Ignorance, Fog, and Error: The Apostate Nation of Judah in the Time of Jesus

Title: Ignorance, Fog, and Error: The Gospel of Truth from the Nag Hammadi Library

In the context of the Gospels and early Christian writings, ignorance, fog, and error can be understood as symbolic representations of the spiritual state of the apostate nation of Judah during the time of Jesus. These terms do not necessarily imply supernatural entities but instead describe the collective condition of a people who had turned away from true knowledge and had embraced a distorted understanding of God’s purpose.

For this reason, error was angry with him, so it persecuted him. It was distressed by him, so it made him powerless. He was nailed to a cross. He became a fruit of the knowledge of the Father. He did not, however, destroy them because they ate of it. He rather caused those who ate of it to be joyful because of this discovery. Gospel of Truth

Ignorance as the Source of Apostasy

The Gospel of Philip states:

"Ignorance is the mother of [all evil]. Ignorance leads to [death, because] those who come from [ignorance] neither were nor [are] nor will be."

This passage can be interpreted as a reference to the leaders of Judah who had fallen into religious legalism, misunderstanding the true purpose of the Law. Their ignorance was not a simple lack of knowledge but a willful rejection of the deeper truth that Jesus proclaimed. The Pharisees and Sadducees, who held authority over religious interpretation, imposed rigid traditions that burdened the people rather than bringing them closer to God. Their ignorance led them to reject Jesus as the Messiah, ultimately leading to their spiritual downfall and the destruction of Jerusalem in 70 CE.

"The word says, ‘If you know the truth, the truth will make you free.’ Ignorance is a slave, knowledge is freedom."

Here, ignorance can be equated with the spiritual bondage of Judah’s leadership, who were enslaved to their own traditions. They believed that strict adherence to their interpretations of the Law would bring righteousness, yet they failed to recognize that righteousness comes through faith and understanding of God's true will. By contrast, those who embraced Jesus’ teachings gained knowledge, which brought freedom from this legalistic oppression.

Fog as a Symbol of Spiritual Blindness

The Gospel of Truth expands on this theme by describing ignorance as a dense fog:

"This ignorance of the Father brought about terror and fear. And terror became dense like a fog, that no one was able to see. Because of this, error became strong."

Fog consists of particles of water suspended in the air, resembling very light rain. When warm, humid air rises from the earth and cools to the dew point, moisture condenses because cool air cannot hold as much water as warm air. If this occurs near the ground, it forms fog; if higher in the sky, it becomes a cloud. (Psalm 135:7; Proverbs 25:14; Jeremiah 10:13; Jeremiah 51:16) Moisture that condenses on cool objects such as the ground or vegetation, typically at night, is described as dew. (Exodus 16:13, 14; Judges 6:36-40)) Mist is composed of airborne particles of moisture, larger than fog particles but smaller than raindrops.

Note: Fog is denser than mist and tends to last longer.

From the start, the Gospel of Truth employs figurative language, making it clear that it is not speaking about natural fog but rather using the word "fog" as an analogy drawn from the natural world.

The fog is that which beclouded the minds of the All, arising from the vain imaginations and traditions of their evil hearts.

Fog represents the lack of clear understanding between the carnal mind and the true spiritual understanding of the Father, symbolizing spiritual blindness. (2 Peter 1:9: "For in whomever these things are not present, he is blind, being short-sighted, having received forgetfulness of the purification from his former sins.") (2 Peter 2:17: "These people are springs without water and mists driven by a storm. Blackest darkness is reserved for them.")

Fog, therefore, is a symbol of the "fog" of false teaching and false religion.

The Cold Division of Ignorance and the Warmth of Truth

A description of fog from the Gospel of Truth:

“It’s something in a soul-endowed delusion (psychical form), like cold water sunk into loose earth. Those who see it think that it’s just earth. Afterwards, it dissolves again. If a breath draws it, it becomes warm. Afterward, it evaporates if a breath of wind draws it, and it becomes warm. The cold aromas, then, are from division. For this reason, faith came and destroyed division and brought the warm fullness of love, so that the cold may not return, but the unity of perfect thought may prevail.”

The term psychical form comes from the word psuchè (“soul, breath”), and when related to psychros (“cold”), it reminds us of a well-known etymological pun: the verb psuchô means “to blow” as much as “to breathe,” “to cool down” or “to get cold.”

This suggests that the fog of ignorance was a chilling force that separated people from the warmth of divine truth.

The religious leaders of apostate Judah had built their traditions on cold, lifeless doctrines that divided the people and kept them enslaved to error. But Jesus came to destroy that division and bring the warmth of divine knowledge. His teachings cut through the fog, revealing the Father to those who had been kept in darkness.

This imagery aligns with how Jesus described the religious leaders of his time. In Matthew 15:14, Jesus called them “blind guides,” emphasizing their inability to lead the people toward truth. The "fog" represents the confusion and fear that resulted from their teachings. Instead of providing clarity, they obscured true understanding with layers of human traditions and political concerns.

During Jesus' time, the priesthood was deeply entwined with Roman rule. The high priests, appointed by Roman authorities, often prioritized political stability over spiritual truth. Their fear of losing power contributed to their resistance against Jesus. This fear, described metaphorically as a fog, clouded their judgment, preventing them from recognizing Jesus as the fulfillment of the Law and the Prophets.

"For this reason, do not take error too seriously. Thus, since it had no root, it was in a fog as regards the Father, engaged in preparing works and forgetfulnesses and fears in order, by these means, to beguile those of the middle and to make them captive."

This passage highlights how the leaders of Judah focused on outward works rather than true faith. Their "works"—such as temple rituals and strict Sabbath observance—became empty practices because they lacked the proper foundation in God's true will. Their fear of losing control led them to mislead the people, ensuring their continued captivity in ignorance.

Error as the Corrupt System of Judah

Error is depicted as something that appears strong but ultimately lacks substance:

"It was in a fashioned form while it was preparing, in power and in beauty, the equivalent of truth. This then, was not a humiliation for him, that illimitable, inconceivable one. For they were as nothing, this terror and this forgetfulness and this figure of falsehood, whereas this established truth is unchanging, unperturbed and completely beautiful."

The outward beauty of the temple system and religious hierarchy masked its underlying corruption. The leaders of Judah believed they were preserving God’s truth, but in reality, they had built a system that opposed His will. Their power was temporary and ultimately crumbled, as Jesus had foretold (Matthew 24:2).

The phrase “they were as nothing” reflects the fate of this system. Though the religious leaders held influence, their authority was ultimately hollow. When the Romans destroyed the temple, their power was lost, proving that their version of truth was unsustainable.

The End of Forgetfulness and the Revelation of True Knowledge

This opening paragraph from Gospel of Truth concludes with a powerful statement:

"Forgetfulness did not exist with the Father, although it existed because of him. What exists in him is knowledge, which was revealed so that forgetfulness might be destroyed and that they might know the Father."

The ignorance, fog, and error that characterized apostate Judah were not eternal. Jesus came to dispel this forgetfulness by revealing the true knowledge of God. His teachings cut through the fog of fear and tradition, bringing light to those who were willing to see.

Ultimately, the failure of Judah’s leadership was not merely a political or social issue but a spiritual crisis rooted in their rejection of truth. Their ignorance enslaved them, their fear blinded them, and their errors built a fragile system that could not endure. In contrast, Jesus offered a path to true freedom through knowledge, inviting all who were willing to see beyond the veil of tradition and recognize the deeper reality of God's purpose.

Explaining the Emanation of the Aeons Using the Septuagint

Explaining the Emanation of the Aeons Using the Septuagint 

Welcome to Pleroma Pathways, apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts.  

The concept of divine emanation is central to Valentinian cosmology, where the Aeons are understood as attributes or aspects of God emanating in harmonious order. The Septuagint (LXX), the Greek translation of the Hebrew Scriptures, provides significant insights into this perspective, particularly through its use of the term **Aion** and related expressions.  

### **The Aeonian God and Divine Emanation**  

In **Deuteronomy 33:27**, the phrase **"eternal God"** is rendered in the LXX as **"θεὸς ὁ αἰώνιος"**—**"the Aeonian God."** This phrase aligns with Valentinian thought, in which the **Aeons** are divine emanations proceeding from the Father. The LXX translation suggests that God is not simply timeless but the very source of Aeonian existence, from which the Aeons emanate.  

**Translation (LXX-based):**  

*"The Aeonian God is your refuge, and underneath you is protection by His arms; He will drive out the enemy from before you, saying: ‘Perish!’"*  

The use of **Aion** here implies not merely an infinite duration but a structured, divine reality within which God operates, mirroring the Pleroma of Aeons in Valentinian cosmology.  

### **From Aeon to Aeon: The Continuum of Divine Emanation**  

**Psalm 90:2** expresses a concept foundational to emanationist theology:  

**Translation (LXX-based):**  

*"Before the mountains were formed, and before the earth and world were made, from the Aeon to the Aeon, You are."*  

The phrase **"from the Aeon to the Aeon"** suggests a **continuum of divine emanation**, where existence unfolds within the framework of Aeons rather than being a singular, undivided eternity. This aligns with the Valentinian idea that the Pleroma consists of successive emanations from the divine Depth (**Bythos**), forming the structured realm of divine attributes.  

### **God Dwelling in the Aeon**  

**Isaiah 57:15** further supports this interpretation:  

**Translation (LXX-based):**  

*"For thus says the Lord, the Most High, who dwells in the Aeon, and His name is Holy: He dwells in the holy place and rests among the lowly in spirit and those humbled in heart."*  

Here, the LXX uses **τὸν αἰῶνα (the Aeon, the Age)** where the Hebrew text employs **עַד (ad)**, meaning perpetuity. The **Aeon** is not just a temporal concept but a dwelling place—a realm within which God abides. In Valentinian thought, this resonates with the idea of God dwelling within the **Pleroma**, the fullness of Aeonic emanations that reflect His divine attributes.  

### **Wisdom as an Emanation**  

The **Wisdom of Solomon 7:25-26** explicitly describes divine emanation:  

**Translation (LXX-based):**  

*"For she is a breath of the power of God and a pure emanation (**ἀπόρροια**) of the glory of the Almighty; therefore, nothing defiled shall fall into her. For she is the radiance of eternal light, the spotless mirror of the power of God, and the image of His goodness."*  

The use of **ἀπόρροια (aporrhoia)**—meaning "emanation"—reinforces the concept that divine attributes flow outward from the divine Source. This aligns with Valentinian thought, where **Sophia** (Wisdom) is an Aeon whose emanation plays a pivotal role in the cosmological structure of the Pleroma.  

### **The Word as an Emanating Principle**  

The **Wisdom of Solomon 9:1-2** continues this theme:  

**Translation (LXX-based):**  

*"O God of my fathers, and Lord of mercy, who has made all things by Your word, and by Your wisdom has formed man, that he should have dominion over the creatures You have made."*  

Here, creation itself is attributed to the **Word** (*Logos*) and **Wisdom**, both of which are seen as emanations from God in Valentinian thought. The Aeons, including **Logos** and **Zoe** (Life), are divine principles through which the cosmos is ordered and animated.  

The concept of Aeons existing in syzygies, or paired opposites, is a fundamental feature of Valentinian cosmology. This idea finds a parallel in **Sirach 42:14 (LXX):** _"All things are in pairs, one opposite the other, and He has made nothing incomplete."_ In Valentinian thought, the Aeons emerge as male-female pairs, reflecting the completeness and harmony of the divine realm. This pairing symbolizes the balance of complementary aspects—intellect and manifestation, thought and expression—ensuring that nothing in the divine order is isolated or lacking. Such a structure mirrors the broader ancient philosophical principle that completeness is achieved through duality and unity.  

The concept of **Bythos (Depth) as the origin of all emanations** aligns with the description of Wisdom in **Proverbs 8:22-24 (LXX):** _"The Lord created me as the beginning of His ways, for His works. He established me before the age, in the beginning, before He made the earth. Before the depths (ἄβυσσοι) were brought forth, before the fountains of water came forth, I was begotten."_ In Valentinianism, Bythos is the primordial depth from which all Aeons emanate. This passage presents Wisdom as an eternal principle brought forth before the material world, resonating with the idea that the first Aeon to emerge from Bythos is Mind (Nous), which contemplates and unfolds divine thought. The mention of the abyss (*abyssoi*) further reinforces the connection to Bythos, emphasizing the depth from which divine order and knowledge spring forth.  

The notion of divine Wisdom being eternal and boundless finds strong resonance with the Valentinian concept of the **Pleroma**, the fullness of divine attributes. **Sirach 1:1-4 (LXX)** states: _"All wisdom comes from the Lord and is with Him forever. The sand of the sea, the drops of rain, and the days of eternity—who shall count them? The height of heaven, the breadth of the earth, and the depth of the abyss—who shall search them out? Wisdom was created before all things, and the understanding of prudence from eternity."_ The Pleroma in Valentinian thought represents the totality of divine emanations within God’s fullness. This passage expresses the immeasurable nature of divine wisdom, akin to how the Valentinian Pleroma is described as an ineffable, eternal reality beyond full human comprehension.  

Together, these passages illuminate key aspects of Valentinian cosmology: the pairing of Aeons in syzygies, the primordial depth as the source of divine emanation, and the concept of a divine fullness from which all Wisdom originates. They demonstrate how biblical texts, particularly in the Septuagint, contain themes that harmonize with Valentinian interpretations of creation and the divine structure of reality. These scriptural foundations provide insights into how the Valentinians articulated their theological framework using language and ideas already present in Jewish wisdom traditions.  

### **Conclusion**  

The Septuagint provides a rich framework for understanding divine emanation, particularly in its use of **Aion** and **ἀπόρροια** to describe God's relationship with existence. Key passages illustrate how:  

1. **God as the Aeonian One** suggests He is the source of the Aeons, which are His divine attributes.  

2. **The phrase "from Aeon to Aeon"** indicates a structured, emanative process rather than a simple concept of eternity.  

3. **God dwelling in the Aeon** reflects the Valentinian understanding of the Pleroma as the fullness of divine being.  

4. **Wisdom as an emanation** (ἀπόρροια) confirms that divine attributes flow outward in a structured manner.  

5. **The Word and Wisdom as creative forces** align with the Valentinian Logos and Zoe as fundamental Aeons in the divine order.  

These insights reveal that the Septuagint, when read through an emanationist lens, provides strong theological foundations for the Valentinian understanding of Aeonic emanation within the Pleroma. The use of **Aion** and **ἀπόρροια** suggests that existence unfolds as a divine process, where each Aeon emanates from the preceding one, forming a harmonious structure that ultimately leads back to the Father, the Source of all emanation.

Valentinian Scriptural Interpretation: A Systematic Approach to Biblical Exegesis

**Valentinian Scriptural Interpretation: A Systematic Approach to Biblical Exegesis**  

Valentinian exegesis is often misunderstood as arbitrary or overly speculative, yet it follows a systematic approach. In her works *The Gnostic Paul* (1973) and *The Johannine Gospel in Gnostic Exegesis* (1975), Elaine Pagels demonstrates that the Valentinian school applied a structured hermeneutic to biblical interpretation. Unlike the more literal interpretations of their contemporaries, Valentinians believed that scripture contained deeper, spiritual meanings. While some passages, such as the Sermon on the Mount, carried spiritual significance in their plain sense, others concealed profound allegorical truths.  

Valentinians justified their interpretive method with Jesus’ own words:  

> “The knowledge about the secrets of the kingdom of heaven has been given to you, but to the rest it comes by means of parables so that they may look but not see and listen but not understand” (Luke 8:9-10, cf. *Irenaeus, Against Heresies* 1.3.1).  

Following this principle, they held that Paul and the other apostles conveyed esoteric teachings only to the spiritually mature:  

> “We do, however, speak a message of wisdom among the mature” (1 Corinthians 2:6).  

The Valentinians identified their own teachings with these hidden apostolic traditions, believing that only those initiated into this wisdom could correctly interpret scripture. They saw their tradition as a "secret key" to unlocking biblical meaning:  

> “The scriptures are ambiguous and the truth cannot be extracted from them by those who are ignorant of tradition” (*Irenaeus, Against Heresies* 3.2.1).  

For Valentinians, scripture was to be understood metaphorically. The *Gospel of Philip* states:  

> “Truth did not come into the world naked; rather it came in prototypes and images: the world will not accept it in any other form” (*Gospel of Philip* 67:9-12).  

Thus, biblical events and characters symbolized deeper realities:  

> “The Gospels and all of the events described in them are representations of ones in that other realm” (*Irenaeus, Against Heresies* 1.7.2).  

> “[They are] a symbol and a dispensation for the conversion and salvation of humanity” (*Acts of John* 102).  

The Valentinians distinguished their approach from those who harmonized the Gospels with the Mosaic Law. They saw the spiritual law of love as superseding the old covenant. In the *Letter to Flora*, Ptolemy writes that God does not reveal Himself through historical events directly but symbolically. Thus, revelation comes only through proper interpretation.  

### The Three Levels of Interpretation  

Valentinian theology structures reality into three levels:  

1. **Pleroma (Fullness)** – The spiritual realm of Aeons.  

2. **Kenoma (Void)** – The realm where the lower Sophia was cast.  

3. **Cosmos** – The world created by the Craftsman (Demiurge).  

Each level of reality corresponded to a level of biblical exegesis (Pagels, 1973). The cosmic level was available to the broader Christian audience, while the kenomic and pleromic levels were reserved for the spiritually mature:  

> “Because their value can be judged only on a spiritual basis” (1 Corinthians 2:14).  

#### **1. Cosmic Interpretation**  

The cosmic level concerns the structure of reality and the threefold nature of humanity: spirit, mind, and body. It is evident in texts such as *The Fragments of Herakleon*, *Letter to Flora*, and *Treatise on the Resurrection*.  

For instance, Herakleon interprets the Samaritan woman in John’s Gospel as an archetype of those who have attained a spiritual state. The distinction between the Demiurge and the true God is also explored at this level.  

Valentinians did not neglect ethical teachings. They believed Jesus fulfilled and transcended the Mosaic Law with the spiritual law of love. Ptolemy, in the *Letter to Flora*, regards the Ten Commandments as a pure but imperfect law, fulfilled in Christ. Other laws, such as fasting regulations, were read allegorically:  

> “To fast” meant to abstain from sin (*Letter to Flora* 33.5.13-14).  

Jesus abolished unjust and merely human laws:  

> “Unjust laws and human laws instituted by Moses and the elders were abolished by Jesus” (*Letter to Flora* 33.4.10, 33.4.14, 33.5.1).  

#### **2. Kenomic Interpretation**  

The kenomic level concerns the myth of Sophia’s fall, her suffering, and the creation of the three substances (*Irenaeus, Against Heresies* 1.8.2, 1.8.4).  

Interpretation at this level identifies certain biblical figures allegorically. Wisdom (Sophia), the Demiurge, and the Savior correspond to different characters. For instance, the centurion in Matthew 8:9 is linked to the Demiurge (*Irenaeus, Against Heresies* 1.7.4).  

Additionally, the sayings of Jesus are interpreted as referring to Sophia’s struggle, the Savior’s mission, and the Demiurge’s role in creation.  

#### **3. Pleromic Interpretation**  

The pleromic level represents the most esoteric exegesis, revealing the nature of the divine Aeons. Ptolemy’s *Commentary on the Prologue of John* exemplifies this, interpreting John’s Gospel in terms of Aeons such as Word (Logos), Life (Zoe), Grace, and Truth (*Irenaeus, Against Heresies* 1.8.5; *Excerpts of Theodotus* 6.4).  

Other examples include:  

> “Beginning”, “Life”, “Word”, “Humanity”, “Grace”, and “Truth” as Aeons in the Fullness (*Irenaeus, Against Heresies* 1.1.3, 1.3.1-2).  

### **Multiple Interpretations: A Layered Approach**  

Pagels (1973) demonstrates that a single biblical passage could be interpreted at multiple levels—cosmic, kenomic, and pleromic.  

For instance, John 1:3 states:  

> “All things were made through him, and without him was not anything made.”  

- **Cosmic Level**: Ptolemy and Herakleon interpret this as referring to the Savior, through whom the Demiurge created all things (*Herakleon Fragment 1; Letter to Flora* 3.26).  

- **Kenomic Level**: Theodotus interprets it as referring to the Savior’s role in delivering fallen Wisdom and creating the external elements of the universe (*Excerpts of Theodotus* 45.3; cf. *Irenaeus, Against Heresies* 1.4.5).  

- **Pleromic Level**: Ptolemy sees it as referring to the Aeon Word (Logos), who, alongside Life (Zoe), generated all subsequent Aeons (*Irenaeus, Against Heresies* 1.8.5; *Excerpts of Theodotus* 6.4).  

This layered approach illustrates the depth of Valentinian hermeneutics, revealing how scripture discloses different realities to different levels of understanding.  

### **Conclusion**  

Valentinian scriptural interpretation was not arbitrary but systematic, rooted in the belief that scripture conveys spiritual truths through allegory. By distinguishing between cosmic, kenomic, and pleromic readings, Valentinians developed a sophisticated exegesis that sought to reveal deeper divine realities. Their hermeneutic, though rejected by the emerging orthodox tradition, provides insight into early Christian approaches to scripture and remains a subject of scholarly interest today.

 Valentinian Christianity was structured around different levels of instruction, distinguishing between literal, exoteric, and esoteric teachings. Each level was tailored to the individual's spiritual development, ensuring that people received teachings appropriate to their capacity. This system of instruction was seen as following the example of Jesus, who adapted His teachings to the understanding of His listeners.  

### Levels of Instruction  

Instruction was divided into three levels. The **literal** level consisted of the basic narrative of Jesus' life as found in the Gospels. This was the most accessible and was given to those who were considered unready for deeper truths.  

The **exoteric** (publicly available) level contained Valentinian doctrines applied to the cosmic order, including teachings on resurrection, the Law, Christology, and the three natures of humanity. This level of instruction was given to those who showed greater spiritual capacity, particularly those considered to be at the *psychic* level of development.  

The **esoteric** level was the highest and most guarded, consisting of advanced teachings about the Pleroma and the complex myth of the fall. Only those who had achieved a spiritual level of development were entrusted with this knowledge. These individuals were bound by the "duty of Silence," ensuring that esoteric knowledge was not disclosed to non-initiates, as noted by Tertullian:  

*"It is hard to get anything out of them regarding their teachings if you were perceived as hostile" (Tertullian, *Against the Valentinians* 1).*  

The Valentinian approach required teachers to assess a person's level of understanding and provide instruction accordingly. This principle is expressed in the *Acts of John*, where Jesus states:  

*"I must adapt myself to your hearing and according to each person's capacity I will impart to you those things of which you can be hearers" (Acts of John 87).*  

This idea is further elaborated in the *Gospel of Philip*, which uses the metaphor of different foods to represent different levels of instruction:  

*"Bodily forms will not deceive them, rather they consider the condition of each person's soul and they speak to that person accordingly. In the world there are many animals that have human form. If the disciples of God recognize that they are hogs, they feed them acorns; if cattle, barley chaff and fodder; if dogs, bones; if slaves, a first course; if children, a complete meal" (Gospel of Philip 81:3-13).*  

This passage illustrates that those at a material level received only basic teachings ("acorns," "chaff," and "bones"), while those who were at a *psychic* level received deeper instruction ("a first course"). Those considered spiritual were given the *complete meal*—the full esoteric teachings.  

Most Christians, according to the Valentinians, were at the *psychic* level and capable of growth. Those who progressed spiritually could eventually receive the highest instruction. Tertullian records that this advanced instruction could last as long as five years and required rigorous self-discipline (*Against the Valentinians* 1).  

### Myth and Metaphor  

The Valentinians believed that while their teachings were hidden allegorically within the Bible, the myths they used were not to be taken as literal history. Instead, they were metaphorical tools used to describe profound spiritual realities that were otherwise inexpressible. The *Gospel of Philip* states:  

*"Truth did not come into the world naked; rather it came in prototypes and images: the world will not accept it in any other form" (Gospel of Philip 67:9-12).*  

This means that truth could only be communicated through symbolic representations. The Valentinian approach to scripture and doctrine differed sharply from that of their orthodox contemporaries. Since they viewed teachings as metaphorical, they did not insist on strict doctrinal uniformity. Instead, they allowed for diversity in interpretation, with different teachers emphasizing various aspects of myth and theology.  

Despite these variations, all Valentinian teachings were seen as part of a greater unified understanding. The differences among Valentinian teachers were considered minor variations on a central theme, not contradictions. This flexibility distinguished them from their orthodox counterparts, who insisted on rigid doctrinal formulations.  

In summary, Valentinian instruction was highly structured, progressing from the literal to the esoteric, with teachings tailored to each individual’s spiritual development. The use of myth and metaphor was essential to their worldview, allowing them to express ineffable truths in symbolic language. Unlike their orthodox critics, they valued diversity in interpretation rather than doctrinal uniformity, seeing all teachings as part of a greater spiritual whole.

Valentinian Monism

**Valentinian Monism**

Monism is the philosophical view that all things are derived from a single, unified source. It posits that apparent distinctions or separations between various entities are ultimately illusions or misunderstandings of a deeper, singular reality.

Valentinianism, often categorized as a form of Gnosticism, has been recognized as fundamentally monistic, rather than dualistic, in its view of reality. While some Gnostic systems, such as those associated with the Sethians, are often characterized by radical dualism (Jonas 1963), Valentinianism is different in its emphasis on the unity of the divine and the interconnectedness of all things. As Elaine Pagels points out in *The Gnostic Gospels*, Valentinianism "differs essentially from dualism" (Pagels 1978), a distinction which has been further elaborated by scholars like Simon Petrement (1990) and William Schoedel (1980). This article aims to explore the key aspects of Valentinian monism.

In Valentinian thought, God is understood as containing all things within Himself, embodying a singular, unified reality. Irenaeus, in *Against Heresies* (2:4:2), quotes a Valentinian source asserting that "the Father of all contains all things, and that there is nothing whatever outside of the Pleroma." Similarly, another Valentinian text echoes this idea by stating that God "contains in himself all things and is himself not contained" (Epiphanius, *Panarion* 31:5:3). Ptolemy, a prominent Valentinian teacher, describes God as "uncontained" (Irenaeus, *Against Heresies* 1:1:1), reinforcing the notion that God transcends all boundaries and contains the totality of existence.

Valentinus, the founder of Valentinianism, frequently used similar language to describe God’s relationship with creation. In the *Gospel of Truth* (17:5-9), he states that "the entirety was inside of him—the inconceivable, uncontained, who is superior to all thought." This reflects a view of God that is not limited by any external force or structure, and indeed, He "surrounds every way while nothing surrounds him" (Gospel of Truth, 22:22-26). According to the *Valentinian Exposition* (Nag Hammadi), "He possessed the All dwelling within him...He encompassed the All, He who is higher than the All." Such expressions assert that God is the source of all reality, and all things are ultimately contained within Him.

This view aligns with the Stoic pantheistic monism, as noted by Bentley Layton (1987), who describes the Valentinian cosmology as one where "all is enclosed by God and ultimately all is God." Unlike the radical dualism often attributed to other Gnostic systems, Valentinian thought emphasizes that the divine realm is not separate from the material world but rather encompasses it. The distinction between the divine and the created is one of knowledge and ignorance, rather than an ontological separation.

The *Gospel of Truth* (17:4-6) reflects this view, stating that the entirety is within the Father, yet it remains ignorant of Him: "the entirety searched for the one from whom they had emanated." This ignorance is seen as the source of error, creating a false perception of reality. In Valentinianism, the material world is viewed as a product of this ignorance, an illusion arising from the separation of the emanations from the Father. Valentinus elaborates on this concept by describing the "realm of appearance" as akin to a bad dream (Gospel of Truth, 29:8-10f), suggesting that what we perceive in the physical realm is not the ultimate reality but a distorted reflection of the true divine state.

Valentinians describe the material world in metaphorical terms, often comparing it to "images" or "shadows" of the divine realm. Irenaeus (2:14:3) records that "those things which are 'outside' of the Fullness have no true existence... These things are images of those which truly exist." This analogy mirrors Plato's famous cave allegory, where shadows on a wall represent an imperfect and incomplete understanding of the true forms. In this framework, the material world is not separate from God but is instead a lower, illusory manifestation of His divine essence.

Despite the apparent separation, Valentinians believe that all things ultimately emanate from the Father and are thus still within the divine unity. As Irenaeus (2:4:2) notes, the entirety is "contained by the ineffable Greatness, as the center is in a circle, or as a spot is in a garment." The metaphor of a circle or garment emphasizes the idea that while things may appear distinct or separate, they are, in fact, contained within the unity of the divine. This non-dualistic perspective is central to Valentinian monism, which emphasizes the interconnectedness of all things and the illusory nature of the distinctions we make between them.

The process of salvation in Valentinianism is seen as a return to this unified reality. Knowledge (gnosis) of the Father dissolves the illusion of multiplicity, revealing the true unity of all things. The *Gospel of Truth* (24:28-25:19) states that "since deficiency and suffering had their origin in ignorance, the entire system originating in ignorance is dissolved by knowledge." Through gnosis, the soul transcends the illusory separation from God and reunites with the divine source. As Valentinus writes, "from the moment the Father is known, the lack will not exist...lack passes away in completion" (Gospel of Truth, 24:28-25:19).

Ultimately, Valentinian monism presents a vision of a unified reality in which all things are contained within the Father. The material world, though seemingly separate, is part of the divine whole. The illusion of duality—between spirit and matter, good and evil, life and death—is dissolved through the knowledge of God, leading to a return to the ultimate unity of the Pleroma. In this view, the ultimate goal is to recognize the interconnectedness of all things and to transcend the false distinctions that arise from ignorance.

Thomas Hobbes and Valentinian Monism: A Connection Through Theodotus Fragment 10  

Thomas Hobbes, a 17th-century philosopher, was a proponent of materialist monism, the belief that all things in existence are composed of a single substance: matter. In his view, everything in the universe, including thought, perception, and even what many consider spiritual or supernatural, is material in nature. This perspective aligns in a significant way with the teachings of Valentinian Gnosticism as reflected in Theodotus' *Excerpta ex Theodoto*, specifically Fragment 10. This passage asserts that even the highest spiritual beings, including those in the Pleroma, have form and body, making them corporeal rather than purely immaterial.  

Hobbes’s philosophy, particularly his rejection of incorporeal entities, resonates with Theodotus' assertion that everything, even in the highest realms, possesses shape and substance. Theodotus writes:  

*"But not even the world of spirit and of intellect, nor the archangels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world."*  

This passage fundamentally rejects the idea of purely immaterial existence. The Pleroma, often thought of as the highest spiritual realm in Valentinianism, is not an abstract or incorporeal place but consists of entities with distinct form and body. Even the Only-Begotten Son is described as possessing a shape and nature, though different from material bodies on earth. Theodotus further states that the First-Created beings, though distinct in number, exist in unity, equality, and similarity because of their shared perfection from the beginning.  

Hobbes's materialist monism echoes this understanding of reality. He rejected the notion of an incorporeal God or incorporeal beings. According to Hobbes, everything that exists is composed of material bodies in motion, governed by physical laws. In *Leviathan*, he states:  

*"The universe, that is the whole mass of things that are, is corporeal, that is to say, body; and hath the dimensions of magnitude, namely, length, breadth, and depth. Every part of the universe is body, and that which is not body is no part of the universe."*  

This view aligns with Theodotus' assertion that even in the spiritual realm, there is no formless or purely immaterial being. For both Hobbes and Theodotus, existence is defined by substance and form. Theodotus emphasizes that even the act of seeing the Father requires form and corporeality:  

*"Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided."*  

This statement reinforces the idea that perception, even in the highest realms, necessitates a kind of material presence. Though the eye of the mind differs from physical sight, it still operates within a framework where all things have form and body. Similarly, Hobbes viewed thoughts, perceptions, and even consciousness itself as material processes resulting from interactions between bodies.  

The connection between Hobbes’s philosophy and Theodotus’ Valentinian theology is striking because both reject a purely dualistic or supernaturalist worldview in favor of one that maintains corporeality at all levels of existence. Hobbes's rejection of immaterial substances and Theodotus' insistence on the corporeality of even the highest spiritual beings suggest a form of monism that, though differing in details, shares a fundamental assumption: that reality, whether physical or spiritual, is material and has form.  

While traditional Christian theology often posits an incorporeal God and purely spiritual angels, Theodotus' teaching diverges significantly by maintaining that all things, even in the Pleroma, have bodies. This is an essential distinction that sets Valentinian Gnosticism apart from mainstream theological traditions and brings it closer to Hobbes's philosophical materialism.  

In conclusion, both Hobbes and Theodotus present a view in which everything that exists, whether divine, human, or angelic, possesses form and substance. Hobbes’s materialist monism asserts that all things are bodies in motion, while Theodotus’ Valentinian teaching affirms that even the highest spiritual entities are corporeal. In both perspectives, there is no place for the formless or the purely immaterial, making Theodotus’ Valentinian cosmology uniquely compatible with Hobbes’s materialist philosophy.

The Significance of the Divine Name in Valentinian Thought

**The Significance of the Name in Valentinian Thought**  

In Valentinian theology, the concept of the Name plays a central role in understanding the relationship between the Father and the Son, as well as the nature of existence itself. The notion of the Name is explicitly present in many Valentinian sources and is implicitly found in most of the rest. This emphasis on the Name has connections with Jewish traditions concerning the Divine Name and early Christian speculation about Christ’s relationship to it.  

Valentinus himself expresses the idea that an image derives its significance from the Name associated with it:  

*"As much as the image of a living face is inferior (to a living face), the world is inferior to the living eternity. What then is the cause (of the power) of the image? The greatness of the face provides the painter with a figure, so that the images might be honored by his name. For the form was not intended to be perfectly accurate, but the name filled what was lacking in the molded form. The invisibility of God cooperates with what has been molded for (the sake of) fidelity."* (Valentinus, *Fragment 90.1*)  

This passage reflects the Valentinian belief that the Name gives reality and meaning to creation. The Name completes what is lacking, bridging the gap between the visible and the invisible. In another fragment, Valentinus describes how the Name instills divine power into the created order:  

*"And fear, so to speak, fell over the angels in the presence of the molded form when he spoke things greater than his molding (should have allowed), on account of the one who invisibly placed a seed of superior substance within him and who spoke with boldness. Thus also among the races of earthly people the works of people become frightening to those who made them, such as statues and images and all things crafted by human hands in the name of a god. For as one molded in the name of a human, Adam brought about fear of the preexistent human, since that very one stood within him, and they were terrified and immediately hid their work."* (Valentinus, *Fragment 3-4*)  

This suggests that naming is not merely a designation but an act that imparts divine power and presence. The association of the Name with divine reality is further emphasized in the Valentinian baptismal prayers, where the Name is explicitly identified with Iao (a variant of Yahweh) (*Irenaeus, Against Heresies* 1:21:3).  

In Valentinian thought, the Son is not only the bearer of the Name but is himself identical with it. In *The Gospel of Truth*, Valentinus states:  

*"Now the Name of the Father is the Son ... he begot him as a Son and gave him his Name."* (*Gospel of Truth* 38:6-13)  

Similarly, Theodotus affirms:  

*"The Name which is the Son, the form of the Aeons."* (*Excerpts of Theodotus* 31:4)  

This connection between Christ and the Divine Name finds precedent in early Christian and Jewish thought. The New Testament itself contains passages indicating that Jesus was given the Divine Name:  

*"For this reason God raised him to the highest place and gave him the Name which is greater than any other name."* (Philippians 2:9)  

This passage was cited in Valentinian texts, such as *The Prayer of the Apostle Paul*. Likewise, in the Gospel of John, Jesus declares:  

*"I kept them safe by the power of your Name, the Name you gave me."* (John 17:12)  

In Valentinianism, however, the Son does not merely receive the Name—he is the Name. This is understood through the Valentinian idea that naming and generation are one and the same. As *The Gospel of Truth* states:  

*"The Father begot him as a Son and gave his Name... He bore him unto himself as a Name."* (*Gospel of Truth* 38:10-13, 38:32-34)  

Existence itself is tied to having a name. As Valentinus says:  

*"For what does not exist has no name—indeed what would a nonexistent be named? But what exists, exists along with its name."* (*Gospel of Truth* 39:11-16)  

Thus, naming is an act of bringing into being, and to have a name is to have true existence. This is further emphasized in *The Gospel of Philip*:  

*"Only one name is not uttered in the world, the Name that the Father bestowed on the Son. It is above every other—that is the Name of the Father. For the Son would not become a Father had he not put on the Name of the Father."* (*Gospel of Philip* 54:5-10)  

This explains why the Son is sometimes referred to as the Father in Valentinian sources (*Irenaeus, Against Heresies* 1:1:1). Because the Son fully possesses the Name, he is united with the Father’s identity.  

The intimate link between a name and that which is named is also expressed through the Valentinian concept of syzygy (paired opposites). In this framework, the “male” represents form, and the “female” represents substance. Even the Father is considered a syzygy, united with his Thought or Silence. The Son, too, is a syzygy, consisting of Mind and Truth. Together, the Father and the Son form the first Tetrad: Depth and Silence, Mind and Truth (*Irenaeus, Against Heresies* 1:1:1). This connection between the Name and the divine structure is reinforced by the fact that the Divine Name in Hebrew (YHWH) consists of four letters, mirroring the Tetrad.  

In conclusion, the concept of the Name in Valentinianism is deeply tied to the identity and function of the Son. Naming is not a mere label but an act of generation that imparts existence. The Son, as the Name of the Father, is the bridge between the unknowable and the revealed, the invisible and the manifest. Through this understanding, Valentinian theology presents a profound vision of divine emanation, existence, and the role of the Name in shaping reality itself.

**The Aeons and the Name in Valentinian Theology**  

In Valentinian theology, the Son emanates a series of divine attributes or aspects called Aeons, which follow the pattern established in the first Tetrad and are arranged into pairs (syzygies). These Aeons are not separate beings but are aspects of the Son’s personality, representing qualities such as Word, Human Being, Church, and Wisdom. The Aeons together constitute the fullness of the Name, a key concept that defines their relationship to the Son.  

The teacher Marcus describes this relationship using the metaphor of the divine Name:  

> “The pronunciation of the Name took place as follows. He spoke the first word of it which was the beginning, and that utterance consisted of four letters. He added the second, and this also consisted of four letters. Next, he uttered a third, and this again embraced ten letters. Finally, he pronounced a fourth which was composed of twelve letters. The enunciation of the whole Name consisted of thirty letters or elements, and of four distinct utterances.” (Irenaeus, *Against Heresies* 1:14:1)  

Each Aeon corresponds to a letter of this divine Name. In addition to the foundational Tetrad, there are twenty-six Aeons, bringing the total to thirty. This corresponds to the numerical value of the divine name in Hebrew, which is twenty-six, reinforcing the connection between Valentinian thought and Jewish mystical traditions.  

The *Tripartite Tractate* further elaborates on the unity of the Son and the Aeons:  

> “He is each and every one of the Totalities forever at the same time. He is what all of them are.” (*Tripartite Tractate* 67:7-10)  

> “All of them exist in the single one, as he clothes them completely, and he is never called by his single Name. And in this unique way they are equally the single one (Son) and the Totalities (Aeons).” (*Tripartite Tractate* 66:30-36)  

Despite being aspects of the Son, the Aeons remain unaware of their participation in the divine Name. Marcus describes their ignorance:  

> “No one of them perceives the form of that whereof it is only an element. It does not perceive or know the pronunciation of its neighbor, but believes that which it expresses names the whole.” (Irenaeus, *Against Heresies* 1:14:1)  

This ignorance extends even to knowledge of the Father. Ptolemy writes:  

> “The First Father was recognized only by the Only-Begotten (Son) who came into existence through him, that is, by Mind, whereas he remained invisible and inconceivable to all the others.” (Irenaeus, *Against Heresies* 1:2:1)  

The *Gospel of Truth* expresses astonishment at this:  

> “It was quite amazing that they were in the Father without being acquainted with him and that they alone were able to emanate, inasmuch as they were not able to perceive and recognize the one in whom they were.” (*Gospel of Truth* 22:27-33)  

This ignorance leads to a rupture when one Aeon, Sophia, seeks to grasp what is beyond knowledge, leading to her separation from her syzygy. Theodotus describes this fall as a disruption of the Name:  

> “The Aeon which desired to grasp that which is beyond knowledge fell into ignorance and formlessness. Therefore, he brought about a void of knowledge which is a shadow of the Name, which is the Son, the form of the Aeons. Thus, the partial name of the Aeons is the loss of the Name.” (*Excerpts of Theodotus* 31:3-4)  

The loss of the Name results in the creation of the physical universe, a realm of separation, deficiency, and ignorance. However, through divine grace, the Name is ultimately restored. Theodotus explains:  

> “For then they recognized that what they are, they are by the grace of the Father, an inexpressible Name, form, and knowledge (gnosis).” (*Excerpts of Theodotus* 31:3)  

Marcus describes the final restoration:  

> “The restitution of all things will take place when the whole has reached the one single letter and one and the same expression is sounded.” (Irenaeus, *Against Heresies* 1:14:1)  

In the *Tripartite Tractate*, the Aeons are said to receive their name from the Son, integrating them into a single personality:  

> “The one from whom they take their name, he is the Son who is full, complete, and faultless.” (*Tripartite Tractate* 62:34-38)  

Their final unity with the Son is described as a clothing, a process through which perfection and confirmation are given:  

> “The Son in whom the Totalities are well-pleased put himself on them like a garment, through which he gave perfection to the perfect one and gave perfection to the defective one and gave confirmation to those who are perfect.” (*Tripartite Tractate* 87:1-5)  

Through this process, the Name is restored, and the Son becomes a single, unified personality. The Aeons, once fragmented aspects of his being, are reintegrated, bringing all things into harmony.

Here’s a revised version of your text condensed to 600 words while preserving key quotations and theological insights:  

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The Valentinian tradition emphasizes the Name as the key to true existence. According to this teaching, the fall of Sophia introduced a deficiency into existence, separating creation from the Name. Human beings, formed in the image of the preexistent Human identified with the Son (Valentinus, *Fragment 1*), exist in a state of ignorance until they receive the Name. Valentinus compares the creation of Adam to an incomplete portrait, stating, “The Name completed the deficiency within the act of modeling” (*Fragment 5*). Through the activity of the Son, the deficiency in Adam was corrected, restoring him to the Name and filling him with knowledge (*gnosis*).  

In the *Gospel of Truth*, gnosis is equivalent to being called by the Father: “Those whose names he foreknew were called at the end as persons having gnosis” (21:25-28). To receive a name is to receive the Name, much like the Aeons, who are instances of the Name. The Father’s self-naming as the Son extends to every individual who attains gnosis.  

The elect are frequently described as possessing the Name. The *Gospel of Philip* states, “One who receives the Holy Spirit has the gift of the Name” (64:25-26; 54:10-13). Valentinus likewise declares, “Who then can utter his Name, the great Name, but him alone who possesses the Name—and the children of the Name in whom the Father’s Name reposed and who in turn reposed in his Name” (*Gospel of Truth* 38:25-32; 43:20-22). The concept is found in the Book of Revelation, where the elect bear the Name on their foreheads (14:1; 22:4).  

A related metaphor in Valentinian thought is union with a bridegroom angel. In *Excerpts of Theodotus*, joining an angel is equated with receiving the Name (22:4-5). Angels share in the Name, participating in the Son. This is called "angelic baptism," reinforcing that receiving one’s name is equivalent to receiving one’s angel (22:4-5). In this way, the Son redeems by bestowing the Name, bringing the recipient into true existence. The *Treatise on Resurrection* emphasizes that only those who possess the Name have reality, stating: “Suddenly the living are dying—surely they are not alive at all in this world of apparition!” (48:20-27). The world without the Name is an illusion.  

This distinction extends to names themselves. The *Gospel of Philip* warns, “Names given to worldly things are very deceptive since they turn the heart aside from the real to the unreal… The names that one has heard exist in the world […] deceive” (53:23-28). The rulers of the world exploit false names: “They took the names of the good and gave them to the nongood, to deceive humanity by the names and bind them to the nongood” (54:18-25).  

Jesus takes on human nature to redeem it. His human body is consubstantial with the Church. Theodotus states, “The visible part of Jesus was Sophia (Wisdom) and the church of the superior seed which he put on through the body, but the invisible part was the Name, which is the only begotten Son” (26:1). The *Gospel of Truth* presents Christ as the “living book” containing the names of the saved (20:10-14; cf. Revelation 20:15).  

Valentinians view Jesus' baptism as the moment of his redemption: “The Name came down upon Jesus in the dove and redeemed him” (*Excerpts of Theodotus* 22:6). This redemption extends to all within the “church of the superior seed.” The *Interpretation of Knowledge* calls Jesus the “humiliated one” (12:18-22) and the “reproached one” (12:29-31), stating, “Who is it that redeemed the one that was reproached? It is the emanation of the Name” (12:29-31).  

Receiving the Name unites individuals with Christ. The *Gospel of Philip* declares, “Such a person is no longer a Christian but a Christ” (67:26-27). Just as the Son bears the Father’s Name, so the believer bears the Name of Christ.  

The Valentinian baptismal liturgy reflects this doctrine. According to *Irenaeus*, baptism is performed “In the Name of the Father of all, into Truth the Mother of all, into him who descended into Jesus… The Name hidden from every divinity, rule and power… Peace to all on whom the Name rests” (*Against Heresies* 1:21:3). The *Tripartite Tractate* confirms, “There is no other baptism apart from this one alone which is redemption into God—Father, Son, and Holy Spirit—when confession is made by faith in those names which are a single Name of the gospel” (127:28-35).  

The Name is also linked to *parrhesia* (bold speech). The book of Acts states that bold speaking, healings, and miracles occur “through the Name” (Acts 4:29-30). Valentinus affirms, “The Father’s free act of speaking is the manifestation of the Son” (*Fragment 2*). The Name within Adam produced *parrhesia*, frightening the angels (*Fragment 5*). This divine speech manifests in the believer through gnosis.  

Inspired speech results from union with one’s angel. According to Marcus, inspired speech comes from the bridegroom angel (*Against Heresies* 1:13:3). Yet, true names remain unspoken: “Those who possess this Name think it but do not speak it” (*Gospel of Philip* 54:10-12). Worldly names are mere images of the eternal Name: “Truth is unitary, [worldly names] are multiple, and it is for our sakes that it lovingly refers to this one thing by means of multiplicity” (54:13-17).  

Valentinians developed the concept of the Name in profound ways, linking it to Christology, salvation, and baptism. Understanding their theology requires recognizing that the Name is the key to gnosis and true existence.

Entering the Pleroma by the Divine Name: A Comparison of the Book of Enoch and the Extracts from the Works of Theodotu

**Welcome to Pleroma Pathways: Apocalyptic and Mystic Christianity, where we explore esoteric and apocalyptic texts.**  

### **Entering the Pleroma by the Divine Name: A Comparison of the Book of Enoch and the Extracts from the Works of Theodotus**  

The ascent to the Pleroma is the ultimate eschatological fulfillment for those who receive the Divine Name. In this process, a believer becomes a high priest and a Logos, no longer merely a bride but one who rests with the Bridegroom in union with the First-Called and First-Created. This transformation is reflected in both *The Book of Enoch* and *The Excerpts from the Works of Theodotus*, where the granting of the Divine Name is a crucial step in passing through the barriers of creation and entering into the fullness of divine reality.  

## **The Ascent in the Book of Enoch**  

In *1 Enoch 14*, Enoch experiences an ascent into heaven, guided by celestial forces:  

> *“Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in the vision caused me to fly and lifted me upward, and bore me into heaven.”* (1 Enoch 14:8-9)  

This visionary ascent brings Enoch to a structure built of fire and crystal, where he beholds the throne of God, surrounded by streams of fire and attended by countless angelic beings. The language here suggests an entrance into the higher realms beyond material existence, where only those sanctified can approach. The defining moment of Enoch’s transformation occurs when:  

> *“The Lord called me with His own mouth, and said to me: ‘Come hither, Enoch, and hear my word.’”* (1 Enoch 14:24)  

This calling by the Name of God mirrors the reception of the Divine Name in Valentinian thought, where being named by God signifies the believer’s transition into divine existence. Enoch, by receiving the divine call, is granted entry into the higher reality, which foreshadows the eschatological entrance into the Pleroma.  

## **The Divine Name as the Key to the Pleroma in Theodotus**  

Theodotus presents a Valentinian understanding of ascent, where baptism and the Divine Name serve as the means of passing through the cosmic barriers into the Pleroma. He explains that those who are baptized receive the same Name that the angels possess:  

> *“Now they say ‘those who are baptized for us, the dead,’ are the angels who are baptized for us, in order that when we, too, have the Name, we may not be hindered and kept back by the Limit and the Cross from entering the Pleroma.”* (Theodotus, *Excerpts*, 22)  

Here, baptism is not merely an earthly ritual but an esoteric initiation, aligning the believer with the redeemed angels. Just as Enoch is summoned into the divine presence, those who receive the Divine Name are recognized by the celestial powers and granted passage beyond the barriers of the created order.  

The passage through the second veil is symbolic of the transition from the material world into the spiritual domain. The high priest in the earthly temple was a figure of this process:  

> *“The priest on entering within the second veil removed the plate at the altar of incense, and entered himself in silence with the Name engraved upon his heart.”* (Theodotus, *Excerpts*, 27)  

This reflects the process by which the believer, purified and enlightened, enters into the highest realms. The Divine Name is the seal that allows for this passage, ensuring that the one who bears it is recognized as belonging to the Pleroma.  

## **From Bride to Logos: The Transformation of the Believer**  

Both *Enoch* and *Theodotus* describe a profound transformation that occurs during the ascent. In Enoch’s vision, he first experiences fear and trembling but is then strengthened by divine command. Likewise, in *Theodotus*, those who ascend cease to be mere disciples or brides; instead, they take on the nature of the Logos itself:  

> *“It is no longer a bride but has become a Logos and rests with the Bridegroom together with the First-Called and First-Created.”* (Theodotus, *Excerpts*, 27)  

This marks a transition from receptivity to active participation in divine reality. The believer does not merely receive revelation but becomes one with the Logos, sharing in the divine function of manifestation and order. This transformation parallels Jesus' own role, as Theodotus explains:  

> *“The visible part of Jesus was Wisdom and the Church of the superior seeds, and he put it on through the flesh; but the invisible part is the Name, which is the Only-Begotten Son.”* (Theodotus, *Excerpts*, 26)  

Just as Jesus bore the Divine Name and was thus the means of entrance into the Pleroma, so too do the believers who are sealed with the Name follow Him into divine communion.  

## **The Restoration of Unity in the Pleroma**  

The eschatological ascent is not merely about individual salvation but the restoration of all things into divine unity. Theodotus describes how the angels and the elect, once divided, are reunited through Christ’s baptism:  

> *“Now since we existed in separation, Jesus was baptized that the undivided should be divided until he should unite us with them in the Pleroma, that we ‘the many’ having become ‘one,’ might all be mingled in the One which was divided for our sakes.”* (Theodotus, *Excerpts*, 36)  

This echoes the idea in *Enoch* that entry into the divine realm is a collective restoration. Enoch’s vision of the heavenly temple is not for himself alone but represents the divine order into which the faithful are called.  

## **Conclusion: Entering the Pleroma Through the Divine Name**  

The Book of Enoch and Theodotus both emphasize that entry into the divine realm requires a transformation marked by the reception of the Divine Name. In *Enoch*, this is symbolized by his being called directly by God, while in *Theodotus*, it is actualized through baptism and initiation into the angelic redemption.  

Both texts depict this ascent as an eschatological return to unity—where division is overcome, the believer becomes Logos, and the barriers between creation and the Pleroma are dissolved. This path is not merely one of knowledge but of participation in the Divine Name, which alone grants the power to enter the fullness of divine existence.

Joined To An Angel The Gospel of Philip

Joined To An Angel

Joined to an Angel

**“He said on that day in the thanksgiving, ‘You who have joined the perfect light with the Holy Spirit, unite the angels with us also, as being the images.’”** — *The Gospel of Philip*  

**“So if the image and the angel are united with one another, neither can any venture to go into the man or the woman.”** — *The Gospel of Philip*  

The idea that believers are joined to an angelic counterpart has deep roots in both biblical and early Christian mystical traditions. The Gospel of Philip describes this union as a joining of the perfect light with the Holy Spirit. Likewise, Theodotus speaks of baptism as restoring believers to their angelic form, stating that "the angels of whom we are portions were baptized for us." In this understanding, each saint has an angelic companion, a heavenly minister assigned to them, guiding them toward divine restoration.  

### **Angels as Ministers to Believers**  

The Scriptures affirm that angels are intimately involved in the lives of believers. Hebrews 1:14 describes them as "ministering spirits sent forth to minister for those who will inherit salvation." Jesus Himself confirms this in Matthew 18:10:  

**"Take heed that you do not despise one of these little ones, for I say to you that in heaven, their angels always behold the face of My Father who is in heaven."**  

This passage suggests that each believer has an angel who intercedes on their behalf before God. The early church also acknowledged this reality. When Peter was miraculously freed from prison and appeared at Mary’s house, the gathered believers initially thought it was not Peter but his angel (Acts 12:14-15). Such an assumption demonstrates their awareness of a close relationship between each person and their angelic counterpart.  

Even Jesus had His own angel. Revelation 1:1 states:  

**"The revelation of Jesus Christ, which God gave Him to show His servants—things which must shortly take place. And He sent and signified it by His angel to His servant John."**  

If Jesus, as the Son of God, had an angel to deliver revelation on His behalf, how much more are His followers given angelic guidance?  

### **Uniting with the Angelic Image**  

The Gospel of Philip describes a profound mystery:  

**“You who have joined the perfect light with the Holy Spirit, unite the angels with us also, as being the images.”**  

This statement suggests that believers, as images of God, are to be united with their angelic counterparts. The phrase "image" refers to the divine likeness in which humanity was created (Genesis 1:26-27). When this image is fully restored through knowledge (*gnosis*) and spiritual rebirth, the believer becomes inseparable from their angelic identity.  

This idea is reinforced in *The Gospel of Philip*, where the joining of an image and an angel prevents external forces from entering a person:  

> “If the image and the angel are united with one another, neither can any venture to go into the man or the woman.”  

The believer who attains unity with their angelic counterpart becomes sealed, protected from the influences of the fallen world. This is a transformation not of flesh alone but of spiritual nature—a restoration to the divine image.

Theodotus expands on this idea by explaining that baptism is a means of regaining angelic unity:  

**"Through baptism, we are raised up equal to angels and restored to unity with the males, member for member."** (*Excerpts of Theodotus 22:2*)  

This means that the spiritual transformation brought about by baptism is not just about cleansing from sin but about realigning with the divine order, where humanity and angels exist in harmony.  

### **Marriage to an Angelic Counterpart**  

The *Exegesis on the Soul* describes this union in the language of marriage:  

**"Then, by the will of the Father, the bridegroom came down to her in the bridal chamber, which had been prepared. And he decorated the chamber... Once they unite with one another, they become a single life."**  

This reflects Genesis 2:24:  

**"They shall become one flesh."**  

Just as marriage unites two into one, the believer is spiritually joined to their angelic counterpart, forming a single life. The idea of an angelic "bridegroom" suggests that the human and the angelic form a unity, just as Christ and the Church are one body.  

### **Receiving the Angelic Body**  

A key aspect of being joined to an angel is the transformation of the believer’s nature. As Paul writes in 1 Corinthians 15:49:  

**"As we have borne the image of the earthly, we shall also bear the image of the heavenly."**  

This suggests that believers will receive a new, incorruptible, angelic body. Theodotus further explains that when someone is baptized in the Holy Spirit, they already begin to take on an angelic body even while still in their physical form. This process is completed at the Resurrection, when believers are fully clothed in immortality.  

### **The Second Baptism: Redemption in the Name of Yahweh**  

Jesus commanded in Matthew 28:19:  

**"Baptize them in the name of the Father, and of the Son, and of the Holy Spirit."**  

While many interpret this as a Trinitarian formula, a closer look reveals that the text speaks of *one name*, not three. This name is **Yahweh**, the divine name meaning "I will be who I will be." Baptism in this name signifies redemption and restoration to divine unity.  

The *Excerpts of Theodotus* clarify that this baptism is a second baptism, beyond the initial water baptism:  

**"At the laying on of hands they say at the end, ‘for the angelic redemption,’ that is, for the one which the angels also have, in order that the person who has received the redemption may be baptized in the same NAME in which his angel had been baptized before him."**  

This shows that baptism is not just about repentance and forgiveness but about reclaiming one’s angelic identity and entering the divine fullness, the Pleroma. Through it, believers receive the power to transcend worldly limitations, as Theodotus explains:  

> “Now since we existed in separation, Jesus was baptized that the undivided should be divided until he should unite us with them in the Pleroma, that we ‘the many’ having become ‘one,’ might all be mingled in the One which was divided for our sakes.”  

This echoes Paul’s words in Galatians 3:28:  

> "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for you are all one in Christ Jesus."

### **Entering the Pleroma Through Redemption**  

The ultimate goal of being joined to an angel is entry into the **Pleroma**, the fullness of divine presence. Theodotus describes this as becoming "equal to angels," echoing Jesus’ words in Luke 20:36:  

**"For they cannot die anymore, because they are equal to angels and are sons of God, being sons of the resurrection."**  

The second baptism marks the believer’s final passage into the Pleroma, the eternal realm of divine truth and presence. The *Gospel of Philip* captures this reality:  

> “You who have united perfect light with holy spirit unite the angels also with us, as images.”  

This prayer embodies the culmination of divine redemption—uniting believers with their angelic nature as reflections of divine harmony. The journey from earthly existence to divine fullness is completed in the name of Yahweh, through which all things are restored.*  

This reveals that Jesus' mission was to restore humanity to divine unity, bridging the gap between heaven and earth.  

### **Conclusion**  

To be joined to an angel means to be restored to the divine order, where believers are no longer bound to the limitations of the flesh but are united with their angelic counterparts. Through baptism, believers regain the image of God, taking on an incorruptible body and becoming "equal to angels." This is not merely a future hope but a present reality, as the Holy Spirit sanctifies believers and prepares them for the fullness of the Pleroma.  

By understanding this mystical union, believers can walk in divine authority, knowing that their angelic companion stands before the throne of God, interceding on their behalf. The goal is not just salvation but full participation in divine life, where humanity and the angelic realm are one in Yahweh’s eternal purpose..

He said on that day in the thanksgiving, "You who have joined the perfect light with the Holy Spirit, unite the angels with us also, as being the images." The Gospel of Philip

So if the image and the angel are united with one another, neither can any venture to go into the man or the woman. The Gospel of Philip

If we look at Hebrews 1:10, we can see that the Angels are our ministers. That is, each saint has his/her own personal angel, which ministers to him/her. This is not merely a fairy story taught to children as the world would have us believe, but it is clear Scriptural teaching. Consider these words of Messiah:

“take heed that ye despise not one of these little ones; for I say unto you, that in heaven, their angels do always behold the face of my Father which is in heaven” (Mat. 18:10).

The disciples who become as children before their Father have their own angels. We must not despise one of these little ones, for their Angel stands in the presence of God in heaven.

The Lord had his own Angel, spoken of in the book of Revelation:

“The revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John (Rev. 1:1).

It is evident that the Apostles believed that they each had an Angel. When Peter was released from prison, he came to Mary’s house, and knocked on the gate. A young damsel “when she knew Peter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.

And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, it is his Angel” (Acts 12:14-15). Thus, not believing that Peter had been released, in seeking for an explanation, they said “it is his Angel”. Mat. 18:10; 2:13, 19; Psa. 34:7; Heb. 1:14 (Diag.).

He said on that day in the thanksgiving, "You who have joined the perfect light with the Holy Spirit, unite the angels with us also, as being the images."

He said on that day in the thanksgiving, "You who have joined the perfect light [having received the knowledge of the truth i.e. conceived to the son by having “Christ in you”] with the Holy Spirit, unite the angels with us also [the veil is now rent within our hearts and we can see that we are one with “elohim” having the “power to become sons”], as being the images [of our heavenly Father and not of the world “in His image” humans are images of God and of the angels]."

So if the image and the angel are united with one another, neither can any venture to go into the man or the woman.

So if the image [of God i.e. the heart of “man”] and the angel [holy spirit] are united with one another, neither can any venture to go into the man or the woman. (Philip 48) [Hence “What God has yoked together, let no man put asunder”

Excerpts of Theodotus 22 And when the Apostle said, “Else what shall they do who are baptised for the dead?” . . . For, he says, the angels of whom we are portions were baptised for us. But we are dead, who are deadened by this existence, but the males are alive who did not participate in this existence.

“If the dead rise not why, then, are we baptised?” Therefore we are raised up “equal to angels,” and restored to unity with the males, member for member.

Through mystical experience or gnosis, "we are raised equal to angels, restored to the males, member to member, to form a unity" (Excerpts of Theodotus 22:2).

Exegesis on the Soul Then, by the will of the father, the bridegroom came down to her in the bridal chamber, which had been prepared. And he decorated the chamber.

This marriage is not like carnal marriage, in which those who make love with each other become satiated in their lovemaking. And as if it were a burden, they leave behind the annoyance of physical desire. They turn their faces from each other. In this marriage once they join they become a single life. As the prophet said about the first man and woman, They will become a single flesh.

One is said to be joined to an angel just as a bride is joined to her bridegroom so that "once they unite with one another, they become a single life" (Exegesis on the Soul 132: 34-35 cf. Genesis 2:24).

A human being is born again when he is given an angelic body. This can occur without him realising it and whilst he is still in his human body. Or it can occur when he is resurrected from physical death. When a human is baptised in holy spirit, spirit sanctified, becomes a saint, he gains an angelic body.

For every physical body (which is owned by a spirit), there exists a spiritual body, an angelic body, which may or may not yet be owned by that spirit. The point is that said angelic body will already be in existence as soon as the spirit enters into the physical body.

How to Conduct the Ritual of Redemption: The Second Baptism, The Ascent to the Pleroma

How to Conduct the Ritual of Redemption: The Second Baptism, The Ascent to the Pleroma

1) Initiation through Spiritual Knowledge

Redemption is Spiritual Self-Knowledge. Gospel of Thomas, Saying 3:

Whoever knows himself will discover this. And when you come to know yourselves, you will realize that you are sons of the living father. But if you will not know yourselves, you dwell in poverty, and it is you who are that poverty.

To know oneself is to recognize the Kingdom of God within and transcend ignorance, which is the root of spiritual decay:

“Ignorance is the mother of all evil. Ignorance leads to death because those who come from ignorance neither were nor are nor will be. But those in the truth will be perfect when all truth is revealed.” Gospel of Philip

Redemption begins with an understanding of one’s true nature and divine origin. This knowledge enables the soul to transcend its current state and move toward a higher, spiritual existence. In the Gospel of Philip, this knowledge is essential to enter the Bridal Chamber.

“These hold that the knowledge of the unspeakable Greatness is itself perfect redemption. For since both defect and passion flowed from ignorance, the whole substance of what was thus formed is destroyed by knowledge; and therefore knowledge is the redemption of the inner man.” (Against All Heresies)

The redemption must, therefore, be of a spiritual nature. For they affirm that the inner and spiritual man is redeemed by means of knowledge, and that they, having acquired the knowledge of all things, stand thenceforth in need of nothing else. This, then, is the true redemption. (Against All Heresies)

While redemption is achieved through spiritual knowledge, rituals help the initiate connect with the divine. They act as external expressions of an internal spiritual journey, symbolically aligning the participant with the Pleroma's mysteries. Though true Gnostics may ascend through knowledge alone, rituals serve as communal expressions that support and reinforce the inner knowledge necessary for spiritual elevation, without being the means of redemption themselves.

2) Participation in the Rituals

Valentinian initiates took turns performing the various tasks, ensuring a high degree of participation by the membership. 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.” (Tertullian, Against the Valentinians 1)

He goes on to relate that even women could take the role of bishop, much to his horror.

Baptism: This is the second baptism, the baptism of redemption.

Initiators lead participants to a place where water is, and baptize them with the utterance of these words: “Into the name of the Father and of the Son and of the Holy Spirit, into the name of the unknown Father of the universe, Yahweh— into truth, the mother of all things— into Him who descended on Jesus— into union, and redemption, and communion with the powers.”

“If you are by yourself, then it is okay to self-baptize yourself.”

Initiators recite:
I do not divide the Spirit of Christ, neither the mind of Christ nor the power of the Holy Spirit, which is merciful; may I enjoy Your name, O Saviour of truth!”

The initiated replies:
“I am established, and I am redeemed; I redeem my soul from this age (aeon), and from all things connected with it in the name of Jesus, who redeemed his own soul into redemption in Christ who lives.”

The initiate is then submerged in the water.

The bystanders add:
“Peace be to all on whom this name rests.”

3) Anointing with Balsam

Anointing with fragrant oil symbolizes spiritual perfection. After baptism, the initiated is anointed with balsam,
“For the oil over the head of the initiate also place some on the forehead making a mark on the forehead.”
(Ezekiel 9:4, 6; Revelation 14:1)

The mark on the forehead should be the Hebrew letter tav" (ת).

4) Laying on of Hands

A leader or guide may place hands on the participant, invoking the power and wisdom of the divine to fill and guide them.

In Numbers 8:10, God's people lay their hands on the priests to officially commission them as their representatives before God.
“Acts 8:14-17, 1 Timothy 5:22”

5) Sacred Pronouncement or Chanting of Vowels

In Valentinian cosmology, vowels represent divine powers. Chanting these sounds forms part of the ritual, symbolizing connection with the Aeons and the fullness (Pleroma) of divine presence.

“The name which is hidden from every deity, and dominion, and truth which Jesus of Nazareth was clothed with in the lives of the light of Christ— of Christ, who lives by the Holy Spirit, for the angelic redemption.”

6) The Call to Renounce Worldly Attachments and Embrace the Mysteries of the Light

A significant aspect of the ritual of redemption involves the renunciation of worldly attachments. The initiate is called upon to reject all things of the world in favor of the divine mysteries. The Testimony of Truth states, “But those who say only with the tongue that they are renouncing the world are lying.” The participant must truly embody this renunciation, casting off the old self in order to embrace the new divine nature.

This stage can be quite extensive, referencing the renunciations in Pistis Sophia, chapter 102, and focusing on the abandonment of worldly concerns. This renunciation is crucial for the initiate’s progress in the spiritual journey.

“But the baptism of truth is something else; it is by renunciation of the world that it is found. But those who say only with the tongue that they are renouncing it are lying, and they are coming to the place of fear. Moreover, they are humbled within it. Just as those to whom it was given to have been condemned, they shall get something!” (The Testimony of Truth)

7) Prayers for the Ascent of the Soul

The Tripartite Tractate describes the redemption as an ascent through the Pleroma, reaching the degrees and powers of the Aeons.

“The redemption also is an ascent to the degrees which are in the Pleroma and to those who have named themselves and who conceive of themselves according to the power of each of the Aeons, and (it is) an entrance into what is silent, where there is no need for voice nor for knowing nor for forming a concept nor for illumination, but (where) all things are light, while they do not need to be illumined.” (Tripartite Tractate)

This notion of ascent is also expressed in the Gospel of Truth, where the believer carries “the Name of the Father” as a mark tav" (ת), symbolizing their connection to the divine realm.

“The Name of the Father here refers to a divine mark or identity that the believer adopts, signifying their connection to the divine realm.” (Excerpta ex Theodoto 86.2)

Ode 21 reflects this ascent: “I lifted up my arms on high on account of the compassion of the Lord...And I put off darkness, and put on light.” This passage illustrates the transformative power of the ascent, as the initiate moves from darkness into divine light, overcoming worldly suffering and affliction.

8) Acknowledgment of the Androgynous Nature of Aeons

This part of the ritual may include a symbolic affirmation of harmony between masculine and feminine principles, aligning with Valentinian teachings on the Aeons.

9) Declaration of the Participant's Unity with the Church (Ecclesia)

The participant is recognized as a member of the immanent divine body of Christ and the Ecclesia, symbolizing full redemption.

The right hand of fellowship is extended by the overseer to the initiate as a symbol of welcome. It is customary to do this while the congregation is standing, followed by an appropriate hymn or song.

 

Rethinking Church History: Peter Was Not the Head of the Church**

 Gnostic Understanding: Rethinking Church History: Peter Was Not the Head of the Church

Welcome to *Pleroma Pathways*, where we explore esoteric and apocalyptic texts in the context of Christianity. One of the enduring traditions within Christian history is the claim that the apostle Peter was the first leader of the Church, serving as the head of the early Christian community. This belief has been central to the Roman Catholic Church's assertion of papal authority. However, a closer examination of early Christian texts and the writings of the apostles challenges this tradition, suggesting that James the Just, not Peter, was the true leader of the early Church.

The *Gospel of Thomas* provides a powerful statement that contradicts the popular belief about Peter’s primacy. Saying 12 in the *Gospel of Thomas* states:

**"The disciples said to Jesus, 'We are aware that you will depart from us. Who will be our leader?' Jesus said to him, 'No matter where you come it is to James the Just that you shall go, for whose sake heaven and earth have come to exist.'"**

This statement places James the Just as the central figure to whom the disciples were to turn after Jesus’ departure, rather than Peter. The words attributed to Jesus in this text suggest that James, not Peter, was the appointed leader of the early Christian community, a fact that is notably absent from the Roman Catholic tradition.

### Who is James the Just?

James, often referred to as "James the Just," was the brother of Jesus. His Greek name is equivalent to "Jacob," meaning "One Seizing the Heel" or "Supplanter." According to Galatians 1:19, James was a "brother of the Lord," meaning he was one of Jesus' biological siblings. This distinction is further affirmed in Mark 6:3, which lists James alongside Joseph, Simon, and Judas as Jesus' brothers. The Gospel of Matthew also refers to James as one of Jesus' brothers (Matthew 13:55).

James initially did not follow Jesus during His ministry. In fact, in John 7:5, we are told that "even His brothers did not believe in Him." However, after the death and resurrection of Jesus, James became a key figure in the early Church. Paul mentions in 1 Corinthians 15:7 that Jesus appeared to James after His resurrection, a moment that convinced James that Jesus was indeed the Messiah. This transformative event led James to become a prominent leader in the Jerusalem Church.

### James as the Leader of the Early Church

While Peter is often regarded as the leader of the early Church, a closer look at the Book of Acts and other early Christian writings reveals that James held the primary leadership role. In Acts 15, during the Council of Jerusalem, the question of whether Gentiles should be circumcised arose. This was a crucial issue for the early Church, as it would define the relationship between Jewish and Gentile believers. 

Peter did speak at the council, but his role was not as the final decision-maker. Instead, it was James who made the final ruling on the matter. Acts 15:13-19 states:

**“And after they had held their peace, James answered, saying, 'Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for His name. And to this agree the words of the prophets; as it is written… Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God.'”**

James clearly holds a position of authority in this meeting, and his ruling is accepted by the assembly. His decision does not simply endorse Peter’s words but provides a definitive conclusion to the matter. This demonstrates that, at least in this instance, James played the role of the chief leader in the Jerusalem Church.

### Early Christian Tradition and the Role of James

The leadership of James in the early Church is further attested to by other early Christian sources. Clement of Rome, writing in the late first century, addresses James as the "bishop of bishops" and refers to his leadership over the Church in Jerusalem:

**“James, the lord, and the bishop of bishops, who rules Jerusalem, the holy church of the Hebrews, and the churches everywhere…”** (Epistle of Clement to James)

This title suggests that James was not merely a local leader but held a position of authority over the broader Christian community. Early church historian Eusebius also affirms that James was made bishop of Jerusalem by the apostles and that he "ruled the church of Jerusalem for thirty years" (Ecclesiastical History, 2.23).

### Peter’s Role in the Early Church

Peter’s role in the early church is significant but distinct from the claim made by the Roman Catholic Church that he was the first pope. In Matthew 16:18-19, Jesus grants Peter the "keys of the kingdom of heaven," but this should not be interpreted as an appointment to supreme leadership. The keys symbolize knowledge (Gospel of Thomas Saying 39, Matthew 16:19, Luke 11:52), and Peter’s role in unlocking the message of salvation for both Jews and Gentiles is evident in his actions in Acts 2 and Acts 10.

However, even in these pivotal moments, Peter does not exercise the authority of a pope. Instead, he is a spokesperson, a servant of the gospel, and an active participant in the broader leadership of the church. When examining the early church councils, including the significant meeting in Acts 15, it becomes clear that James, not Peter, takes the lead. James' position is confirmed by early Christian writers like Eusebius, who records that James was appointed bishop of Jerusalem by the apostles and ruled the church for thirty years

Moreover, in Acts 21:18, Paul goes to visit James, and "all the elders were present," indicating that James was the head of the Jerusalem Church, with other elders under his authority.

Early Christian Tradition and Church Leadership

Early Christian writings support the idea that James, not Peter, was the true leader of the Jerusalem church. Clement of Rome, in his Epistle to James, refers to James as "the bishop of bishops, who rules Jerusalem, the Holy Church of the Hebrews, and the churches everywhere." Similarly, Papias of Hierapolis (second century) refers to James as the "bishop and apostle." Eusebius and Jerome also affirm that James was appointed bishop by the apostles and ruled the church for several decades.

This historical evidence challenges the Roman Catholic claim that Peter was the first pope and highlights the leadership of James the Just in the early church. It is clear that while Peter played a significant role in the spread of Christianity, James the Just was the head of the church in Jerusalem, a position of primacy that was recognized by the apostles and the broader Christian community.

### Conclusion: The Myth of Peter’s Primacy

The notion that Peter was the first pope and the leader of the early Church is not supported by the historical record. The *Gospel of Thomas* and the Acts of the Apostles both present James the Just as the rightful leader of the Christian community following Jesus' ascension. Early Christian writings, including those of Clement of Rome and Eusebius, further confirm James' leadership role.

James, the brother of Jesus, was the first bishop of Jerusalem and held authority over the early Church. His leadership was not based on an exclusive commission from Jesus, as the Roman Catholic Church claims for Peter, but rather on his unique position as Jesus' brother and his role in the early community of believers.

In rethinking church history, it becomes clear that Peter’s role, while significant, did not place him at the head of the Church. Instead, James the Just, the "righteous" brother of Jesus, should be recognized as the first true leader of the early Christian movement.