The Systems of Things and the Cycles of Cycles

 The Systems of Things and the Cycles of Cycles

The structure traditionally described as the “thirty aeons” can be understood not as personalities, but as systems of things—ordered cycles that operate within reality. These systems are not static; they function as cycles of cycles, unfolding indefinitely. Each name represents a mode of operation, a recurring pattern in the arrangement of existence. Read this way, the totality forms a complete, structured order: an eternal system expressing power, arrangement, and continuity.

First Generation: The Foundational System

At the root stands Bythos (Βύθος), “the One,” understood as the deep system of origin—the foundational depth from which all arrangements arise. This is not a person, but the underlying field of order, the primary system that contains all potential cycles.

Paired with this is Sige (Σιγή), “Silence,” also called Charis or Ennoea. This is the system of stillness and latency, the condition in which processes are not yet expressed but are fully contained. Silence is not emptiness; it is the quiet phase of a cycle, where structure exists without outward motion.

Together, Bythos and Sige form the first cycle: depth and stillness, the hidden system from which all other systems proceed.

Second Generation: The System of Awareness and Accuracy

From this foundational cycle emerges Nous (Νοῦς), Mind. This is the system of awareness, the ordering principle that recognizes, organizes, and directs. It is the emergence of structured cognition within the larger system.

Paired with Nous is Aletheia (Ἀλήθεια), Truth. This is the system of accuracy and disclosure, the alignment between what is perceived and what actually is. Truth functions as the corrective cycle, ensuring that the system of awareness remains aligned with reality.

Together, Nous and Aletheia form the second cycle: perception and correctness, the system by which reality is understood and stabilized.

Third Generation: The System of Expression and Vitality

From Mind and Truth proceeds Logos (Λόγος), the Word (Sermo). This is the system of expression, the ordering of thought into communicable form. Logos represents structure articulated—patterns made manifest through arrangement.

With Logos is Zoe (Ζωή), Life (Vita). This is the system of vitality, the animating cycle that sustains motion, growth, and continuation. Life is the active expression of ordered systems functioning in time.

Together, Logos and Zoe form the third cycle: expression and animation, the system through which structure becomes active and sustained.

Fourth Generation: The System of Form and Collective Order

From Word and Life emerges Anthropos (Ἄνθρωπος), Man. This is the system of structured form, particularly organized, embodied existence. It represents the arrangement of life into defined patterns and forms.

Paired with Anthropos is Ecclesia (Ἐκκλησία), the Assembly. This is the system of collective order, where individual forms are gathered into coordinated structures. It is the organization of many into one functioning arrangement.

Together, Anthropos and Ecclesia form the fourth cycle: form and organization, the system by which individual structures become collective systems.

Fifth Generation: The Expansion into Complex Cycles

From this point, the systems multiply into more refined cycles, each representing a distinct operation within the overall arrangement.

From Logos and Zoe:

Bythios (Profound) represents the deepening system, where processes extend into greater complexity.
Mixis (Mixture) is the system of combination, where elements are blended to form new arrangements.

Ageratos (Never Old) is the system of continuity, resisting decay and maintaining persistence across cycles.
Henosis (Union) is the system of integration, bringing separate elements into unified operation.

Autophyes (Essential Nature) is the system of inherent structure, the defining characteristics of any arrangement.
Hedone (Pleasure) is the system of reinforcement, the cycle that stabilizes systems through positive feedback.

Acinetos (Immovable) is the system of stability, the fixed points within cycles that do not shift.
Syncrasis (Commixture) is the system of blending at a deeper level, where distinctions merge into unified compositions.

Monogenes (Only-begotten) is the system of singular emergence, where a unique outcome arises from a process.
Macaria (Happiness) is the system of equilibrium satisfaction, the state where systems operate in balance.

From Anthropos and Ecclesia:

Paracletus (Comforter) is the system of support, maintaining stability within collective arrangements.
Pistis (Faith) is the system of trust and continuity, enabling systems to function across time without collapse.

Patricas (Paternal) is the system of originating structure, the pattern that initiates processes.
Elpis (Hope) is the system of forward projection, the expectation that sustains ongoing cycles.

Metricos (Maternal) is the system of nurturing structure, sustaining and developing what has been initiated.
Agape (Love) is the system of cohesive force, binding elements together into unity.

Ainos (Praise) is the system of recognition, reinforcing what is functioning well within the arrangement.
Synesis (Intelligence) is the system of comprehension, integrating knowledge into functional understanding.

Ecclesiasticus (Son of Ecclesia) is the system of derived organization, a secondary structure emerging from collective order.
Macariotes (Blessedness) is the system of sustained well-being, where the arrangement operates in harmony.

Theletus (Perfect) is the system of completion, where cycles reach their intended form.
Sophia (Wisdom) is the system of refined understanding, the highest integration of all previous cycles into a coherent whole.

The Cycles of Cycles

When understood together, these thirty systems form not a hierarchy of beings, but a network of interdependent cycles. Each system operates within and alongside the others, producing a continuous unfolding of order.

• Depth leads to awareness

• Awareness leads to expression

• Expression leads to form

• Form leads to organization

• Organization expands into complex interactions

These are not linear steps but recurring cycles, each feeding back into the others. Silence returns within expression; stability appears within motion; unity emerges from mixture.

Time itself is embedded within this structure. These systems do not exist once; they repeat indefinitely, forming cycles within cycles. Every process—whether biological, structural, or conceptual—can be seen as participating in these patterns.

Thus, the “aeons” are best understood as eternal systems of operation, the fundamental cycles by which reality is structured and sustained. They are not distant abstractions but present realities, continuously active, forming the ongoing order of the whole.

Understanding the Aeons in the Nag Hammadi Library using the New World Translation

How to Understand the Aeons in the Nag Hammadi Library Using the New World Translation

One of the most difficult concepts in the **Nag Hammadi Library** is the meaning of the **aeons**. Many readers assume that aeons are simply divine beings or mythological entities. However, when the Greek term **aiōn** is understood according to the explanation found in the **New World Translation**, a clearer and more coherent interpretation of these texts becomes possible.

The New World Translation explains that the Greek word **aiōn** does not always refer simply to time. Instead, it often refers to a **state of affairs**, an **age characterized by certain features**, or a **system of things**.

The translation notes explain:

> “The phrase ‘system of things’ expresses the sense of the Greek term ai·onʹ in more than 30 of its occurrences in the Christian Greek Scriptures.”

This interpretation is supported by classical scholarship. R. C. Trench explains that the word developed beyond its simple meaning of time:

> “Like kosmos, world, it has a primary and physical, and then, superinduced on this, a secondary and ethical sense… Thus signifying time, it comes presently to signify all which exists in the world under conditions of time.”

The German scholar **C. L. W. Grimm** defines the term in a similar way:

> “The totality of that which manifests itself outwardly in the course of time.”

These definitions reveal that **aiōn** can describe an entire **order of existence**, a **structure of reality**, or a **system operating during a particular period**.

This understanding becomes extremely helpful when reading the cosmological language of the **Nag Hammadi texts**.

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# Aeons as Systems of Things

If **aiōn** can mean a **system of things**, then the aeons described in Gnostic writings do not have to be interpreted as literal anthropomorphic beings. Instead, they can be understood as **ordered states of existence**, **structures of reality**, or **cosmic systems that operate within the universe**.

This interpretation aligns with how the term is used in the New Testament.

For example, Galatians 1:4 says:

> “He gave himself for our sins that he might deliver us from the present wicked system of things.”

Here the apostle clearly does not mean a period of time itself. Christians were not removed from the chronological age in which they lived. Instead, they were delivered from the **state of affairs** that defined that age.

Similarly, Romans 12:2 says:

> “Quit being fashioned after this system of things, but be transformed by making your mind over.”

Time itself does not shape people’s behavior. Rather, it is the **standards, customs, outlook, and practices** that define a particular system.

The same principle applies when interpreting the aeons in the Nag Hammadi writings.

# Aeons in Trimorphic Protennoia

The text **Trimorphic Protennoia** describes a hierarchy of aeons established in the living waters of the divine realm.

The text states:

> “Now the Three, I established alone in eternal glory over the Aeons in the Living Water.”

Later the text describes how Christ revealed aeons that originated through him:

> “Then the Perfect Son revealed himself to his Aeons, who originated through him, and he revealed them and glorified them, and gave them thrones.”

If the aeons are interpreted as **systems of things**, the passage describes the establishment of **ordered cosmic structures** rather than the creation of mythological beings.

Christ reveals the **systems of existence** that proceed from him and establishes them in an ordered hierarchy.

The text then lists the aeonic structures:

> “The first Aeon he established over the first: Armedon, Nousanios, Armozel; the second he established over the second Aeon: Phaionios, Ainios, Oroiael; the third over the third Aeon: Mellephaneus, Loios, Daveithai; the fourth over the fourth: Mousanios, Amethes, Eleleth.”

Instead of imagining these as literal individuals, they can be understood as **levels within a structured system of reality**, each representing a domain or arrangement within the greater cosmic order.

# The Completion of an Aeon

Trimorphic Protennoia also describes the completion of an aeon in language that clearly relates to **time and cosmic cycles**.

The text says:

> “The birth beckons; hour begets hour, day begets day. The months made known the month. Time has gone round succeeding time. This particular Aeon was completed in this fashion.”

This description strongly supports the idea that an **aeon is a structured period or system**, composed of cycles of time and events.

The text even describes the shortening of that aeon:

> “The times are cut short, and the days have shortened, and our time has been fulfilled.”

This language closely parallels biblical expressions about the **conclusion of the system of things**, showing that the concept of aeons as structured systems fits naturally within ancient cosmological thinking.

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# Aeons in the Tripartite Tractate

The **Tripartite Tractate** gives an even more detailed explanation of aeons.

It explains that the aeons are the offspring of the Father and the Son:

> “Those which exist have come forth from the Son and the Father like kisses.”

This poetic language describes the aeons as emanations of divine activity. When interpreted as **systems of things**, the statement suggests that the **structures of reality emerge from the creative activity of the Father and the Son**.

The text further explains:

> “The Church consisting of many men existed before the aeons, which is called in the proper sense ‘the aeons of the aeons.’”

Here the phrase **aeons of the aeons** can be understood as **systems within larger systems**, much like epochs within a greater historical framework.

The text continues:

> “All those who came forth from him are the aeons of the aeons, being emanations and offspring of his procreative nature.”

This again reflects the idea that the aeons are **expressions of the Father’s creative activity**, manifested as organized states of existence.

# The Structure of the Aeonic System

The Tripartite Tractate describes the aeonic structure using analogies that clearly suggest **organized systems rather than individual beings**.

For example, the text says:

> “They are minds of minds, which are found to be words of words, elders of elders, degrees of degrees, which are exalted above one another.”

This hierarchical language resembles **levels within a structured order**, much like layers within a complex system.

Another passage compares the aeonic structure to natural systems:

> “Like a spring which flows into streams and lakes and canals and branches, or like a root spread out beneath trees and branches with its fruit.”

These metaphors clearly describe **networks and systems**, not separate individuals.

The aeons therefore function as **branches of a larger cosmic structure**, all originating from the Father.

# Aeons as Expressions of the Father’s Names

The Tripartite Tractate also explains that each aeon represents a name or property of the Father.

The text says:

> “Each one of the aeons is a name, that is, each of the properties and powers of the Father.”

This statement further confirms that aeons represent **manifestations of divine attributes expressed within the structure of reality**.

The Father himself is described as having innumerable names:

> “The Father is a single name, because he is a unity, yet is innumerable in his properties and names.”

Thus the aeons function as **expressions of those properties within the cosmic order**.

# Aeons as Ordered Cosmic Systems

When the definition of **aiōn** as a **system of things** is applied consistently, the cosmology of the Nag Hammadi texts becomes far more understandable.

The aeons represent:

• structured states of existence

• cosmic systems ordered by the Father

• hierarchical arrangements of reality

• manifestations of divine properties

• stages within the unfolding of the cosmos

Rather than describing a mythology of competing divine beings, the texts present a vision of reality as a **vast structured order composed of multiple systems**.

Each aeon operates within a greater whole, just as smaller systems operate within larger ones.

# The Transition Between Aeons

The Nag Hammadi texts also speak about the **end of one aeon and the beginning of another**.

Trimorphic Protennoia states:

> “The consummation of this particular Aeon and of the evil life has approached, and there dawns the beginning of the Aeon to come, which has no change forever.”

This idea is very similar to the biblical teaching about the **present system of things** and the **coming system of things**.

Both traditions describe a transition from a flawed order to a perfected one.

When interpreted through the lens of the New World Translation, these passages describe the **replacement of one system of reality with another**.

# A Coherent Interpretation

Understanding aeons as **systems of things** resolves many difficulties in interpreting the Nag Hammadi Library.

It explains:

• why aeons can have beginnings and endings

• why they are described as hierarchical structures

• why they are associated with time cycles

• why they can contain smaller divisions within themselves

• why they are said to emanate from the Father

The aeons are therefore best understood not as mythological beings but as **ordered systems within the structure of reality itself**.

# Conclusion

The explanation of the Greek word **aiōn** found in the **New World Translation** provides an important key for interpreting the cosmology of the Nag Hammadi texts.

By understanding aeons as **systems of things**, readers can see that these writings describe a structured universe composed of multiple levels of existence.

The aeons represent the **organized systems through which reality unfolds**, each reflecting aspects of the Father’s nature and purpose.

This interpretation transforms the Nag Hammadi cosmology from an obscure mythological narrative into a coherent description of **cosmic order, structure, and development across successive systems of existence**.







 Understanding the Aeons in the Nag Hammadi Library

The texts of the Nag Hammadi Library present a complex cosmology in which **aeons** play a central role. In reading these texts, it is crucial to recognize that the term “aeon” is not primarily a linguistic or philosophical concept but conveys a mystical and functional reality within the Pleroma. Following the insight from the 1984 *New World Translation*, when one encounters the word “aeon,” it can be read as a **system of things**, and when “aeons” appears, it should be understood as **systems of things**. This subtle shift helps reconcile the spiritual and practical aspects of the texts with a tangible understanding of cosmic order.

In *Trimorphic Protennoia*, Protennoia declares, “I am Protennoia, the Thought that dwells in the Light. I am the movement that dwells in the All, she in whom the All takes its stand, the first-born among those who came to be, she who exists before the All.” Here, the “first-born among those who came to be” can be understood as the initial **system of things** through which all subsequent systems originate. The text emphasizes that Protennoia is not merely an abstraction but a perceptible, ineffable force that moves through every creature, and dwells even within the Archons, Angels, and Demons. In this context, the “systems of things” are not inert; they are dynamic participants in the unfolding of the Pleroma.

The functional role of **systems of things** is particularly evident when the Perfect Son interacts with them. The text states, “Then the Perfect Son revealed himself to his Aeons, who originated through him, and he revealed them and glorified them, and gave them thrones.” Reading “Aeons” as **systems of things** clarifies the mystical dynamics: these are ordered, coherent structures that reflect the glory of the Pleroma and are capable of receiving influence and manifesting power. While the terminology is metaphorical, the underlying principle is that the systems themselves embody a form of activity and order; they are participants, not passive entities.

The distinction between **systems of things** and the natural world becomes clearer when considering conceptual mismatches. For example, in ordinary language, “systems of things” cannot bless or occupy thrones. However, in the context of the Nag Hammadi cosmology, systems of things are endowed with a symbolic agency through the Perfect Son. This aligns with the passage in Hebrews, which notes that “By faith we perceive that the systems of things were put in order by God’s word, so that what is seen has come into existence from things that are not visible.” Here, “systems of things” operate as intermediaries between the invisible Pleroma and the perceivable world, revealing the hidden order and structure of creation.

In *Trimorphic Protennoia*, Protennoia further explains her relationship with the Pleroma: “I am the life of my Epinoia that dwells within every Power and every eternal movement, and (in) invisible Lights and within the Archons and Angels and Demons, and every soul dwelling in Tartaros, and (in) every material soul. I dwell in those who came to be. I move in everyone and I delve into them all.” This passage underscores that **systems of things** are not isolated constructs; they exist within a network of interconnected movements and powers. Each system embodies a portion of the divine Thought, reflecting Protennoia’s life and the order of the Pleroma.

The hierarchical arrangement of systems is explicitly described: “The first Aeon he established over the first: Armedon, Nousanios, Armozel; the second he established over the second Aeon: Phaionios, Ainios, Oroiael; the third over the third Aeon: Mellephaneus, Loios, Daveithai; the fourth over the fourth: Mousanios, Amethes, Eleleth.” Here, the **systems of things** are organized according to their generational order, showing a precise structure of authority and function. Each system both receives and reflects the glory of the Perfect Son, revealing that order in the Pleroma is not only hierarchical but relational.

Understanding **systems of things** also involves recognizing their participation in cosmic knowledge. Protennoia states, “I am the Thought of the Father, and through me proceeded the Voice, that is, the knowledge of the everlasting things. I exist as Thought for the All — being joined to the unknowable and incomprehensible Thought — I revealed myself — yes, I — among all those who recognize me.” Systems of things serve as conduits of divine Thought, transmitting knowledge and enabling recognition among other systems and beings in the Pleroma. They are, therefore, active participants in the manifestation of eternal knowledge.

The texts also describe the distortion of systems by ignorance or Chaos. The figure of Yaldabaoth, or Saklas, “produced Aeons in the likeness of the real Aeons, except that he produced them out of his own power.” Reading “Aeons” as **systems of things** highlights that imitation or counterfeit systems can arise, yet these are inherently flawed because they lack connection to the original divine order. The true systems of things, in contrast, participate in and reflect the authentic, ordered structure of the Pleroma, reinforcing the distinction between genuine divine systems and false imitations.

Moreover, the texts emphasize the experiential dimension of these systems. Protennoia reveals herself in multiple forms, stating, “I hid myself in everyone and revealed myself within them, and every mind seeking me longed for me, for it is I who gave shape to the All when it had no form. And I transformed their forms into (other) forms, until the time when a form will be given to the All.” Systems of things are therefore not only structural but also transformative, shaping the development of beings within the Pleroma and the lower realms.

Finally, the esoteric significance of systems of things is reinforced in ritual and cosmological practice. The Perfect Son, the Christ, bestows authority, light, and glory upon the systems of things: “Then the Perfect Son revealed himself to his Aeons, who originated through him, and he revealed them and glorified them, and gave them thrones, and stood in the glory with which he glorified himself.” Each system of things thus participates in divine order, receiving and transmitting influence in a way that ensures the harmony and stability of the Pleroma.

In conclusion, understanding **aeons** in the Nag Hammadi Library as **systems of things** allows modern readers to reconcile the mystical language with a coherent cosmology. Systems of things are structured, functional, and dynamic participants in the Pleroma; they reflect the divine Thought, embody knowledge, and maintain the cosmic order. By reading the text with this interpretive framework, passages that might otherwise seem metaphorical or abstract gain clarity, revealing a tangible, ordered, and participatory vision of the divine universe. The recognition of systems of things, both as individual units and as interconnected networks, is essential for anyone seeking to comprehend the mystical architecture presented in the Nag Hammadi Library.




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## Understanding the Aeons in the Nag Hammadi Library as Systems of Things




Reading “aeon” as **system of things** and “aeons” as **systems of things**—an approach adapted from the *New World Translation* of the Bible—changes the *Tripartite Tractate* in several important ways. It shifts the focus from abstract, mystical “spiritual entities” to an understanding of cosmic order as structured, interrelated systems, emphasizing functionality, unity, and relationships rather than merely mystical personifications. Here’s a detailed analysis:

### 1. Faith and the Systems of Things

Hebrews 11:3 provides a foundation for this understanding:

> “By faith we perceive that the systems of things were put in order by God’s word, so that what is seen has come into existence from things that are not visible.”

This verse emphasizes that **what manifests in the natural order originates from unseen structures**, highlighting the idea of cosmic organization. When the Tripartite Tractate describes the Son, the Church, and the aeons, it can be read as illustrating how **systems of things emerge and relate** to one another rather than the creation of spiritual beings. Faith in this context is a perception of **order and relational dynamics**, the intelligibility of the universe.

### 2. The Church and the Son as Foundational Systems

The Tractate states:

> “Not only did the Son exist from the beginning, but the Church, too, existed from the beginning. Now, he who thinks that the discovery that the Son is an only son opposes the statement (about the Church) because of the mysterious quality of the matter, it is not so. For just as the Father is a unity, and has revealed himself as Father for him alone, so too the Son was found to be a brother to himself alone, in virtue of the fact that he is unbegotten and without beginning. He wonders at himself, along with the Father, and he gives him(self) glory and honor and love. Furthermore, he too is the one whom he conceives of as Son, in accordance with the dispositions: 'without beginning' and 'without end.' Thus is the matter something which is fixed. Being innumerable and illimitable, his offspring are indivisible. Those which exist have come forth from the Son and the Father like kisses, because of the multitude of some who kiss one another with a good, insatiable thought, the kiss being a unity, although it involves many kisses. This is to say, it is the Church consisting of many men that existed before the aeons, which is called, in the proper sense, 'the aeons of the aeons.' This is the nature of the holy imperishable spirits, upon which the Son rests, since it is his essence, just as the Father rests upon the Son.”

Interpreting **aeons as systems of things**, the Church is understood not as a spiritual assembly but as **the organizing principle from which systems of things emerge**. The Son functions as a **central ordering system**, reflecting and extending the unity of the Father. The “kisses” metaphor illustrates **the integration of systems into a coherent structure**, each maintaining distinct properties while contributing to unified operation. The Church, existing prior to the systems of things, acts as the **framework enabling the formation of the aeons of the aeons**, a layered blueprint of interrelated structures.

### 3. Aeonic Emanations as Functional Extensions

The Tractate continues:

> “[...] the Church exists in the dispositions and properties in which the Father and the Son exist, as I have said from the start. Therefore, it subsists in the procreations of innumerable aeons. Also in an uncountable way they too beget, by the properties and the dispositions in which it (the Church) exists. For these comprise its association which they form toward one another and toward those who have come forth from them toward the Son, for whose glory they exist. Therefore, it is not possible for mind to conceive of him - He was the perfection of that place - nor can speech express them, for they are ineffable and unnameable and inconceivable. They alone have the ability to name themselves and to conceive of themselves. For they have not been rooted in these places.”

Here, **begetting is the creation of new systems**, and “glory” reflects **the system functioning properly within the whole**. Ineffability emphasizes **the complexity of systemic interaction**, rather than the unknowability of sentient beings. The systems of things act according to **principles inherent in the Church and Son**, revealing functional interdependence rather than individual volition.

### 4. The Fullness of Paternity and the Aeons of the Aeons

> “Those of that place are ineffable, (and) innumerable in the system which is both the manner and the size, the joy, the gladness of the unbegotten, nameless, unnameable, inconceivable, invisible, incomprehensible one. It is the fullness of paternity, so that his abundance is a begetting [...] of the aeons.”

> “All those who came forth from him <who> are the aeons of the aeons, being emanations and offspring of <his> procreative nature, they too, in their procreative nature, have <given> glory to the Father, as he was the cause of their establishment.”

Viewing **aeons as systems**, the “fullness of paternity” represents **the capacity of the central system to generate multiple interdependent subsystems**, while the “aeons of the aeons” are **nested systems of increasing complexity**. The begetting describes **functional emergence**, and “glory” indicates proper systemic alignment with the original Source.

### 5. Unity, Integration, and the Pluriform Congregation

> “They would have brought forth a seeming honor: 'The Father is the one who is the Totalities,' if the aeons had risen up to give honor individually. Therefore, in the song of glorification and in the power of the unity of him from whom they have come, they were drawn into a mingling and a combination and a unity with one another. They offered glory worthy of the Father from the pleromatic congregation, which is a single representation although many…”

The **plural systems function as a unified totality**, much like multiple subsystems forming a single functional network. The “glory” and “honor” describe **alignment of subsystems with the overarching design**, ensuring that no subsystem acts in isolation but contributes to the integrity of the whole.

### 6. Individuality Within Systems

> “For this reason, they are minds of minds, which are found to be words of words, elders of elders, degrees of degrees, which are exalted above one another. Each one of those who give glory has his place and his exaltation and his dwelling and his rest, which consists of the glory which he brings forth.”

Each system of things has **distinctive roles, properties, and hierarchy**, yet these distinctions exist within **a unified structure**. The “mind of minds” metaphor reflects **nested functionalities** where each subsystem contributes uniquely while maintaining systemic coherence.

### 7. Eternal Begetting and Functional Perfection

> “All those who glorify the Father have their begetting eternally, - they beget in the act of assisting one another - since the emanations are limitless and immeasurable…”

> “…whomever he wishes, he makes into a father… and he makes them the Totalities, whose entirety he is.”

Here, **eternal begetting** describes **continuous system generation and integration**, not conscious reproduction. Systems are extended and replicated according to **principles of the Father**, producing **new configurations that reflect the perfect order**. The Totalities are the **sum of all functional subsystems**, each system deriving identity and purpose from its source.

### 8. Seeking the Unsearchable and Root Impulses

> “It is he, the Father, who gave root impulses to the aeons, since they are places on the path which leads toward him, as toward a school of behavior. He has extended to them faith… and a fruitful love… and a wisdom of the one who desires the glory of the Father…”

> “…it gives them their idea of mingling with him who wants them to know him in a united way and to assist one another in the spirit which is sown within them.”

Root impulses function as **systemic principles that guide development and interaction**, ensuring subsystems operate **toward a common purpose**. Concepts like faith, hope, and love are **functional metaphors for the mechanisms of order**, demonstrating **how systems interact toward harmonious structure**.

### 9. Names and Properties as System Attributes

> “Each one of the aeons is a name, <that is>, each of the properties and powers of the Father, since he exists in many names, which are intermingled and harmonious with one another.”

Names now indicate **attributes, functions, or roles within a system**. This shifts the focus from **personal identity to functional properties**, highlighting the **complexity and interdependence of subsystems**. The unity and multiplicity of the Father’s names model **a coherent system exhibiting diversity without fracturing integrity**.

### 10. Extension and Nested Order

> “The emanation of the Totalities… did not occur according to a separation from one another… 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.”

Begetting as **extension** emphasizes that systems arise **through ordered propagation**, reflecting the attributes of the Source without separation. Subsystems inherit structure and orientation from the originating system, reinforcing **a nested, hierarchical design**.

### 11. Analogy with Time, Nature, and the Human Body

> “…just as the present aeon, though a unity, is divided by units of time and units of time are divided into years… so too the aeon of the Truth… receives honor in the small and the great names according to the power of each to grasp it - by way of analogy - like a spring which is what it is, yet flows into streams and lakes and canals and branches, or like a root spread out beneath trees and branches with its fruit, or like a human body, which is partitioned in an indivisible way into members of members…”

The systems reading frames **nested order, hierarchy, and functional distribution**. Subsystems operate like **streams from a source or body parts from a whole**, maintaining unity while enabling multiplicity. Honor is **functional recognition**, measuring the effectiveness of each subsystem in fulfilling its role.

### Conclusion

Reading **aeons as systems of things**, an idea adapted from the *New World Translation*, transforms the *Tripartite Tractate* into a **metaphysics of order and functionality**:

* The Church, Son, and Father are **organizing systems** rather than mystical personalities.

* Begetting reflects **functional emergence**, and glory reflects **systemic alignment with source principles**.

* Ineffability emphasizes **complexity and interrelation**, not personal mystery.

* Names represent **attributes and properties**, modeling **interconnected hierarchy**.

* Subsystems exist in **nested, interdependent relationships**, mirroring natural and temporal divisions.

Ultimately, this reading aligns the Tractate with Hebrews 11:3, illustrating how **visible reality emerges from unseen ordered systems**, creating a coherent, interrelated cosmos where each system contributes to the perfect unity of the whole.

How Jehovah’s Witnesses teach the immortality of the soul

 The Jehovah’s Witnesses have long presented themselves as the most consistent defenders of the belief that the soul is mortal. They denounce the idea of an immortal soul as a pagan doctrine inherited from Greek philosophy, and they claim to have restored the original biblical truth that man is wholly physical and dies completely. Yet when their doctrines are examined carefully, it becomes evident that they, in fact, teach the immortality of the soul under different names and in disguised form. Their system is filled with contradictions that prove their theology of death is not consistent with Scripture or even with their own stated principles.

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**1. The nature of Adam**

Jehovah’s Witnesses deny that Adam was created mortal. They teach that Adam was created “perfect” and could have lived forever if he had not sinned. Yet the Bible nowhere says that Adam was created immortal or perfect. The record in Genesis simply declares that “The Deity saw everything that He had made, and behold, it was very good” (Genesis 1:31). The text describes the whole creation as good in a *natural* sense, not in a spiritual or moral one. It does not single out Adam as being created in a state of moral perfection or incorruptibility. In Genesis 2:7, Adam is described as having become “a living soul” — not an immortal one. If the Jehovah’s Witnesses believe that the soul is mortal, as they claim, then Adam, being a living soul, must have been mortal by nature. But by denying his mortality, they in effect affirm that there was something immortal or undying in him before sin — which is precisely the doctrine of the immortality of the soul that they denounce in others. Their position thus contradicts itself: if Adam was not mortal, he was immortal; and if he was immortal, then death was not natural to him but an external punishment — an idea foreign to Scripture.

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**2. The 144,000 as disembodied spirits**

Jehovah’s Witnesses believe that a group of 144,000 chosen ones are taken to heaven to live as spirit creatures with Christ. They claim that these individuals, after death, are resurrected not bodily but as spirits. This means they believe that the real person continues to exist in a different form after the body has died. Such a belief presupposes that there is something in man that survives death — precisely what they deny when they attack the traditional doctrine of the soul. If man ceases to exist entirely at death, then there is nothing left to be resurrected immediately as a spirit being. Yet the Jehovah’s Witnesses say these anointed ones are conscious, active, and ruling with Christ in heaven now. That is not a resurrection from nonexistence but a continuation of existence in another form — an implicit belief in an immortal principle within man.

Psalm 146:4 Psalm 78:39 For He remembered that they were but flesh, A spirit that passes away and does not come again

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**3. The meaning of the resurrection**

The word “resurrection” in Scripture means a *rising again* — the reanimation and restoration of the body from death. But the Jehovah’s Witnesses deny that resurrection involves a physical body. They say that the resurrection of the 144,000 is not bodily but spiritual, and that the resurrection of others in the earthly hope is a re-creation rather than a restoration. This destroys the biblical concept of resurrection and replaces it with a doctrine of replacement or transformation into a different being. If the resurrected person is not the same corporeal being who died, then there is no resurrection at all. Furthermore, the idea of a person continuing as a “spirit creature” after death assumes ongoing conscious existence apart from the body — again, a disguised form of belief in an immortal soul.

Daniel 12:2 1 Corinthians 15:53For this corruptible must put on incorruption, and this mortal must put on immortality

This verse is referring to the body it makes more sense if it reads this corruptible body must pot on in corruption and this Mortal body must put on immortality

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**4. The “anointed” and survival without a body**

The Witnesses claim that the 144,000 “anointed” die and are immediately resurrected as spirit creatures to live with Christ in heaven. But this claim implies survival without a body. It assumes that the person continues to exist as something distinct from the physical body and capable of consciousness without it. That is precisely the traditional definition of an immortal soul. If, as they also teach, death is the absence of existence, then no one could “go” anywhere or live in any form after death. Their doctrine of the anointed class therefore contradicts their own view of death as nonexistence.

This contradict simple Bible teaching Hebrews 11:39,40  2Corinthians 5:10 2Timothy 4:1

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**5. Jesus’ resurrection as a spirit creature**

Jehovah’s Witnesses also claim that Jesus was resurrected as a spirit creature and not as a physical man. They insist that his human body was not raised but was dissolved or taken away by The Deity. This teaching denies that Jesus truly died, because if his spirit continued to live while his body was gone, then he did not experience real death — only bodily dissolution. Scripture teaches that the man who died is the man who was raised (1 Corinthians 15:3–4). To claim that the “spirit” of Jesus lived on while his body perished is to affirm the continued existence of a conscious being without a body — another admission of belief in the immortality of a soul-like essence. The Witnesses, in denying the bodily resurrection, have simply transferred the Platonic idea of the immortal soul to Jesus himself.

Jesus's body did not see corruption" is a core Christian belief based on biblical passages, primarily Acts 2:27 and 2:31, which cite Psalm 16:10 Acts 13:37

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**6. Dualism disguised as materialism**

Although Jehovah’s Witnesses profess to reject dualism — the idea that man is composed of body and soul — their theology of heaven and the 144,000 makes a clear dualistic division between two substances: physical humans and spiritual creatures. The “anointed” are said to exist as spirits in heaven, while the rest of mankind remain physical on earth. This is not a mere difference of location but of *substance*. Thus, they have unwittingly introduced the very dualism they denounce.

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**7. Platonism under another name**

Their teaching that the 144,000 live forever as non-material spirit beings is simply Platonism under another name. They reject the terminology of “immortal souls,” yet the concept is identical. Plato taught that the soul escapes the body and lives eternally in a higher realm. The Witnesses teach that the anointed escape their bodies and live eternally in heaven as spirits. They have merely exchanged Greek philosophical terms for Watchtower terminology, while retaining the same essence of doctrine.

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**8. The contradiction of death and heavenly rule**

If, as Jehovah’s Witnesses claim, the dead are non-existent until the resurrection, then the anointed who have died cannot yet be ruling with Christ. Nonexistence cannot reign. Yet they teach that these ones are presently alive and conscious in heaven. This means that the dead continue to exist — a denial of their own doctrine that death is the cessation of being. The only way the 144,000 can reign now is if they survived death in some form — which is to teach that they have an immortal aspect.

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**9. The corporeality of angels**

The Witnesses describe angels and “spirit creatures” as non-physical and immaterial. Yet the Scriptures present angels as corporeal beings who can appear, speak, and even eat (Genesis 18–19). If angels are corporeal, then to claim that resurrected humans become “spirit creatures like angels” is to admit that they, too, have bodies — not immaterial spirits. But the Witnesses deny this, teaching that spirit beings are formless energies. This contradiction shows that their entire conception of “spirit” is based on an unscriptural notion of immaterial existence — precisely what they accuse Christendom of believing.

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**10. The mortality of Adam revisited**

Their denial of Adam’s mortality destroys their own doctrine of death. If Adam was not mortal, he was immortal by nature. To say that he “became mortal” through sin implies that he lost an original immortality — a contradiction of their claim that the soul is mortal and can die. It also makes death a punishment rather than a natural process of the body, even though Genesis describes mortality as inherent in man: “Dust thou art, and unto dust shalt thou return” (Genesis 3:19). Mortality was the natural condition from the beginning; Adam’s sin did not create mortality, it only made death inevitable for all his descendants. The Witnesses, in denying this, embrace the very error they claim to oppose.

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**11. Two substances of being**

Finally, their teaching that the heavenly class lives forever as spirit beings while the earthly class lives forever as physical humans introduces a fundamental division of substance. The heavenly class are non-physical; the earthly class are physical. This distinction implies that the heavenly class possesses a kind of indestructible, non-corporeal existence that cannot die — in other words, an immortal soul. The distinction is not between two locations but between two modes of being, one physical and the other spiritual, which is the classic dualism they denounce.

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In every major doctrine concerning life, death, and resurrection, the Jehovah’s Witnesses contradict their own claim that the soul is mortal. By denying the corporeal nature of resurrection, by affirming disembodied existence for the 144,000, and by teaching that Jesus himself was raised as a spirit creature, they have revived the very Greek dualism they pretend to have abolished. Their doctrine is not consistent materialism but disguised spiritualism — a teaching of the immortality of the soul under another name.

Greek philosophers who rejected the immortality of the soul

Greek Philosophers Who Rejected the Immortality of the Soul  

Groups like Jehovah’s Witnesses and Christadelphians often claim that Christianity was influenced by Greek philosophy during the second and third centuries AD. They argue that Greek philosophy introduced the idea of the immortality of the soul into Christian theology. While it is true that some Greek philosophers, such as Plato, taught the immortality of the soul—a view that contradicts biblical teachings—the claim that all Greek philosophy endorsed this idea is incorrect.  

In reality, Greek philosophical thought was diverse. Many Greek philosophers rejected the notion of an immortal soul and instead embraced materialist views, teaching that the soul was a physical entity that ceased to exist upon death. Furthermore, Greek philosophy had already influenced certain Jewish writings long before Christianity. This can be seen in texts like *4 Maccabees*, *The Wisdom of Solomon*, and the works of Philo of Alexandria. The real issue is not simply "Greek philosophy" as a whole, but rather which Greek philosophical ideas influenced Christian theology. While the Platonic view of an immortal soul became dominant in later Christian thought, it was not the only perspective available.  

### Democritus and the Material Soul  

Democritus, an early Greek philosopher and one of the founders of atomism, believed that everything in the universe was composed of tiny, indivisible particles called atoms. This included the soul (*psuchê*), which he saw as consisting of particularly fine, smooth, and round atoms—similar to fire. According to Democritus, these soul atoms were more active and mobile than the atoms that made up the body.  

#### Materialism and the Soul  

- Democritus rejected supernatural explanations for the soul. Instead, he argued that the soul was entirely material and functioned as part of the natural world.  

- The soul atoms were responsible for motion, thought, and sensation. They interacted with the body’s heavier atoms to generate life and perception.  

#### Death and the Dissolution of the Soul  

- Since the soul was made of atoms, it could not exist apart from the body.  

- At death, the fine atoms of the soul dispersed and scattered, causing the complete cessation of thoughts.  

- This idea was later expanded upon by the Epicureans, who argued that the fear of death was irrational because death simply meant non-existence.  

### Epicurus: Death Is Nothing to Us  

Epicurus, who lived in the fourth century BCE, was heavily influenced by Democritus but made several refinements to atomist thought. He argued that the soul was not a divine or immortal entity but rather a material structure composed of extremely fine atoms.  

#### The Soul is Made of Atoms  

- Like Democritus, Epicurus taught that the soul consisted of atoms, but he identified them as even finer and more mobile than ordinary matter.  

- He compared the soul’s composition to a combination of breath (*pneuma*) and heat (*thermê*), suggesting that it was a subtle but entirely physical substance.  

#### The Soul is Mortal  

- Epicurus rejected the idea that the soul could exist apart from the body.  

- When a person dies, the soul atoms disperse, leading to the end of consciousness.  

- Since the soul and body are inseparably linked, there is no afterlife, no punishment, and no continued existence.  

#### Death Should Not Be Feared  

One of Epicurus’ most famous teachings was the *Tetrapharmakos* or "Four-Part Remedy," which helped his followers achieve peace of mind (*ataraxia*). One of these principles stated:  

- **Death is nothing to us**—When we exist, death is not; when death exists, we are not.  

- This means that death is a state of non-existence, and since we will never experience it, there is no reason to fear it.  

#### The Soul and Perception  

- Epicurus argued that the soul was responsible for sensation (*aisthesis*) and thought.  

- The most refined part of the soul, responsible for reasoning and emotions, was located in the chest (*to hegemonikon*).  

- The rest of the soul, spread throughout the body, controlled basic functions such as movement and perception.  

### Other Philosophers Who Rejected an Immortal Soul  

Epicurus was not alone in his materialist view of the soul. Several other Greek and Roman thinkers rejected the idea of an immortal, supernatural soul.  

#### 1. Lucretius (99–55 BCE) – Roman Epicurean  

- Lucretius, a follower of Epicurus, wrote *De Rerum Natura*, in which he expanded on the idea that the soul was composed of fine, fast-moving atoms.  

- He argued that when a person dies, the soul atoms disperse into the environment, making consciousness impossible after death.  

#### 2. Anaxagoras (500–428 BCE) – Pre-Socratic Philosopher  

- Anaxagoras proposed that *nous* (mind or soul) was a fine, material substance that organized the universe.  

- While his ideas were not explicitly atomic, he suggested that thought and consciousness were tied to physical processes.  

#### 3. Stoics (3rd century BCE onward)  

- The Stoics believed that the soul was a kind of *pneuma* (breath-like force) composed of fire and air.  

- Although some Stoics thought the soul might persist for a time after death, they did not argue for its immortality in a Platonic sense.  

#### 4. Strato of Lampsacus (335–269 BCE) – Aristotelian Materialist  

- Strato, a successor of Aristotle, argued that the soul was a physical phenomenon governed by the movement of fine particles.  

- He rejected supernatural explanations and believed that consciousness ceased upon death.  

#### 5. Thomas Hobbes (1588–1679 CE) – Early Modern Materialist  

- Although not an ancient philosopher, Hobbes continued the tradition of materialist thought by arguing that the soul was simply the physical functions of the body.  

- He denied any supernatural existence of the soul and viewed human cognition as purely mechanical.  

### Biblical Support for a Mortal Soul  

Interestingly, the Bible aligns more with the materialist view of the soul than with Plato’s belief in an immortal, separable soul. In *Ezekiel 18:4*, God declares:  

> "The soul that sins shall die."  

This statement directly contradicts the idea of an immortal soul that continues to exist after death. Instead, it supports the notion that the soul is tied to the body and ceases to exist upon death, similar to the views held by Democritus, Epicurus, and other Greek materialists.  

### Conclusion  

The claim that Greek philosophy universally promoted the immortality of the soul is incorrect. While Plato’s view became dominant in later Christian theology, several Greek philosophers—such as Democritus, Epicurus, and Lucretius—rejected the notion of an immortal soul. These thinkers believed that the soul was a material substance that perished with the body, a perspective that aligns more closely with biblical teachings than with later Platonic or Christian dualism. Thus, the debate over the soul’s nature was not a simple matter of "Greek philosophy vs. biblical thought," but rather a question of which Greek philosophical traditions influenced Christianity.

https://youtu.be/HpzqBEPU18o

The New World Translation: A Bible for Gnostic Christians

 

### The New World Translation: A Bible for Gnostic Christians  

The New World Translation (NWT, 1984 black edition) of the Bible, produced by the Watchtower Bible and Tract Society, has often been criticized by traditional Christian scholars. However, from a Gnostic perspective, this translation offers a unique and valuable lens through which to explore biblical texts. Its distinct rendering of certain passages aligns well with Gnostic theological frameworks, making it an ideal Bible for those who seek to understand the divine mysteries in light of Gnostic principles.  

#### Christ as the Firstborn of Creation  

One of the most notable features of the NWT is its translation of **Colossians 1:15-17**, which refers to Christ as the “firstborn of all creation.” Unlike traditional translations that emphasize Christ as the Creator, the NWT includes the word “other,” rendering the passage as Christ creating “all [other] things.” This subtle adjustment harmonizes with Gnostic cosmology, where Christ, as an emanation of the divine Pleroma, stands at the apex of creation yet remains distinct from the ultimate Source, the Father.  

In Gnostic thought, Christ is often viewed as an aeon, a divine intermediary who bridges the material and spiritual realms. The NWT's phrasing supports this view, emphasizing Christ’s role within creation rather than as the Creator Himself. This interpretation resonates with the Gnostic understanding of the cosmos, where multiple emanations or intermediaries participate in the divine act of creation.  

#### Divine Oneness and the Distinction of the Son  

Another key feature of the NWT is its insistence on a clear distinction between the Father and the Son. Traditional Christian doctrine often merges the identities of the Father, Son, and Holy Spirit in the Trinity, which can obscure the unique roles of each. In contrast, the NWT emphasizes the Son's subordination to the Father, aligning with Gnostic teachings that recognize the ineffable Father as the ultimate Source and Christ as a distinct, yet divine, emanation.  

For Gnostics, this distinction underscores the hierarchical nature of the divine realm. The NWT’s rendering of passages such as **John 14:28** (“the Father is greater than I”) reinforces this hierarchical relationship, reflecting the Gnostic view of Christ as a mediator who reveals the Father’s will to humanity without conflating His identity with the Father.  

#### The Material and the Spiritual  

Gnostic theology often portrays the material world as a lesser or flawed creation, distinct from the spiritual fullness of the Pleroma. The NWT's careful rendering of passages concerning creation and salvation provides a nuanced view that avoids the extremes of material glorification or outright condemnation. This balance allows Gnostic Christians to explore the interplay between the physical and spiritual realms while remaining true to the biblical text.  

For instance, the NWT's translation of **John 1:1**, which states, “the Word was a god,” invites contemplation of the Logos as a distinct, divine entity. This phrasing aligns with Gnostic cosmology, where the Logos serves as a conduit of divine knowledge and the means by which humanity can ascend from material ignorance to spiritual enlightenment.  

#### A Gnostic Hermeneutic  

The NWT provides a foundation for a Gnostic hermeneutic, or method of interpretation, that emphasizes the deeper, esoteric meanings within the biblical text. By rendering certain passages in ways that diverge from traditional orthodoxy, the NWT opens the door to exploring hidden truths that resonate with Gnostic teachings.  

For example, **Colossians 2:9**, which describes Christ as containing “all the fullness of the divine quality” rather than “the fullness of deity,” encourages a view of Christ as embodying divine attributes without being identical to the ultimate Source. This interpretation mirrors Gnostic views of Christ as an emanation of the Pleroma, imbued with divine qualities but distinct from the ineffable Father.  

#### Sacred Secrets and Accurate Knowledge  

The NWT uniquely translates the term “mystery” as “sacred secret,” reflecting a focus on divine truths revealed progressively. Similarly, the Greek word *aeon* is translated as “system of things,” while the Hebrew word *olam* is rendered as “time indefinite,” emphasizing temporal and spatial concepts central to Gnostic thought. The term *epignosis* (Strong’s 1922) is carefully distinguished from *gnosis* (knowledge) and translated as “accurate knowledge,” highlighting a deeper, more precise understanding of divine truths.  

Additionally, the NWT’s translation of **John 17:3** offers a Gnostic-friendly perspective: “This means everlasting life, their taking in knowledge of you, the only true God, and of the one whom you sent, Jesus Christ.” This phrasing emphasizes intellectual and spiritual enlightenment as the key to salvation, resonating with the Gnostic emphasis on transcendent knowledge as the path to liberation from material existence.  

Some of these features have been removed in the newer 2013 grey edition.  

#### Conclusion  

The New World Translation stands as a remarkable resource for Gnostic Christians seeking to engage with the biblical text through a lens that aligns with their theological perspectives. Its distinct translations of key passages encourage a view of Christ as a divine intermediary, emphasize the distinction between the Father and the Son, and support the exploration of spiritual truths beyond the confines of traditional orthodoxy.  

For those drawn to Gnostic Christianity, the NWT provides a valuable tool for deepening their understanding of the divine mysteries and navigating the spiritual journey from material limitation to the fullness of the Pleroma. Far from being a cause for contention, this translation can be embraced as a profound aid in the quest for Gnostic enlightenment.  

However, I would not advise anybody to study with the Jehovah's Witnesses, as they are a cult.  

An Examination of the "Secret Book of James"

An Examination of the "Secret Book of James"

A reply to Hal Flemings

SECRET BOOK OF JAMES


According to Secret Book of James 4:4, the Lord Jesus offered Peter and James this advice: "But if you are oppressed by Satan and are persecuted and you do the Father's will, I say that he will love you and will make you equal with me and will consider that you have become beloved through his providence according to your free choice.."

The notion of being made equal with Christ is a NT teaching

Col 2:9 For in him dwells all the fullness of the Godhead bodily.

All the fullness of the Godhead dwells in Jesus bodily and it will also dwell within us has well:

Eph 3:19 and to know the love of the Christ which surpasses knowledge, that YOU may be filled with all the fullness of the Deity.

We like Jesus are to be filled with God fullness

2Peter 1:4 Through these things he has freely given us the precious and very grand promises, that through these YOU may become sharers in divine nature, having escaped from the corruption that is in the world through lust.

we will share God's divine nature

2Th 2:14 He called you to this through the good news we declare, so that you may acquire the glory of our Lord Jesus Christ.

We shall share Jesus' glory

John 17:20 “I do not pray for these alone, but also for those who will[a] believe in Me through their word;
21 that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.
22 And the glory which You gave Me I have given them, that they may be one just as We are one:
23 I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.

In John 17 we are told that we are to be made perfect in one Christ in us and the Father in Christ
in the Age to come we shall be one with God by sharing his divine nature and being filled with his fullness.

1john 3:2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

And, at philp 3:20 Of us for the commonwealth in heavens begins, out of which also a saviour we look for Lord Jesus Anointed, 21 who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby he is able even to subject all things unto himself.

Our position is that the Secret Book of James is in harmony with the "New Testament" on this issue.

In another place, we read: "Become seekers of death, therefore, like the dead who are seeking life, for what they seek is manifest to them. So what can be of concern to them? When you inquire into the subject of death, it will teach about election. I swear to you, none will be saved who are afraid of death; for God’s domain belongs to those who are dead. Become better than I; be like the son of the holy spirit!" --Secret Book of James 5:3-6

Here Jesus is speaking about those who are dead to sin and alive to God at the same time

Rom 6:2 Absolutely not! How can we who died to sin still live in it??

Rom 6:11 Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus.

Ga 2:19 For I through the law am dead to the law, that I might live unto God.

that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death

dying unto self and the world which Paul shows in self-denials of his holy life: he was "crucified with Christ"

Believers must die to sin, and live to God.

True believers are dead to sin, therefore they ought not to follow it. No man can at the same time be both dead and alive. He is a fool who, desiring to be dead to sin, thinks he may live in it.

son of the holy spirit that is to be born from above born of the spirit being a son of Deity by being made consubstantial with the father


Secret Book of James 6:27 reports that Jesus said to Peter and James: "Pay attention to instruction, understand knowledge, love life. And no one will persecute you, nor will any one oppress you, other than you yourselves."

That is no one will tempt you, nor will any one beguile you, other than you yourselves. For temptation comes from within Mark 7:21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23 All these evil things come from within, and defile the man.

We will consider one more excerpt. This one comes from Secret Book of James 9:5,6 where Jesus tells Peter and James: "Accordingly, disregard rejection when you hear [it], but when you hear about the promise, exult all the more. I swear to you, whoever receives life and believes in the domain will never leave it - not even if the Father wishes to banish him!"

The Parable of the Wedding Feast

11 “But when the king came in to see the guests, he saw a man there who did not have on a wedding garment. 12 So he said to him, ‘Friend, how did you come in here without a wedding garment?’ And he was speechless. 13 Then the king said to the servants, ‘Bind him hand and foot, take him away, and[a] cast him into outer darkness; there will be weeping and gnashing of teeth.’
14 “For many are called, but few are chosen.

Then Peter replied, "Lo, three times you have told us, 'Become full'; but we are full."
The Savior answered and said, "For this cause I have said to you, 'Become full,' that you may not be in want. They who are in want, however, will not be saved. For it is good to be full, and bad to be in want. Hence, just as it is good that you be in want and, conversely, bad that you be full, so he who is full is in want, and he who is in want does not become full as he who is in want becomes full, and he who has been filled, in turn attains due perfection. Therefore, you must be in want while it is possible to fill you, and be full while it is possible for you to be in want, so that you may be able to fill yourselves the more. Hence, become full of the Spirit, but be in want of reason, for reason <belongs to> the soul; in turn, it is (of the nature of) soul."
And when we had heard these words, we became glad, for we had been grieved at the words we have mentioned before. But when he saw us rejoicing, he said, "Woe to you who lack an advocate! Woe to you who stand in need of grace! Blessed will they be who have spoken out and obtained grace for themselves. Liken yourselves to foreigners; of what sort are they in the eyes of your city? Why are you disturbed when you cast yourselves away of your own accord and separate yourselves from your city? Why do you abandon your dwelling place of your own accord, making it ready for those who want to dwell in it? O you outcasts and fugitives, woe to you, for you will be caught! Or do you perhaps think that the Father is a lover of mankind, or that he is won over without prayers, or that he grants remission to one on another's behalf, or that he bears with one who asks? - For he knows the desire, and also what it is that the flesh needs! - (Or do you think) that it is not this (flesh) that desires the soul? For without the soul, the body does not sin, just as the soul is not saved without the spirit. But if the soul is saved (when it is) without evil, and the spirit is also saved, then the body becomes free from sin. For it is the spirit that raises the soul, but the body that kills it; that is, it is it (the soul) which kills itself. Verily, I say unto you, he will not forgive the soul the sin by any means, nor the flesh the guilt; for none of those who have worn the flesh will be saved. For do you think that many have found the kingdom of heaven? Blessed is he who has seen himself as a fourth one in heaven!"

Ezekiel 18:4 4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.

Therefore the Jehovah’s Witnesses are wrong about rejecting the Secret Book of James. Perhaps they should look at it again?