The Repentance and Restoration of Sophia Genesis 3:16

The Restoration of Sophia

The restoration of Sophia

opening reading from the gospel of Philip

When Eve was still with Adam, death did not exist. When she was separated from him, death came into being. If he enters again and attains his former self, death will be no more.

If the woman had not separated from the man, she should not die with the man. His separation became the beginning of death. Because of this, Christ came to repair the separation, which was from the beginning, and again unite the two, and to give life to those who died as a result of the separation, and unite them. But the woman is united to her husband in the bridal chamber. Indeed, those who have united in the bridal chamber will no longer be separated. Thus Eve separated from Adam because it was not in the bridal chamber that she united with him. (Gospel of Philip)

Israel surely would not have been visited by god and brought out of the land of Egypt and the house of bondage if it had not sighed to god and wept about its oppressive labors. Again in the Psalms it is written, (the Exegesis of the soul)

This whole account is an allegory of what is occurring in the heavens (to include the earth). The Father separated a part from within Himself (“Ruach”, the feminine spirit that moves in all creation) and infused it into the body of Adam (mankind). This resulted in the beginning of the first death for the spirit became “individualized” (i.e. was given free will) in the foreknowledge that we might learn through experience all of the facets of the Father’s love and wisdom. It was the only way our heavenly Father could introduce to us the complete knowledge of good and evil that we might come to know the power of agape’ (love).

“Israel” represents the wife who was separated from Him by the veil of flesh that they might learn obedience through suffering (something they could not achieve any other way).

Lamentations 2 New International Version
2:1 How the Lord has covered Daughter Zion with the cloud of his anger!
He has hurled down the splendor of Israel from heaven to earth;
he has not remembered his footstool in the day of his anger.

Jesus was the “firstborn in many brothers” who rent the veil of flesh and by doing so He became the head of the bride of which each body part is being united in the bridal chamber(s) (through the image, our hearts) one member at a time until the whole body is completed. Then shall the dead all be raised in Christ and those who belong to Him at His coming that they be caught away to be with Him for the grand ceremony!

Eve is the mother if all living also a symbol of wisdom and the tree of life

Gen 2:20 ¶ And Adam called his wife’s name Eve; because she was the mother of all living.

Pr 3:18 She [is] a tree of life to them that lay hold upon her: and happy [is every one] that retaineth her.

Reading again now from the Gospel of Philip with commentary notes

When Eve [holy spirit (mother of everyone living)] was still with Adam [still in the creative thoughts of the Father], death did not exist [God does not die, hence His image and likeness would not die as long as it continued in Oneness with the Father]. When she was separated from him [when she was manifest in creation as individual spirit consciousness (i.e. was able to make independent choices)], death came into being [by making the wrong choice to follow a path contrary to Gods Law causing double mindedness – it is the separation of the will of the Father from the will of individual spirit]. If he enters again [into harmony with the will of the Father] and attains his former self [brings body, soul and spirit back together as One], death will be no more [this is victory over death] (Philip 56)

The separation of Eve from Adam happened at the fall:

Eve, through her presumptuous action, had lost her equality, her "one-ness" with her husband, and her restoration to this position was made subject to him.

Genesis 3:16 And to the woman He says, "Multiplying, yea, multiplying am I your grief and the groaning of your pregnancy. In grief shall you bear sons. "Yet by your husband is your restoration, and he shall rule over you. (Concordant Literal Version)

Some read teshuwqah, return, instead of teshuwqwah, desire. The Concordant Version reads: "By your husband is your restoration, and he shall rule over you."

The Septuagint and Syriac are similar, and render "turning or returning." The Septuagint renders by the Greek apostrophee, "a turning oneself, an escape, a place of refuge from evil" (see Liddell & Scott Greek Lexicon).

"Desire" is "teshuwqah", found in the OT only here and in Gen 3:16; 4:7; Song 7:10. Eve’s desire was for what she had lost, but hoped to regain it through him. This expresses a desire to return, a desire for oneness, a desire that the individual will (even HIS will!) should be subordinated to the needs of the unit which is the couple: "And the two will become one flesh" (Eph 5:31; cp Jn 17:21; Act 4:32; 27:23; 1Co 6:19,20). Instead "teshuwqah" some read "teshuwbah" return. Thus the Concordant translation renders: “By your husband is your restoration and he shall rule over you”. the LXX and the Syriac also render it as “return.” all these meanings are most significant. 

Spiritually, this state of equality between man and woman is restored in Christ (see Gal. 3:28), for both have equal privileges and status in him. But this is only a token of the complete restoration to equality with "the man" Christ Jesus in the age to come, to which the Lord referred in his prayer: "That they all may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent me" (John 17:21).

As for the Wisdom who is called "the barren," [the little wisdom (Phi 28)] she is the mother of the angels [those who were anointed as men of "God" i.e. the righteousness seeking people who overcome the world and become prophets and guides to the royal line of Israel]. And the companion of the [...Christ was called] Mary Magdalene.  [...He] loved her more than all the disciples [she represents those with a pure heart who are willing and able to hear what the spirit is saying], and used to kiss her often on her mouth [this is a euphemism for passing on the deeper meanings of the Word in love (see Philip 32) – Mary obviously had a pure and unadulterated heart which is what Jesus loves most in people so He was willing to answer her deeper questions, ones the disciples would not ask]

Eve being the mother of all living she is justified by her children

Luke 7:35 But wisdom is justified of all her children.

The restoration of Sophia begins with her children Believers justify or vindicate Sophia

Wisdom or Sophia could be used collectively of the ecclesia the Bride of Christ we can see this from The Exegesis on the Soul it is at the end of the text when we get a clear understanding of who or what the soul is.

Repentance

Reading now from the The Exegesis on the Soul:

Israel surely would not have been visited by god and brought out of the land of Egypt and the house of bondage if it had not sighed to god and wept about its oppressive labors. Again in the Psalms it is written,

I was greatly troubled in my groaning. I will bathe my bed and my cover each night with my tears. I have become old in the midst of all my enemies. Depart from me, all you who work at lawlessness, for look, the lord has heard the cry of my weeping and the lord has heard my prayer.

If we repent, truly god will heed us, he who is long-suffering and abundantly merciful, to whom be glory forever and ever. Amen. (The Exegesis on the Soul)

The text seems to be referring to the nation of Israel or the Israel of God the ecclesia collectively has the soul which needs to repent this can be seen at the end of the document:

If we repent, [we like Israel need to ask for forgiveness] truly God will listen to us, he who is long suffering and abundantly merciful, to whom is the glory for ever and ever. Amen! (Exegesis on the Soul )

The word repent is a Jewish or Hebrew term and would be understood by Jewish-Christian readers

"If we repent, truly God will listen to us,"

The soul is used collectively for the nation of Israel and the church or the Israel of God. (Galatians 6:16) The author of the Exegesis on the Soul is using figurative language the soul is symbolic of a group of people (Genesis 14:21 Genesis 23:8 Jeremiah 48:6)

In the phrase "If we repent, truly God will listen to us" It is obvious "We" is the members of the Church or the spiritual Israel. It also shows the text is addressing a group of people calling them to repentance.

Just as the soul is an allegory for the sons of Israel or the church so is Wisdom or Sophia

So our repentance is also the repentance of Sophia remember wisdom is justified of all her children.

The Restoration

Song of Solomon 7:10 New International Version

I belong to my beloved, and his desire is for me.

When the Bride exclaims: "His desire is toward me," she means that the promised restoration is directed to her, that she has been chosen to enjoy this privilege. It is significant, that immediately upon making this statement, she launches into a description of labor to be performed in mutual cooperation: "let us go forth," "let us lodge," "let us get up early," "let us see." When her Lord returns she shall be united to him, and will experience that glorious unity promised, including a restoration of that state of fellowship and equality that existed before sin entered into the world.

Therefore, Christ came to correct the separation that was from the beginning. There was both unity and equality in Eden before sin made its ugly appearance. The man and the woman were as one rejoicing together before God, which was brought to an end by the seductive suggestion of the serpent, and its terrible fruit of sin. 

The unity in Eden was broken, and because the woman was first in the transgression, she was brought into subjection to her husband (1Tim 2:12-14). After God told the serpent, He would provide a Redeemer who would bruise its head and release man from its power (sin). sentence was than pronounced upon the woman: Gen 3:16 And to the woman he said, I will greatly multiply thy pains and thy groanings; in pain thou shall bring forth children, and thy desire shall be to thy husband, and he shall rule over thee. Your desire... to Your husband: Woman's desire to man, Christ: Song 2:16; 6:3. Man's pre-eminence over his wife: Eph 5:22-24. 

Eve was reminded that her restoration, return, was subject to her husband, and that he must exercise the rule over her. Eve, however, was typical of the bride of Christ, and these words spoken to her have an added significance when related to the bride. The restoration of the bride is subject to her husband (Christ), and he must bear rule over her, if she would attain unto it.

What is the restoration?

That unity for which Christ prayed the Father when he declared: John: 17:20,21 Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.

This expresses the complete union of marriage; that oneness that shall only be experienced when the marriage of the lamb hath come. For the moment, the bride is espoused as a “chaste virgin” to Christ, and in this relationship, there is partial restoration. Thus, Paul wrote: Galatians: 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 

Paul taught that in Christ there is a restoration of oneness. We experience that initially at baptism, for no matter of which sex we might be, we are than made personally responsible to Christ. But the “oneness” there indicated, is but a token of the complete restoration in the future, when Christ’s prayer will be fulfilled, and when, taking her to himself in the bridal chamber, he will acknowledge that they are “one flesh” (Eph 5:31). Meanwhile, the second Eve remains in subjection to her husband (1Tim 2:11-12 Eph 5:22 Col 3:18)

The Marriage

Reading again from the Exegesis on the Soul

Then, by the will of the father, the bridegroom came down to her in the bridal chamber, which had been prepared. And he decorated the chamber.

This marriage is not like carnal marriage, in which those who make love with each other become satiated in their lovemaking. And as if it were a burden, they leave behind the annoyance of physical desire. They turn their faces from each other. In this marriage once they join they become a single life. As the prophet said about the first man and woman,

They will become a single flesh.

They were originally joined to each other when they were with the father, before the woman led the man astray, who is her brother. This marriage brings them together again, and the soul joins her true love and real master, as the scriptures tell us :

The woman’s master is her husband.

Then gradually she recognized him and was again happy, weeping before him as she remembered the disgrace of her former widowhood. She adorned herself abundantly so he might be pleased to stay with her.

And the prophet said in the Psalms,

Hear, my daughter, and see me and bend your ear, and forget your people and your father’s house, for the king has desired your beauty, and he is your lord.

He has her turn her face from her people and the gang of her adulterers with whom she had mingled, to devote herself now to her king, her real lord, and to forget the house of the earthly father with whom things were bad for her, and remember her father in heaven. So Abraham was told,

Leave your country and kin and your father’s house. (Exegesis on the Soul)

The Testimony of Truth Gnostic Teaching on Martyrdom

The Testimony of Truth Gnostic Teaching on Martyrdom

The Testimony of Truth

The foolish - thinking in their heart that if they confess, "We are Christians," in word only (but) not with power, while giving themselves over to ignorance, to a human death, not knowing where they are going nor who Christ is, thinking that they will live, when they are (really) in error - hasten towards the principalities and authorities. They fall into their clutches because of the ignorance that is in them. For (if) only words which bear testimony were effecting salvation, the whole world would endure this thing and would be saved. But it is in this way that they drew error to themselves. ...
... (3 lines unrecoverable)
... they do not know that they will destroy themselves. If the Father were to desire a human sacrifice, he would become vainglorious.

For the Son of Man clothed himself with their first-fruits; he went down to Hades and performed many mighty works. He raised the dead therein; and the world-rulers of darkness became envious of him, for they did not find sin in him. But he also destroyed their works from among men, so that the lame, the blind, the paralytic, the dumb, (and) the demon-possessed were granted healing. And he walked upon the waters of the sea. For this reason he destroyed his flesh from [...] which he [...]. And he became [...] salvation [...] his death ...
... (4 lines unrecoverable)
... everyone [...] how many they are! They are blind guides, like the disciples. They boarded the ship; at about thirty stadies, they saw Jesus walking on the sea. These are empty martyrs, since they bear witness only to themselves. And yet they are sick, and they are not able to raise themselves.

But when they are "perfected" with a (martyr's) death, this is the thought that they have within them: "If we deliver ourselves over to death for the sake of the Name we will be saved." These matters are not settled in this way. But through the agency of the wandering stars they say they have "completed" their futile "course", and [...] say, [...]. But these [...] they have delivered themselves ...
... (7 lines unrecoverable)


... but they resemble [...] them. They do not have the word which gives life. (The Testimony of Truth)

Study 

The Testimony of Truth the author is anonymous—it challenges the idea that God wants people to die as martyrs

The word "martyr" is from martus, elsewhere rendered witness, it indicates one who bears witness to the truth 

3144. martus ► Strong's Concordance
martus: a witness

Original Word: μάρτυς, υρος, ὁ

in a legal sense: Matthew 18:16; Matthew 26:65; Mark 14:63; Acts 6:13; Acts 7:58; 2 Corinthians 13:1; 1 Timothy 5:19; Hebrews 10:28.
in an historical sense: Acts 10:41; 1 Timothy 6:12; (2 Timothy 2:2);
one who is a spectator of anything, e. g. of a contest, Hebrews 12:1;
with a genitive of the object, Luke 24:48; Acts 1:22; Acts 2:32; Acts 3:15; Acts 5:32 G L T Tr WH; Acts 10:39; Acts 26:16; 1 Peter 5:1;
with a genitive of the possessor 'one who testifies for one', Acts 1:8 L T Tr WH; ; with a genitive of the possessor and of the object, Acts 5:32 Rec.; μάρτυρα εἶναι τίνι, to be a witness for one, serve him by testimony, Acts 1:8 R G; ; (Luke 11:48 T Tr WH).
He is said to be a witness, to whose attestation appeal is made; hence, the formulas μάρτυς μου ἐστιν ὁ Θεός, Romans 1:9; Philippians 1:8;
It's author is challenging the radical christian bishops who encourage "martyrdom" and accuse them of complicity in murder

Its focus on martyrdom also indicates composition during a period of persecution, making a date prior to the early fourth century more likely

Testim. Truth is clearly not sympathetic to Christians who confess before the Roman authorities and consequently suffer martyrdom. The author describes the ignorance and error of martyrs-by-death as follow:

The Testimony of Truth
The foolish - thinking in their heart that if they confess, "We are Christians," in word only (but) not with power, while giving themselves over to ignorance, to a human death, not knowing where they are going nor who Christ is, thinking that they will live, when they are (really) in error - hasten towards the principalities and authorities. They fall into their clutches because of the ignorance that is in them. For (if) only words which bear testimony were effecting salvation, the whole world would endure this thing and would be saved. But it is in this way that they drew error to themselves. ...... they do not know that they will destroy themselves. If the Father were to desire a human sacrifice, he would become vainglorious. (The Testimony of Truth)

This text depicts “so-called Christians” who undergo martyrdom at the hands of persecutors as misguided fools, who mistakenly believe that “death for the sake of the name will offer them salvation

According to Testim. Truth then, ignorance fosters a misguided desire for martyrdom— “they do not know they will destroy themselves”

 If the Father were to desire a human sacrifice, he would become vainglorious. (The Testimony of Truth)

The author of Testimony of Truth notes that if God were to desire human sacrifice, then he would be guilty of vanity

"We are Christians," in word only (but) not with power, For (if) only words which bear testimony were effecting salvation, the whole world would endure this thing and would be saved. (The Testimony of Truth)

Testim. Truth casts the idea that a simple confession, “mere words,” saves as so easy that it is ridiculous

 

He reflects that those who claim to witness via death are like the disciples, as “blind guides,” confused at the shore of Sea of Galilee (33,21-24).35 On the futility of their efforts, he remarks

These are empty martyrs, since they bear witness only to themselves. And yet they are sick, and they are not able to raise themselves. (The Testimony of Truth)

The author rejects the notion that a martyr’s death brings perfection and automatic salvation, and adds that the only “witness” martyrs bear is to themselves 

Note Exposing the misguided motives and “emptiness” of a martyr’s death

The description of their erroneous logic continues: “When they are ‘perfected’ with passion (paqos), this is the thought they have within them, ‘If we deliver ourselves over to death for the sake of the name, we will be saved’”

But when they are "perfected" with a (martyr's) death, this is the thought that they have within them: "If we deliver ourselves over to death for the sake of the Name we will be saved." These matters are not settled in this way. But through the agency of the wandering stars they say they have "completed" their futile "course", and [...] say, [...]. But these [...] they have delivered themselves ... (The Testimony of Truth)

This, therefore, is the true testimony: When man comes to know himself and God, who is over the truth, he will be saved, and he will crown himself with the crown unfading. (The Testimony of Truth)

Having rejected testimony by death, Testim. Truth redefines appropriate martyrdom as an individual enterprise centered on knowledge, relating, “This, therefore, is the true testimony When one knows himself and God who is over the truth, he will be saved, and he will be crowned with the crown unfading” (44,30-45,6).

Heracleon disparaged literal martyrdom, arguing that it was useless to confess Christ with a martyr’s death and yet to have denied him by one’s conduct (Strom. 4.71–72). Heracleon is said to have argued that “there is confession with faith and conduct, and there is vocal confession. Vocal confession takes place also in the presence of authorities, and most people wrongly think that this alone is truly confession. Yet hypocrites are capable of making this same kind of confession” (Strom. 4.71.1–2).

Church History

The following is taken form Eureka Vol 1 by Dr. John Thomas 1868:

We suspect Irenaeus was infected with this depth of the Satan, for he speaks of "the martyrs" hastening to Christ; as though they would enter into his presence before the resurrection! Nay, we are now sure of it; for further on, in his account of the persecution at Lyons and Vienne, he says of Vettius Epagathus who suffered death, "he was, and is still a genuine disciple of Christ, following the Lamb whithersoever he goeth" -- a quotation seventy years after John's death, from Apoc. xiv. 4. Now Vettius could only "follow the Lamb whithersoever he goeth" after his death, upon the principle of immediate translation to heaven, which was styled "the birthday of martyrdom." In another place, he speaks of "eternal fire in hell" for the apostate.

Ignatius was an elder of the ecclesia at Antioch, but possessed of a fanatical desire for martyrdom, which was contrary to the instruction of the Lord Jesus, who said, "when they persecute you in one city, flee to another." But instead of this, when the Emperor Trajan came to Antioch, about A.D. 107, on his way to the Parthian war, Ignatius voluntarily delivered himself up to Trajan, into whose presence he was introduced. "What an impious spirit art thou," said the emperor, "both to transgress our commands, and to inveigle others into the same folly to their ruin!"

Ignatius, who had been an episcopal in the Star-Angel of the ecclesia at Antioch for thirty-seven years, twenty-six years of which he was officially contemporary with the apostle John, came to Smyrna on his way to Rome A.D. 107, whither he was sent by order of Trajan, "to be thrown to the wild beasts for the entertainment of the people."

Polycarp was put to death sixty years after Ignatius, A.D. 167. If he was one of those in Smyrna to whom the Spirit saith, "I know thy works, and tribulation, and poverty -- but thou art rich;" and if he continued "rich in faith" to the end, (which his martyrdom is no proof of, as many of "the synagogue of the Satan" also suffered),

Many of the Satan's synagogue who rejoiced in Jezebel, possessed spiritual gifts, and could speak with tongues, and prophesy, and understand mysteries, and had the knowledge, and the faith to remove mountains, and bestowed their goods to feed the poor; and not only in some cases gave their bodies to be burned; but in crowds rushed to martyrdom, till the pagan authorities refused to kill them; and told them to become their own executioners. Still, as Paul intimates, they were nothing; for they were destitute of "love." So it is now.

Multitudes had a rage for martyrdom, and gave their bodies to the fire in expiation of iniquity, transgression, and apostasy. These were "those who committed adultery with Jezebel," the clerical fathers, and "her children," who looked up to those fathers as the deluded people of "the religious world" look up now to the clergy who deceive them, regarding them with awe as their "spiritual guides" and "fathers in Cod."


All such, who gave their bodies to be burned, or to be thrown to the wild beasts, or to any other form of martyrdom, were mere "sounding brass and tinkling cymbals;" and heirs of the vengeance to be revealed in "the Second Death." They had not faith to give them the victory over the world; so the world overcame them by its seductions, and exposed them to be "hurt of the Second Death," which is manifested after the resurrection of the flesh. When this time arrives, the "bed" will have been prepared for Jezebel, and she will then be "cast into it;" and not she only, but with her them that commit adultery. This bed is the "great tribulation," or "sorrow," in which the antichristian apostasy is to be destroyed at the apocalypse of Jesus Christ in "the Hour of judgment;" when Babylon, the Great City, falls because of her having prostituted and debauched all the nations with her blasphemies and abominations. The ecclesiasticism of the earth and of the whole habitable, with all the clerical orders by which it is upheld, will be utterly abolished by the wrath of the Deity poured out without mixture, which they will be compelled to drink with great torment in the presence of Jesus and the Saints (Apoc. xiv. 7-11; xviii. 2). Eureka Vol 1

All this voluntary martyrdom was the result of ignorance and misdirected zeal. It was no proof of the sufferers being Christ’s Brethren. We may admit the piety and sincerity of many of them; but Paul has taught us that giving the body to be burned is no equivalent for the want of that "love," which he, after the teaching of the Christ, says is "the fulfilling of the law" -- hoping and believing all the things testified in the truth (1 Cor. 13). Martyrdom, then, is no proof of a man’s being in Christ; and without being in him, he cannot be a brother of Christ.

The most it proves is the sincerity and devotion of the martyr to his profession, whatever that may be. Hence, the martyrdom of Huss, Jerome, Cranmer, Servetus, and such like, proved the sincerity of their anti-romish and anti-calvinistic opinions; it did not alter the fact of their being eminently pious members of the Apostasy; the stain of which cannot be obliterated by body-burning, but only by an intelligent belief and obedience of the truth.

Vision through the soul or through the spirit? The Gospel of Mary

Vision through the soul or through the spirit? The gospel of Mary

or

how does the person who sees the vision see it, through the soul or through the spirit? The Gospel of Mary

8) And she began to speak to them these words: I, she said, I saw the Lord in a vision and I said to Him, Lord I saw you today in a vision. He answered and said to me,
9) Blessed are you that you did not waver at the sight of Me. For where the mind is there is the treasure.
10) I said to Him, Lord, how does he who sees the vision see it, through the soul or through the spirit?
11) The Savior answered and said, He does not see through the soul nor through the spirit, but the mind that is between the two that is what sees the vision and it is [...]
(pages 11 - 14 are missing from the manuscript)

the past tense Lord I saw you today in a vision Mary is addressing Jesus after the vision

this passage is based on John 20:14-18

John 20:14 After saying this, she turned around and saw Jesus standing there, but she did not realize that it was Jesus. 

15 Jesus said to her: “Woman, why are you weeping? Whom are you looking for?” She, thinking it was the gardener, said to him: “Sir, if you have carried him off, tell me where you have laid him, and I will take him away.” 

16 Jesus said to her: “Mary!” On turning around, she said to him in Hebrew: “Rabboni!” (which means “Teacher!”) 

17 Jesus said to her: “Stop clinging to me, for I have not yet ascended to the Father. But go to my brothers and say to them, ‘I am ascending to my Father and your Father and to my God and your God.’” 

18 Mary Magdalene came and brought the news to the disciples: “I have seen the Lord!” And she told them what he had said to her.

17 Jesus said to her: “Stop clinging to me, for I have not yet ascended to the Father. But go to my brothers and say to them, ‘I am ascending to my Father and your Father and to my God and your God.’”

This suggests the ascent of the soul as the theme of the vision which Mary goes on to narrate

He answered and said to me,
9) Blessed are you that you did not waver at the sight of Me. For where the mind is there is the treasure.

did not waver not wavering and standing firm are terms in gnostic texts for those who possess knowledge

treasure and mind 

where the mind is, there is the treasure’. In one way this appears to be close to (but not identical with) the saying in Matt. 6.21 // Luke 12.34: ‘where your treasure is, there will your heart be also’ here in the Gospel of Mary replacing heart with mind

Metaphysical meaning of treasure (rw)
treasure--True wealth is a state of consciousness, the consciousness of God as man's supply. Spiritual wealth expresses itself as faith, love, wisdom, grace, joy, and so on. Material wealth expresses as worldly riches, possessions of an earthly nature

Justin, 1 Apol. 15.16 But seek the kingdom of heaven, and all these things shall be added unto you. For where his treasure is, there also is the mind of a man.

the version in the Gospel of Mary seems to refer to a present state of affairs the ‘mind’ itself the valued site, this is where the treasure’ itself is. 

the ‘mind’ (as the place where one’s ‘treasure’ is) 

This should be understood in light of Jesus's words that For the Son of Man is within you. his saving work allows us to follow after him the way to the true human existence and to find within ourselves the son of man as our own new self 

mind and vision

10) I said to Him, Lord, how does he who sees the vision see it, through the soul or through the spirit?
11) The Savior answered and said, He does not see through the soul nor through the spirit, but the mind that is between the two that is what sees the vision and it is

Here the words soul and spirit refer to natural human faculties

Man is made up of a body, soul and spirit

1Th 5:23  And the very God of peace sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

Heb 4:12  For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.

Sometimes the word soul and spirit and be translated mind, heart,

brain seat of consciousness

Mind = the intellect

soul = seat of the outward senses or the body 

spirit = seat of emotions or the heart 

Mary asks which human faculty enables one to see a vision, and she mentions the ‘soul’ or the ‘spirit’ as possibilities. The Saviour’s reply is to say that, rather than the soul or the spirit, it is the mind. 

The mind conveys the vision, functioning as a mediator between the spirit and the soul.

The mind is the ruling function of the soul, not something separate from it. He maintained that the soul, as well as the body, is material

For the Gospel of Mary, a human being is composed of body, soul, and mind.9 The mind is consciousness literally a co-perception. It implies that there are two types of perception within the believer- human perception, and spiritual self perception, that which links it with God. The Mind that is cleansed in Christ, that is at peace, will be a consciousness that keeps those two perceptions, of the real self and of the ego, in harmony.

The mind rules and leads the soul, so that when the mind is directed toward God, it purifies and directs the soul toward spiritual attainment. As the Savior said, "Where the mind is, there is the treasure" (GMary 7:4).

According to the Gospel of Mary, however, it is not the soul that sees the vision, but the mind acting as a mediator between the sensory perceptions of the soul and the Deity. This view was widely held among Christian theologians.18 For example, the second-century theologian and martyr, Justin,19 argued that God is invisible, and thus "the vision of God does not occur with the eyes, as with other living beings, but He can be grasped only by the mind" (Dialogue with Trypho 3).

The Gospel of Mary clearly agrees that only spiritually advanced persons have visionary experiences. Mary, for example, is praised by the Savior because she has not wavered at the sight of him.21 

The Savior ascribes Mary's stability to the fact that her mind is concentrated on spiritual matters. Mary has clearly achieved the purity of mind necessary to see the Savior and converse with him. The vision is a mark of that purity and her closeness to God.22 Note, too, that her stability is in marked contrast with the contentious fearfulness of the other disciples.

Because the mind is not associated with the senses, it is not dimmed in the presence of the Holy Spirit. Madness and ecstasy are not necessary characteristics of true prophecy from the Gospel of Mary's point of view; rather the purified mind is clear and potent.

The mind being described as a treasure (GosMar 10.15-16) reminds one of Paul's first letter to the Corinthians where he quotes Isaiah's question 'who has the mind of the Lord that he may instruct him?' (Isa. 11.13). And he answers: but we have the mind of Christ (1 Cor. 2.16). In his letter to the Romans the mind is the inner Human being, which is able to distinguish between the good and the bad (Rom. 7.22-23). The mind is able to honour the law of God, but is held prisoner by the flesh, causing death (Rom. 7.26). 

If the Spirit of God who raised Christ lives within one, this situation changes, enabling one to become free and alive (Rom. 7.24-25; 8.10-15). In the second letter to the Corinthians Paul calls the knowledge of God's glory in Jesus Christ, a treasure which we have in earthen vessels, referring to his hardships as an apostle (2 Cor. 4.6-11). He encourages his readers by saying that, although the outer human being is decaying, the inner one is renewed from day to day (2 Cor. 4.16). Furthermore he asks them to change themselves and to live their lives in accordance with their renewed mind (Rom. 12.2). In the letter to the Ephesians this renewal through one's mind is the same as clothing oneself with the new Human being (Eph. 4.23-24).

The Gnostic Redeemed Redeemer Not A Myth

 The Redeemed Redeemer 

or

The Gnostic Redeemer Myth

If anyone has read any books on Gnosticism they may of come a cross the term(s) redeemed redeemer or saved savior I find it strange that this called a myth by many scholars instead of a teaching in a belief system. I believe this is a doctrine not a myth we find this teaching in many Gnostic texts and in the Bible itself.   

Karen L. King writes in her book What is Gnosticism

Reitzenstein had argued that a key feature of the Gnostic redeemer myth was the shared identity of the savior with the saved....the term redeemed redeemer itself never appears in any primary text and its content was determined only by reference to the Gnostic salvation myth constructed by Reitzenstein, Bultmann, and Jonas. What is Gnosticism p 143

Speaking on hymn of the pear the acts of Thomas Hans Jonas writes: 

We can confidently take the King's Son to be the Savior, a definite divine figure, and not just the personification of the human soul in general. Yet this unique position does not prevent him from undergoing in his own person the full force of human destiny, even to the extent that he the savior himself has to be saved. Hans Jonas Gnostic Religion

Some quotes from the The Gnostic Bible

He who was redeemed redeemed the world. The Gnostic Bible p 282

You are saved in him who was saved. The Gnostic Bible 364

Speaking on hymn of the pear the acts of Thomas: 

The son has a double or twin role, for he appears to be both savior and the soul that he

saves; he saves and must himself be saved. The Gnostic Bible 387

In this allegory of redemption, as Hans Jonas points out, the savior himself must be saved—or rather, must save himself. The Gnostic Bible 387

Early Christian teaching on the saved savior or Redeemed Redeemer

the Odes of Solomon 

Ode 8

20) Pray and increase, and abide in the love of the Lord;
21) And the beloved ones in the Beloved, and those who are protected in Him Who liveth, and those who are saved in Him Who was saved.
22) And ye shall be found incorrupt in all ages, on account of the Name of your Father.

Ode 17


Then I was crowned by my God, and my crown was living.
And I was justified by my Lord, for my salvation is incorruptible.
I have been freed from vanities, and am not condemned.
My chains were cut off by His hands, I received the face and likeness of a new person, and I walked in Him and was saved.

Ode 42

17 And open for us the door by which we may come out to You; for we perceive that our death does not touch You.
18 May we also be saved with You, because You are our Savior.
19 Then I heard their voice, and placed their faith in my heart.
20 And I placed my name upon their head, because they are free and they are mine.
Hallelujah.

address of the Redeemed Redeemer with a Christological doxology

The Redeemed One becomes the Redeemer Michael Lattke The odes of Solomon 244

From this we can see that the Redeemed Redeemer refers to the savior who was saved from death

As I have said above this is not myth but a doctrine this teaching can be found in the Bible and the Nag Hammadi Library, the Odes of Solomon, the hymn of the pear in the acts of Thomas

The Redeemed Redeemer is not a myth but a doctrine or teaching. 

So why would Jesus need to be saved the bible answers this because of sin and death. His body was as unclean as the bodies of those for whom he died; for he was born of a woman, and "not one" can bring a clean body out of a defiled body; for "that", says Jesus himself, "which is born of the flesh is flesh" (John 3:6)

Sin, is an equivalent expression for human nature.

Jesus needed to be saved from human nature or sinful flesh

The first thing I think we should look at is identity does the savior of the Gnostic text have a shared identity with the saved

The Nag Hammadi Library text of Melchizedek:

Furthermore, they will say of him that he is unbegotten, though he has been begotten, (that) he does not eat, even though he eats, (that) he does not drink, even though he drinks, (that) he is uncircumcised, though he has been circumcised, (that) he is unfleshly, though he has come in the flesh, (that) he did not come to suffering, <though> he came to suffering, (that) he did not rise from the dead, <though> he arose from the dead. NHS p. 600

This is a remarkable passage, which speaks out about the false doctrine of doceticism (docetic heretics those who will deny the physical reality of Jesus's nature) 
and confirms orthodox teaching on life death and resurrection of Jesus. 

It also shows that Jesus had a shred identity with the saved he was circumcised he came in the flesh

The Gospel of Thomas saying 28

28 Jesus said: I stood in the midst of the world, and I appeared to them in the flesh. I found them all drunk; I found none of them thirsting, and my soul was afflicted for the sons of men; for they are blind in their heart, and they do not see that they came empty into the world, (and) empty they seek to leave the world again. But now they are drunk. When they have thrown off their wine, they will repent

Here Jesus came in the Flesh his soul was afflicted for the children of men.  
"I appeared to them in the flesh" is translated by LAYTON to read "I was shown forth incarnate" 

Incarnate means “having a bodily form.” ... The prefix in- means “in” and caro means “flesh,” so incarnate means “in the flesh.”

We should compare this saying with saying 101 to find out the meaning of the word flesh Jesus has 2 mother's his birth mother after the flesh and his true mother the holy spirit

The Gospel of Thomas saying 101

Jesus said, "Those who do not hate their [father] and their mother as I do cannot be [disciples] of me. And those who [do not] love their [father and] their mother as I do cannot be [disciples of] me. For my birth mother gave me [death.] But my true [mother] gave me life." April Deconick translation

Jesus's birth mother could only give him death which we understand to be our sinful nature. 

Here in saying 101 death is an equivalent expression for human nature or the flesh. So here again in the Gospel of Thomas we have Jesus the Savior identitied with those he came to save by birth and natural nature the flesh

 The Gospel of Philip:

Jesus revealed himself [at the] Jordan River as the fullness of the Kingdom of Heaven. He who was begotten before everything, was begotten anew. He who was once anointed, was anointed anew. He who was redeemed, in turn redeemed others.

In some Gnostic texts, the man Jesus is separate from the heavenly Christ (or Logos) which descended into him during his baptism in the Jordan.

This shows that the some gnostic groups understood that Jesus first needed redemption for himself before he could redeem those for whom he came to die for. Jesus is thus the redeemed redeemer coming in our sinful nature. The Savor himself was in need of redemption.

Why should Jesus be baptized?

By this act, then, Jesus associated himself openly with the sinners he came to save. By it he proclaimed the essential one-ness of his nature with theirs. He too needed this baptism, inasmuch as he also was a member of this fallen race needing redemption. It was an acknowledgement that the great truth taught by John: “all flesh is grass”, applied to him also. He needed the benefits of his own sacrifice. Now, as well as at the end of the days of his flesh, he was “numbered with the transgressors” (Is. 53: 12). Harry Whittaker, Studies in the Gospels

Jesus's sanctification started at his baptism and ended with his resurrection after his death on the cross:

Hence, in the First Apocryphon of James, Jesus says to James that, during the time of his crucifixion, his (Jesus’) redemption ‘will be near’. Jesus: “Behold, I shall reveal to you everything of this mystery. For they will seize me the day after tomorrow. But my redemption will be near.” (First Apocryphon of James)

Further light is thrown on these baptismal records by the Testaments of the Twelve Patriarchs, where the anointing of the Messianic Priest-king is described in these terms : " The heavens shall be opened, and from the Temple of glory shall come upon him sanctification, with the Father's voice as from Abraham to Isaac. And the glory of the Most High shall be uttered over him, and the spirit of understanding and sanctification shall rest upon him  The quotation is from Test. Levi. xviii, 6-7 (Cf. Test. Judah xxiv, I-3,\rhich is to the same effect). The Testaments, according to Charles, date from the second century B.C Hugh j. Schonfield  according to the Hebrews  p245 

"And for their sakes I sanctify myself, that they also might be sanctified through the Truth” (Jno. 17:19).

The Master, according to himself, had to be sanctified in order to sanctify his brethren. The principles of his redemption laid down the foundation for ours, namely, the condemnation of sin in the flesh, and the declaration of the Righteousness of God. In him, God was declared Right to require the destruction of the diabolos through death, and we must seek to likewise crucify the flesh (Gal. 5:24), and die daily (1 Cor. 15:31) in our endeavours to seek first God’s kingdom and righteousness.

Each year on the Day of Atonement, the High Priest entered into the Holy of Holies, offering a sacrifice for himself first, and having been sanctified, he offered to the people. These two aspects foreshadowed the work of Messiah, for speaking of these things, the Apostle wrote:

“For such an high priest became us … who needeth not daily, as those high priests to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once when he offered up himself.” (Heb. 7:26, 27).

The Scriptures could hardly be more explicit: just as the High Priest offered for himself and then for the people, “this he did once …” when he offered up himself. Of course, Messiah had no committed sin to be forgiven for—but he did have the root cause of sin within himself. He was “the likeness of sinful flesh” (Rom. 8:3), as it is testified of him:

“… be ye reconciled to God. For he hath made him sin for us, who knew no sin: that we might be made the righteousness of God in him” (2 Cor. 5:21).

Every High Priest taken from among men ... for that he himself also is compassed with infirmity. And by reason hereof he ought, as for the people, so also for himself, to offer for sins" (Heb. 5:1-3).

Heb 5:7  Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

Here we have Jesus the Savor who was saved from death this is the bibles teaching of a Saved Savor or Redeemed Redeemer who was saved from death.

The fact that Christ had to plead with God to save him from death rules out any possibility of him being God in person. After Christ's resurrection, death had "no more dominion over him" (Rom. 6:9), implying that beforehand it did.

The Redemption of Jesus is the Archetype for Redemption 

In the Tripartite Tractate, the Son (Jesus) is in need of redemption, because he had become a man. It is the heavenly Word which ‘descended upon him’ that offered him ‘redemption’: “Not only do humans need redemption, but also the angels, too... even the Son himself, who has the position of redeemer of the Totality, needed redemption as well - he who had become man - since he gave himself for each thing which we need, we in the flesh, who are his Church. Now, when he first received redemption from the word which had descended upon him, all the rest received redemption from him, namely those who had taken him to themselves.” (Tripartite Tractate)

The interpretation of Knowledge::

The man ... (11 lines missing)... this is the name. The [...] he emitted himself and he relinquished his majesty, taking scorn in exchange for  the name. for our sakes he endured the scorn. He appeared as flesh, and came as a provider.  He has no need of the glory that is not his; he has his own glory with the name, which is the Son. Now he came that we might become glorious through his humiliation as he dwelled in these humble places. And through him who was reproached we receive the forgiveness of sins. And through the one who was reproached and the one who was redeemed we receive grace.

The Nag Hammadi Library text of Melchizedek:

He included himself in the living offering, together with your offspring. He offered them up as an offering to the All. For it is not cattle that you will offer up for sin(s) of unbelief, and for the ignorances, and (for) all the wicked deeds which they will do NHS p. 601

"Such an High Priest became us ... who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's, for this he did once, when he offered up himself" (Heb. 7:26-27).

If Christ's offering did not comprehend himself how are we to understand the statement of Paul (in Heb 7:27)

The Jewish high priest had to make an offering firstly for his own sins, and then for those of the people (Heb. 5:1-3). Christ's sacrifice had this same two-fold structure. Although he did not have any sins personally, Jesus was still of human nature, and needed salvation from death. This salvation was provided by God on account of Christ's own sacrifice; thus Jesus died both to gain his own salvation, and also to make ours possible.

The Lord's sacrifice was necessary for his own redemption. His sacrifice was a public demonstration that his flesh was rightly related to death and a declaration of the righteousness of God that required the offering of his life in devotion to Him. By his sacrifice the ungodly propensities (diabolos) of his nature was destroyed (Heb. 2:14; 9:12; 7:27), thus providing for the granting of immortality.

Here this passage teaches that Christ the high  priest offered his own body for his own redemption He offered himself for himself and his brothers his offspring in the living offering that is his life as a living sacrifice

Now we come to the Gospel of Philip

78. The Lord was conceived (born again) from what is imperishable, from God. The [Lord arose] from among the dead. But [He did not come into being as he was. Rather [his body] was [completely] perfect. It was of flesh, and this [flesh is indeed] true flesh.¹ [Yet our flesh] is not true, but rather a mirror-image of the true [flesh]. (¹Jn 1:14, 20:27, II-Jn 7; NHS p. 174

This passage shows that the spiritual body is corporeal (tangible) and it has flesh and this flesh is true flesh, which is called spiritual flesh thus spiritual body but our flesh is only a shadow of the true like Adam who was only a type of him who was to come (Romans 5:14)

So before his resurrection from the dead Jesus had human flesh or human nature which is called in the text "our flesh is not true flesh" but after he arose from among the dead he had a new body imperishable, from God 

The Nature of Sin The Gospel of Mary Magdalene

The Nature of Sin  

or

The Nature of Adultery 

The Gospel of Mary Magdalene

A Study on The Nature of Sin from The Gospel of Mary Magdalene :  

An opening reading from the Gospel of Mary Magdalene Chapter 4

(Pages 1 to 6 of the manuscript, containing chapters 1 - 3, are lost. The extant text starts on page 7...)

. . . Will matter then be destroyed or not?

22) The Savior said, All nature, all formations, all creatures exist in and with one another, and they will be resolved again into their own roots.
23) For the nature of matter is resolved into the roots of its own nature alone.
24) He who has ears to hear, let him hear.
25) Peter said to him, Since you have explained everything to us, tell us this also: What is the sin of the world?
26) The Savior said There is no sin, but it is you who make sin when you do the things that are like the nature of adultery, which is called sin.
27) That is why the Good came into your midst, to the essence of every nature in order to restore it to its root.
28) Then He continued and said, That is why you become sick and die, for you are deprived of the one who can heal you.
29) He who has a mind to understand, let him understand.
30) Matter gave birth to a passion that has no equal, which proceeded from something contrary to nature. Then there arises a disturbance in its whole body.
31) That is why I said to you, Be of good courage, and if you are discouraged be encouraged in the presence of the different forms of nature.
32) He who has ears to hear, let him hear.

expositor of The Gospel of Mary Magdalene 

22) The Savior said, All nature, all formations, all creatures exist in and with one another, and they will be resolved again into their own roots.

Matter (hyle) and nature (physis) are two different Greek words

all natures all formations all creatures designates the totality of all that exists and has been created 

the message is that all this will pass away 

the word Root here denotes origin 

All nature will dissolve into its own Root that is a resolution into dust. 

The word root is used three times in the text. 3 times  in verses 22, 23 and 27 

Sin is described as the nature of adultery

25) Peter said to him, Since you have explained everything to us, tell us this also: What is the sin of the world?

the sin of the world about which Peter asks is defined by Jesus as the essence of fornication or the nature of adultery and death 

sin literally means to “miss the mark” (amatrion) like an archer shooting a bow and arrow missing the target. Sin, in it's most comprehensive definition is "to miss the mark" - whether morally (transgression) or physically. Mankind was initially created with the intention of sharing in God's glory, both physically and morally. Mankind has "missed the mark" both physically and morally. Due to the events in Eden, we are created (in the womb) in that fallen state, and thus born in sin.

.26) The Savior said There is no sin, but it is you who make sin when you do the things that are like the nature of adultery, which is called sin.

"There is no sin" that is there is no such thing as the transgression of the law

While insisting that no sin exists as such, the Savior goes on to clarify that people do produce sin when they wrongly follow the desires of their natural sinful nature instead of nurturing their spiritual selves

For the Gospel of Mary, therefore, sin is not a matter of right and wrong acts; rather it has to do with the body, the body of sin or the flesh which produces sin which brings forth death

"but it is you who make sin" the disciples themselves produce or make sin by acting in accordance with the nature of adultery

The unilluminated thinking of the flesh gives birth to the "works of the flesh; which are, adultery, fornication, uncleanness, lustful pleasures, idolatry, sorcery, hostility, quarreling, jealousy, outbursts of anger, selfish ambition, dissension, division,

The "the nature of adultery" is allegorical of those over whom sin reigns, thus shown in their obeying it in the lusts thereof. They are styled "the servants of sin" (Rom. 6:12,17,19); or, "the weeds" (Matt. 13:25,38).

Christ, in rebuking the Jews of his day, accused them of spiritual fornication: "Ye are of your father the devil, and the lusts of your father ye will do" (John 8:44). The Jews saw the point of the Lord's rebuke and denied that they were "born of fornication" (v. 41); but, in fact, their attitude demonstrated that they were.

Sin is that physical principle of the animal nature, which is the cause of all its diseases, death, and resolution into dust. Inasmuch as this physical principle pervades every part of the flesh, the animal nature is styled 'sinful flesh'. that is, 'flesh full of sin'... Sin, I say, is an equivalent expression for human nature'

The flesh produces sin which brings forth death

27) For this reason, the Good came among you, pursuing (the good) which belongs to every nature. It will set it within its root.

The Good is the name that the Gospel of Mary Magdalene uses for God. When we are cut off from the Good, death and disease and other material things arise due to the false beliefs caused by the “sin of adultery”.

Here the root of perishable mater is contrasted with the proper root of a person's true spiritual nature which the good will establish

The closing words of Jesus's reply show that the starting point of Peter's question are his preceding reflections on mater nature and origin these conceptions are picked up in the word root (The Apocryphal Gospels: An Introduction)

28) Then He continued and said, That is why you become sick and die, for you are deprived of the one who can heal you.
29) He who has a mind to understand, let him understand.

28) This is why you get sick and die: because [you love] what deceives [you]. [Anyone who] thinks should consider (these matters)!

 "This is why you get sick and die" those physical effects produced by sin which Paul calls ‘sin that dwelleth in me,’

People's own fleshly bodies deceive them and lead them to a fatal love of perishable material nature which is the source of the passions as well as physical suffering and death. True knowledge can never be based upon unreliable senses

Sickness and death indicate an attachment to what is perishable; such attachment disturbs the whole body. This attachment arises because matter brings forth wrong thinking and ignorance, which give rise to the passions of fear, grief, desire, and bodily pleasures that lead the soul to align itself toward fleeting material concerns. Because passions are rooted in ignorance, they are contrary to the true nature of things instituted by God. The Savior teaches the disciples instead to align themselves (“become rooted”) toward the true nature (image) of the Good, which is divine and eternal. True contentment of heart comes from transforming to the true Images of nature that come from God (Romans 12:2)

30) Matter gave birth to a passion which has no Image because it derives from what is contrary to nature.

For the Gospel of Mary, the sinfulness of the human condition, the estrangement from God  is caused by matter giving birth to passion

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

The Nature of Adultery or the begetting in the souls which defiles them should not be understood literally as natural human offspring's rather it is sin conceiving in the brain flesh  

Jas 3:15  This wisdom is not one, from above, coming down, but is earthly, born of the soul, demoniacal! (Rotherham’s Emphasized Bible)

Philo of Alexandria: Now the female offspring of the soul are wickedness and passion,

Psalm 7:14, ESV: Behold, the wicked man conceives evil and is pregnant with mischief and gives birth to lies. 

(40) Jesus said, "A grapevine has been planted outside of the father, but being unsound, it will be pulled up by its roots and destroyed."

To say that passion has no image means that it is not part of the Father' planting or not a true reflection of the good

Your eyes are too pure to look on evil, and You cannot tolerate wrongdoing.

Ps 5:4 For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee.

Ps 5:5 The foolish shall not stand in thy sight: thou hatest all workers of iniquity.

Because the passions are tied to suffering and deception and because no evil or falsehood belongs to the Good no divine image of passion can really exist because it lacks a heavenly origin. Everything which is true and good is an image of the true