Thursday 21 February 2019

Simon Magus was not a Wicked Man Acts 8:24

Simon The Great One, Simon the Sorcerer or Simon the Magician,

A Sorcerer in the city of Samaria who so amazed the nation with his magical arts that the people said of him: “Everyone, from the least to the greatest, often spoke of him as “the Great One—the Power of God.” (Acts 8:10 New Living Translation compare Berean Study Bible)

In Acts 8:9-13 he is represented as having been held in awe by the Samaritans as the manifestation of the hidden power of God, and as being called by them "The Great One."

The early Christian Clementine "Recognitiones" (vii.-x.) represent Simon as a Jewish magician instead of a Samaritan, stating that he was a member of a Jewish household in Cæsarea, and that, when pursued by Peter, he fled to Judea. Mention is made, moreover, of a magician named Simon who lived in this very city of Cæsarea about the year 40 of the common era (Josephus, "Ant." xx. 7, § 2); so that some scholars consider the two to be identical (Hilgenfeld, "Ketzergeschichte," p. 170; Albert, "Die Ersten Fünfzehn Jahre der Christlichen Kirche," p. 114, Münster, 1900; Waitz, in "Zeitschrift für Neutestamentliche Wissenschaft," v. 128). (Jewish encyclopedia)

Because of Philip’s ministry, Simon “became a believer” and was baptized.

But to what extent was Simon really converted to the Truth (Acts 8:18-21)? His old way of life reasserted itself. Why? Because he reacted to the miracles rather than the Word. He acted in much the same way as those whom he had previously deceived! Which means that his "conversion" was not complete.

When the apostles became aware of the increase that was taking place in Samaria, they sent Peter and John there. Upon arriving, the two apostles laid their hands on the new disciples, whereupon each one received the holy spirit. When Simon saw this, he was fascinated. “Give me also this authority,” he told the apostles, “that anyone upon whom I lay my hands may receive holy spirit.” Simon even offered them money, hoping to buy this sacred privilege!—Acts 8:14-19

Simon decided to make a profession of true religion. His motivation was open to question. It is possible for men and women to profess an acceptance of the Truth, but without possessing a genuine motive.

Peter strongly reproved Simon, telling him that his heart was not right in God’s sight and urging him to repent and pray for forgiveness. In response, Simon asked these apostles to pray to the Lord on his behalf.—Acts 8:9-24.

Repent, therefore, of this badness of yours,” Peter urged Simon, “and supplicate the Lord that, if possible, the device of your heart [“this scheme of yours,” New Jerusalem Bible] may be forgiven you; for I see you are a poisonous gall and a bond of unrighteousness.”—Acts 8:22, 23.

Happily, Simon saw the seriousness of his wrong desire. He begged the apostles: “You men, make supplication for me to the Lord that none of the things you have said may come upon me.” (Acts 8:24)

Undoubtedly, Simon was not a wicked man; he wanted to do what was right, but he was momentarily misguided. So he pleaded with the apostles: “Both of you pray to the Lord for me that none of the things you have said will happen to me.”—Acts 8:20-24.
Simon the sorcerer as an allegory
Simon the sorcerer is the ambition of the ego or the sin consciousness to possess the power of Spirit without paying the price through faith and love. The offer of money for spiritual power involves the thought of man's putting a price on the free gift of God.

The power of the Holy Spirit is obtained only by unselfish service; therefore one's own power and glorification have "neither part nor lot" in the spiritual realm, the kingdom of heaven.

The only way to loose the bonds of self-hood, to make the heart right toward God, is through repentance, Sincere prayer, and meditation, which transforms selfishness into unselfishness, the ego into the true self;.

Romans 12:2 Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is--his good, pleasing and perfect will.

Col 3:10 And have put on the new man, which is renewed in knowledge after the image of him that created him:

Tit 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

Friday 15 February 2019

The Preexistence of the Church

The Preexistence of the Church

Jeremiah 1:5: Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.

The idea occurs in the NT: The existence of the church

Eph 1:4  according as He did choose us in him before the foundation of the world, for our being holy and unblemished before Him, in love,

The origins of the pre-existent spiritual Church to Ephesians 1:4,1 where Paul speaks about believers having been chosen in Christ before the foundation of the world. This speaks somewhat to the idea of pre-existence but only in the sense of the foreknowledge of God, and that was not unique to Paul’s letter to the Ephesians. 

Rom 8:29  For whom he did foreknow <4267>, he also did predestinate <4309> to be conformed to the image of his Son, that he might be the firstborn among many brethren.

The word proginosko comes from pro, before, and ginosko, to know intimately, and signifies

a knowledge that brings together. Yahweh "knows the end from the beginning, and from ancient times the things that are not yet done" (Isa. 46:10); He "calls those things which be not as though they were" (Rom. 4:17) — thus He "brings together" the past, present and future, having a complete knowledge of all things, and is able to see the future as clearly as the past. Divine foreknowledge is the basis of the divine purpose. It enables Him to extend His calling for salvation knowing the ultimate results of that calling. So He could select with perfect wisdom and justice a Jacob rather than an Esau (Mai. 1:2-3), because He knew how each would develop, and the characteristics that they would manifest. With similar ability the divine call goes out today to invite those who have the capacity and desire to reflect the divine glory (IPet. 1:2; 2Tim. 2:19).

The Greek word proginosko occurs only in the following places: Rom. 11:2- God foreknew the Jews as His people. Acts 2:23 (prognosis); IPet. 1:20 - God foreknew (foreordained) the mission and sacrifice of Jesus Christ. Rom. 8:29-30 - God foreknows those who will conform to the image of His Son. IPet. 1:2 - God foreknows {prognosis) the election of the saints. Acts 26:5 (proginosko) - Certain Jews knew Paul from before. 2Pet. 3:17 (proginosko) - We can know before the events of the future, for God has shared part of His foreknowledge with us through the scriptures.

"He also did predestinate" — The word proorizo comes from pro, before, and horizo, to mark out or bound (from which we have our word "horizon"). Thus the idea is to limit in advance; predetermine, to "divide or separate one part from another". The word refers to God's ability to mark out the ultimate destiny of His chosen ones (see Eph. 1:5,11). He has determined the "horizon" of our future, having laid out the "line" of our life. This was accomplished in the garden of Eden, when, notwithstanding the failure of mankind to live up to the obedience required, Yahweh "preserved" the "way of life" (Gen. 3:24); He provided the means by which faithful believers might ultimately enter into the promised inheritance (Rev. 2:7).

Therefore God has predetermined their destiny on the basis of His foreknowledge of how they would act. Paul says that God has "made known unto us the mystery of  His will, according to His good pleasure which He hath purposed in Himself: that in the dispensation of the fulness of times He might gather together in one all things in Christ... in whom also we have obtained an inheritance, being predestined according to the purpose of Him who worketh all things after the counsel of His own will" (Eph. 1:9-12). God has marked out beforehand the program of His actions with mankind, and therefore is able to see the results of that work before it comes to pass.
He did not, however, determine the actions of His creatures, nor force them to do what they would not willingly have done (see Phil. 2:12). The thing predeterminedis the standard of Christ, to which all must conform. God required beforehand that those whom He foreknew should conform to that image of His Son. Predestination, or the prediction of what would occur, is only possible through the prescience of Yahweh, and only divine wisdom and power can foretell
the future with unerring accuracy. The principle of predestination is summed up in the phrase: "He that believeth and is baptised shall be saved" (Mk. 16:16): it is a certain, established and defined destiny of those who remain faithful. Thus we have hope of "an inheritance incorruptible, and undefiled, and that fadeth not away" (IPet. 1:4), and which God will grant to all who conform to His precepts.

Paul is not talking about the pre-existence of the Church but about the pre-selection of believers.

Romans 9:11-14 For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid.

The pre-existence of the Church is well known from early Christian literature; 

Ignatius, who is also called Theophorus, to the Church which is at Ephesus, in Asia, deservedly most happy, being blessed in the greatness and fulness of God the Father, and predestinated before the beginning1 of time ("before the ages."), that it should be always for an enduring and unchangeable glory, being united and elected through the true passion by the will of the Father, and Jesus Christ, our God: Abundant happiness through Jesus Christ, and His undefiled grace.

2Clem 2:1 Rejoice, thou barren that barest not. Break out and cry, thou that travailest not; for more are the children of the desolate than of her that hath the husband. In that He said Rejoice, thou barren that barest not, He spake of us: for our Church was barren, before that children were given unto her.

2Clem 9:5 If Christ the Lord who saved us, being first spirit, then became flesh, and so called us, in like manner also shall we in this flesh receive our reward.

Here Christ the Lord is the logos the anointing spirit which descended upon Jesus in bodily shape at his baptism in the Jordan, and took possession of him. This was the anointing which constituted him Christ (or the anointed), and which gave him the superhuman powers of which he showed himself possessed.

Clem. 14:1-2

2Clem 14:1 Wherefore, brethren, if we do the will of God our Father, we shall be of the first Church, which is spiritual, which was created before the sun and the moon; but if we do not the will of the Lord, we shall be of the scripture that saith, My house was made a den of robbers. So therefore let us choose rather to be of the Church of life, that we may be saved.

By “spiritual” he means something like “figuratively” (cf. Rev 11:8)

The Church pre-existed however not as a spirit being, but spiritually it seems clear that this was the case. He writes, “we will belong to the first church, the spiritual church, the church that was created before the sun and moon” (14.1), and again, “the church was spiritual, it became manifest in Christ’s flesh” (14.3). This is allegorical language figurative or spiritual

2Clem 14:2 And I do not suppose ye are ignorant that the living Church is the body of Christ: for the scripture saith, God made man, male and female. The male is Christ and the female is the Church. And the Books and the Apostles plainly declare that the Church existeth not now for the first time, but hath been from the beginning: for she was spiritual, as our Jesus also was spiritual, but was manifested in the last days that He might save us.

Again the writer is being figurative, that the church pre-existed as an idea in the foreknowledge of God, in the same way that Jesus pre-existed. So, our understanding is that Jesus only pre-existed in a figurative sense and not literally. 

2Clem 14:3 Now the Church, being spiritual was manifested in the flesh of Christ, thereby showing us that if any of us guard her in the flesh and defile her not, he shall receive her again in the Holy Spirit: for this flesh is the counterpart and copy of the spirit*. No man therefore, when he hath defiled the copy, shall receive the original for his portion. This therefore is what He meaneth, brethren; Guard ye the flesh, that ye may partake of the spirit.

A community of such individuals as these constitutes the mystical body of Christ. By faith, its elements are "members of His body, of His flesh, and of His bones." Hence, they are "bone of His bone, and flesh of His flesh;" and, therefore, the beloved Eve of the last Adam, the Lord who is to come from heaven, and make her of the same spiritual nature as His own. Thus, the church is figuratively taken out of the side of her Lord; for every member of it believes in the remission of sins through His shed blood; and they all believe in the real resurrection of His flesh and bones, for their justification unto life by a similar revival from the dead. "Your bodies are the members," or flesh and bones, "of Christ; and he that is joined unto the Lord is one spirit" (1Cor 6:15-17). "I have espoused you to one husband," says Paul, "that I may present you as a chaste virgin to Christ" (2Cor 11:15-17). 

*the reference here is to spiritual things, but not to the Holy Spirit directly. This is also true in several places that follow.

2Clem 14:4 But if we say that the flesh is the Church and the spirit is Christ, then he that hath dealt wantonly with the flesh hath dealt wantonly with the Church. Such and one therefore shall not partake of the spirit, which is Christ>.

Ptolemy's Commentary on The Gospel of John Prologue

Ptolemy's Commentary is should be understood as a Commentary on the Pleroma

First of all the Pleroma did not always exist it was produced and formed by the Eternal Spirit this we call the emanation.

(He created the holy Pleroma in this way The Untitled Text in the Bruce Codex)

The word Pleroma means "fullness". It refers to all existence beyond visible universe In other words it is the world of the Aeons, the heavens or spiritual universe. Bythos is the spiritual source of everything which emanates the pleroma.

The Pleroma is both the abode of and the essential nature of the True Ultimate Deity or Bythos.

John 1:1–4 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through him, and without him was not any thing made that was made. 4 in him was life, and the life was the light of men.

But furthermore (he says), "That which came into being in it was Life."[Jn 1:4] Here he discloses a pair. For he says that the entirety came into being through it, but Life is in it. Now, that which came into being in it more intimately belongs to it than what came into being through it: it is joined with it and through it it bears fruit. Indeed, inasmuch as he adds, "and Life was the light of human beings", [Jn 1:4] in speaking of human beings he has now disclosed also the Church by means of a synonym, so that with a single word he might disclose the partnership of the pair. For from the Word and Life, the Human Being and the Church came into being. And he called Life the light of human beings because they are enlightened by her, i.e. formed and made visible. Paul, too, says this: "For anything that becomes visible is light." [Eph 5:13] So since Life made the Human Being and the Church visible and engendered them, she is said to be their light.

Now among other things, John plainly made clear the second quartet, i.e. the Word; Life; the Human Being; the Church.

But what is more, he also disclosed the first quartet. describing the Savior, now, and saying that all things outside the Fullness were formed by him, he says that he is the fruit of the entire fullness. For he calls him a light that "shines in the darkness" [Jn 1:5] and was not overcome by it, inasmuch as after he had fitted together all things that had derived from the passion they did not become acquainted with him. And he calls him Son, Truth, Life, and Word become flesh. We have beheld the latter's glory, he says. And its glory was like that of the Only- Begotten, which was bestowed on him by the Father, "full of grace and truth". [Jn 1:14] And he speaks as follows: "And the Word became flesh and dwelt among us; we have beheld its glory, glory as of the Only-Begotten from the Father." [Jn 1:14] So he precisely discloses also the first quartet when he speaks of the Father; Grace; the Only-Begotten; Truth. Thus did John speak of the first octet, the mother of the entirety of aeons. For he referred to the Father; Grace; the Only-Begotten; Truth; the Word; Life; the Human Being; the Church.

Ecclesia or Church is in the mythology proclaimed by Valentinus one of the aeons of the primal ogdoad was named Ecclesia (Adv. Haer.1.11.1). This aeon was the consort to Anthropos, and from this consort pair emerged twelve powers (cf. Adv. Haer. 1.1.1; cf. Heracleon, Comm. John 13.51).

In a later Valentinian text, The Tripartite Tractate (third century), Church is the third member of the primal triad that “existed from the beginning” (57.34-35). 

Here the Church is also identified with the heavenly Jerusalem. which occurs by itself in Gal. 4:26  additional explanation from 4 Ezra 7.26; 1 Enoch 90:28-29; Book of Elijah 10; 2 Baruch 4:2-7; cf.Rev 21:2.

In the Tripartite Tractate, Church is a composite entity, “consisting of many men that existed before the aeons” (58.30-31). In this sense, Church is not a single aeon by composite of individual aeons, Therefore the Church is identical with the Pleroma. 

The Tripartite Tractate

the son and the church 

this is where he introduces the two parts the other two parts of God the Son and the church and the church later would sometimes be interchange with the holy spirit

Just as the Father exists in the proper sense, the one before whom there was no one else, and the one apart from whom there is no other unbegotten one, so too the Son exists in the proper sense, the one before whom there was no other, and after whom no other son exists.

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.

Not only did the Son exist from the beginning, but the Church, too, existed from the beginning.

Now, he who thinks that the discovery that the Son is an only son opposes the statement (about the Church) because of the mysterious quality of the matter, it is not so. For just as the Father is a unity, and has revealed himself as Father for him alone, so too the Son was found to be a brother to himself alone, in virtue of the fact that he is unbegotten and without beginning.

Not only did the Son as it goes on to say exist from the beginning but the church too existed from the beginning. And here’s well what I was talking about we starts to introduce these ideas that everybody was with God from the beginning and 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 and the church as well.

And the church here is referring to married partner of Christ that he marries the church and the church is all the all the people that make up the third type of person which is the spiritual beings. So now he who thinks the discovery that the Son is an only Son opposed to the statement about the church because of the mysterious quality of the matter it is not so. The writer saying here that the Son is the only Son and that should not be a discovery to you for just as the father is a unity and has revealed himself as father for him alone so to the son was found to be a brother to himself alone.

virtue the fact that he is unbegotten without beginning everybody can be a son and daughter of God and even Christ talked about have I not told you there ye are all gods. And throughout the canonical text and within Gnosticism a continuing he talks about everyone being able to or having been from the beginning sons and daughters of God.

But this writer is trying to somehow bring forth the specialness of Christ I think and whether or not you agree or disagree. The and in the way in which this writer is doing it I think it’s more important of what I believe the writers trying to convey to us that Christ holds the unique place within the story. and I think we all can agree with that at least the writer goes on to say he wonders it himself along with the father and he gives himself glory and honour in love.

Furthermore he too is the one whom he conceives of as son in accordance with the dispositions without beginning and without. In thus is the matter something which is fixed being innumerable and illimitable his offspring are indivisible those which exist have come forth from the son and the Father like kisses. Because of the multitude of some who kiss one another with the good insatiable thought the kiss being a unity although it involves many kisses this is to say it is the church.

Consisting of many men that existed before the Aeons which is called in the proper sense quote the Aeons of the Aeons unquote this is the nature of the Holy impressionable spirits upon which the Son rests. since it is his essence just as the father rests upon the Son so he really is trying to bring forth the elevation of not only God but those that follow God to the point of which he’s bringing Christ and the followers of Christ all the way back to the very beginning. Whatever that means whether it’s the beginning of creation or it means beginning meaning whenever God was which we all would probably presume would be forever in the past. 

But more importantly he points out that Christ and the church existed even before the Aeons number 4 Aeons emanations and we don't know where the starts but we'll disturber says dot dot the church exists in the dispositions and properties in which the father and the son exists as I have said from the start .

Therefore its subsets in the procreation of innumerable Aeons. Christ the father and the church are all a Godhead. That goes about creating everything else and that’s an interesting concept perhaps there’s a reason we were called sons and daughters of God also in an uncountable way they to beget by the properties and dispositions and which it the church exists.

So then, the church is able to beget that its people whatever the followers of God are for these comprise its association, which they form toward one another and toward those who have come forth from them toward the Son or whose glory they exist. now this is another impression that you get from proto Orthodox the idea that God is a worshipful figure or Christ should be glorified in some way typically with the Gnosticism we don’t look at God as someone that needs to be worshipped even Christ said you know don’t worship me.

You know some of this is implied as you read through this it’s a little different from what we typically get from most of the other book are being presented with in the Nag Hammadi. so you can see how these different influences impacting each other the proto Orthodox under Peter and the more Gnostic approach of Paul and then the early church fathers Valentina’s Irenaeus and how these all kind of clash with the different followers within those different sects.

Therefore, it is not possible for mind to conceive of him he was the perfection of that place nor can speech express them for they are ineffable and unnameable and inconceivable. They alone have the ability to name themselves and to conceive of themselves elevating the followers of God along almost at the level of Christ and the Father. For they have not been rooted in these places. those of that place are inevitable and innumerable in the system which is both the manner in the size the joy the gladness of the unbegotten nameless unnameable inconceivable invisible and comprehensible One is the fullness of the paternity. so that his abundance is a beginning of the Aeons. 

Again it’s just reiterating that from this writers perspective the Aeons followed after the church the Christ and God they were forever in thought for the Father was like a thought and a place for them. so it’s almost like he’s suggesting that the aeons were merely there to be part of carrying out the prime purpose which was to create humans and then everything else kind of served that and you know indirectly or directly. they were forever in thought for the Father was like a thought and a place for them. When their generations had been established the who is completely in control wish to lay hold of and to bring forth that which was deficient in the whatever and he brought forth those in blank him when their generations had been established. the one who is completely in control wish to lay hold of but since he is as he is he is a spring which is not diminished by the water which abundantly flows from him while they were in the Father’s thought that is in the hidden depth.

The depth knew them but they were unable to know the depth in which they were nor was it possible for them to know themselves nor for them to know anything else. that is they were with the Father they did not exist for themselves rather they only had existence in the manner of a seed so that it has been discovered that they existed like a fetus. 

it’s good this writers clarifying what he means that he’s saying the church in Christ were more seeds of thought you can think of it that way. not so much entities if that’s the case then I can say that’s a little more agreeable to The way I think Gnostic Christians might might think of a place that you’d put this in the whole puzzle.

 like the word he begat them subsisting spermaticlly. and the ones whom he was to beget had not yet come into being from him the one who first thought of them the Father not only so that they might exist for him but also that they might exist for themselves as well. That they might then exist in his thought as mental substance and that they might exist for themselves too so to thought like a spermatic seed. 1 Peter 1:23 1 John 3:9

1 Peter 1:23 For YOU have been given a new birth, not by corruptible, but by incorruptible [reproductive] seed (Greek spoas´; Latin., semine.), through the word of [the] living and enduring

1 John 3:9 Everyone who has been born from God does not carry on sin, because His [reproductive] seed (Greek 4690 spora) remains in such one, and he cannot practice sin, because he has been born from God. 

4701. σπορά spora spor-ah’; from 4687; a sowing, i.e. (by implication) parentage: —  seed. σποράσπορᾶς (σπείρω, 2 perfect ἐσπορα), seed1 Peter 1:23((equivalent to a sowing, figuratively, origin, etc., from AeschylusPlatodown))

4690. σπέρμα sperma sper’-mah; from 4687; something sown, i.e. seed (including the male "sperm"); by implication, offspring; specifically, a remnant (figuratively, as if kept over for planting): —  issue, seed.  

Now in order that they might know what exists for them he graciously granted the initial form. Wow in order that they might recognize who is the Father who exists for them gave them the name Father by means of a voice proclaiming to them that what exists. Exists through that name which they have by virtue of the fact that they came into being because the exultation which has escaped their notice is in the name alright. 

So the concept of the idea of a Father we all have a Father rather adopt him we know that Father or not or we were in a family where we’re not adopted the idea the concept of the Father is there and that experience allows us to know God the Father in heaven. so against the same concept that Christ came to represent the Father in name and so to all the Fathers here that we have on this earth representing in name the concept of the Father. so ultimately these are archetype here’s the Father so put in a name here’s God put in the name in this case would be Christ the infant while in the form of the fetus has enough for him itself before ever seeing the one who sewed it therefore they had the sole task of searching for him

Hebrews 12:23 to the church of the firstborn, whose names are written in heaven. You have come to God, the Judge of all, to the spirits of the righteous made perfect,

Whosoever believeth that Jesus is the Christ is born of God" (1 Jn. 5:1). Our spiritual man is what is born of God. All true believers are here spoken of as if they are their spiritual man. All true believers in Christ therefore have a spiritual man within them, which we must seek out, even imagine at times, and with which we should fellowship

Our spiritual man is not limited by the bonds of space. Thus Paul was bodily absent from Corinth, " but present in spirit" (1 Cor. 5:3), i.e. his spiritual man was present with them. It was the same with Colosse: " I be absent in the flesh, yet am I with you in the spirit" (Col. 2:5). When our spiritual man groans, Christ groans too in Heaven, an infinite distance away (Rom. 8:23 cp. 26). There is no time barrier, either. Thus our spiritual man is in close fellowship with " the spirits of just men made perfect" , having died many years ago (Heb. 12:23). This is the glorious unity of the Spirit; we are not just connected with all living saints, wherever they may be, but with the spiritual characters of all true saints throughout history.

The Trinity is just God's Family

Tuesday 12 February 2019

The Mystically Afterlife

The Mystically Afterlife

There are two conceptions of afterlife: Metaphor and literal. After spiritual ego death, one's mortal corruptible self has been sacrificed and has died, and one is by definition in the afterlife, in the kingdom of god, ascended, beyond the last judgement.

This type of death and immortal life after death is certain and is the ultimate experience for which we have evidence. What about literal bodily death and some literalist type of eternal life in heaven? There's little support for it in Biblical scripture. Scripture lends itself more to the mystical, "awakening to the kingdom of god" approach, with "death" and "immortal life" is interpreted first mystically than we consider that eternal life is achieved through the resurrection of the body at the time of the second coming. The very same bodies that once constituted persons shall rise again, in order to be judged for the reward of immortal or eternal life in the kingdom of God or the second death .

The "mystery" of the scriptures is set up through deliberate, playful conflation of literal with mystical death. there is much more about the kingdom of god, than a future kingdom upon the earth and nothing about the traditional heavenly afterlife in the scriptures.

Mystically or spiritually it is certain that we are to awake to the newness of timeless life in the kingdom of God. This kind of eternal life is certain. Literal eternal life in heaven is an illusion entirely unfounded in the bible

The Mystically Afterlife is timeless rebirth after ego death.

There is also another literal eternal life which is also clearly shown to be a biblical teaching is bodily existence in the kingdom of god after the second coming resurrection and judgement of the dead

The Two Aeons Before Creation The 2nd Book of Enoch

Chapter 25, XXV1 I commanded in the very lowest (parts), that visible (physical) things should come down from invisible (spiritual), and Adoil came down very great, and I beheld him, and lo! He had a belly of great light.
2 And I said to him: Become undone, Adoil, and let the visible (physical) (come) out of you.
3 And he came undone, and a great light came out. And I (was) in the midst of the great light, and as there is born light from light, there came forth a great age, and showed all creation, which I had thought to create.
4 And I saw that (it was) good.
5 And I placed for myself a throne, and took my seat on it, and said to the light: Go thence up higher and fix yourself high above the throne, and be A foundation to the highest things.
6 And above the light there is nothing else, and then I bent up and looked up from my throne.

Chapter 26, XXVI1 And I summoned the very lowest a second time, and said: Let Archas come forth hard, and he came forth hard from the invisible (spiritual).
2 And Archas came forth, hard, heavy, and very red.
3 And I said: Be opened, Archas, and let there be born from you, and he came undone, an age came forth, very great and very dark, bearing the creation of all lower things, and I saw that (it was) good and said to him:
4 Go thence down below, and make yourself firm, and be a foundation for the lower things, and it happened and he went down and fixed himself, and became the foundation for the lower things, and below the darkness there is nothing else.

Chapters 24-27 of 2 Enoch can be viewed as the climax of angelic and divine revelations to Enoch during his heavenly tour.

The book tells that Yahweh decided to reveal to Enoch the secrets of His creation, which he never explained even to his angels. Further the term "secrets" is applied only to this account of God's creation, conveyed to Enoch by Yahweh himself, "face to face."

The content of these revelations includes the following details:

1. Prior to the Creation Yahweh decided to establish the foundation of all created things;

2. He commanded one of the invisible "things" to come out of the very highest things and become visible;

3. By Yahweh's command a primordial "great aeon," bearing the title the spirit of the Light of creation (Adoil), descended and, disintegrating itself, revealed all creation which Yahweh "had thought up to create;"

4. Yahweh created a throne for himself. He then ordered the light to become the foundation for the highest things;

5. Yahweh called out the second aeon, bearing the title the spirit of the foundation of creation (Arukhas), which became the foundation of the lowest things;

the spirit of the Light of creation (Adoil) could come from a Hebrew translation of the phrases "The hand of God another understanding would be "the light of God" this means that Adoil is the hand of creation or light of creation

Arukhas may have originated from the Hebrew word "firmament" or it is the formation of creation or the foundation of creation the beginnings

both Adoil and Arukhas are personified they are not described as the agents but rather as the objects which are transformed and emanate creation

Adoil and Arukhas, are not primordial beings controlled by God they are aspects of the mind of God or mental powers, unfolding or expanding from its thought or idea to become a reality

From this point on we will call Adoil the spirit of the Light of creation

As for Arukhas we shall call it the spirit of the foundation of creation

by the term spirit we should understand this as a word of command from God: Psalm 33:6, compare Isaiah 34:16

It can also be used of the mind of God

for, "Who has known the mind of the Lord so as to instruct him?" But we have the mind of Christ. 1 Corinthians 2:16

Who is able to advise the Spirit of Yahweh? Who knows enough to give him advice or teach him? Isaiah 40:13

Who comprehends the mind of Yahweh, or gives him instruction as his counselor? Isaiah 40:13

I have also, on one occasion, heard a more ingenious train of reasoning from my own soul, which was accustomed frequently to be seized with a certain divine inspiration, even concerning matters which it could not explain even to itself; which now, if I am able to remember it accurately, I will relate. It told me that in the one living and true God there were two supreme and primary powers--goodness and authority; and that by his goodness he had created every thing, and by his authority he governed all that he had created; (28) and that the third thing which was between the two, and had the effect of bringing them together was reason, for that it was owing to reason that God was both a ruler and good. (A Treatise on the Cherubim)

Before anything existed at all, from the very beginning, whatever exists I created from the non-existent, and from the invisible the visible....For before any visible things had come into existence, I the ONE, moved around in the invisible things, like the sun, from east to west and from west to east. But the sun has rest in it's self; yet I did not find rest, because everything was not yet created. And I thought up the idea of establishing a foundation, to create a visible creation.

"And I thought up the idea of establishing a foundation, to create a visible creation."

Here we have the forethought of God or foresight it is God's plan of creation and also his plan of salvation. the first movement of creation is self-reflective self-conscious thought, the expanding of the thought into an idea to be come a reality

God explains to Enoch how the visible and the invisible come forth from the very highest things.

And I commanded the highest things: “Let one of the invisible (concealed and hidden) things descend visibly!” (spiritual or ethereal)

And the spirit of the Light of creation descended, extremely large. And I looked at him, and behold, in his belly he had a great light. And I said to him, “Disintegrate yourself, O spirit of the Light of creation, and let what is born from you become visible.” (that is the establishment of the spiritual cosmos or the divine realms of light)

And he disintegrated himself, and there came out a very great light.

The word Disintegrate is not a good translation the word means to issue forth or to give birth therefore we should understand Disintegrate to mean an emanation. Another translation says

And I said to him: Become undone and let the visible come out of you.

the great light is the divine light which is without end it is the aeon of light of the upper foundation

The Great Light born from or with another Light!

this is the waters above of the Heavens, the light is the water Psalms 148:4 Ps 104:3

And I was in the midst of the |great| light. And light out of light is carried thus. And the great age came out, and it revealed all the creation which I had thought up to create. And I saw how good it was. And I placed for myself a throne, and I sat down on it. And then to the light I spoke: “You go up higher than the throne, and become solid |much higher than the throne|, and become the foundation for the highest things.” And there is nothing higher than the light, except nothing itself. And again I bowed myself, and I looked upward from my throne.

the primordial aeon called the spirit of the Light of creation, it has been noted that it seems to be identified with the upper sacred foundation that serves as the basis for the heavenly Temple represented by the Throne of God.

The light out of light that is the light expanding and emanating from within the Deity

the great light emanating from within is the pure light or the divine light which is without end. In the divine fullness or pleroma it always comes first into consciousness.

The light is the aeon which is the foundation for the highest things upon which the deity establish his throne

The light is the illumining power it is a heavenly light, such as surrounds angels, or of God. God is light. Yahweh is light Isaiah 10:17Psalm 27:1Isaiah 60:19,20.

The seat of the Deity thus serves here as the location from which God supervises the unfolding creation. The Throne plays an important role in the process of creation, being envisioned as the center of the created universes.

God initiates an invisible personified process called the spirit of the Light of creation. the primordial vessel of light is the first creative act of the Deity that gives life to the visible order of everything.

This is the Highest Light-world or Realm of Light.

God summons from the very lowest things this time, so that the spirit of the foundation of creation, both heavy and black, should come out.

And I called out a second time into the very lowest things, and I said, “Let one of the invisible ((concealed and hidden) things come out visibly, solid. (physical) |And| the spirit of the foundation of creation came out, solid and heavy and very black. And I said, to the spirit of the foundation of creation,“Open yourself up, and let what is born from you become visible!” (physical) And he disintegrated himself. There came out an age, dark, very large, carrying the creation of all lower things. And I saw how good it was. And I said to him, “Come down low and become solid! (physical) And become the foundation of the lowest things!” |And it came about.| And he came down and became solid. (the expansion of the universe) And he became the foundation of the lowest things. And there is nothing lower than the darkness, except nothing itself.

the opening of the spirit of the foundation of creation lays the foundation of lower things that is the physical creation

Darkness hides the glory of the heavens or the upper foundation and Light shines on the inferior physical universe

And I gave the command: “Let there be taken some of the light and some of the darkness.” And I said, “Become thickened, and be wrapped around with light!” And I spread it out, and it became water. (the formation of galaxies) And I spread it out above the darkness, below the light. And thus I made the solid waters, that is to say, the Bottomless.

the solid waters are the surface of the physical creation this may also be the Firmament

and I made foundation of light around the water, and created seven great circles inside it, and I gave them an appearance of crystal wet and dry, that is to say like glass and ice, and to be the circuit for waters and the other elements, and I showed each one of them its road, and the seven stars each one of them in its own heaven, so that they might travel accordingly.

the seven spheres contain the mobile celestial bodies

And I saw how good it was. And I made a division between the light and between the darkness, that is to say, in the middle of the waters, this way and that way. And I said to the light that it should be day, and to the darkness I commanded that it should be night. And Evening came, and again morning came, that is the first day.

— 2 Enoch 25-27


Adoil -> the great light -> Upper Foundation

waters the Bottomless

Ar(u)khas -> darkness -> Lower Foundation


Thursday 7 February 2019

The Gnostic Prophecies

Gnostic Prophecy
Esoteric Knowledge of the End Times
Gnostic Eschatology

Many people think that Gnosticism is beyond prophecy or they do not contain prophecies or Eschatology teachings this we shall look at this in this study In the Nag Hammadi Library there are many esoteric texts however there are some eschatology texts as well these can be called the Gnostic Prophecies

So what are the Gnostic Prophecies?

In the The Nag Hammadi Library there are different types of prophecies, prophecies about the end of the age, and prophecies about the corruption of the church also there are prophecies about Jesus and teachings on the spiritual gifts with reference to the gift of prophecy as well.

It is normal for apocalyptic literature to record contemporary history has a prophecy yet to happen or about occur in the near future

This can be seen from 2nd Apocalypse of Baruch 
2nd Apocalypse of Esdras (also called 4 Ezra or Esdras) others are set in the primordial past like the Book of Enoch or set in the life of the patriarchs like the Assumption of Moses and the Testaments of the Twelve Patriarchs

This will help us to understand the settings of the Apocalypse in the Nag Hammadi Library

if we look a the book that have eschatology themes like The Apocalypse (Revelation) of Adam, The Concept of Our Great Power, On the Origin of the World

The Ages or Aeons of Human History
First human history is divided in two or three ages or aeons.

Whoever sows in winter reaps in summer. Winter is the world, summer is the other aeon or age. Let us sow in the world to reap in summer. And for this reason we should not pray in winter.

From winter comes summer. If someone reaps in winter, the person will not really reap but will pull out the young plants, and such do not produce a crop. [That person’s field] is barren not only [now] but also on the sabbath. (The Gospel of Philip)

Here in the Gospel of Philip winter is this age and summer is the age to come 

However in the Revelation (Apocalypse) of Adam and the Concept of Our Great Power we can see that world history is divided into thirteen kingdoms or as in the Concept of Our Great Power three Aeons the aeon of the flesh, the psychic aeon, the 3rd aeon is the "the aeon that is to come"

The third age of man will begin at Christ's second coming and is referred to in God's Word as "the world to come"(Hebrews 2:5). The third era will start with the resurrection of the righteous at Jesus' return to earth.

The Aeon of the Flesh
The first age is the period before the Flood, from the time of Adam to Noah. It is called in the Bible "the world that then existed." We read in 2 Peter 3:6 that "the world that then existed perished, being flooded with water."

The aeon of the flesh is the human race before the flood it is called the 
antediluvian pre-diluvian or pre-flood) period is the time period chronicled in many anenti texts like the The Concept of Our Great Power:

This is the work that came into being. See what it is like, that before it comes into being it does not see, because the aeon of the flesh came to be in the great bodies. And there were apportioned to them long days in the creation. For when they had polluted themselves and had entered into the flesh, the father of the flesh, the water, avenged himself. For when he had found that Noah was pious (and) worthy - and it is the father of the flesh who holds the angels in subjection. And he (Noah) preached piety for one hundred and twenty years. And no one listened to him. And he made a wooden ark, and whom he had found entered it. And the flood took place. (
The Concept of Our Great Power)

And thus Noah was saved with his sons. For if indeed the ark had not been meant for man to enter, then the water of the flood would not have come. In this way he intended (and) planned to save the gods and the angels, and the powers, the greatness of all of these, and the <nourishment> and the way of life. And he moves them from the aeon (and) nourishes them in the permanent places. And the judgment of the flesh was unleashed. Only the work of the Power stood up. (
The Concept of Our Great Power)

The Psychic Aeon
The second age includes the time after the Flood until Christ's second coming. It is called in Scripture "this present evil age" (Galatians 1:4). Jesus' disciples wanted to know when this period would end. They asked Him: "Tell us, when will these things be? And what will be the sign of Your coming and of the end of the age?" (Matthew 24:3).

Next the psychic aeon. It is a small one, which is mixed with bodies, by begetting in the souls (and) defiling (them). For the first defilement of the creation found strength. And it begot every work: many works of wrath, anger, envy, malice, hatred, slander, contempt and war, lying and evil counsels, sorrows and pleasures, basenesses and defilements, falsehoods and diseases, evil judgments that they decree according to their desires. The Nag Hammadi Library, The Concept of Our Great Power

The psychic aeon or the soul-endowned aeon is the human race after the flood. This aeon will remain in being until the consummation.

He passed through the three parousias which I mentioned before: the flood, and the conflagration, and the judgment of the archons and the powers and the authorities, to save her (the race) who went astray, through the reconciliation of the world, and the baptism through a Logos-begotten body which the great Seth prepared for himself secretly through the virgin, in order that the saints may be begotten by the holy Spirit, through invisible, secret symbols, through a reconciliation of the world with the world, through the renouncing of the world, and the god of the thirteen aeons [thirteen ages of human history compare the thirteen kingdoms], and (through) the convocations of the saints and the ineffable ones, and (through) the incorruptible bosom, and (through) the great light of the Father, who pre-existed with his Providence, and established through her the holy baptism that surpasses the heaven, through the incorruptible, Logos-begotten one, even Jesus the living one, even he whom the great Seth has put on. And through him, he nailed the powers of the thirteen aeons, and established those who are brought forth and taken away. He armed them with an armor of knowledge of this truth, with an unconquerable power of incorruptibility (The Holy Book of the Great Invisible Spirit.)

The three historical ‘aeons’ or ‘ages’ are also called the three parousias. Each parousia is related to the descent or visitation of a saviour figure

Hence the word ‘parousia’ (which means ‘presence’) relates to the presence or manifestation of certain saviour-figures in history.

Each parousia is also related to a natural catastrophe, which the race of the Elect must pass through.

- As a catastrophe, the parousia becomes a ‘purging’ or ‘cleansing’ and so is also called a ‘baptism’.

- In general, the three parousias are the Flood, the Conflagration and the Judgement (of the Archons)

there are three historical purgings which the race of the Sethians must pass through: “the three parousias which I mentioned before: the flood, and the conflagration, and the judgment of the archons” (Gospel of the Egyptians)

The Flood: “For rain-showers of God the almighty will be poured forth, so that he might destroy all flesh (...) along with those from the seed of the men to whom passed the life of the knowledge (...) Afterwards, great angels will come on high clouds, who will bring those men into the place where the spirit of life dwells” (Apocalypse of Adam)

- In On the Origin of the World, the three parousias are related to ‘three types of humans’: the Pneumatic, Psychic and Hylic races. The 
three parousias can also be compared with the three ages or aeons of the The Concept of Our Great Power

The three parousias are of ‘the spirit’, ‘fire’, and ‘water’: There are [...] (these races of ) three men, and also his posterities, unto the consummation of the world: the spirit-endowed of eternity (i.e. pneumatic), and the soul-endowed (i.e. Psychic) and the earthly (i.e. Hylic). Likewise, the three phoenixes <in> Paradise - the first is immortal; the second lives 1,000 years; as for the third, it is written in the Sacred Book that it is consumed. So, too, there are three baptisms - the first is the spiritual, the second is by fire, the third is by water.” (Origin of the world)

In the third parousia, ‘the illuminator of knowledge’ will appear to work miracles, arouse wrath, and be punished in the flesh: “Once again, for the third time, the illuminator of knowledge will pass by in great glory, in order to leave (something) of the seed of Noah and the sons of Ham and Japheth - to leave for himself fruit-bearing trees. And he will redeem their souls from the day of death. For the whole creation that came from the dead earth will be under the authority of death (...). And he will perform signs and wonders in order to scorn the powers and their ruler. Then the god of the powers will be disturbed, saying, ‘What is the power of this man who is higher than we?’ Then he will arouse a great wrath against that man. And the glory will withdraw and dwell in holy houses which it has chosen for itself. And the powers will not see it with their eyes, nor will they see the illuminator either. Then they will punish the flesh of the man upon whom the holy spirit came.” (Apocalypse of Adam)

In Jewish and Christian apoplectic literature the word visitation is used instead of parousia or consummation

viz-i-ta’-shun, vis-(pequddah; episkope): In Biblical writings, the divine investigation or 
inspection of men’s character and deeds with a view to apportioning to them their due lot, whether of reward or of chastisement; divine dispensation of mercy or of punishment. 

visitation Most frequently in an evil sense, of calamity or distress viewed as divine punishment: "What will ye do in the day of visitation, and in the desolation which shall come from far?" (#Isa 10:3). So #Jer 8:12; 10:15; 11:23; 23:12; 46:21; 48:44; 50:27; 51:18; Ho 9:7; Mic 7:4; The Wisdom of Solomon 14:11. 

"Visited after the visitation of all men" (#Nu 16:29), i.e. in natural death, the usual lot of men, as opposed to a calamitous death; "She shall have fruit in the visitation of souls" (The Wisdom of Solomon 3:13 the King James Version), i.e. in the time of divine judgment. So Sirach 18:20 and perhaps #1Pe 2:12.

Isa 10:3  And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory?

Jer 8:12  Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the LORD.

Sirach 16:17 "Do not say, "I shall be hidden from the Lord, and who from on high will remember me? Among so many people I shall not be known, for what is my soul in the boundless creation? 18.Behold, heaven and the highest heaven, the abyss and the earth, will tremble at his visitation. 19.The mountains also and the foundations of the earth shake with trembling when he looks upon them."

III, 13. To the instructor, for demonstrating (making plain) and for teaching all the Sons of Light concerning the origin (tôlĕdôt, birth, fundamental nature, family history) of mankind (the sons of man); 14. for (knowing) every type of their spirits by their tokens, and of their deeds by their history (generations). 15. From God is the knowledge of all that exists and that will (yet) be brought into existence. And before they existed he prepared their whole plan, 16. and when they exist according to schedule (lit. their appointment) they are to carry out (fill) all their activities according to his glorious plan without any changes. 17. All decisions rest with him (lit. in his hand), but he will sustain them in all their righteous desires. For he created man to have dominion (to rule, govern) over 18. this earth. And he appointed (lit. placed) for him two spirits by which he should walk until the time of his visitation (or judgment). 

For you have established their ways forever and ever and have ordained from eternity their visitation for reward and chastisements; you have allotted it to all their seed for eternal generations and everlasting years. dead sea scrolls

In the former visitation, these faithful men escaped, while those that turned back were delivered to the sword. Such will be the fate also of those who in the latter days will have entered God's Covenant but not held fast to these things. Them will God punish unto extinction by the hand of Belial(The Damascus Document)

Luke 19:44 and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation."

2 Peter 12 having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation.

The end of each parousia or visitation is called the consummation 

The End of the psychic aeon or age is called the consummation

At the end will come the consummation: 

The consummation

Gnostic use the word consummation to refer to the end of the world or cosmos meaning the order of things thus the end of the age or aeon. 

Matt 24 Departing now, Jesus was on his way from the temple, but his disciples approached to show him the buildings of the temple. 2 In response he said to them: “Do YOU not behold all these things? Truly I say to YOU, By no means will a stone be left here upon a stone and not be thrown down.”

3 While he was sitting upon the Mount of Olives, the disciples approached him privately, saying: “Tell us, When will these things be, and what will be the sign of your presence and of the conclusion of the system of things?”

Or, “joint end; combination end; ending together.” Greek, synteleias; Latin, consummationis.

4930. συντέλεια sunteleia soon-tel’-i-ah; from 4931; entire completion, i.e. consummation (of a dispensation): —  end.

4930 συντέλεια sunteleia soon-tel’-i-ah

from 4931; n f; TDNT-8:64,1161;  {See TDNT 785 }

AV-end 6; 6

1) completion, consummation, end

The consummation is not the end of this planet but the end of a order of things 

Then Justice created Paradise, being beautiful and being outside the orbit of the moon and the orbit of the sun in the Land of Wantonness, in the East in the midst of the stones. And desire is in the midst of the beautiful, appetizing trees. And the tree of eternal life is as it appeared by God's will, to the north of Paradise, so that it might make eternal the souls of the pure, who shall come forth from the modelled forms of poverty at the consummation of the age.

Now we shall proceed to consideration of our world, so that we may accurately finish the description of its structure and management. Then it will become obvious how belief in the unseen realm, which has been apparent from creation down to the consummation of the age, was discovered.  (Origin of the World)

- During the ‘consummation’ (end of the system of things): “And the Deficiency will be plucked out by the root (and thrown) down into the darkness. And the light will withdraw up to its root.” (On the Origin of the World)

But, after the consummation, the Elect will rise up and come to exist once more in the Upper Aeons.

Several Gnostic texts say the consummation will come when the number of the Elect is reached.

Again, the consummation (the end of the Archons’ rule) will come when ‘the number of perfect souls’ is reached: “And he took their light to the Treasury of the Light. (...) so that they should not dissolve, but that they should be retarded, and should spend a great time until the completion of the number of perfect souls which would be in the Treasury of the Light.” (Pistis Sophia - Ch. 26)

Now I have come the second time in the likeness of a female, and have spoken with them. And I shall tell them of the coming end of the Aeon and teach them of the beginning of the Aeon to come, the one without change, the one in which our appearance will be changed. We shall be purified within those Aeons from which I revealed myself in the Thought of the likeness of my masculinity. I settled among those who are worthy in the Thought of my changeless Aeon. Trimorphic Protennoia (Three Forms of First Thought) 

The great Seth wrote this book with letters in one hundred and thirty years. He placed it in the mountain that is called 'Charaxio,' in order that, at the end of the times and the eras, by the will of the divine Autogenes and the whole pleroma, through the gift of the untraceable, unthinkable, fatherly love, it may come forth and reveal this incorruptible, holy race of the great savior, and those who dwell with them in love, and the great, invisible, eternal Spirit, and his only-begotten Son, and the eternal light, and his great, incorruptible consort, and the incorruptible Sophia, and the Barbelon, and the whole pleroma in eternity. Amen. (The Holy Book of the Great Invisible Spirit.)  

Afterwards, when they had recovered from the daze, they came to Adam; and seeing the likeness of this woman with him, they were greatly disturbed, thinking it was she that was the true Eve. And they acted rashly; they came up to her and seized her and cast their seed upon her. They did so wickedly, defiling not only in natural ways but also in foul ways, defiling first the seal of her voice - that had spoken with them, saying, "What is it that exists before you?" - intending to defile those who might say at the consummation (of the age) that they had been born of the true man through verbal expression. And they erred, not knowing that it was their own body that they had defiled: it was the likeness that the authorities and their angels defiled in every way (On the Origin of the World)

And thus when the world had come into being, it distractedly erred at all times. For all men upon earth worshiped the spirits (demons) from the creation to the consummation - both the angels of righteousness and the men of unrighteousness. Thus did the world come to exist in distraction, in ignorance, and in a stupor. They all erred, until the appearance of the true man  (On the Origin of the World)

Let this suffice so far as the matter goes. Now we shall proceed to consideration of our world, so that we may accurately finish the description of its structure and management. Then it will become obvious how belief in the unseen realm, which has been apparent from creation down to the consummation of the age, was discovered.

Here we can see there is a beginning and an end of world history "creation down to the consummation of the age" "from the creation to the consummation" 

Before the consummation of the age, the whole place will shake with great thundering. Then the rulers will be sad, [...] their death. The angels will mourn for their mankind, and the demons will weep over their seasons, and their mankind will wail and scream at their death. Then the age will begin, and they will be disturbed. Their kings will be intoxicated with the fiery sword, and they will wage war against one another, so that the earth is intoxicated with bloodshed. And the seas will be disturbed by those wars. Then the sun will become dark, and the moon will cause its light to cease. The stars of the sky will cancel their circuits. And a great clap of thunder will come out of a great force that is above all the forces of chaos, where the firmament of the woman is situated.

Having created the first product, she will put away the wise fire of intelligence and clothe herself with witless wrath. Then she will pursue the gods of chaos, whom she created along with the prime parent. She will cast them down into the abyss. They will be obliterated because of their wickedness. For they will come to be like volcanoes and consume one another until they perish at the hand of the prime parent. When he has destroyed them, he will turn against himself and destroy himself until he ceases to exist

The consummation is thus: He whom she indicated will be completed by the one who indicated. And the seeds that remain will endure until the All is separated and takes shape. (The Interpretation of Knowledge)

The conclusion or consummation is the end of a state of consciousness--the place of emanation where the old is cast off and the way is opened for the incoming of the new.

emanation a flowing out by successive development; growth. As we grow spiritually day by day, Spirit reveals more and more good to us. (see 1 Cor. 2:9)

The "end of all things is at hand" (I Pet. 4: 7) is the dissolution in mind of the lower realm of thought that has been built up by a belief in the reality of seemingly material things and conditions.


There are a few chronological dates given in the Nag Hammadi Libary

(chronology the study of historical records to establish the dates of past events.)

Just as the present aeon, though a unity, is divided by units of time and units of time are divided into years and years are divided into seasons and seasons into months, and months into days, and days into hours, and hours into moments,

After five thousand years, the great light Eleleth spoke: "Let someone reign over the chaos and Hades." 

And he will [...] those men and bring them into their proper land, and build them a holy dwelling place. And they will be called by that name and dwell there six hundred years in a knowledge of imperishability. And the angels of the great Light will dwell with them. No foul deed will dwell in their heart(s), but only the knowledge of God.

. And he (Noah) preached piety for one hundred and twenty years. And no one listened to him. And he made a wooden ark, and whom he had found entered it. And the flood took place.  
Day for a Year

In the text the Concept of Our Great Power there maybe a day for a year prophecy:

Then he will come to destroy all of them. And they will be chastised until they become pure. Moreover their period, which was given to them to have power, which was apportioned to them, (is) fourteen hundred and sixty years. When the fire has consumed them all, and when it does not find anything else to burn, then it will perish by its own hand. Then the [...] will be completed [...] the second power [...] the mercy will come [...] through wisdom [...]. (the Concept of Our Great Power)

Prophecies About the End of the Age

the Concept of Our Great Power

Then a great disturbance took place. The archons raised up their wrath against him. They wanted to hand him over to the ruler of Hades. Then they recognized one of his followers. A fire took hold of his soul. He (Judas?) handed him over, since no one knew him (Jesus?). They acted and seized him. They brought judgment upon themselves. And they delivered him up to the ruler of Hades. And they handed him over to Sasabek for nine bronze coins. He prepared himself to go down and put them to shame. Then the ruler of Hades took him. And he found that the nature of his flesh could not be seized, in order to show it to the archons. But he was saying: "Who is this? What is it? His word has abolished the law of the aeon. He is from the Logos of the power of life." And he was victorious over the command of the archons, and they were not able by their work to rule over him.

The archons searched after that which had come to pass. They did not know that this is the sign of their dissolution, and (that) it is the change of the aeon. The sun set during the day; that day became dark. The evil spirits were troubled. And after these things he will appear ascending. And the sign of the aeon that is to come will appear. And the aeons will dissolve.

The text goes on to say:

Behold, these aeons have passed. What size is the water of the aeon that has dissolved? What dimensions do aeons have? How will men prepare themselves, and how will they be established, and how will they become indestructible aeons?

On the Origin of the World

But it should be noted that Orig. World also concludes with a sweeping apocalyptic eschatology


Before the consummation of the age, the whole place will be shaken by great thunder. Then the rulers will lament, crying out on account of their death. The angels will mourn for their human beings, and the demons will weep for their times and seasons, and their people will mourn and cry out on account of their death. Then the age will begin, and they will be disturbed. Their kings will be drunk from the flaming sword and will make war against one another, so that the earth will be drunk from the blood that is poured out. And the seas will be troubled by that war. Then the sun will darken and the moon will lose its light. The stars of the heaven will disregard their course, and great thunder will come out of great power that is above all the powers of chaos, the place where the firmament of the woman is situated. When she has created the first work, she will take off her wise flame of afterthought and will put on irrational wrath. Then she will drive out the gods of chaos, whom she had created together with the chief creator. She will cast them down to the abyss. They will be wiped out by their own injustice. For they will become like the mountains that blaze out fire, and they will consume one another until they are destroyed by their chief creator. When he destroys them, he will turn against himself and destroy himself until he ceases to be. And their heavens will fall upon one another and their powers will burn. Their realms will also be overthrown. And the chief creator’s heaven will fall and split in two. Likewise, his stars in their sphere will fall down to the earth, and the earth will not be able to support them. They will fall down to the abyss, and the abyss will be overthrown.


The light will cover the darkness and obliterate it. It will become like something that never existed. And the source of the darkness will be dissolved. The deficiency will be plucked out at its root and thrown down to the darkness. And the light will withdraw up to its root, and the glory of the unconceived will appear, and it will fill all the eternal realms, when the prophetic utterances and the writings of those who are rulers are revealed and are fulfilled by those who are called perfect. Those who were not perfected in the unconceived father will receive their glories in their realms and in the kingdoms of immortals. But they will not ever enter the kingless realm.

For it is necessary that everyone enter the place from which he has come. Each one by his deeds and his gnosis will reveal his nature.

But this much is enough, since it is impossible for anyone to dispute the nature of the words I have just spoken about the blessed, imperishable, true God. Now, if anyone wants to believe the words set down (here), let him go from what is hidden to the end of what is visible, and this Thought will instruct him how faith in those things that are not visible was found in what is visible. This is a principle of knowledge.
Eugnostos the Blessed

The Day of the Lord

63 Now the repose of the spiritual elements on the Lord's Day, that is, in the Ogdoad, which is called the Lord's Day, is with the Mother, who keeps their souls, the (wedding) garments, until the end; but the other faithful souls are with the Creator, but at the end they also go up in the Ogdoad. Then comes the marriage feast, common to all who are saved, until all are equal and know each other.

Excerpts from Theodotus 63.1 makes an explicit reference to the Lord’s Day. It does so by symbolically relating this day to the theme of resurrection and to the Valentinian concept of the Ogdoad: “Now the repose of the spirituals takes place on the Lord’s Day, in the Ogdoad, which is called ‘dominical’, where the Mother is

The passage alludes to the eschatological elevation of the spirituals, when they will rise above the Demiurge and his hebdomadal cosmos, and join their mother Sophia in the eighth sphere. The fact that the Lord’s resurrection took place on a Sunday, the eighth day, is interpreted as a symbolic reference to this redemptive ascent of the spirituals at the end of the age.

The adjective κυριακή, by which the early Christians designated Sunday as the Lord’s Day because the resurrection took place on it, is, by a typically Valentinian combination of meanings, understood as containing, in addition, an allusion to Ogdoad, because it is the sphere in which Sophia resides as master, κύριος, over the psychic powers in the cosmos below.4 The theme is also found in the Gospel of Truth 32:24–34, which contrasts the Sabbath filled with labour with “the day from above,” “the perfect day” of never-sinking light.

Thus one can easily imagine the Valentinians celebrating the Lord’s Day in practice as well, as the day symbolizing their liberation from the archons and their future redemption into the Ogdoad.

The Valentinian Cosmology ends with a collective return back to the Pleroma at the end of time.