The Pre-Adamic Creation

The Pre-Adamic Creation 

**The Pre-Adamic Creation: Understanding Genesis 1 and the Earth's Early History**

The account of creation in the Book of Genesis is often interpreted as a profound narrative of the origins of the universe and the earth. Genesis 1 describes the creation in six days, while Genesis 2 provides a more detailed account of the formation of the first humans. However, when examining the creation story, it becomes apparent that the history of the earth extends beyond the six days of creation and possibly includes a pre-Adamic era. This theory suggests that the earth may have been inhabited by other beings prior to the creation of man, with some scholars positing that these beings faced a great catastrophe that resulted in the earth's desolation before the creation as described in Genesis.

**The Nature of Creation in Genesis 1:**

The Genesis account of creation is not intended as a universal revelation but as a description of how the earth came into being as a habitable place for mankind. This distinction is essential because the text details the world from a terrestrial perspective, focusing on how the environment would have appeared to an observer on earth. For example, Genesis 1:3 states that "God said, 'Let there be light,'" and light was created before the sun, moon, and stars. To an observer on earth, this sequence makes sense because light would have first appeared in the atmosphere, even before the stars and planets were fully formed in their current orbits.

It is important to note that the text does not attempt to explain the age of the earth or the vast periods of time before the six days of creation. The geological evidence suggests that the earth existed in some form long before the events described in Genesis 1, with fossil records indicating that life existed in some form millions of years before the appearance of modern man. This opens the possibility of a "pre-Adamic" world, inhabited by other forms of life, and possibly even sentient beings.

**The Pre-Adamic World:**

The concept of a pre-Adamic creation is drawn from interpretations of Genesis 1:2, which describes the earth as "without form and void" and "darkness was upon the face of the deep." This could suggest that the earth experienced a great upheaval, potentially the result of a catastrophic event, such as a divine judgment or a natural disaster, which rendered it uninhabitable. In this view, the earth may have previously been populated by other creatures, which were either wiped out or otherwise displaced by the destruction.

Some proponents of this view point to fossils and geological strata, which reveal evidence of ancient life, including species such as Homo heidelbergensis, Homo erectus, and Neanderthals, as well as the presence of coal fields and other deposits that date back to periods long before the appearance of Adam and Eve. These remains are often considered as evidence of a previous age, predating the creation of modern humanity.

Genesis 1:2 is a pivotal verse in this theory. The description of the earth as "without form and void" could be seen as a reference to a time when the planet was in a chaotic and lifeless state, following a disaster that destroyed the previous inhabitants. This interpretation helps reconcile the findings of geology with the biblical account, suggesting that the fossils and remains found in the earth's strata are from an era before the creation described in Genesis 1.

**The Six Days of Creation:**

The six days of creation, described in Genesis 1:1-31, are often understood to refer to literal days of 24 hours. Some scholars, however, have attempted to stretch the meaning of these days into longer periods, such as thousands or even millions of years, to harmonize the biblical account with the findings of modern science. While such interpretations can be compelling, they are not required by the text itself.

Exodus 20:9-11 provides support for the understanding of the six days as literal days. The Fourth Commandment states, "For in six days the Lord made the heavens and the earth, the sea, and all that is in them," reinforcing the idea that the creation was completed in six ordinary days. This perspective holds that the six days of creation were indeed six diurnal revolutions of the earth, marking a short and purposeful period in which God transformed the earth into a habitable place for mankind.

**The Catastrophic Event and the Void Earth:**

In the period following the destruction of the pre-Adamic world and prior to the six days of creation, Genesis 1:2 describes the earth as being "without form and void" and covered in darkness. This phrase suggests that the earth was in a state of desolation, possibly submerged in water, with no life remaining. It was only after this catastrophic event that God began the work of reshaping the earth, preparing it for the creation of Adam and Eve and the beginning of human history.

Genesis 1:3-5 describes the first creative act, the creation of light, followed by the formation of the sky and the separation of waters. These acts marked the beginning of a new era for the earth, one in which it would once again become a place of life. The creation of the earth, animals, and humans in Genesis 1 was not a new creation out of nothing but rather a restoration and renewal of the earth, which had been brought to ruin by the pre-Adamic catastrophe.

**Conclusion:**

The theory of a pre-Adamic world provides a way to reconcile the geological and fossil evidence with the biblical account of creation. It suggests that the earth underwent a great destruction before the events described in Genesis 1, which set the stage for the creation of humanity. The six days of creation were a brief period of re-formation and renewal, during which God prepared the earth for the arrival of Adam and Eve. This interpretation does not conflict with the essential message of the Bible but provides a framework that harmonizes Scripture with the findings of modern science.

**The Pre-Adamic Creation**

The creation narrative in the Bible begins with the opening words of Genesis 1:1, stating, "In the beginning, God created the heavens and the earth." However, the text goes on to describe an event that is often overlooked—the condition of the earth before the six days of creation. Genesis 1:2 presents the earth as "without form and void, and darkness was upon the face of the deep." This description suggests that before the creation of life as we know it, the earth experienced a period of destruction and desolation, which may point to a pre-Adamic creation—a world that existed before humanity's formation.

While Genesis 1 outlines the general creation of the world in six days, it does not offer detailed explanations about what existed prior to the formation of Adam. The specific account of humanity’s creation is found in Genesis 2, focusing on the creation of Adam and Eve. However, it is important to consider the earth's history prior to this event, as revealed in the scriptures. In this account, the earth had undergone a transformation that rendered it "without form" and "void." The creation described in Genesis 1 could thus be understood as a restoration or reformation after a period of judgment or destruction that may have involved an earlier form of life.

### The Earth Before the Creation of Adam

The Mosaic account of creation serves as a revelation not of the entire universe, but of the earth's creation from the perspective of humanity. The six days of creation provide a framework that is specifically relevant to humans. The creation of light before the sun (Genesis 1:3-5) and the creation of the firmament (Genesis 1:6-8) follow this order when viewed from the perspective of an observer on Earth. This does not imply a contradiction with modern scientific understanding, as these events could represent a series of phenomena observable from the Earth rather than an absolute chronological sequence.

The age of the earth and the duration of its revolutions around the sun prior to the six days of creation remain unspoken in scripture. However, geological evidence suggests that the earth's history spans millions of years, potentially supporting the idea of a pre-Adamic era. The geological record reveals evidence of life forms, including extinct species such as mammoths, and fossilized remains, indicating the existence of life long before the appearance of humans. These discoveries align with the concept of a pre-Adamite world—an era before the formation of man in Genesis 1:26.

### The Pre-Adamite Inhabitants and Their Catastrophe

The idea of pre-Adamite inhabitants is further suggested by the apparent destruction and subsequent desolation of the earth described in Genesis 1:2. The earth, once inhabited by beings prior to Adam, likely suffered a catastrophic event. This event could have been a great flood or some other form of judgment that wiped out the earlier forms of life, leaving the planet “without form and void,” submerged in darkness. The notion that these inhabitants, along with the creatures of that world, were destroyed in such a manner could help explain the desolation seen in Genesis 1:2, where "darkness was upon the face of the deep."

Geological evidence, including fossilized remains and strata, supports the idea that the earth's surface was once home to various life forms long before the advent of humans. The remains of early human ancestors like *Homo habilis* or *Neanderthal*—which some might argue belong to a pre-Adamite race—demonstrate that complex life existed on Earth long before the biblical creation of Adam and Eve. These remains point to a world that was rich with life but ultimately met its destruction, only for the earth to be reformed during the creation described in Genesis.

### A New Creation

Following the destruction of the pre-Adamite world, the earth was reformed and prepared for a new era of creation. Genesis 1:3-31 details how God re-ordered the earth, bringing forth light, separating the waters, forming dry land, and creating plants, animals, and ultimately, mankind. This process of creation, while brief in the biblical account, marks a new beginning for life on Earth.

The six days of creation in Genesis should be understood as literal days of creation, not extended periods of time. This view aligns with the Sabbatical law given in Exodus 20:9-11, which states that God created the earth in six days and rested on the seventh. This law reinforces the idea of six literal days, rather than symbolic periods of time, as the basis for the creation narrative. The duration of the pre-Adamic world, while not explicitly revealed in scripture, should be understood as an era of time in which the earth was populated by life forms that ultimately perished in a judgment, setting the stage for the creation of a new world inhabited by humanity.

In conclusion, the pre-Adamic world, as suggested by both scripture and geological evidence, provides a context for understanding the reformation of the earth in Genesis. The catastrophic event that led to the earth becoming "without form and void" (Genesis 1:2) marks a significant shift in the history of creation, which culminates in the formation of a new world for the creation of man. While much of the specifics of this pre-Adamic era remain speculative, the biblical account allows for the possibility of an ancient world preceding the creation of Adam, ultimately leading to the new beginning described in Genesis.

Valentinian Interpretation of Genesis 1

Valentinian Interpretation of Genesis 1

By the late second century, Valentinian Gnosticism had developed a highly intricate cosmology. Though it exhibited some variations within its interpretations, a basic framework can still provide clarity for understanding its views on creation and the divine order.

From the Valentinian perspective, the creation narrative is seen as an unfolding of the divine emanations, beginning with a prologue that precedes the Judeo-Christian understanding of Genesis. This pre-creation phase involves the emanation of divine powers, or aeons, from the ultimate source, Bythos (the Depth), which represents the hidden and ineffable Father. The Valentinian cosmology views the material world as the culmination of a process of divine emanation, wherein the Pleroma, or spiritual fullness, gradually unfolds into the creation described in Genesis, revealing the deeper, mystical truths of divine order.

The Valentinian interpretation of Genesis 1, as presented by Irenaeus in *Against All Heresies*, offers a deeply symbolic view of the creation narrative, aligning it with their understanding of the emanation of the Aeons from the ultimate source, the Father. This interpretation reflects the idea that all things in creation are a reflection of the divine, ordered in a pattern that mirrors the structure of the divine realm of Aeons. In this schema, the creation story becomes a representation of a hidden, invisible spiritual process that unfolds into the visible world, a world that mirrors the hidden, divine reality.

At the beginning of Genesis, when Moses declares, "In the beginning, God created the heaven and the earth" (Genesis 1:1), the Valentinians see this as a reference to the first Tetrad of divine principles. This Tetrad consists of **Bythos** (God), **Charis** (beginning), **Nous** (heaven), and **Aletheia** (earth). These four elements form the foundational principles of the cosmos, the first emanations of the divine source. **Bythos**, the unknowable depth, is the source from which all emanation begins. **Charis**, representing grace or the beginning, initiates the unfolding of divine power. **Nous**, or divine mind, is the principle of intellectuality, while **Aletheia**, or truth, represents the principle of reality or manifestation. Together, these four represent the unspoken, invisible foundation of all creation, much like the earth in Genesis is initially formless and void, unseen and unmanifest.

The second Tetrad, as described in the Valentinian system, is made up of four further Aeons: **Logos** (abyss), **Zoe** (darkness), **Anthropos** (water), and **Ecclesia** (Spirit). These are the next emanations from the first Tetrad. The second Tetrad represents an even deeper layer of spiritual principle, and like the first, it is described as invisible and hidden. The abyss (**Logos**) is the deep, the origin of the divine speech, while **Zoe**, representing life, emerges as the spiritual substance that gives all things existence. **Anthropos**, or the divine human, corresponds to the primal water, representing the potential for life, while **Ecclesia** (Spirit) corresponds to the divine principle that moves through the creation, unseen but vital for existence. These four principles are not yet visible in the physical realm but are rather the invisible causes of all that is to come.

Next, we encounter the Decad, represented by ten emanations that begin to take visible shape and form in the creation narrative. These Aeons correspond to the ten elements of the creation story as described in Genesis 1:3-13—light, day, night, firmament, evening, morning, dry land, sea, plants, and trees. Each of these represents a further step in the unfolding of creation, moving from the invisible to the more manifest. The Valentinian Aeons corresponding to these ten are: **Bythios** (light), **Mixis** (day), **Ageratos** (night), **Henosis** (firmament), **Autophyes** (evening), **Hedone** (morning), **Acinetos** (dry land), **Syncrasis** (sea), **Monogenes** (plants), and **Macaria** (trees). These Aeons reflect the natural elements and phenomena of the created world, signifying the move from the hidden, spiritual realms to a more visible and tangible creation. The Decad represents the increasing visibility of the divine process as it emanates through the layers of reality, bridging the gap between the invisible and the visible.

The Duodecad, consisting of twelve Aeons, represents the most visible and manifest stage of creation, corresponding to the twelve elements in the Genesis account that follow the creation of trees. These are the sun, moon, stars, seasons, years, whales, fishes, reptiles, birds, quadrupeds, wild beasts, and man. The Valentinian Aeons corresponding to these elements are: **Paracletus** (sun), **Pistis** (moon), **Patrikas** (stars), **Elpis** (seasons), **Metricos** (years), **Agape** (whales), **Ainos** (fishes), **Synesis** (reptiles), **Ecclesiasticus** (birds), **Macariotes** (quadrupeds), **Theletus** (wild beasts), and **Sophia** (man). This stage of creation is the most complete manifestation of the divine, and man, as the highest creation, embodies the fullness of the divine image.

Finally, the Valentinian view teaches that the Ogdoad, the eight invisible Aeons, is hidden within the body of man. The Ogdoad is the unspeakable and invisible power, located within the inner recesses of the human being, symbolizing the hidden spiritual forces that shape and sustain creation. These Aeons are reflected in the human body’s faculties, as man is created in the image of the ultimate source, containing within him the same spiritual structure as the divine.

In conclusion, the Valentinian understanding of Genesis 1 reveals a profound and symbolic reading of the creation narrative. Through the Tetrad, Decad, Duodecad, and Ogdoad, the Valentinian system shows the unfolding of the divine emanations, which begin as invisible, formless principles and gradually take visible, manifest shape in the creation of the world, culminating in the creation of man as the image of the divine.

In reconstructing the Valentinian teaching on Genesis 1 based on Irenaeus' *Against Heresies*, we can observe the Valentinian perspective on the creation narrative as an unfolding of divine emanations through a system of Aeons. The Valentinian system divides the Aeons into various groups, each group symbolized through different aspects of the natural world, as articulated by Moses in Genesis. The description unfolds in a symbolic manner, illustrating the structure and hierarchy of these emanations, as well as the divine image in human creation.

### The First Tetrad

The first Tetrad, representing the foundation of all existence, is composed of four central principles that are the ultimate source from which all other Aeons emanate. These principles are represented by the following:

1. **God (Bythos)** – This principle stands as the ultimate, ineffable source. Bythos signifies the depth or abyss of the divine being, the root from which all emanations emerge.

2. **Beginning (Charis)** – Charis, or grace, represents the commencement of creation and the first movement of divine will that flows out from Bythos. It is the generative force that enables the unfolding of reality.

3. **Heaven (Nous)** – Nous, or the divine mind, is the first intellectual emanation from the divine source. It governs and arranges the cosmos, serving as the rational principle behind all that exists.

4. **Earth (Aletheia)** – Aletheia, or truth, is the foundation of material existence, symbolizing the grounded reality that is hidden and formless, much like the earth before it was shaped.

This Tetrad represents the hidden, invisible source of creation, much like the earth before it was formed, as Irenaeus mentions. These four principles are indivisible and transcend visible creation, embodying the most profound and abstract aspects of the divine.

### The Second Tetrad

The second Tetrad emanates from the first, representing a further development of divine forces in the creation process. These four are:

1. **Abyss (Logos)** – Logos, representing divine reason and speech, is the medium through which the divine will is expressed and communicated into the material world.

2. **Darkness (Zoe)** – Zoe, or life, is the principle of vitality and existence. It is the foundation of the inner life of the cosmos, bringing forth life from the darkness of the unmanifest.

3. **Water (Anthropos)** – Anthropos, representing humanity, signifies the potential for consciousness and reflection. As water is the source of life in the physical world, so too does Anthropos represent the potential for rational, conscious existence.

4. **Spirit (Ecclesia)** – Ecclesia, or the assembly, embodies the unifying force of the divine, bringing together the disparate elements of creation into a coherent whole, much like the Spirit that moves upon the waters in Genesis.

This second Tetrad is still largely hidden, as the divine powers remain veiled in abstraction, but they begin to take more defined form within the structure of creation.

### The Decad

The Decad consists of ten Aeons that represent a more visible manifestation of divine order. These ten are reflected in various natural elements as Moses describes them:

1. **Light (Bythios)** – Bythios, the Aeon of light, signifies illumination and revelation, bringing clarity and structure to creation.

2. **Day (Mixis)** – Mixis represents the concept of harmony and balance, signifying the separation of light and dark and the establishment of cycles.

3. **Night (Ageratos)** – Ageratos, the eternal night, represents the mystery and the unmanifested potential of creation, balancing the visible day.

4. **Firmament (Henosis)** – Henosis, unity, represents the separation of the heavens from the earth, a divine order bringing together disparate elements.

5. **Evening (Autophyes)** – Autophyes, the self-born, embodies the cyclical nature of existence, where one cycle ends, making way for the next.

6. **Morning (Hedone)** – Hedone, pleasure, signifies the beginning of a new cycle and the renewal of life.

7. **Dry Land (Acinetos)** – Acinetos represents stability and foundation, signifying the creation of solid matter from the chaos.

8. **Sea (Syncrasis)** – Syncrasis represents the fluid, mutable aspects of creation, the realm of change and potentiality.

9. **Plants (Monogenes)** – Monogenes, the only begotten, signifies life that grows from the earth, the beginning of creation’s fertility and productivity.

10. **Trees (Macaria)** – Macaria represents the completion of the physical world, the final manifestation of nature’s abundance.

The Decad signifies the visible, structured world, with these Aeons representing elements of creation that are seen and experienced by beings within the material universe.

### The Duodecad and Ogdoad

Finally, the Duodecad represents the twelve most manifest Aeons, including the sun, moon, stars, and animals, culminating in the creation of man. These Aeons embody the fullest expression of the divine in the world. Man, created in the image of the divine, reflects the ultimate source and contains within himself the same abilities and faculties as the Aeons. The Ogdoad, invisible and unspeakable, is hidden within the human body, representing the ineffable and ungraspable elements of divine reality.

In this Valentinian schema, the world is not merely a creation ex nihilo but an unfolding process of emanation, where the divine nature is progressively revealed through Aeons. Each level of creation mirrors and reflects the structure of the divine, with humanity as the image of the ultimate source, containing within himself the potential for the divine within the created order.

1 In the Valentinian interpretation of Genesis 1, as outlined by Irenaeus in *Against Heresies*, the creation narrative is understood as a symbolic representation of the divine emanations, or *aeons*, that form the structure of the spiritual fullness, or *Pleroma*. Valentinian Gnosticism uses the account of creation to outline the cosmic principles through the use of symbolic numbers and hidden divine entities. This framework can be understood through the four primary groups that reflect various emanations from the ultimate source: the Tetrad, the second Tetrad, the Decad, the Duodecad, and the Ogdoad.

The *first Tetrad* represents the primal source of all existence, which is invisible and formless, much like the earth before creation was made visible. The grouping of four—God (*Bythos*), beginning (*Charis*), heaven (*Nous*), and earth (*Aletheia*)—symbolizes the fundamental powers at the origin of all creation. These powers are thought to represent the essential building blocks of the universe and the divine order. They are the first emanations from the ultimate source, the *Pleroma*, and signify both the generative force and the inherent hidden nature of the cosmos before it takes visible form. The earth, described in Genesis 1:2 as formless and void, aligns with this understanding, symbolizing the mystery and hiddenness of the initial creation, much like the divine powers before they manifest.

Next, the *second Tetrad* emerges as a further emanation, representing four more divine principles: abyss (*Logos*), darkness (*Zoe*), water (*Anthropos*), and spirit (*Ecclesia*). These principles are also hidden and invisible, signifying the beginning of the process of creation but still in a potential or unmanifest state. The second Tetrad brings forth the conditions necessary for formation, with water representing the latent potential within creation and the Spirit moving over it, ready to bring order out of chaos.

As the narrative progresses, Moses introduces the *Decad*, a group of ten divine powers that emanate from the second Tetrad. These principles—light, day, night, firmament, evening, morning, dry land, sea, plants, and trees—mark the first tangible manifestations of creation. These ten elements represent the unfolding of divine thought, gradually moving from the abstract (such as light and day) to more structured forms (such as land and plants). In the Valentinian worldview, these manifestations are the first clear reflections of divine qualities in the material world. The Decad symbolizes the dynamic and ordered progression of creation, with each act in Genesis reflecting a more defined, structured layer of the Pleroma's emanation.

The *Duodecad*, or the twelve emanations, represents the final phase of creation. The twelve principles—sun, moon, stars, seasons, years, whales, fishes, reptiles, birds, quadrupeds, wild beasts, and humanity—mirror the completion of divine manifestation in the physical universe. These principles are not only more visible and tangible but also embody the diversity of the material world. Humanity, as the final creation, represents the culmination of the divine image and bears the reflection of the Pleroma in the material world. The twelve components also align with the twelvefold nature of creation, symbolizing completeness and the full expression of divine attributes within creation.

Humanity itself is considered to be an image of the divine order of the *Triacontad*, the thirty *aeons* of the Pleroma. Through the human body, the various divine emanations are mirrored. The four faculties of sight, hearing, smell, and taste reflect the Tetrad. The ten fingers mirror the Decad, and the twelve primary body parts correspond to the Duodecad. Additionally, the *Ogdoad*, a mysterious and invisible grouping of eight divine principles, is understood to be hidden within the human body, especially within the internal organs, symbolizing a profound, secret aspect of divine reality.

In this Valentinian framework, the Genesis creation account is more than a literal narrative; it serves as an esoteric key to understanding the divine order and the emanation of the *aeons*. The creation story, through its symbolic use of numbers and principles, reveals the unfolding of the divine order from the highest, most hidden source to the most manifest and material aspects of existence. Through this lens, humanity itself becomes a microcosm of the divine structure, reflecting the Pleroma’s organization and the hidden mysteries of creation.

The Creation is an Emanation of God Hebrews 11:3

The Creation is an Emanation of God Hebrews 11:3

or 

The Doctrine of Emanation of the aeons Hebrews 11:3

In this study we will look at the doctrine of emanation first an introductory reading from the Tripartite Tractate

The emanation of the Totalities, which exist from the one who exists, did not occur according to a separation from one another, as something cast off from the one who begets them. Rather, their begetting is like a process of extension, as the Father extends himself to those whom he loves, so that those who have come forth from him might become him as well. (The Tripartite Tractate)

If God created the universe, and 'before' that the only existence was that of God. And from nothing comes nothing, and something always comes from something. Then God must have created the universe out of his own being. (creation ex deo)

Any teachings which involve emanation are usually in opposition to creation ex nihilo as emanation advocates that everything has always existed and has not been "created" from nothing.

The common phrase creatio ex nihilo (lit. "creation out of nothing"), the idea of a big bang is incorrect you can not make something out of nothing this is were the doctrine of emanation comes in or creatio ex deo (creation out of the being of God or Creation out of the substance of God himself.) 1st Cor. 8:6.

According to Emanationism, Creation occurs by a process of emanation - "out-flowing".

The source or fountain of power in the universe is one. It is a unit. Therefore, everything which exists is ex autou out of Him. Hence the Creator did not "make all things out of nothing."

The Meaning of Emanation

To begin with we will look at the meaning of the word emanation

The word "Emanation" comes from the Latin e-manare, "to flow forth". 

proérchomai

The Greek word Exerchomai means to go or come forth of emitted as from the heart or the mouth 2e
to flow forth from the body 2e
to emanate, issue 

The word Exerchomai (Strong's Number: 1831) comes from two Greek words from 1537 and 2064;

1537 ἐκ ek [ek] or ἐξ ex [ex] 

a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; literal or figurative; prep;  

AV-of 366, from 181, out of 162, by 55, on 34, with 25, misc 98; 921 

1) out of, from, by, away from

1Cor 8:6 there is actually to us one God the Father, out of whom all things are, and we for him; and there is one Lord, Jesus Christ, on account of whom all things are, and we because of him. (NWT)

1 Chron 16:27 Majestic splendor emanates from him, he is the source of strength and joy. (Net Bible)

Psa 96:6 Majestic splendor emanates from him; his sanctuary is firmly established and beautiful. (Net Bible)

The Hebrew terms used for emanation are aẓilut or aẓilah (cf. Num. 11:17), hishtalshelut, meshekh, shefa; the verbs shalaḥ and sadar (in the pu'al) are also used (see J. Klatzkin, Thesaurus Philosophicus (1930), 96; 4 (1933), 112).

God's spirit

The first place in the Bible where the word occurs is in‭ ‬Gen.‭ i. ‬2.‭ ‬Here it is‭ ‬ruach Elohim,‭ ‬a principle going out of,‭ ‬or from,‭ ‬the Mighty Ones.‭ ‬What could this be‭? ‬It may be known by its effects.‭ “‬It brooded upon the face of the waters,‭”—‬of the waters which in the primeval state of the earth,‭ ‬covered its entire surface.‭ ‬This brooding principle covered the surface and penetrated its substance in all its atoms,‭ ‬so that it was only necessary for the word of command to go forth from the Mighty,‭ ‬and whatever might be commanded would be done.


‬Everything was made by this brooding principle as the executive of divine Wisdom.‭ “‬By His spirit he hath garnished the heavens‭;” “‬He sendeth forth his spirit‭; ‬they are created,‭” ‬even all the things detailed by Moses.‭ ‬Hence,‭ ‬Job says,‭ “‬the‭ ‬ruach of‭ ‬Ail hath made me,‭ ‬and the‭ ‬Nishmah of SHADDAI hath given me life.‭ ‬The Spirit is,‭ ‬therefore,‭ ‬formative.‭ ‬It is creative power.‭ ‬It made the light‭; ‬it divided the vapours from the waters by an expanse‭; ‬gathered the waters together in the place of seas‭; ‬formed the vegetable world‭; ‬established the astronomy of the heavens‭; ‬developed the animal kingdom‭; ‬and executed the whole so satisfactorily that the work was pronounced‭ “‬very good.‭”

When we contemplate‭ ‬spirit through these results,‭ ‬we behold an Almighty power which is predicated of AIL—the‭ ‬spirit of Ail.‭ ‬But what is AIL‭? ‬Etymologically,‭ ‬it is‭ ‬strength,‭ ‬might,‭ ‬power.‭ ‬Hence the‭ ‬Spirit of AIL is a powerful emanation,‭ ‬or‭ ‬breathing forth of power.‭ ‬ALMIGHTY POWER is the fountain and origin of the universe,‭ “‬out of whom are all things‭” ‬says Paul‭ (‬1‭ ‬Cor.‭ 8:‬6‭)‬.‭ ‬He also tells us that the fountain of Omnipotence is a glorious and torrid centre‭; ‬a centre that cannot be approached by man,‭ ‬and the dwelling place of an invisible,‭ ‬intelligent,‭ ‬and deathless being‭ (‬1‭ ‬Tim.‭ vi. ‬16‭)‬.‭

corporeal intelligence that hath always existed,‭ ‬and out of whom,‭ ‬as‭ “‬THE FATHER,‭” ‬all things have been produced.‭ ‬But of what does his substance consist‭? ‬What his nature‭? ‬What is he‭?


‭ “‬HE IS SPIRIT.‭”

These are the words of Jesus,‭ ‬who knew what he affirmed.‭ ‬AIL is spirit,‭ ‬and there is a spirit of AIL—the fountain and the stream are both spirit,‭ ‬and hold a like relation that radiant caloric does to iron glowing with a white heat.‭ ‬But what is the glowing substance of Deity‭? ‬That which shall be manifested in the saints when they become spirit,‭ ‬for they shall be like him who is in the bosom of the Father.‭ “‬Deity is spirit,‭” ‬and to convey our conception to the reader of this substance,‭ ‬we would style it‭ ‬corporeal electricity.‭

The Spirit is a procedure from the Father; an emanation sent forth wheresoever He pleaseth. It is that by which he establishes a relationship, or connection, between Himself and every thing animate and inanimate in the Universe.

God and his Spirit are inseparable. This Spirit is coeternal with God himself; is the emanation of his incorruptible substance ; out of which he has generated the universe ; by which he is present everywhere, and with which he pervades all things.

The Holy Spirit is God’s power, not a separated deity or divine personality, but is rather an unseen power emanating from the Deity, filling all space, and by which God is everywhere present. God is omnipresent by the means of His Spirit flowing out from his personal presence. This spirit power is universal in upholding all things in the natural world. It is medium by which God created all things.

God's Substance

To fully understand the teaching of Emanation we need to understand God's Substance or his corporeal body. Now the problem is most people think of God has a sort of formless, shapeless thing floating about in space like a cloud of mist, only with a mind and will an incorporeal, unsubstantial, immaterial spirit that is as near to nothing as words can express.

Hebrews 1:3 He is the reflection of [his] glory and the exact representation of his very being, and he sustains all things by the word of his power; and after he had made a purification for our sins he sat down on the right hand of the Majesty in lofty places

Hebrews 1:3 who, being the radiance of His glory and the exact expression of His substance, and upholding all things by the power of His word, through having made the purification of sins, sat down at the right hand of the Majesty on high (Berean Literal Bible)

The word translated "very being" or "substance" is the Greek word hypostasis

Strong's #5287: hupostasis (pronounced hoop-os'-tas-is)

Hypostasis, the original cognate of substantia

Etymologically,

hypostasis = hypó ("under") + stásis ("a standing" = (hístēmi ("to stand") + -sis, verbal noun suffix)) = "that which stands under"

substantia = sub ("under") + stans ("standing", present active participle of stō ("stand")) = "that which stands under".

From this we can conclude that Hypostasis refers to the nature/essence or "substance" of the Father, the Father-Spirit is substantial.

However, in later centuries hypostasis began referring to the "person", not the "nature" or "being" of God. 

"an accurate representation in the manner of an 'impress' or 'stamp', as of a coin to a die" (NIBC); "the mark [which] is the exact impression of the seal" (Barclay). Christ is "the image of God" (2Co 4:4) and "the image of the invisible God" (Col 1:15); although in these two instances, the Gr word "eikon" is different from that used here. John expressed the same idea in the words "anyone who has seen me [Jesus] has seen the Father" (John 14:9).

the Son is the Character of his Hypostasis rendered, in the common version, "express image of his person." The Son is the character or exact representation, and the Father is the hypostasis. In reference to the former, the Father says, in Zech. iii. 9, "Upon One Stone there shall be Seven Eyes ; behold, I will engrave the graving thereof (that is, of the stone), saith He who shall be hosts." The graving engraved on the stone is termed, in Greek, character, an impress wrought into a substance after some archetype or pattern. This archetype is the hypostasis, so that hypostasis is the basis or foundation of character; wherefore the same apostle in Col. i. 15, styles the character engraved the IMAGE of Theos the Invisible. Seth was the image of Adam, and Adam, the image of Elohim (cf. Gen. i. 26 ; v. 3.). Like Seth, Jesus was an image of Adam, but only in relation to flesh. Adam the First was image of Elohim, and this was in relation to bodily form. Body and form were the hypostasis of Adam and Seth; that is, they were the basis or foundation of the images so named. Where body and form do not exist, there can be no image; therefore, where image is predicated of hypostasis, that hypostasis must have both body and form. The Father-Spirit, unveiled, is, then, a bodily form; and as all things are "out of Him," He is the focal centre of the universe, from which irradiates whatever exists. (Eureka by Dr. Thomas)

 

The Creation by Emanation

By me," says Wisdom, " Yahweh formed the earth." " I am understanding ;" and "by understanding he established the heavens."

We can compare this with what is written in Job " By his SPIRIT he garnished the heavens;" (Job 26:13) 

or in the words of David, " By the WORD of Yahweh were the heavens made ; and all the host of them by the Spirit of his mouth." Psalms 33:6 

For he spake, and it was done; he commanded, and it stood fast. From these statements, then, it is evident that Wisdom, the Word, and the Spirit, are but different terms, expressing the same thing; 

The apostle John, in speaking of this, saith, "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was made not any thing which exists. In him was life, and the life was the light of men." 

This appears to me to be a very comprehensible account of the matter. The Word, Wisdom, Spirit, God, all one and the same; for He, being the fountain and origin, are the emanation from himself.

Hebrews 11:1 Faith is the assured expectation of things hoped for, the evident demonstration of realities (5287 ὑπόστασις hupostasis or hypostasis) though not seen.

2 For by means of this the men of old times had witness borne to them.
Hebrews 11:3 By faith we perceive that the ages (165 αἰών aeon ahee-ohn’) were put in order by the word of God, so that what is seen has come to be out of things that do not appear.

The ages or aeons were set in order by the word of God that means they were God-breathed the ages emanated from God's own substance they are the unseen realities

It is called "the word of God" because it is a good message emanating from Him by his spirit  this we can see from 2tim 3:16

2tim 3:16 Every scripture, is God-breathed (2315. θεόπνευστος theopneustos), and profitable--unto teaching, unto conviction, unto correction, unto the discipline that is in righteousness,--

[Inbreathing (2315 /theópneustos) relates directly to God's Spirit (Gk pneuma) which can also be translated "breath."]

[G. Archer, "2315 (theópneustos) is better rendered 'breathed out by God' as the emphasis is upon the divine origin of the inscripturated revelation itself" (A Survey of OT Introduction, fn. 7, 29).]

So here we can see that the ages being set forth by the word of God means they were breathed out by God or emanated from his substance so that the things which are seen were not made of things which are visible.

 this is the doctrine of the emanation of the aeons 

The Father, out of whom are all things

1 Cor. 8:6  yet to us there is but one God, the Father, out of whom are all things and we in Him, and one Lord Jesus Christ on account of whom are all things, and we by Him.

The Father is absolute power from whose incorruptible substance radiates holy spirit or active force is before all existing things. This self-existing incorruptible substance is essentially spirit—spirit substance—a concentration and condensation into ONE BODY of all the attributes, intellectual, moral and physical, of omnipotence—all things are out of Deity (1 Cor. 8:6). All things being out of Deity, they were not made out of nothing. The sun, moon and stars, together with all things pertaining to each, were made out of something, and that something was the radiant flowing out of His substance, or active force, which pervades all things. By his active force, all created things are connected with the creator of the universe, which is light that no man can approach unto, so that not even a sparrow falls to the ground without the Father, who is not far from every one of us.

John 1:3  All things, through him, came into existence, and, without him, came into existence, not even one thing: that which hath come into existence,

The Eternal Spirit (Heb. 9:14) as Creator, is necessarily before all things, and is, therefore, the "Theos," and the "Logos" of John 1:3, where it is testified that "all things were made on account of Him; and without Him was made not one thing which exists."

For out of Him, (ex autou) and through Him, and for Him are all things. To Him be the glory for the Aeons. Amen" (Rom. 11: 33-36).

The source or fountain of power in the universe is one. It is a unit. Therefore, everything which exists is out of Him. Hence the Creator did not "make all things out of nothing."

Hence the sun, the moon, and the stars, and all the things they can see, taste, feel, smell, and hear upon earth, are God. But do not confuse that which "is of Him" with the "Him" out of whom all things proceed.

The angels or the Elohim also are emanated from the Father

Who maketh his angels spirits; his ministers a flaming fire: Psalm 104:4

To emanate is to bring about and sustain all things from the essence or substance that the True Deity supplies through his Spirit, it sustains all created things in life; so that when withdrawn they perish, and man returns to dust, Job xxxiv. 14

Emanations of the formative Spirit being out of him. The Spirit-Elohim are also "God"; nevertheless they are created. They are formed and made out of and by that which is uncreated. They are Spirit-Forms, the substance of which (spirit) is eternal; while the forms are from a beginning. Each one is a God in the sense of partaking of THE DIVINE NATURE, and being therefore a Son of the Deity.

The Deity (EL), therefore, refers to that mighty Power whose work is publicly displayed in all creation, and whose energy is the basis of all matter for "out of Him were all things made." "Lord," declared the Psalmist, "thou hast been our dwelling place in all generations. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting you are Power" -- Ps. 90:1-2.

Psalm 8:3, "When I consider the heavens, the work of Thy fingers, the moon and the stars, which thou hast ordained because Elohim are the agents or administrative fingers of the Spirit.  "The Spirit of God" and "the fingers of God" are synonymous, as appears from Matt. 12:28; Luke 11:20; and Elohim are spirit, being out of Deity (EL). What the fingers of the hand are to the brain, such are the hosts of Elohim to Deity (EL); they are "Unity of Spirit," which is "God."

The Father-Spirit is embodied power. which implies offspring or children, children or SONS OF POWER. Son-power is also embodied power. It is power emanating from the Father, corporealized in one or a multitude, but never separated or detached from the focal centre. . The Son-power is, therefore, the Father-power, multitudinously expressed, manifested through many bodies.

"He only hath deathlessness." Life radiating from His substance, is spirit-life (El ruach), that is power of spirit. Formative of a creature, and sustaining it in life, it is power of spirit, or spirit-power for that creature. Twelve such Eloahh ruach become Elohim ruchoth, spirit-powers of the twelve. Hence, these Elohim are son-powers, or emanations from the Deity, the great "paternal power." He is therefore the Deity of all flesh, as well as Elohim for all flesh. "The ruach or spirit of Deity (EL) has made me, and the breath of the Shaddai, or Mighty Ones, hath given me life" (Job. 33:4). Here is the Spirit of Deity (EL) through the breath of Shaddai that gives life to men. This withdrawn and they die. Hence it is written: "If He gather unto himself His spirit and His breath, all flesh shall perish together, and man shall turn unto dust" (34:14).

In this elaboration, then, we have Father-Power, Son-Power, or emanation, and Holy Spirit or active force. The Father-Power is One; the Son-Power is the One Father-Power in plural manifestation; and the manifestation is developed by Holy Spirit or active force emanation from the Father Power.

As we have seen, Moses and the prophets teach "One" self-existent, supreme fountain of Power, Deity (EL) who is Spirit, and self-named I SHALL BE, or Yahweh: that is ONE YAHWEH-SPIRIT POWER is "God" in the highest sense, and constitutes the FATHER IN HEAVEN; and He is the Springhead of many streams, or rivers of spirit,

according to the will of the Yahweh-Spirit Power, and that when formed after the model, archetype, or the pattern, presented in HIS OWN Substance, they become SPIRIT-ELOHIM, or sons of God; and are Spirit, because "born of the Spirit" -- Emanations of the formative Spirit being out of him. The Spirit-Elohim was also "God"; nevertheless they are created. They are formed and made out of and by that which is uncreated. They are Spirit-Forms, the substance of which (spirit) is eternal; while the forms are from a beginning. Each one is a God in the sense of partaking of THE DIVINE NATURE, and being therefore a Son of God.

 

The Gnostic Creation Story in the Tripartite Tractate

The Gnostic Creation Story in the Tripartite Tractate

Some Remarks on the Tripartite Tractate

The Tripartite Tractate is one text from the Nag Hammadi Scriptures as a different form of the Gnostic Creation myth which alters the myth ascribing the fall to a masculine Aeon the Logos 

In the beginning there was only the self-existent and transcendent Deity who is called the Eternal Spirit which has male and female attributes dwelling in silence and repose. The Deity is both corporeal and non-corporeal at the same time

From the transcendent Deity there was emanated a male principle called Mind and a female principle called Thought. In these principles emanated others, in male and female pairs to the total of thirty knows as Aeons who collectively constitute the fullness or the divine realm which others would call the spirit world which is beyond the physical heavens it is also called the 3rd Heaven.

Of all the Aeons only the first pair Mind and thought knew and comprehended the greatness of the self-existent Uncreated Eternal Spirit and could behold him but the last and youngest Aeon Logos or (Reason).

The intent, then, of this one who is the Logos, was good. When he had come forth, he gave glory to the Father, even if it led to something beyond possibility, since he had wanted to bring forth one who is perfect, from an agreement in which he had not been, and without having the command. and without the knowledge or consent of his female counterpart Sophia (wisdom) he projected from his own being a flawed emanation.

Thus the Logos motivated by abundant love and seeking only to give glory to the self-existent Uncreated Eternal Spirit creates other beings which are the seven archangels their leader is Michael who is the Demiurge the creator of the material cosmos or the physical heavens

But when the logos perceives that these are inferior to the emanations of the self-existent Uncreated Eternal Spirit indeed mere shadows and phantoms of them, lacking reason and light, dwelling in ignorance, bringing forth more and more defective creatures little weakling, hindered by the illnesses by which he too was hindered

This logos is the cause of the creation of the world and the lower beings including mankind but the logos is not the agent of creation the Demiurge is the agent of creation being used by the logos as a hand

This defective Logos is interceded for by his counterpart the Divine Logos or First Thought the Son in the Pleroma  

Heracleon interpreted this in the same way he identifies the logos not with the agent of creation but with the casue making the creator lower than the logos 

Fragment 1, on John 1:3 (In John 1:3, “All things were made through him, and without him nothing was made.”) The sentence: "All things were made through him" means the world and what is in it. It excludes what is better than the world. The Aeon (i.e. the Fullness), and the things in it, were not made by the Word; they came into existence before the Word. . . “Without him, nothing was made” of what is in the world and the creation. . . "All things were made through Him," means that it was the Word who caused the Craftsman (Demiurge) to make the world, that is it was not the Word “from whom” or “by whom,” but the one “through whom (all things were made).”. . . It was not the Word who made all things, as if he were energized by another, for "through whom" means that another made them and the Word provided the energy.

The archon is the agent of creation being used by the logos as a hand

The Deity is Androgynous! Genesis 1:27

God is Androgynous! Genesis 1-27

The Deity is Androgynous! Genesis 1:27

Thus the logos of the Father goes forth into the All, being the fruit of his heart and expression of his will. It supports the All. It chooses and also takes the form of the All, purifying it, and causing it to return to the Father and to the Mother, Jesus of the utmost sweetness. The Gospel of Truth

God is Androgynous!

But what Does Androgynous Mean?

Being both male and female;
Having both masculine and feminine characteristics.
Having an ambiguous sexual identity.
Neither clearly masculine nor clearly feminine in appearance.-

In other posts I have shown that the holy spirit is a Feminine Aspect of God. Spirit in Hebrew is a feminine noun; but in Greek, neuter. The Holy Spirit is often associated with women’s functions: the birthing process (Jn. 3:5; cf. Jn. 1:13, 1 Jn. 4:7b, 5:1, 4, 18), consoling, comforting, an prophitc groaning in travail of childbirth, emotional warmth, and inspiration.

In this post I will show that God is Androgynous

Consider this: it is only when BOTH man and woman are created in Genesis 1 that God is fully portrayed:

“So God created man in his own image, in the image of God he created him; male and female he created them” – Genesis 1:27

In fact, the first time we see God declaring something to be “not good” is when Adam finds himself alone in the Garden:

“Then Yahweh Elohim said, “It is not good that a man should be alone: I will make him a helper fit for him.” – Genesis 2:18

Why did God need to create BOTH genders before mankind fully displayed the image of God? One reason is that this is an allegory of Christ and the church especially when man and woman come together as “one flesh” we see the mystical body of Christ (Genesis 2:24).

Female images for God (drawn from women’s biological activity)

a mother who does not forget the child she nurses (Isa. 49:14-15)

a mother who comforts her children (Isa. 66:12-13) Isaiah 66:12-13

a mother who births and protects Israel (Isa. 46:3-4).

In Isaiah 46:3 God says, "Listen to Me, O house of Jacob, and all the remnant of the house of Israel, you who have been borne by Me from birth and have been carried from My womb."

a mother who gave birth to the Israelites (Dt. 32:18)

You have forgotten the Rock who fathered you, and put out of mind the God who gave you birth.

God has feminine attributes as well as masculine.

God has manifested himself to be both Father and Mother so that we might be more aware of God’s constant presence and willingness to assist us

Later in Isaiah, God says to His people: "Can a mother forget the baby at her breast and have no compassion on the child she has borne? Though she may forget, I will not forget you!" (Isaiah 49:15).

"God did not satisfy himself with proposing the example of a father, but in order to express his very strong affection, he chose to liken himself to a mother, and calls His people not merely children, but the fruit of the womb,

Likewise, when we think of God’s love for those who are reconciled to him in Jesus, we not only think of a strong, protective and wise father, but we can also take comfort in his tender, nurturing, kindness and care seen most beautifully in a mother’s love for her child. What a dynamic God we worship