptures, besides, only in 2 Macc. 4:1 κακῶν δημιουργός). (Cf. Trench, § cv.)

The Gospel of John Chapter 1

The Gospel of John 1:1  ¶  Originally (746 ἀρχή), was, the Word, and, the Word, was, with God; and, the Word, was, God.
2  The same, was originally (746 ἀρχή), with God.
3  All things, through him, came into existence, and, without him, came into existence, not even one thing: that which hath come into existence, (Rotherham's Emphasized Bible)

Ptolemy's Commentary on The Gospel of John Prologue:

Now since he is speaking of the first origination, he does well to begin the teaching at the beginning, i.e with the Son and the Word. He speaks as follows: "The Word was in the beginning, and the Word was with God, and the Word was God. It was in the beginning, with God." [Jn 1:1] First, he distinguishes three things: God; beginning; Word. Then he unites them: (Logos [Word], Theos [God], and Arche [beginning] are one) this is to show forth both the emanation of the latter two, i.e. the Son and the Word, and their union with one another, and simultaneously with the Father. For the beginning was in the Father and from the Father; and the Word was in the beginning and from the beginning. Well did he say, "The Word was in the beginning", for it was in the Son. "And the Word was with God." So was the beginning. "And the word was God"; reasonably so, for what is engendered from God is God. This shows the order of emanation. "The entirety was made through it, and without it was not anything made." [Jn 1:3] For the Word became the cause of the forming and origination of all the aeons that came after it.  (Ptolemy's Commentary on The Gospel of John Prologue)

The Greek term translated "word" is Logos. It signifies the outward form of inward thought or reason, or the spoken word as illustrative of thought, wisdom and doctrine.

John is teaching that in the beginning, God's purpose, wisdom or revelation had been in evidence. It was "with God" in that it emanated from him; it "was God" in that it represented Him to mankind and it became the motive power of all that God did, for all was made with it in mind, and it presented the hope of life to mankind (see John 1: 3-4).

The logos is the cause of the forming and origination of Pleroma not the physical universe this can be seen from Heracleon: Fragments from his Commentary on the Gospel of John 1:3

The Demiurge in Ptolemy's Commentary is the beginning or Arche

Beginning

What does he mean by beginning? You see some can argue that he means beginning as in God forever and eternal past. But if that’s the case, there really is no beginning with God others might argue well beginning in the sense that when God conceived of creating the perfect sons and daughters of God the human beings. Whatever other beings he might have created in the universe that was the beginning and the son was there from the beginning.

The message here is that God has everything in mind from the beginning. Whatever he produces from the beginning and as the Brethren of that beginning Christ is the eternal forever in the past or at the beginning at the time of which he conceived the concept of the son as being part of the story of humankind. This does not really matter because for us humans from our perspective it is the beginning of everything anyway and that’s really all we need to know and we’ll probably likely ever know anyway.

The Greek word ἀρχή arche translated beginning has a connection to the word ruler or Archon

746 ἀρχή arche ar-khay’ 

from 756; n f; TDNT-1:479,81;  {See TDNT 102 } 

AV-beginning 40, principality 8, corner 2, first 2, misc 6; 58 

746. ἀρχή arche ar-khay’; from 756; (properly abstract) a commencement, or (concretely) chief (in various applications of order, time, place, or rank): —  beginning, corner, (at the, the) first (estate), magistrate, power, principality, principle, rule. 

BEGINNING: "Archee"; signifying "first in order", from the root "arch, archon" = a ruler. 

strong's concordance 756 ἄρχομαι archomai ar’-khom-ahee middle voice of 757

strong's concordance 757. ἄρχω archo ar’-kho; a primary verb; to be first (in political rank or power): —  reign (rule) over. 

NASB Translation

began (62), begin (7), beginning (8), begins (2), begun (1), proceed (1), rule (1), rulers (1), starting (2). 

This brings us to the next Greek word 758 ἄρχων archon

strong's concordance 758 ἄρχων archon ar’-khone 

present participle of 757; n m; TDNT-1:488,81;  {See TDNT 102 } 

AV-ruler 22, prince 11, chief 2, magistrate 1, chief ruler 1; 37 

1) a ruler, commander, chief, leader 

Archon (historical, Ancient Greece) The title of a magistrate in a number of states of Ancient Greece, and in the city states (poleis) of the Achaean League.

Archon (Greek: ἄρχων, árchon, plural: ἄρχοντες, árchontes) is a Greek word that means "ruler", frequently used as the title of a specific public office. It is the masculine present participle of the verb stem αρχ-, meaning "to rule", derived from the same root as monarch and hierarchy. 

The Greek word Archon is connected to the Greek word Archee (Beginning) 

In the Gospel of John the Demiurge is the first archon from the Greek word Archee translated beginning Archee 746 ἀρχή it is also translated principality or principalities in Eph 1:21 Eph 3:10 Eph 6:12 Col 1:16

Christ the head of all Principalities {#Eph 1:21 Col 1:16 2:10 } 

Demiurge can be translated Architect from Arche (Gr. "beginning") 

Heracleon: Fragments from his Commentary on the Gospel of John: 

John 1:3, “All things were made through him, and without him nothing was made.”) The sentence: "All things were made through him" means the world and what is in it. It excludes what is better than the world. The Aeon (i.e. the Fullness), and the things in it, were not made by the Word; they came into existence before the Word. . . “Without him, nothing was made” of what is in the world and the creation. . . "All things were made through Him," means that it was the Word who caused the Craftsman (Demiurge) to make the world, that is it was not the Word “from whom” or “by whom,” but the one “through whom (all things were made).”. . . It was not the Word who made all things, as if he were energized by another, for "through whom" means that another made them and the Word provided the energy (Heracleon: Fragments from his Commentary on the Gospel of John)

The Demiurge is working on behalf of someone else that is the word or logos 

The Demiurge is a personification of the Elohim

Though Elohim is in the plural, and signifies "mighty ones," it is most frequently used with a verb in the singular number, as in Gen. 1:1. This suggests that the Elohim, though constituting a great number of immortal beings, are being motivated by a single power, "the spirit of God" (Gen. 1:2). The Elohim, therefore, comprise a great company united as one, and obeying in unison the motivating power of the great Increate. The Psalmist declared: "Yahweh hath prepared His throne in the heavens; and His kingdom ruleth over all. Bless Yahweh, ye His angels, that excel in strength, that do His commandments, hearkening unto the voice of His word. Bless ye Yahweh, all ye His hosts; ye ministers of His, that do His pleasure. Bless Yahweh, all His works in all places of His dominion" (Psalm 103:19-22).

Yahweh is spirit (John 4:24), and His angels are spirit beings (Psalm 104:4; Heb. 1:7). They are "His family in heaven" (Eph. 3:15), being emanations of Him, and doing His will through His all-pervading spirit (Gen. 1:2). Thus they act as a unit, though being innumerable in number.

The Archangel Michael is the highest of all the angels as stated before, the angels are emanations of the uncreated and eternal spirit or Deity, Michael relays the commandments and orders of the Deity to all the angels below him, being the highest of all. So in a way, he could be seen as Hebraic religious idea of a "Demiurge" who fashioned the world for God.

See the post Yahweh is the head angel in the Old Testament

The Archangel Michael could be seen as the "Demiurge" who fashioned the world for the Deity.-spiritual nature. In comparison with the true God he is rather "coarse" or "rough" (Excerpts of Theodotus 33:4).

The term "demiurge" does not refer to the One True Deity, though the demiurge may very well be seen as a god, angel or elohim. The Demiurge is simply the craftsman of the universe, but is not the Supreme Intelligence of the universe the Uncreated and Eternal Spirit. In other word, whether the Demiurge is a god or not, it is not God or "THE One True Deity."

The Deity manifests himself through his angels, these angels are ever present, embodiment of the qualities of the Father, and thus manifesting the Father's will and presence in this world, without being the Father Deity themselves. These angels are always serving the Father and creating by his will and collectively are the Demiurge of the world through whom the Father administers his will.


The Demiurge is never referred to has Yaldabaoth 

The Demiurge is a real god, not a "false god".

The Demiurge is an elohim or angel

The Demiurge is not Satan, he is not a demon, and he is not an evil spirit or the personification of evil .The Creator or archangel Michael implements the Father's will and administers justice.

After all, he rendered the prophecies and reality of the Saviour.