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# The Crucifixion
In Valentinian thought, the crucifixion of Jesus holds profound symbolic and theological significance. A crucial distinction is drawn between the human Jesus and the divine Logos, or Christ. Jesus, the physical manifestation of the Son or Savior, did not pre-exist. Instead, it was the Logos, the divine Christ—the first emanation from the Father—that pre-existed. This understanding sharply contrasts with the false doctrine of the Trinity, which erroneously merges the identities of the Father, Son, and Holy Spirit.
The Logos was manifested in Jesus at His baptism, making Jesus the vessel for divine revelation and redemption. As the forces of ignorance rose up against Him, they failed to comprehend His true nature and sought to destroy Him (*Gospel of Truth* 18:21-26). His suffering and death serve a greater purpose within the cosmic drama revealed through the Aeons.
### The Cosmic Significance of Jesus' Suffering
Ptolemy, a prominent Valentinian teacher, states that Jesus "came to his suffering in the last times of the world for the purpose of revealing the suffering arising with the last of the Aeons and through its end to reveal for all to see the final aim of the events in the world of the Aeons" (*Against Heresies* 1:8:2).
Valentinians interpreted Jesus' suffering in terms of His dual nature. As a human being, Jesus experienced genuine physical pain and death on the stake (*Against Heresies* 1:7:2). However, His divine nature, the Savior, transcended both pain and death (*Against Heresies* 1:6:3; *1 Apocalypse of James* 131:17-19).
This duality is evident in the moments before His death. When Jesus expressed sorrow, saying, "My soul is exceedingly sorrowful, even unto death" (Matthew 26:38), He revealed the burden of His humanity. His plea, "Father, if it be possible, let this cup pass from me" (Matthew 26:39), demonstrated His human fear. Similarly, His statement, "And what shall I say?" (John 12:27) reflects a moment of confusion (*Against Heresies* 1:8:2). The reality of His suffering is affirmed throughout key texts, including the *Gospel of Truth* (20:10-14; 20:28-30), the *Interpretation of Knowledge* (5:30-35), and Herakleon (12).
### The Church and the Suffering of Jesus
Valentinians identified the body of Jesus with the Church. This connection led to the interpretation that Jesus' suffering symbolized the suffering endured by individual Christians. The *Letter of Peter to Philip* states: "Our illuminator came down and was crucified... Jesus is a stranger to this suffering. But we are the ones who suffered through the transgression of the Mother. And because of this, he did everything like us" (139:15-25).
### The Departure of the Logos
Only the human Jesus suffered and died. The divine Logos, or Christ, transcended suffering and left Jesus at the moment of His death. According to Theodotus, when Jesus said, "Father, into your hands, I commend my spirit" (Luke 23:46), He was committing the lower Wisdom and her seed to the Father, having completed His redemptive mission (*Excerpts of Theodotus* 1:1-2).
The Savior then withdrew from Jesus, leaving only His human aspect to die (*Excerpts of Theodotus* 61:6). This departure is why Jesus cried out, "My God, my God, why have you forsaken me?" (Matthew 27:46). As the *Gospel of Philip* (68:26-28) explains, "He was divided in that place." The *Interpretation of Knowledge* (13:14-16) echoes this separation, emphasizing that the divine nature of the Savior remained untouched by death.
### Conclusion
The crucifixion in Valentinian thought is not merely a historical event but a cosmic revelation. It symbolizes the triumph of divine knowledge over ignorance and the completion of the Savior’s mission to redeem humanity. By understanding the distinction between the human Jesus and the divine Logos, we gain a deeper appreciation of the mystical truths embedded in His suffering and ultimate victory. Through this redemptive act, the pathway to the Fullness remains open for those who seek gnosis and union with the divine.
**The Crucifixion**
The execution of Jesus was not merely an event in history but a moment of profound significance. His suffering and death at the hands of those who failed to recognize his true nature reflect a greater misunderstanding of divine truth (Gospel of Truth 18:21-26). The Valentinians understood this event as a revelation of hidden realities, with Ptolemy stating that Jesus "came to his suffering in the last times of the world for the purpose of revealing the suffering arising with the last of the Aeons and through its end to reveal for all to see the final aim of the events in the world of the Aeons" (*Against Heresies* 1:8:2).
### The Dual Nature of Jesus
Valentinian tradition draws a crucial distinction between the human Jesus and the divine Logos. Jesus, as a man, was the physical vessel that carried the divine Savior, who descended upon him at his baptism. The Logos, as the first emanation of the Father, pre-existed, but Jesus himself did not. The two were united for a time but remained distinct.
Because of this, Jesus' suffering on the stake pertained only to his human nature. The physical Jesus felt pain and anguish, yet the divine Logos, beyond suffering and mortality, remained untouched by these afflictions (*Against Heresies* 1:6:3; *1 Apocalypse of James* 131:17-19).
Ptolemy further emphasizes this duality when explaining Jesus' words before his death. When Jesus said, "My soul is exceedingly sorrowful, even unto death" (Matthew 26:38), he was expressing the fear of his human self. Likewise, "Father, if it be possible, let this cup pass from me" (Matthew 26:39) demonstrates hesitation, while "And what shall I say?" (John 12:27) reveals his internal conflict (*Against Heresies* 1:8:2). These statements confirm that Jesus, in his humanity, experienced suffering, as attested in several texts (*Gospel of Truth* 20:10-14, 20:28-30; *Interpretation of Knowledge* 5:30-35; *Herakleon* 12).
### The Stake and the Suffering of the Church
Valentinians often identified Jesus' suffering with that of his followers. Just as Jesus was put to death by the rulers of this world, his disciples endured oppression. The *Letter of Peter to Philip* states:
> "Our illuminator came down and was crucified… Jesus is a stranger to this suffering. But we are the ones who suffered through the transgression of the Mother. And because of this he did everything like us" (139:15-25).
The physical death of Jesus was not the end of the divine work. The Logos, having fulfilled its purpose, departed from him before his final breath. The human Jesus alone was executed, while the divine Christ remained beyond the reach of those who sought to destroy him.
### The Departure of the Logos
Theodotus provides insight into Jesus’ final moments. When Jesus declared, "Father, into your hands I commend my Spirit" (Luke 23:46), he was not merely expressing surrender; he was entrusting the lower Wisdom and her seed to the Father, having completed the work of redemption (*Excerpts of Theodotus* 1:1-2). At this point, the divine Logos withdrew, leaving only the mortal Jesus to experience death.
This separation explains Jesus' anguished cry: "My God, my God, why have you forsaken me?" (Matthew 27:46). The *Gospel of Philip* interprets this as the moment when he was "divided in that place" (68:26-28), indicating the departure of the Logos and the isolation of his human self. Similarly, the *Interpretation of Knowledge* confirms that his human part alone suffered (13:14-16).
### Conclusion
The Crucifixion was not the defeat of Jesus but the completion of his mission. While his mortal body perished, the divine Logos remained untouched. The suffering of Jesus, shared by his followers, was part of a greater revelation, exposing the ignorance of the world and revealing the path to divine understanding. Through his death and resurrection, Jesus demonstrated the temporary nature of the physical and the enduring reality of the divine, pointing toward the ultimate restoration that awaits those who embrace the truth.
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