The Gospel of Philip and Transubstantiation
The Didache, written in the late-first or early-second century, referred to the elements of the Lord’s table as “spiritual food and drink” (The Didache, chapter 10). The long passage detailing the Lord's Table in this early Christian document gives no hint of transubstantiation whatsoever.
We thank Thee, holy Father, for Thy holy name which You didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which You modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; You gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us You didst freely give spiritual food and drink and life eternal through Thy Servant.
We thank Thee, holy Father, for Thy holy name which You didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which You modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; You gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us You didst freely give spiritual food and drink and life eternal through Thy Servant.
Jesus often used metaphor in order to communicate a point. For example, he says “I am the door,” “I am the vine,” “You are the salt of the earth,” and “You are the light of the world” (Matthew 5:13-14) but people know that we don’t take such statement literally. After all, who believes that Christ is literally a door swinging on a hinge?
Does the Gospel of Philip teach the doctrine of Transubstantiation?
A superficial reading of the the Gospel of Philip may lead one to conclude that it teaches Transubstantiation with sayings like "The eucharist is Jesus" but this is not the case as we will see below
The master [did] everything in a mystery: baptism, chrism, eucharist, redemption, and bridal chamber.[For this reason] he said, “I have come to make [the lower] like the [upper and the] outer like the [inner, and to unite] them in that place.” [He spoke] here in symbols [and images].
Here the word mystery is musthrion 3466: μυστήριον meaning means ‘something hidden or secret’ – our word ‘mystery’.
a secret, of which initiation is necessary; in the NT: the counsels of God, once hidden but now revealed in the Gospel or some fact thereof; the Christian revelation generally; particular truths or details of the Christian revelation.
The word does not mean a "sacrament(s)"
The language surrounding ‘sacraments’ did not develop in the Church for some time. We hear of a ritual of baptism in the Christian community of the Acts of the Apostles, and of the ‘breaking of bread’ – the Eucharist (Acts 2:38, 41- 42). These celebrations were called by their name, there was no generic term for these experiences.
The Lord [did] everything in a symbolic secret: a baptism, and a anointing, and a eucharist, and a redemption, and a bridal chamber. [For this reason] he said, “I have come to make [the lower] like the [upper and the] outer like the [inner, and to unite] them in that place.” [He spoke] here in symbols [and images].
The Greek word musthrion, translated “symbolic secret,” has reference primarily to that which is known by those who are initiated.
GPh 67:27–30:“The Lord did everything like a symbolic secret: baptism, chrism, Eucharist, redemption and bridal chamber.”
It is clear, however, that this text does not speak about “mysteries” in the sense of sacraments, but about the hidden, symbolic meaning of the Saviour’s deeds in the world. (Einar Thomassen)
Truth did not come into the world naked, but it came in types and images. The world cannot receive truth in any other way. There is a rebirth and an image of rebirth. It is necessary to be born again truly through the image. How is it with the resurrection and the image? Through the image it must rise. The bridal chamber and the image? Through the image one must enter the truth: this is the restoration.
The word does not mean a "sacrament(s)"
The language surrounding ‘sacraments’ did not develop in the Church for some time. We hear of a ritual of baptism in the Christian community of the Acts of the Apostles, and of the ‘breaking of bread’ – the Eucharist (Acts 2:38, 41- 42). These celebrations were called by their name, there was no generic term for these experiences.
The Lord [did] everything in a symbolic secret: a baptism, and a anointing, and a eucharist, and a redemption, and a bridal chamber. [For this reason] he said, “I have come to make [the lower] like the [upper and the] outer like the [inner, and to unite] them in that place.” [He spoke] here in symbols [and images].
The Greek word musthrion, translated “symbolic secret,” has reference primarily to that which is known by those who are initiated.
GPh 67:27–30:“The Lord did everything like a symbolic secret: baptism, chrism, Eucharist, redemption and bridal chamber.”
It is clear, however, that this text does not speak about “mysteries” in the sense of sacraments, but about the hidden, symbolic meaning of the Saviour’s deeds in the world. (Einar Thomassen)
Truth did not come into the world naked, but it came in types and images. The world cannot receive truth in any other way. There is a rebirth and an image of rebirth. It is necessary to be born again truly through the image. How is it with the resurrection and the image? Through the image it must rise. The bridal chamber and the image? Through the image one must enter the truth: this is the restoration.
Flesh and Blood Symbolic
The Gospel of Philip in particular shows that Valentinians understood the flesh and the blood of the Savior to be symbolic thus, for instance, the “flesh” is the Logos and the “blood” is the Holy Spirit
According to the Gnostic perspective, the "flesh" of the Savior is equated with the Logos, which means the divine Word or wisdom, and the "blood" is identified with the Holy Spirit. The Gnostic interpretation suggests that the true essence of Jesus' teachings lies in his spiritual wisdom (Logos) and the transformative power of the Holy Spirit.
This interpretation aligns with Gnostic beliefs, where attaining gnosis (hidden knowledge) and spiritual enlightenment are seen as the keys to salvation and union with the divine. Gnostics often approached religious concepts and biblical narratives allegorically, seeking to reveal deeper mystical insights.
Literally, the blood of Christ which was shed on Calvary would be of no use to them. It trickled down his side; it oozed from his hands and feet; it gushed from the spear gash; and fell on the ground and dried away like any other blood, and nobody could find it if they tried, and if they could, it would not be of any spiritual value.
Wisdom steers a middle course and aims to get that nice equilibrium of facts which results from a comprehensive study of the scriptures.
The 'blood of Christ' refers to the essence, or life-giving properties, of Jesus' teachings.
Wisdom steers a middle course and aims to get that nice equilibrium of facts which results from a comprehensive study of the scriptures.
The 'blood of Christ' refers to the essence, or life-giving properties, of Jesus' teachings.
The spirit and the blood are one and the same:
Jesus shocked everyone by saying: “Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.” (John 6:53-54).
Jesus tried in vain to explain that he was not speaking about drinking the blood that flows in his natural body. He was talking of the “blood” that flows in his spiritual body. He said: “It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life.” (John 6:63).
Rising naked and wearing the flesh: Some people fear rising naked, which could signify being stripped of the physical body. Instead, they wish to rise in the flesh, not realizing that those who "wear the flesh" are the ones who are actually naked. Here, "wearing the flesh" may refer to identifying too closely with the physical body and not recognizing the deeper spiritual reality.
"Flesh and blood shall not inherit the kingdom of God" (1 Corinthians 15:50): The text quotes this verse from the New Testament, suggesting that the physical body alone cannot attain spiritual enlightenment or enter the kingdom of God.
"He who shall not eat my flesh and drink my blood has not life in him" (John 6:53): This quote from the Gospel of John is also interpreted symbolically. Here, Jesus' flesh is identified with the "word" or divine wisdom (Logos), and his blood is associated with the Holy Spirit. To "eat his flesh and drink his blood" symbolizes partaking in the spiritual essence of Jesus' teachings and receiving the Holy Spirit.
"His flesh is the word, and his blood is the Holy Spirit": The text explicitly explains that Jesus' flesh is the Logos (the divine word or wisdom), and his blood is the Holy Spirit. Both are seen as spiritual essences, not to be taken literally as physical elements.
The Gospel of Philip indeed presents a symbolic interpretation of Jesus' flesh and blood, equating them with the Logos (the divine Word or wisdom) and the Holy Spirit, respectively. This symbolic understanding is central to the Gnostic perspective on Jesus and the Eucharist.
The Flesh as the Logos: In the Gnostic view, the Logos represents divine wisdom, the creative force, and the guiding principle of the universe. It is the embodiment of spiritual truth and knowledge. The Gospel of Philip associates the flesh of Jesus with the Logos, implying that the true essence of Jesus lies in his teachings and divine wisdom. The emphasis is on the spiritual aspect of Jesus, rather than his physical body.
The Blood as the Holy Spirit: Similarly, the Gospel of Philip identifies the blood of Jesus with the Holy Spirit. The Holy Spirit, in Gnostic thought, is the divine presence that brings spiritual enlightenment and transformation. It is the active force that awakens the divine spark within individuals and leads them to gnosis, or hidden knowledge. By equating Jesus' blood with the Holy Spirit, the Gospel of Philip emphasizes the role of spiritual enlightenment and divine revelation in understanding the true essence of Jesus.
Symbolic Eating and Drinking: The passage in the Gospel of Philip, "He who shall not eat my flesh and drink my blood has not life in him" (John 6:53), takes on a symbolic meaning in Gnostic thought. Rather than endorsing a literal consumption of Jesus' physical body and blood, the passage suggests partaking in the spiritual essence of Jesus' teachings (flesh as the Logos) and receiving the transformative power of the Holy Spirit (blood as the Holy Spirit).
Rejecting Transubstantiation: The Gnostic understanding of the Eucharist as a symbolic communion with Jesus' spiritual essence (Logos and Holy Spirit) stands in contrast to the Catholic doctrine of transubstantiation. Transubstantiation teaches that the substance of the bread and wine literally changes into the physical body and blood of Christ during the consecration of the Eucharist. The Gnostic interpretation in the Gospel of Philip rejects this literal transformation in favor of a symbolic and spiritual understanding of the Eucharist.
Conclusion: The Gospel of Philip's teaching that the flesh and blood of Jesus are symbolically associated with the Logos and the Holy Spirit reflects the Gnostic emphasis on hidden knowledge, spiritual enlightenment, and the inner Christ. This symbolic interpretation of Jesus' teachings and the Eucharist highlights the Gnostic belief in the spiritual nature of Christianity, diverging from the traditional understanding of sacraments and transubstantiation found in orthodox Christianity.
Jesus tried in vain to explain that he was not speaking about drinking the blood that flows in his natural body. He was talking of the “blood” that flows in his spiritual body. He said: “It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life.” (John 6:63).
Rising naked and wearing the flesh: Some people fear rising naked, which could signify being stripped of the physical body. Instead, they wish to rise in the flesh, not realizing that those who "wear the flesh" are the ones who are actually naked. Here, "wearing the flesh" may refer to identifying too closely with the physical body and not recognizing the deeper spiritual reality.
"Flesh and blood shall not inherit the kingdom of God" (1 Corinthians 15:50): The text quotes this verse from the New Testament, suggesting that the physical body alone cannot attain spiritual enlightenment or enter the kingdom of God.
"He who shall not eat my flesh and drink my blood has not life in him" (John 6:53): This quote from the Gospel of John is also interpreted symbolically. Here, Jesus' flesh is identified with the "word" or divine wisdom (Logos), and his blood is associated with the Holy Spirit. To "eat his flesh and drink his blood" symbolizes partaking in the spiritual essence of Jesus' teachings and receiving the Holy Spirit.
"His flesh is the word, and his blood is the Holy Spirit": The text explicitly explains that Jesus' flesh is the Logos (the divine word or wisdom), and his blood is the Holy Spirit. Both are seen as spiritual essences, not to be taken literally as physical elements.
The Gospel of Philip indeed presents a symbolic interpretation of Jesus' flesh and blood, equating them with the Logos (the divine Word or wisdom) and the Holy Spirit, respectively. This symbolic understanding is central to the Gnostic perspective on Jesus and the Eucharist.
The Flesh as the Logos: In the Gnostic view, the Logos represents divine wisdom, the creative force, and the guiding principle of the universe. It is the embodiment of spiritual truth and knowledge. The Gospel of Philip associates the flesh of Jesus with the Logos, implying that the true essence of Jesus lies in his teachings and divine wisdom. The emphasis is on the spiritual aspect of Jesus, rather than his physical body.
The Blood as the Holy Spirit: Similarly, the Gospel of Philip identifies the blood of Jesus with the Holy Spirit. The Holy Spirit, in Gnostic thought, is the divine presence that brings spiritual enlightenment and transformation. It is the active force that awakens the divine spark within individuals and leads them to gnosis, or hidden knowledge. By equating Jesus' blood with the Holy Spirit, the Gospel of Philip emphasizes the role of spiritual enlightenment and divine revelation in understanding the true essence of Jesus.
Symbolic Eating and Drinking: The passage in the Gospel of Philip, "He who shall not eat my flesh and drink my blood has not life in him" (John 6:53), takes on a symbolic meaning in Gnostic thought. Rather than endorsing a literal consumption of Jesus' physical body and blood, the passage suggests partaking in the spiritual essence of Jesus' teachings (flesh as the Logos) and receiving the transformative power of the Holy Spirit (blood as the Holy Spirit).
Rejecting Transubstantiation: The Gnostic understanding of the Eucharist as a symbolic communion with Jesus' spiritual essence (Logos and Holy Spirit) stands in contrast to the Catholic doctrine of transubstantiation. Transubstantiation teaches that the substance of the bread and wine literally changes into the physical body and blood of Christ during the consecration of the Eucharist. The Gnostic interpretation in the Gospel of Philip rejects this literal transformation in favor of a symbolic and spiritual understanding of the Eucharist.
Conclusion: The Gospel of Philip's teaching that the flesh and blood of Jesus are symbolically associated with the Logos and the Holy Spirit reflects the Gnostic emphasis on hidden knowledge, spiritual enlightenment, and the inner Christ. This symbolic interpretation of Jesus' teachings and the Eucharist highlights the Gnostic belief in the spiritual nature of Christianity, diverging from the traditional understanding of sacraments and transubstantiation found in orthodox Christianity.
For more information on this saying from the Gospel of Philip see:
Valentinian Teaching on the Resurrection
What is the blood and Flesh of Christ
13 He is “heavenly bread” and “spiritual food” furnishing life by food and knowledge, “the light of men,” that is, of the Church. Therefore those who ate the heavenly bread died, but he who eats the true bread of the Spirit shall not die. The Son is the living bread which was given by the Father to those who wish to eat. “And my flesh is the bread which I will give,” he says, that is, to him whose flesh is nourished by the Eucharist; or better still, the flesh is his body, “which is the Church,” “heavenly bread,” a blessed Assembly. And perhaps just as the elect are essentially derived from the same substance, and as they will also attain the same end. . .(Extracts from the Works of Theodotus and the So-Called Oriental Teachings at the Time of Valentinu)
The excerpt you provided appears to be from "Excerpta ex Theodotus" or "Extracts from the Works of Theodotus," which is a Gnostic text attributed to Theodotus and is associated with the teachings of Valentinus, a prominent Gnostic teacher of the 2nd century. It contains Gnostic interpretations of spiritual concepts, including references to "heavenly bread," "spiritual food," and the Eucharist. Let's break down the key points:
"Heavenly bread" and "spiritual food": In this context, these terms likely refer to the spiritual nourishment and knowledge that the Gnostic community believes they receive through their mystical understanding of Jesus' teachings and the hidden truths of existence.
"The light of men": This phrase is likely interpreted allegorically to represent the illumination and enlightenment provided to the Gnostic community through their Gnosis or spiritual knowledge.
"The Son is the living bread which was given by the Father": This statement reflects the Gnostic belief that Jesus, the Son, is the one who imparts spiritual life and knowledge to those who seek it.
"And my flesh is the bread which I will give": Here, the Gnostic interpretation of Jesus' words about his flesh as the bread may refer to the spiritual significance they attribute to the Eucharist or communion. It suggests that partaking in the Eucharistic ritual symbolizes nourishment by the true spiritual essence embodied by Jesus.
"The flesh is his body, 'which is the Church'": The Gnostic understanding may equate the true body of Christ not with the physical form but with the spiritual essence of the Church, which is the assembly of the enlightened believers.
"Perhaps just as the elect are essentially derived from the same substance": This phrase likely highlights the Gnostic belief in the spiritual unity and divine origin of the enlightened ones or the elect within their community.
57 The eucharist is Jesus. For he is called in Syriac "Pharisatha," which is "the one who is spread out," for Jesus came to crucify the world.
this saying does not prove much just that Jesus is the eucharist that's all
eucharist literally thanksgiving, actually the Lord's Last Supper
spread out has a double meaning breaking of bread and the death on the cross
Men too walk long distances but do not get anywhere, When evening came for
them, they saw neither city nor
village, neither creation nor nature, power and angel. In vain have these miserable men taken trouble over the Eucharist'
Segelberg suggests that this passage 'might be a criticism of the eucharistic practices of the Church,' and renders 'Men too walk long distances but do not get anywhere' (15-17) and 'In vain have these miserable men taken trouble over the Eucharist' (20-21). This interpretation is certainly valid in that the passage is a condemnation of unproductive effort. (Gospel of Philip, R. McL. Wilson)
Segelberg suggests that this passage 'might be a criticism of the eucharistic practices of the Church,' and renders 'Men too walk long distances but do not get anywhere' (15-17) and 'In vain have these miserable men taken trouble over the Eucharist' (20-21). This interpretation is certainly valid in that the passage is a condemnation of unproductive effort. (Gospel of Philip, R. McL. Wilson)
The Eucharist of the Churches lacks pneuma or spirit it does not give life. Therefore those who have frequently taken communion have nevertheless not received anything but when the evening of life comes then they are as un-spiritual as when they began life. Their church is a donkey church. ( Segelberg)
For more information on this saying from the Gospel of Philip see
Jesus the Measurement Spread Out
,106 The cup of prayer contains wine and water, for it represents the blood for which thanksgiving is offered. It is full of the holy spirit, and it belongs to the completely perfect human. When we drink it, we take to ourselves the perfect human. The living water is a body, and we must put on the living human. Thus, when one is about to go down into the water, one strips in order to put on the living human.
The cup represents Jesus at the last supper
In the Coptic the word "priest" is not used, the word used is a "holy man" or a "saint" it is a dishonest translation to use the word "priest" it changes the meaning of the text. The Valentinians did not have a priesthood. 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.
From the Quote from Tertullian we can see that the Valentinian congregations were organised autonomously.
The correct word to be used is "holy man" or "saint" this is seen from the translations by Thomas Paterson Brown and R. McL. Wilson:
The holy man is holy altogether, down to his body. For if he has received the bread he .will make it holy, or the cup, or anything else that he receives, purifying them. And how will he not purify the body also? (Gospel of Philip R. McL. Wilson Translation)
How does a person purify the body? The answer is given in the Gospel of Truth: 'Through the unity shall each one find himself Through knowledge he will purify himself from diversity into unity, swallowing up the matter in him like a flame, darkness by light, death by life.' He who is holy is capable of making everything holy, even to the body. (Gospel of Truth)
according to Philip a believer becomes 'not a Christian but a Christ at the anointing
The saint respresents Jesus' flesh He must consecrate the bread which is his body. Likewise the saint represents the blood of Christ the saint or holy person must consecrate the blood
Eating or drinking blood is forbidden
For more information on this saying from the Gospel of Philip see
Jesus the Measurement Spread Out
,106 The cup of prayer contains wine and water, for it represents the blood for which thanksgiving is offered. It is full of the holy spirit, and it belongs to the completely perfect human. When we drink it, we take to ourselves the perfect human. The living water is a body, and we must put on the living human. Thus, when one is about to go down into the water, one strips in order to put on the living human.
The cup represents Jesus at the last supper
Priest or Holy Man
114 The priest is completely holy, down to his very body. For if he has taken the bread, he will consecrate it. Or the cup or anything else that he gets, he will consecrate. Then how will he not consecrate the body also?In the Coptic the word "priest" is not used, the word used is a "holy man" or a "saint" it is a dishonest translation to use the word "priest" it changes the meaning of the text. The Valentinians did not have a priesthood. 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.
From the Quote from Tertullian we can see that the Valentinian congregations were organised autonomously.
The correct word to be used is "holy man" or "saint" this is seen from the translations by Thomas Paterson Brown and R. McL. Wilson:
The holy man is holy altogether, down to his body. For if he has received the bread he .will make it holy, or the cup, or anything else that he receives, purifying them. And how will he not purify the body also? (Gospel of Philip R. McL. Wilson Translation)
How does a person purify the body? The answer is given in the Gospel of Truth: 'Through the unity shall each one find himself Through knowledge he will purify himself from diversity into unity, swallowing up the matter in him like a flame, darkness by light, death by life.' He who is holy is capable of making everything holy, even to the body. (Gospel of Truth)
according to Philip a believer becomes 'not a Christian but a Christ at the anointing
The saint respresents Jesus' flesh He must consecrate the bread which is his body. Likewise the saint represents the blood of Christ the saint or holy person must consecrate the blood
Eating Blood
Eating or drinking blood is forbidden
Acts 15:19 “It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. 20 Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. 21 For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath.”
When they had said these things in the prayer, they embraced each other and they went to eat their holy food, which has no blood in it. (The Prayer of Thanksgiving The Nag Hammadi Library)
104. Furthermore, thus it is regarding the Bread with the Cup and the Chrism: there is nonetheless another (sacrament) exalted over these (Gospel of Philip)
Holy communion
communion, kept secret--There are times when it is to our own spiritual benefit and to God's glory to keep things concealed and, like Mary, to ponder them in our heart until the due time for expression. There are joys of the Spirit that are secret between a man and his Lord. One feels a sense of condemnation and depletion if he talks too freely about his communion with the Lord.
Christians have lost the mystical meaning of the communion service. The object of the ritual was to enable the worshipper to establish oneness with the Deity, to symbolically die and rise again from the dead and have a new life with the Deity in a new world. This was a well-cultivated theme in many religions of the day. The people believed that by drinking the blood and eating the bread it would be possible to absorb the qualities of the Deity.
But what is the mystical meaning that Jesus was seeking to convey to us? Communion is union in consciousness with God. It is more than an intellectual thought or a feeling even though these are included. In a moment of union the soul is quickened and we are exhilarated both mentally and emotionally. This is especially true when an individual first begins the practice of communion or silent meditation.
Christians have lost the mystical meaning of the communion service. The object of the ritual was to enable the worshipper to establish oneness with the Deity, to symbolically die and rise again from the dead and have a new life with the Deity in a new world. This was a well-cultivated theme in many religions of the day. The people believed that by drinking the blood and eating the bread it would be possible to absorb the qualities of the Deity.
But what is the mystical meaning that Jesus was seeking to convey to us? Communion is union in consciousness with God. It is more than an intellectual thought or a feeling even though these are included. In a moment of union the soul is quickened and we are exhilarated both mentally and emotionally. This is especially true when an individual first begins the practice of communion or silent meditation.
The communion service that Jesus instituted is contained in His words, “When you pray, go within your closet and shut the door and pray to your Father Who is in secret.” Many people reach out in thought and feeling to a god they think is out in space. But the true God, the Source of Creativity and Intelligence, is within you. Of course, God is omnipresent, but your place of contact or communion with Him is within your consciousness. What happens or can happen in a true communion service? The soul can experience a feeling of security and peace even though outer circumstances may seem to indicate turmoil and instability.
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