The Ritual of Redemption as an Acted Parable in the Gospel of Philip

The Ritual of Redemption as an Acted Parable in the Gospel of Philip
or
Redemption in the Gospel of Philip


ἡ ἀπολύτρωσις

**Document 1: The Ritual of Redemption as an Acted Parable in the Gospel of Philip**

The Gospel of Philip offers a distinctive perspective on early Christian rituals, portraying them not simply as religious observances but as “sacred secrets” or “acted parables.” One of the central elements of these rituals is redemption (ἀπολύτρωσις), a concept that holds significant theological weight in Valentinian Christianity. Alongside other pivotal rituals such as baptism, chrism, eucharist, and the bridal chamber, redemption plays an essential role in understanding the process of spiritual transformation in Valentinian thought.

The Gospel of Philip specifically links redemption with a deeper, symbolic understanding of salvation. The text introduces the concept of five primary rituals: baptism, chrism, eucharist, redemption, and the bridal chamber. These rituals are often referred to as “sacred secrets” or “acted parables,” implying that their true meaning is hidden and can only be understood through divine insight or spiritual revelation. The phrase "The Lord did everything sacred secret: a baptism and a chrism and a eucharist and a redemption and a bridal chamber" (Gospel of Philip 69:14-25) emphasizes this notion, suggesting that each of these rituals is more than just a rite—it is an embodiment of spiritual truths that point to the hidden nature of the divine.

Redemption, as discussed in the Gospel of Philip, is connected to the idea of repurchase or "buying back." The term “redemption” has its roots in various Hebrew and Greek concepts, often associated with a ransom paid to free someone from captivity or bondage. However, in the context of Valentinian Christianity, redemption is not merely a transactional concept; it represents the spiritual act of recovering one's soul from the clutches of ignorance and the material world. In this sense, redemption can be seen as a process of spiritual renewal, one that is deeply intertwined with other rituals, particularly baptism.

The Gospel of Philip further explores the significance of redemption by linking it to the idea of the Temple in Jerusalem. It states that baptism corresponds to “the holy place,” redemption to “the holy of the holy,” and the bridal chamber to “the holy of holies” (Gospel of Philip 69:14-25). These associations suggest a hierarchical understanding of the spiritual journey, with each ritual representing a higher level of initiation and spiritual ascent. The “holy of the holy,” or redemption, is seen as a crucial point in this journey, signifying a deeper encounter with divine truth.

The ritual of redemption is not simply a singular event; rather, it is part of a broader spiritual process that encompasses resurrection and purification. The Gospel of Philip explains that baptism entails both resurrection and redemption, with redemption being fulfilled in the bridal chamber. This metaphorical connection implies that redemption is not an isolated act but one that is intimately tied to the ongoing transformation of the believer. As the individual progresses through the rituals, from baptism to chrism to redemption, they undergo a profound spiritual renewal that brings them closer to the divine.

In Valentinian Christianity, the concept of redemption is closely linked to the figure of Christ. The Gospel of Philip explains that Christ came to “purchase” or “redeem” humanity, rescuing the soul from the “robbers” of ignorance and sin. This idea echoes the notion of Christ as the redeemer, a figure who not only brings salvation to humanity but also facilitates the spiritual journey through the rituals of baptism, chrism, and redemption. As the believer participates in these rituals, they are said to receive the redemptive power that was first bestowed upon Christ, symbolizing the restoration of the soul and its eventual return to the divine realm.

Ultimately, the ritual of redemption in the Gospel of Philip is an acted parable—a symbolic representation of the believer's journey from ignorance to enlightenment, from bondage to spiritual freedom. Through baptism, chrism, and redemption, the individual is initiated into a process of spiritual transformation that leads to the ultimate goal: union with the divine in the bridal chamber. This ritual, and the teachings surrounding it, reflect the Valentinian understanding of salvation as a process of internal, mystical renewal rather than an external, ritualistic observance.

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**Document 2: The Ritual of Redemption and Spiritual Ascent in the Gospel of Philip**

In the Gospel of Philip, redemption is not merely a concept of salvation but a critical step in a spiritual process that involves resurrection, purification, and ultimate union with the divine. The text associates redemption with the ritual of the bridal chamber, suggesting that it is through this process that the believer experiences the highest form of spiritual redemption. The Gospel of Philip’s depiction of redemption provides a profound understanding of the Valentinian view of salvation, highlighting the role of knowledge, transformation, and spiritual ascent.

The Gospel of Philip states, “Baptism entails resurrection and redemption, and redemption is in the bridal chamber” (Gospel of Philip 69:14-25). This line underscores the connection between these rituals, indicating that they form a continuous chain of spiritual events. Baptism is the first step, initiating the believer into the Christian path through the act of resurrection, symbolizing the death of the old self and the beginning of the new. Redemption follows as the next crucial step, representing a deeper spiritual purification and an encounter with divine truth. Finally, the bridal chamber represents the culmination of this journey, where the believer experiences the ultimate union with the divine and achieves the perfection of the soul.

The concept of redemption in Valentinian Christianity is closely tied to the idea of spiritual knowledge. According to the Gospel of Philip, knowledge is the key to spiritual liberation and redemption. It is through understanding and internalizing the divine truths that the believer is redeemed from the ignorance and limitations of the material world. This emphasis on knowledge as the path to redemption is consistent with the Gnostic tradition, where spiritual enlightenment is seen as the ultimate means of overcoming the bondage of the physical realm.

In this context, redemption is not just a one-time event but an ongoing process of spiritual growth. The Gospel of Philip presents the act of redemption as part of a larger narrative of salvation that involves progressive steps toward enlightenment. The ritual of redemption, associated with the bridal chamber, is not just about the believer’s individual salvation but about their participation in a cosmic drama of spiritual ascent. It is through these rituals that the believer undergoes a transformative journey, moving from the ignorance of the material world to the knowledge of divine truth.

In Valentinian thought, redemption is also linked to the resurrection of the individual soul. The Gospel of Philip explains that baptism entails resurrection, suggesting that the act of baptism is not only a symbolic gesture but a transformative experience that leads to spiritual rebirth. Redemption, then, is the next step in this process of rebirth, wherein the believer is purified and prepared for the ultimate union with the divine in the bridal chamber.

The connection between redemption and the bridal chamber highlights the Valentinian view of salvation as a mystical, intimate experience. The bridal chamber represents the union of the soul with the divine, a state of perfect spiritual fulfillment. It is within this sacred space that the believer fully experiences the fruits of redemption—purification, enlightenment, and union with the divine. Through the rituals of baptism, chrism, and redemption, the believer is gradually prepared for this ultimate spiritual goal, moving from one stage of transformation to the next.

Ultimately, the ritual of redemption in the Gospel of Philip is not just about the individual’s personal salvation but about the believer’s participation in a greater spiritual narrative. Through the acted parables of baptism, chrism, eucharist, redemption, and the bridal chamber, the Valentinian Christian is initiated into a process of spiritual ascent, culminating in union with the divine. Redemption, as portrayed in the Gospel of Philip, is both a personal and cosmic event, a key step in the believer’s journey toward spiritual perfection and divine communion.

**The Use of the Divine Name in the Redemption Ritual**  

In early Christian mystical traditions, including the Valentinian branch, the use of the divine Name plays a critical role in the process of redemption. The Gospel of Philip, as well as other Gnostic texts, highlights the power of divine names in the context of sacred rituals, particularly in their ability to align the initiate with the divine essence and facilitate spiritual liberation. This connection between the divine Name and the redemption ritual illustrates the transformative process by which the initiate is liberated from the material realm and united with the divine.

### **The Divine Name and its Power**  

In the Gospel of Philip and related Gnostic writings, the divine Name is a powerful symbol of God's essence and a key element in the ritual of redemption. Redemption, in this context, is not merely a symbolic or moral act but an actual participation in the divine nature through the invocation of sacred names. The Gospel of Philip makes clear that the act of baptism, in particular, involves receiving the reality of the divine Name. In the ritual, the initiate partakes in the essence of the Name, which is tied to the nature of God and the person of Christ.

The divine Name, often invoked during the ritual of anointing or baptism, serves as a means to effect spiritual redemption. This Name, as depicted in various Gnostic texts, holds an essential role in the transformation of the initiate. The anointing, in this sense, becomes a ritual means by which the initiate is not only physically consecrated but spiritually aligned with the divine through the reception of the sacred Name.

### **The Divine Name in the Gospel of Philip**  

The Gospel of Philip specifically connects the acquisition of the divine Name with the process of redemption. In the Valentinian understanding, Jesus' baptism at the Jordan River is a pivotal moment of receiving the divine Name, which establishes his identity as the Son of God and enables him to redeem humanity. The Gospel of Philip speaks about the reality of the Name being acquired in the anointing, which serves as a key element in the redemption of the individual.

This initiation, through the acquisition of the divine Name, is an essential step in the believer's journey toward spiritual redemption. The Name represents not only the identity of Christ but also the divine essence that flows through the cosmos and all creation. By receiving the Name, the initiate aligns with this divine essence, entering into a new relationship with the divine and participating in the redemptive work of Christ.

### **The Invocation of Sacred Names**  

The ritual of redemption also involves the recitation of sacred names such as *Yahweh*, *Eloah*, *Yahweh Elohim*, and *Yahweh Sabaoth*. These invocations, typically recited in Hebrew, are powerful affirmations of the initiate's alignment with the divine and their liberation from the constraints of the material world. Each of these names holds a specific significance in the mystical traditions of early Christianity, with each one representing a particular aspect of the divine or a stage in the initiate's spiritual journey.

The names *Yahweh* and *Eloah* are associated with God’s essential nature, while *Yahweh Elohim* and *Yahweh Sabaoth* invoke the divine presence in its fullness, suggesting a higher, more transcendent level of spiritual knowledge and participation. These sacred names, when invoked during the redemption ritual, serve to release the initiate from the “carnal mind,” allowing the soul to ascend toward the divine light.

In these names, the initiate is called to participate in the divine emanation, which is seen as the flow of divine light or wisdom that comes from the higher realms. The total number of letters in these sacred names—30—is significant in Valentinian and other Gnostic traditions. Each letter represents an emanation of the Æons, the divine principles that govern the universe, with the numbers aligning with the full flow of divine knowledge and power.

The number 30 is particularly important, symbolizing the full emanation of the divine across different levels of existence. The four letters of *Yahweh*, the four of *Eloah*, the ten of *Yahweh Elohim*, and the twelve of *Yahweh Sabaoth* add up to thirty, illustrating the complete flow of divine emanation. This number reflects the Valentinian cosmology, where the Æons—the divine principles—are thought to flow from the highest realm, creating and sustaining the spiritual and material worlds.

### **Liberation and Alignment with the Divine Christ**  

Through the invocation of these divine names and the reception of the divine essence through baptism and anointing, the initiate undergoes a spiritual transformation. The ritual acts to release the soul from its bondage to the material world, symbolized by the "carnal mind," and align the soul with the divine Christ. This process is understood as a liberation from ignorance and sin, bringing the initiate into a direct connection with the higher realms.

The divine Name, through its association with Christ, becomes a key means of spiritual redemption. Christ, having received the Name during his baptism, serves as the model for all believers. By receiving the Name in baptism, the initiate partakes in Christ’s own redemptive work, experiencing spiritual renewal and liberation from the constraints of the material world.

### **Conclusion**  

In the redemption ritual, the use of the divine Name is central to the transformative experience of the initiate. Through the invocation of sacred names such as *Yahweh*, *Eloah*, *Yahweh Elohim*, and *Yahweh Sabaoth*, the initiate is spiritually realigned with the divine, receiving the redemptive power of Christ. These rituals symbolize not just an external act but an inner spiritual transformation that brings the initiate closer to the divine light, freeing the soul from the "carnal mind" and aligning it with the higher realms. The divine Name thus serves as both the means and the symbol of redemption, linking the believer with the redemptive work of Christ and the cosmic flow of divine emanation.

The Lord [did] everything sacramentally: a baptism and a chrism and a eucharist and a redemption and a bridal chamber

From the Gospel of Philip we learn that the number of  Valentinian sacraments is five

they are a baptism and a chrism and a eucharist and a redemption and a bridal chamber

the four Sacrament is called redemption so what is redemption

first The English word "redemption" means 'repurchase' or 'buy back'. In the various Hebrew and Greek terms translated “ransom” and “redeem,” the inherent similarity lies in the idea of a price, or thing of value, given to effect the ransom, or redemption.

Jesus’s Names
The apostles who came before us used the names Isous nazraios messias, which means “Jesus the Nazorean, the Christ.” The last name is “Christ,” the first name is “Jesus,” the middle name is “the Nazarene.” Messias has two meanings, “Christ” and “measured.” In Hebrew “Jesus” means “redemption.” Nazara means “truth,” and so “the Nazarene” means “truth.” “Christ” has been “measured,” thus “the Nazarene” and “Jesus” have been measured out.

Jesus is the name of redemption, faith, Nazorean is the name of the Truth, the church, Christ is the name of the saints. But the saints must be sealed with the anointing spirit

Christ came to purchase some, to save some, to redeem some. He purchased strangers and made them his own,

There were three structures for sacrifice in Jerusalem. One opened to the west and was called the holy place; a second opened to the south and was called the holy of the holy; the third opened to the east and was called the holy of holies, where only the high priest could enter. The holy place is baptism; the holy of the holy is redemption; the holy of holies is the bridal chamber.

there is an association in The Gospel of Philip between Valentinian sacraments and the Temple in Jerusalem. It says in 69.14-25, “Baptism is ‘the holy’ building. Redemption is ‘the holy of the holy.’ ‘The holy of the holies’ is the bridal chamber."

"Baptism entails resurrection and redemption, and redemption is in the bridal chamber."

Baptism includes the resurrection and the redemption; the redemption (takes place) in the bridal chamber. But the bridal chamber is in that which is superior

The verses that follow these references to the Temple associate baptism with resurrection and redemption, redemption with bridal chamber, and makes note that bridal chamber is superior.

Aside from this mysterious mention of baptism as redemption and redemption as bridal chamber the sacrament of redemption is not further discussed.

Clem. Alex. once refers to baptism as “the seal and the redemption” (Quis dives 49),

Redemption takes place in baptism as if by a chain reaction: by receiving the Saviour in the ritual, the baptismal candidate receives also the redemptive power that first descended on the Saviour himself at his own baptism.

Resurrection is associated with baptism in GPh: “Baptism entails resurrection and redemption, and redemption is in the bridal chamber.”50 It is specififically related to the anointing: “from chrism comes resurrection.”

Baptism and chrism refer to a initiation rite whereas the eucharist and redemption) would be Sacraments regularly celebrated by the believers

there are five Sacraments in Valentinian Christianity

The second baptism is the Sacrament of redemption

Theodotus: Excerpta ex Theodoto

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

“If the dead rise not why, then, are we baptised?” Therefore we are raised up “equal to angels,” and restored to unity with the males, member for member. Now they say “those who are baptised for us, the dead,” are the angels who are baptised for us, in order that when we, too, have the Name, we may not be hindered and kept back by the Limit and the Cross from entering the Pleroma. Wherefore, at the laying on of hands they say at the end, “for the angelic redemption” that is, for the one which the angels also have, in order that the person who has received the redemption may, be baptised in the same Name in which his angel had been baptised before him. Now the angels were baptised in the beginning, in the redemption of the Name which descended upon Jesus in the dove and redeemed him. And redemption was necessary even for Jesus, in order that, approaching through Wisdom, he might not be detained by the Notion of the Deficiency in which he was inserted, as Theodotus says.

Sacraments
The master [did] everything in a mystery: baptism, chrism, eucharist, redemption, and bridal chamber.

The Temple in Jerusalem

There were three structures for sacrifice in Jerusalem. One opened to the west and was called the holy place; a second opened to the south and was called the holy of the holy; the third opened to the east and was called the holy of holies, where only the high priest could enter. The holy place is baptism; the holy of the holy is redemption; the holy of holies is the bridal chamber. Baptism entails resurrection and redemption, and redemption is in the bridal chamber. The bridal chamber is within a realm superior to [what we belong to], and you cannot find anything [like it…. These] are the ones who worship [in spirit and in truth, for they do not worship] in Jerusalem. There are people in Jerusalem who [do worship] in Jerusalem, and they await [the mysteries] called [the holy] of holies, the curtain [of which] was torn. [Our] bridal chamber is the image [of the bridal chamber] [70] above. That is why its curtain was torn from top to bottom, for some people from below had to go up

Laughing

The master put it very well: “Some have gone into heaven’s kingdom laughing, and they have come out [laughing].”

Someone said, “[That is] a Christian.”
The person said [again, “That is the one who went] down into the water and came [up as master] of all. [Redemption is no] laughing matter, but [a person goes laughing into] heaven’s kingdom out of contempt for these rags. If the person despises [the body] and considers it a laughing matter, [the person will come out] laughing.”
So it is also [75] with bread, the cup, and oil, though there are mysteries higher than these.

Christ Came

Christ came [53] to purchase some, to save some, to redeem some. He purchased strangers and made them his own, and he brought back his own whom he had laid down of his own will as a deposit. Not only when he appeared did he lay the soul of his own will as a deposit, but from the beginning of the world he laid down the soul, for the proper moment, according to his will. Then he came forth to take it back, since it had been laid down as a deposit. It had fallen into the hands of robbers and had been stolen, but he saved it. And he redeemed the good in the world, and the bad.

"For the perfection is majestic. He is pure, immeasurable mind. He is an aeon-giving aeon. He is
life-giving life. He is a blessedness-giving blessed one. He is knowledge-giving knowledge. He is
goodness-giving goodness. He is mercy and redemption-giving mercy. He is grace-giving grace,
not because he possesses it, but because he gives the immeasurable, incomprehensible light.

“the redemption,” was highly important
in this branch of early Christianity. The ritual of redemption may be said to constitute, alongside protological theory and the doctrine about the incarnation of the Saviour, one of the three basic dimensions of Valentinianism as a religious system.

“But others reject all of this, and say that one ought not to perform the mystery of the ineffable
and invisible Power by means of visible and perishable created things, nor the inconceivable
and incorporeal by means of what is sensible and corporeal. Rather, the perfect redemption is
the very act of knowing the ineffable Greatness. For from ignorance derived deficiency and
passion, and through knowledge will the entire structure derived from ignorance be dissolved.
Therefore knowledge is the redemption of the inner man. And it is not corporeal, because the
body perishes, nor psychic, because the soul as well derives from deficiency and is (only) the
dwelling-place of the spirit. In fact, the inner, spiritual man is redeemed through knowledge,
and for them it suffices to have knowledge of all things: this is the true redemption” (Iren. Haer.
1.24.4).


Exc. 22.6 speaks about “the redemption of the Name that descended upon Jesus
in the dove and redeemed him.” This Name is also received by the initiates in
baptism. In Exc. it is identified with the “seal” and is received during water baptism,

Exc. 76:1: “Just as
the birth of the Saviour takes us away from birth and Fate, so also his baptism removes us from
the fire, and his passion from passion, so that we may follow him in all things”

GT refers to the Name of the Father being rceived by and resting upon the heads of the initiates (28:17–18, 38:28–30.36–38)
– here, anointing more likely is the specific ritual context.33 GPh speaks about acquiring
the reality of the Name in the anointing

It is this
divine Name that is received by Jesus at the Jordan,37 establishing his identity
with the Son and effecting redemption through him. Receiving the Name in
baptism therefore fundamentally means to partake in the divine essence contained
in the Name.