The Discerning Fisherman Gospel of Thomas Saying 8

Gospel of Thomas Saying 8 Then he says: "A man is like a skilled fisherman who cast his net into the sea. He brought it up out of the sea full of little fishes, and among them the skilled fisherman found one that was big and excellent. He threw all the little fishes back into the sea; without hesitating he chose the big fish. He who was ears to hear, let him hear!

Title: The Discerning Fisherman: Unveiling the Truth in the Gospel of Thomas

In the enigmatic sayings of the Gospel of Thomas, Saying 8 presents a profound allegory, likening a man to a skilled fisherman casting his net into the sea. This metaphorical tale delves into the discernment required to navigate the sea of life's teachings and ideologies, ultimately choosing the truth, represented by the big fish, over lesser doctrines symbolized by the small fish.

Drawing parallels to the preceding Saying 7, which speaks of the transformation of the beast into a human being, Saying 8 emphasizes the process of shedding attachments to lesser desires in pursuit of the higher truth. It posits that true fulfillment lies in aligning oneself with the inmost heart's desire, transcending base instincts and material desires for a higher spiritual calling. This echoes themes found throughout the Bible, such as in Matthew 6:33, where Jesus urges his followers to seek first the kingdom of God.

The internal conflict described in Saying 8 reflects the struggle between the bestial or lower aspects of the soul and the inward man, symbolizing the battle between fleshly desires and spiritual aspirations. This echoes the apostle Paul's writings in Romans 7:15-25, where he laments the conflict between his desire to do good and the inclination towards sin.

Central to the allegory is the image of the big fish, representing the truth that one must prioritize above all else. This truth, akin to the Keys of Knowledge or hidden teachings of the Messiah, must be embraced wholeheartedly, requiring the rejection of all lesser doctrines and distractions. This echoes Jesus' teachings in Matthew 16:24-26, where he calls his disciples to deny themselves and take up their crosses to follow him.

The concept of the big fish as the heavenly man and the Christ-self aligns with Christian theology, emphasizing the importance of embodying Christ's teachings and character. Just as the fish is a symbol of Christ in Greek (Ichthus), believers are called to put on Christ, as articulated in Romans 13:14.

Expanding on the metaphor, the sea represents the diversity of human thought and belief systems, mirroring the multitude of tribes, tongues, peoples, and nations. The act of casting the net into the sea symbolizes the search for truth amidst the myriad ideologies of the world, reminiscent of Jesus' parables about the kingdom of heaven being like a net cast into the sea (Matthew 13:47).

The discerning fisherman, equipped with a discerning spirit, sifts through the sea of teachings, distinguishing between the small fish of lesser doctrines and the large fish of profound truth. This calls to mind the Bereans in Acts 17:11, who examined the Scriptures daily to discern the truth of Paul's teachings.

Ultimately, Saying 8 challenges individuals to heed the call to discernment, to listen with ears attuned to both the inward and outward teachings of truth. It underscores the importance of prioritizing the truth of Christ above all else, echoing Jesus' words in John 14:6, where he declares himself to be the way, the truth, and the life.

In conclusion, the Gospel of Thomas' Saying 8 offers a compelling allegory that invites contemplation on the pursuit of truth and the discernment required to navigate life's complexities. Rooted in biblical themes and teachings, it urges individuals to prioritize the truth of Christ above all else, guiding them on a path of spiritual enlightenment and fulfillment.

The man is the one who has consumed the lion transforming the beast into a human being. Such a person has let go the attachment to all lesser and petty desires in order to fulfill the inmost heart’s desire the higher desire, all desire energy drawn inward and upward into one holy desire passion for the Beloved. The difficulty and the internal conflict you experience in the form of desire and fear reflects the opposition between the bestial part of the soul or the female part of the soul and the inward man the male part of the soul. All sorrow and suffering comes from ignorance. In ignorance one cannot discern between lesser desires and the greater desire. Add more…..the power of ignorance dissolves along with the internal conflict

The great fish is a symbol of the truth already out there in the world when we find it we have to put it first in our lives to follow Jesus and give exclusive allegiance to him as God’s Messiah.
The big fish is the heavenly man and the Christ-self you must put on. It is Jesus Christ the son of God the saviour you must put on both morally and corporeal. And fish is a symbol of Christ Jesus: Greek: Ichthus Jesus Christ, son of God, saviour.

Some also think that man corresponds to the Kingdom and the fisherman to the net in Matthew. Alternatively, the man is the son of man who is like a wise fisherman the net into the sea is the harvest at the end of the age the great fish is the body of Christ the little ones are those who will be rejected.

8)# And He said, "The Kingdom is like a wise fisherman [one who seeks the truth prudently] who cast his net [neural net – used to sift through the water (thoughts and ideas of mankind by word or written)] into the sea [tribes, tongues, peoples and nations] and drew it up from the sea full of small fish [the works and teachings of men (in the lower/outward {fleshly} forms) who are without the life in them - i.e. from the numerous Judean and Christo-pagan denominations]. Among them the wise fisherman [one with a discerning spirit] found a fine large fish [the Keys of Knowledge (true hidden teachings) of Messiah]. He threw all the small fish back into the sea [discounted all of the religions of the world] and chose the large fish without difficulty [he recognized immediately that this truth was a prize worth keeping and the rest had to be discarded for their lack - this is "Christ in you the hope of glory"]. Whoever has ears [two ears so as to hear both upper/inward and lower/outward teachings - see V.33] to hear, let him hear [what the spirit is telling him]."

The head of prophecy was cut off with John The Apocryphon of James

The head of prophecy was cut off with John The Apocryphon of James

Introduction

The early Christian texts, including the canonical Gospels and certain apocryphal writings, offer profound insights into the nature of prophecy, the human soul, and the spiritual journey. In this document, we will explore the historical background of Luke 9:7-9, Matthew 14:1-12, and Mark 6:14-29, as well as the teachings found in the Apocryphon of James and the Gospel of Mary. These texts provide a unique perspective on the relationship between prophecy, the human soul, and the mind, shedding light on the mysteries of faith and spirituality in the early Christian context.

Historical Background

Luke 9:7-9, Matthew 14:1-12, and Mark 6:14-29 are passages that center around the beheading of John the Baptist. These events took place during the time of Jesus and were recorded in the synoptic Gospels. John the Baptist was a significant figure in the New Testament, known for his role as a precursor to Jesus and his bold proclamation of repentance and baptism.

In these passages, the ruler Herod Antipas, who had previously arrested John, was tormented by the idea that John had risen from the dead and was performing miraculous deeds through Jesus. The passages highlight the fear and superstition surrounding these events, leading to the conclusion that John's death was a significant turning point in the narrative of Jesus' ministry.

The Apocryphon of James

The Apocryphon of James: Then I asked him, "Lord, how shall we be able to prophesy to those who request us to prophesy to them? For there are many who ask us, and look to us to hear an oracle from us."

The Lord answered and said, "Do you not know that the head of prophecy was cut off with John?"

But I said, "Lord, can it be possible to remove the head of prophecy?"

The Lord said to me, "When you come to know what 'head' means, and that prophecy issues from the head, (then) understand the meaning of 'Its head was removed.' At first I spoke to you in parables, and you did not understand; now I speak to you openly, and you (still) do not perceive. Yet, it was you who served me as a parable in parables, and as that which is open in the (words) that are open.

The Apocryphon of James is an ancient Gnostic text that provides insights into the nature of prophecy. In the dialogue between James and the Lord, James seeks guidance on how to prophesy effectively. The Lord's response, "Do you not know that the head of prophecy was cut off with John?" is enigmatic but carries profound meaning.

The "head of prophecy" signifies the source and origin of prophetic knowledge. The Lord's statement implies that with the arrival of John the Baptist, a transitional phase in spiritual revelation occurred. John, as the forerunner of Christ, represented a crucial point in the unfolding of divine wisdom. The removal of John's head symbolizes the cessation of a particular form of prophecy, as John had fulfilled his role by preparing the way for Jesus.

The Lord's subsequent explanation suggests that true prophecy emanates from a deeper source – the mind, which serves as an intermediary between the soul (outward senses or the body) and the spirit (emotions or the heart). The mind, in this context, represents the intellectual and spiritual receptivity of the individual.

This teaching invites the reader to contemplate the nature of spiritual revelation and the evolving role of prophecy within the context of the early Christian community. It suggests that the focus should shift from external prophecies to inner, transformative experiences of the mind and spirit.

The Gospel of Mary

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

The Gospel of Mary introduces a dialogue where the disciples inquire about the nature of visions and how they are perceived. The response provided by the Savior is highly symbolic and aligns with the broader Gnostic understanding of human composition.

The Savior's answer that one does not see visions through the soul or spirit but through the mind that resides between them emphasizes the integral role of the mind in spiritual perception. In this context, the soul represents the physical, sensory aspect of human existence, while the spirit denotes the emotional and heartfelt aspects.

This teaching reinforces the idea that true spiritual vision requires a harmonious balance between sensory perception and emotional engagement, facilitated by the discerning and receptive nature of the mind. It underlines the Gnostic belief in the significance of transcending the limitations of the physical world to attain spiritual enlightenment.

II. Understanding the Terminology

Before delving into the interconnected themes across these texts, it is crucial to clarify the terminology used, particularly the concepts of the soul, spirit, and mind.

A. Body, Soul, and SpiritIn early Christian thought, humans were often seen as composed of body, soul, and spirit. The body represented the physical vessel, the soul as the seat of outward senses or the body itself, and the spirit as the seat of emotions or the heart. This trichotomy was a way to understand the complexity of the human experience and the interaction between the physical and spiritual aspects of life.

B. The Head as the Mind

The texts highlight the concept that "prophecy issues from the head," with the head symbolizing the mind. In this context, the mind represents the intellectual and cognitive aspect of human existence. It is through the mind that one perceives and interprets prophecies and visions.

III. The Deeper Meaning

A. Prophecy and the End of Prophecy

The Lord's response in the Apocryphon of James, "the head of prophecy was cut off with John," suggests a profound spiritual insight. It implies that the path to prophecy, or spiritual revelation, is no longer reliant on external sources or prophetic figures, as John the Baptist once represented. Instead, the guidance is to look within, to the "mind that is between the two."

B. The Mind as the Visionary Gateway

The Gospel of Mary further elucidates the nature of visionary experiences. The Savior's response, "He does not see through the soul nor through the spirit, but the mind that is between the two," emphasizes that the visionary experiences are accessed through the harmonious interaction of the soul and spirit within the mind.

IV. Implications for Early Christianity

The interconnected teachings in these texts hold significance for early Christianity. They point to a shift from an era where prophecy was sought externally, through figures like John the Baptist, to a more introspective and mystical approach. The emphasis on the "mind that is between the two" suggests that individuals have the capacity to access spiritual insights and visions through their own inner contemplation.

Conclusion

The early Christian texts, when examined in conjunction with Gnostic teachings, offer a nuanced perspective on the nature of prophecy, the human soul, and the mind's role in perceiving spiritual visions. The removal of the "head of prophecy" with John the Baptist's mission signifies a shift in the way spiritual revelation is understood. It suggests a move from external prophecies to an inner, transformative experience facilitated by the receptive and discerning nature of the mind.

The teachings in the Gospel of Mary emphasize the importance of a harmonious union of the body, soul, and spirit in the pursuit of spiritual vision and enlightenment. The mind, located between the soul and spirit, is central to this process, serving as the vehicle for the perception of divine truths.

In summary, these ancient texts provide valuable insights into the mystical dimensions of early Christian thought, encouraging a deeper understanding of the interplay between the components of the human self and the evolving nature of prophecy and spiritual revelation in the Christian tradition.

historical background: Luke 9:7–9; Matthew 14:1–12; Mark 6:14–29 

The Apocryphon of James: Then I asked him, "Lord, how shall we be able to prophesy to those who request us to prophesy to them? For there are many who ask us, and look to us to hear an oracle from us."

The Lord answered and said, "Do you not know that the head of prophecy was cut off with John?"

But I said, "Lord, can it be possible to remove the head of prophecy?"

The Lord said to me, "When you come to know what 'head' means, and that prophecy issues from the head, (then) understand the meaning of 'Its head was removed.' At first I spoke to you in parables, and you did not understand; now I speak to you openly, and you (still) do not perceive. Yet, it was you who served me as a parable in parables, and as that which is open in the (words) that are open.

Gospel of Mary 

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

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 

therefore the head is the mind and the mind is thinking produced by the brain

 that prophecy issues from the head, and the mind that is between the two (spirit emotions or the heart and soul seat of the outward senses or the body) that is what sees the vision

  Jesus is saying to them that Christ has already come why does there need to be a prophecy I’ve shown you the path to Christhood there needs not to be prophecies anymore

The Amēns Pistis Sophia

The Amēns Pistis Sophia

To begin this study we will have an opening reading from Pistis Sophia: Chapter 93

"And that mystery knoweth why the twin-saviours have arisen and why the three Amēns have arisen.

"And that mystery knoweth why the five Trees have arisen and why the seven Amēns have arisen. 

Pistis Sophia: Unveiling the Mysteries of Amēns and Emanations

In the enigmatic world of Gnostic texts, the "Pistis Sophia" stands as a testament to the profound spiritual exploration of the early Christian era. Chapter 93 of this ancient text opens a door to the mysteries surrounding the twin-saviors and the Amēns, inviting us to delve into the intricate web of Gnostic cosmology.

The chapter begins with a tantalizing statement: "And that mystery knoweth why the twin-saviors have arisen and why the three Amēns have arisen." Immediately, we are confronted with the notion of twin-saviors and Amēns, both shrouded in deep spiritual significance.

The word "Amēn" itself has roots in Hebrew and Greek, carrying connotations of faithfulness and truth. In the Hebrew tradition, it is applied to Yahweh as "the faithful God," (Deut 7:9; Isa 49:7) emphasizing the unwavering nature of divine faithfulness. For Jews, "Amen" also serves as an acronym for "El Melech Ne’eman," meaning "Mighty, Faithful King." In the Book of Revelation, Jesus is referred to as "the Amen." Revelation 3:14, states:

"And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God."

This verse presents a unique and symbolic characterization of Jesus Christ as "the Amen." In this context, "the Amen" signifies Jesus as the embodiment of truth, faithfulness, and the ultimate authority.

Hebrew 0539 אמן ‘aman aw-man’

Greek 281. ἀμήν amen [am-ane’];

So we can see from the bible that beings or persons can be called Amen. In some Gnostic texts an angel is named as the Amen:   

 The Book of Baruch by Justin

When the father knowing nothing beforehand

saw that half-virgin Edem, he burned for her,

and he the father is called Elohim,

and Edem burned equally for Elohim. Their desire

drew them to a single union of love.

From this coupling the father seeded twelve angels

for himself through Edem.

The paternal angels are Michael, Amen, Baruch, Gabriel, Esaddaeus

 The Gospel of Thomas Saying 19: Jesus said, “Congratulations to the one who came into being before coming into being. If you become my disciples and pay attention to my sayings, these stones will serve you. For there are five trees in Paradise for you; they do not change, summer or winter, and their leaves do not fall. Whoever knows them will not taste death.” The Gospel of Thomas Saying 19:Saying 19 introduces the concept of becoming a disciple of Jesus and paying attention to His sayings to gain access to hidden knowledge.
It mentions five trees in Paradise that do not change with the seasons and whose leaves do not fall, promising that those who know them will not taste death.
The paternal angels, including Amen, Michael, Baruch, Gabriel, and Esaddaeus, are associated with these five trees in Paradise.

Surprisingly, the Gnostic landscape adds another layer of complexity to the concept of Amēns. In some Gnostic texts, an angel is identified as "Amen" (amen an angel of elohim). Take, for example, Justin's "Book of Baruch," where Amen is named among the paternal angels, a celestial hierarchy of divine beings.

Further delving into Gnostic cosmology, we discover that the Amēns play a role in the structure of the Pleroma, the spiritual realm of divine emanations. The regions of the three Amēns are symbolized by the first three emanations of the Pleroma, reflecting their importance within the Gnostic framework.

Moreover, these Amēns are also associated with the seven planetary rulers or archangels, drawing parallels between the Gnostic cosmos and the celestial hierarchy found in various religious traditions. They are, in essence, the seven voices or spirits of God, as described in Revelation 4:5.

Revelation 4:5 presents a vivid image of "seven lamps of fire burning before the throne," signifying the seven Spirits of God. This connection underscores the Gnostic belief in the interconnectedness of their cosmology with elements of Judeo-Christian traditions.

The Seven Amēns as Planetary Rulers or Archangels: The text suggests that the seven Amēns can be identified with the seven planetary rulers or archangels. This concept aligns with the idea that these entities have influence over specific aspects of the material world, including celestial bodies. The seven archangels are often seen as intermediaries between the divine and the material realm in various religious and esoteric traditions.


The Seven Amēns as the Seven Spirits of God: The passage also connects the seven Amēns to the seven Spirits of God, as mentioned in Revelation 4:5 and 5:6. These seven spirits are associated with divine attributes or qualities and are seen as channels of divine revelation. In the Gnostic context, the seven Amēns may represent these aspects of divine wisdom and revelation.

Pistis Sophia: And Jesus hail not told his disciples to total expansion of the emanations of the Treasury, nor their orders, how they are extended; nor had he told them their saviors, according to the order of every one, how they are; nor had he told them what guard is at every (gate) of the Treasury of the Light; nor had he told them the region of the Twin-savior, who is the Child of the Child; nor had he told them the regions of the three Amens, in what regions they are expanded; nor had he told them into what regions the five Trees are expanded; nor as to the seven Amens, that is the seven Voices, what is their region, how they are expanded. (Pistis Sophia)

The Gospel of Thomas Saying 108. Jesus said: He who drinks from my mouth will become like I am, and I will become he. And the hidden things will be revealed to him.

The Gospel of Thomas Saying 108:Saying 108 speaks of a transformative process where those who drink from Jesus' mouth will become like Him, and hidden things will be revealed to them. This aligns with the Gnostic concept of spiritual enlightenment and ascent.

Intriguingly, the "Pistis Sophia" mentions the Twin Savior, the Child of the Child, whose regions remain a mystery. This enigmatic figure invites comparisons to sayings attributed to Jesus himself, such as Gospel of Thomas Saying 108: "He who drinks from my mouth will become like I am, and I will become he. And the hidden things will be revealed to him." This suggests a profound connection between the seeker and the divine, akin to the transformative journey described in Gnostic texts.

The Twin Saviour, Child of the Child: The text alludes to a Twin Saviour, known as the Child of the Child. This mysterious figure likely holds a central role in Gnostic salvation or enlightenment. The Gnostic belief in personal spiritual transformation and ascent may be connected to the idea that individuals can become like the Twin Saviour through a deep spiritual connection, as mentioned in Gospel of Thomas Saying 108.

Connecting the Dots:

The mention of the five trees in Paradise in Saying 19 appears to have a connection to the five Trees in Pistis Sophia Chapter 93, symbolizing spiritual knowledge and perhaps the means to attain immortality.
The presence of Amen as one of the paternal angels associated with the five trees reinforces the idea of Amen as a significant divine figure in Gnostic thought.
The Twin Saviour mentioned in Pistis Sophia Chapter 93 could be seen as an extension of the transformative process hinted at in Saying 108 of The Gospel of Thomas, where individuals can become like Jesus through deep spiritual understanding.
Overall, these passages from Pistis Sophia and The Gospel of Thomas underscore the Gnostic emphasis on acquiring hidden knowledge, spiritual transformation, and the role of divine entities, such as the Amēns and the Twin Saviour, in the quest for enlightenment and salvation.

In summary, Pistis Sophia Chapter 93 offers a glimpse into the intricate and symbolic nature of Gnostic cosmology and spirituality. It introduces us to various divine entities, including twin-saviors, Amēns, and emanations of the Pleroma, all of which play roles in the Gnostic understanding of the cosmos and the quest for spiritual knowledge and enlightenment. These concepts are deeply rooted in Gnostic mysticism and reveal the complex interplay between the material and spiritual realms in Gnostic thought.

The Gnostic understanding of the resurrection of Jesus

The Resurrection of Jesus

Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would <die>. (Gospel of Philip)

Jesus resurrected the body that was crucified; this is forcibly brought out in the Scripture account of the crucifixion. He did this by putting into the body the true state of consciousness. "Put on the new man, that after God hath been created in righteousness and holiness of truth."

We can resurrect our body just as Jesus resurrected His. "Follow me." We can overcome, and make our body like the body of Jesus. We must do this. "The law of the Spirit of life in Christ Jesus made me free from the law of sin and of death." We resurrect our body by putting a new mind into it--the mind of Spirit. "Be ye transformed by the renewing of your mind." Ignorance and sin kill the body; understanding and righteousness bring it to life.

The three days that Jesus was in the tomb represent the three movements of mind that are involved in overcoming error. First, submission and humility, second, the taking on of the divine activity, or receiving the will of God; third, the assimilation and fulfillment of the divine will.

In individual consciousness the "Sabbath" is perfect rest in Spirit, after the cleansing of mind that follows the introduction and activity of Truth principles. Jesus arose "late on the Sabbath day."

In consciousness the two women, "Mary Magdalene and the other Mary," symbolize the feminine side of the soul forces of Jesus (manifest man). "Mary Magdalene" signifies love redeemed. "The other Mary" represents pure life thoughts coming up from the subconsciousness.

The "angel of the Lord" represents positive spiritual thought of the perfect law of life. The "watchers" at the tomb represent self-examination and self-awareness from thoughts that tend to limit the activity of the Christ consciousness. The "disciples" represent ideas of the Divine Mind that have centers of action in the body of Christ the ecclesia.

The spiritual meaning of the two women's being sent to tell the disciples of the resurrection is that divine love and life must be felt in the centers of action in the body of Christ the ecclesia as a result of spiritual thought (angel) before a demonstration or resurrection is complete (Matt. 28:1-10).

Upon His ascension, Jesus did ascend to heaven but did not completely depart from the Earth; instead, He returned and entered the inner spiritual realms. Those who "put on Christ" and manifest their incorruptible, undying bodies will eventually perceive Him. Many are aware of His presence to some extent, yet they do not fully perceive Him in His true form because their faculties of understanding have not reached His standard. When we awaken in His likeness, as mentioned in Psalm 17:15, we will finally see Him as He truly is. This transformation does not occur through the separation of the soul from the body; rather, it is achieved through the process of refining, spiritualizing, and elevating both the soul and the body to higher levels of spiritual power.

Those who say that the Lord died first and (then) rose up are in error, for he rose up first [in baptism] and (then) died [All of the sons of God must be raised up in the flesh (be born of a woman) first and then be “put to death...in flesh” that they be “quickened in the spirit” - i.e. all must put on the new man, and “overcome” their carnal nature (sinful lusts) – this is the same in the case of Jesus. He was made of a woman under the Law of Sin and Death. He took on sinful nature although He had no personal sins himself He destroyed sin in the flesh on the cross first for himself and for all of us]. If one does not first attain the resurrection [i.e. “Christ in you” “a new creation” separated to Him (while in the “body”)], he will not die [his “old man” (sinful nature) will continue to lord it over him]. As God lives, he would [...] (Philip 15).

Does the Gospel of Thomas teach the Trinity?

Does the gospel of Thomas teach the trinity


Saying 61 tells us this


61) Jesus said, "Two will rest on a bed: the one will die, and other will live." Salome said to him, "Who are You, man, that You, as though from the One, have come up on my couch and eaten from my table?" Jesus said to her, "I am He who exists from the Undivided One. I was given some of the things of my Father." <Salome said,> "I am Your disciple." <Jesus said to her,> "Therefore I say, if he is <undivided>, he will be filled with light, but if he is divided, he will be filled with darkness." 

(Thomas O. Lambdin (1988)


The Undivided one is the Father Jesus was given some of the things of his Father


Therefore Jesus and the Undivided Father are not the same person

In Logion 61 of the Gospel of Thomas, Jesus engages in a conversation with Salome regarding the nature of his identity. Salome asks Jesus who he is, expressing surprise that he has come to her couch and eaten from her table. Jesus responds by stating that he comes from the Undivided One and has been given some of the things of his Father.

From this logion, it can be inferred that Jesus and the Undivided One (referring to the Father) are distinct entities. Jesus speaks of receiving things from his Father, indicating a relationship between them. This logion does not explicitly address the concept of the Trinity, nor does it provide detailed theological explanations about the nature of Jesus' relationship with the Father.

It is worth noting that interpretations of this logion may vary among different Christian traditions and theological perspectives. Some groups, such as the Christadelphians, interpret this logion as supporting their rejection of the Trinity doctrine. They argue that it emphasizes the distinction between Jesus and the Father and their separate identities.

It is important to recognize that the Gospel of Thomas is one among many texts that contribute to the diverse range of early Christian thought. Different interpretations and understandings of theological concepts, including the Trinity, exist within Christianity.

(13) Jesus said to his disciples, "Compare me to something and tell me what I resemble." Simon Peter said to him, " You are like a just messenger." Matthew said to him, "An intelligent philosopher is what you resemble." Thomas said to him, "Teacher, my mouth utterly will not let me say what you resemble." Jesus said, "I am not your (sing.) teacher, for you have drunk and become intoxicated from the bubbling wellspring that I have personally measured out. And he took him, withdrew, and said three sayings to him. Now, when Thomas came to his companions they asked him, "What did Jesus say to you?" Thomas said to them, "If I say to you (plur.) one of the sayings that he said to me, you will take stones and stone me, and fire will come out of the stones and burn you up." 

(Stephen Patterson and Marvin Meyer 1998)

Notice here that Simon Peter and Matthew describe Jesus as a just messenger or a intelligent philosopher vs the son of the Living God in the canonical gospels 

30) Jesus said, "Where there are three gods, they are gods. Where there are two or one, I am with him."
Translated by Thomas O. Lambdin (from Coptic)

(30) Jesus said "Where there are three, they are without God, and where there is only one, I say, I am with that one."
Translated by Marvin Meyer (from Greek)

The Jews had and worshipped several Gods at that time - Moses had to fight with that fact already and Jesus encountered it again. Even though the Trinity was formed after Jesus' crucifixion - Father, Son, Holy Spirit - it can be assumed that Jesus was aware of the plans for his future, so here Jesus is having a slap against Trinitarian doctrine, declaring that a doctrine of 3 gods is polytheistic if one understands that each of the gods is a separate god. Thus there is only one true god and where there is one god alone Jesus is with that him,

Reading it again,

30) Jesus said, "Where there are three gods, they are gods. Where there are two or one, I am with him."

Jesus is denouncing the idea of the trinity, whether that be 3 in 1 or three separate beings.
To Jesus, there is only the Undivided One.

So when I read this I see Jesus denouncing a cluster of three gods, also known as a trinity of gods.

This teaches us that the Father is the Undivided One, the Deity is not divided into 3 persons.

But the Coptic text is corrupted and the Greek like the Coptic is nonsense as well April Deconick in her translation of the GTh "The original Gospel of Thomas in Translation" has reconstructed the text: Jesus says:  Jesus said, “Where two or more are gathered in My name, I am with them.”Jesus said, ‘Split a piece of wood or lift a stone, and you will see My Father’s handiwork.”

The interpretation you provided for Logion 30 of the Gospel of Thomas is a valid interpretation within the context of rejecting the Trinitarian doctrine. You argue that Jesus is denouncing the idea of the Trinity and emphasizing the belief in the Undivided One, the oneness of God. This interpretation suggests that Jesus is asserting his unity with the one true God and challenging the concept of multiple gods or a triune God.

However, it's important to note that Logion 30 is subject to different translations and interpretations due to variations in the available manuscripts. The Coptic and Greek versions of the Gospel of Thomas have slight differences in wording and can lead to divergent understandings.

The translation you cited by April DeConick provides an alternative reading where Jesus speaks about being present when two or more are gathered in his name, emphasizing his divine presence in communal worship or spiritual gatherings. This interpretation focuses on the spiritual presence of Jesus rather than directly addressing the concept of the Trinity.

Overall, the Gospel of Thomas is a complex and enigmatic text, and scholars have different viewpoints on its intended meaning and original teachings. The interpretations of individual sayings can vary based on the translation, textual variants, and the theological lens through which they are examined.

77) Jesus said, "It is I who am the light which is above everything. It is I who now am everything. From Me now that everything comes forth, and up to Me did everything reach. Split a piece of wood, and I am there. Lift up the stone, and you will find Me there."

This saying is about the Lord Jesus been give all power and authority in heaven and on earth after his resurrection so this saying is speaking about Jesus' new power of providence over the universe

Thus the Lord can now penetrate everything

77) Split a piece of wood, and I am there. Lift up the stone, and you will find Me there."

108) Jesus said, "He who will drink from my mouth will become like Me. I myself shall become he, and the things that are hidden will become revealed to him."

Thus we too can become equal with Jesus this saying plainly states that the believer who drinks from Jesus’ mouth becomes Jesus

The gospel of thomas does not teach the Trinity 

ChatGPT

You are correct that the Gospel of Thomas does not explicitly teach the doctrine of the Trinity as it is understood in traditional Christian theology. The Gospel of Thomas, being a Gnostic text, presents a unique perspective on spiritual teachings and focuses on the inner wisdom and enlightenment gained through gnosis (knowledge).

The doctrine of the Trinity, which states that God is one being existing in three persons (Father, Son, and Holy Spirit), is a concept that developed within the mainstream Christian tradition over time and is primarily based on interpretations of various biblical texts.

While the Gospel of Thomas contains teachings attributed to Jesus, it does not explicitly address the concept of the Trinity or provide detailed theological explanations in that regard. The emphasis of the text is more on the individual's spiritual journey, self-discovery, and the attainment of inner wisdom.

It is important to recognize that different texts within early Christianity present diverse perspectives, and not all of them delve into the complexities of theological doctrines such as the Trinity. The Gospel of Thomas, in particular, highlights a distinct Gnostic approach to spiritual teachings, focusing on personal revelation and the inner transformation of the individual.

Therefore, if one is seeking explicit teachings on the Trinity, they would typically turn to other canonical texts within the New Testament or later theological writings that address this specific doctrine.

In Logion 13 of the Gospel of Thomas, Jesus engages in a conversation with his disciples regarding their perceptions of him. Simon Peter compares Jesus to a just messenger, and Matthew compares him to an intelligent philosopher. However, when it is Thomas' turn to respond, he states that he cannot adequately express what Jesus resembles.

This logion highlights the diverse perspectives and understandings of Jesus among his disciples. It contrasts with the canonical Gospels where Simon Peter confesses Jesus as the "Messiah, the Son of the living God" (Matthew 16:16). The Gospel of Thomas emphasizes the unique and enigmatic nature of Jesus, suggesting that he cannot be easily confined to a single role or title.

It is important to note that the Gospel of Thomas is a Gnostic text and presents a distinct perspective on Jesus and his teachings. It focuses on the inner spiritual journey and the acquisition of gnosis (knowledge) rather than specific doctrinal beliefs. Consequently, the descriptions given by the disciples in this logion reflect their limited understanding of Jesus at that moment.

The differences in portrayal between the Gospel of Thomas and the canonical Gospels can be attributed to the different theological contexts and intentions of the texts. The canonical Gospels aim to present a comprehensive narrative of Jesus' life, teachings, and identity, while the Gospel of Thomas prioritizes a more esoteric and mystical exploration of Jesus' wisdom and the disciple's quest for enlightenment.

Logion 77 in the Gospel of Thomas emphasizes the all-encompassing presence of Jesus as the light above everything. It speaks to his divine nature and suggests his omnipresence. The saying highlights the spiritual significance of Jesus, who is portrayed as the source from which everything comes forth and to which everything reaches. The imagery of finding Jesus even in the splitting of wood or lifting of a stone conveys the idea of his pervasive presence.

While the BASF provides a framework for understanding the beliefs of specific Christian groups, it does not directly address Logion 77 or offer a specific interpretation of this saying. The interpretation of Logion 77 may vary among different individuals and Christian traditions. It is important to study the saying within the context of the Gospel of Thomas and consider various scholarly interpretations to gain a more comprehensive understanding of its meaning.

The Birmingham Amended Statement of Faith (BASF) is a specific doctrinal statement followed by certain Christian groups, including the Christadelphians. While the BASF provides a framework for understanding their beliefs, it does not directly address or interpret individual sayings from the Gospel of Thomas, such as Logion 77.

Logion 77 in the Gospel of Thomas emphasizes the all-encompassing presence of Jesus as the light above everything. The saying highlights the spiritual significance of Jesus and the idea that everything originates from him and reaches back to him. The imagery of being present in the splitting of wood or lifting of a stone conveys his pervasive presence.

Regarding the belief of Christadelphians, it is true that they do not believe in the pre-existence of Jesus. According to their beliefs, Jesus was begotten by God through the Holy Spirit and was a mortal man, sharing in human nature and experiencing the effects of Adam's transgression.

While the BASF provides a theological framework for understanding Christadelphian beliefs, it does not offer a specific interpretation of Logion 77 or address the concept of Jesus as the light above everything. Interpretations of this saying may vary among different individuals and Christian traditions. It is important to study the saying within the context of the Gospel of Thomas and consider various scholarly interpretations to gain a more comprehensive understanding of its meaning.

Certainly. According to the BASF and the Christadelphian belief in God manifestation, Jesus is understood as God with us, God manifested in the flesh. The belief is that Jesus, while being of like nature with mortal man, was begotten of God and inhabited by God through the indwelling of the Holy Spirit. This belief emphasizes that Jesus, during his natural life, shared in the physical nature of humanity, experiencing the effects of Adam's transgression, including death. Jesus is seen as the representative of Adam's disobedient race and the means through which God accomplished His plan of redemption.

In light of this understanding, Logion 77 in the Gospel of Thomas can be seen as expressing the concept of Jesus as the manifestation of God's light that is above everything. It emphasizes the all-encompassing presence and authority of Jesus, who is the source from which everything comes forth and to whom everything reaches. The saying highlights the divine nature and significance of Jesus as the embodiment of God's light and presence in the world.

The Meaning of Transfiguration Matthew 17

The meaning of transfiguration

The transfiguration--Supernatural change of appearance that takes place as one experiences the full flow of divine power through his being. A lifting up of the consciousness into a state that transfigures the mind causing it to shine by the illumination of the word of god.

The transfiguration of Jesus described in Matthew and Mark took place when Jesus went with three apostles up into a mountain. There the three beheld Him transfigured.

The Treatise on the Resurrection shows that the transfiguration was not a vision but a reality
This treatise is thought to have been written in the second century (The Nag Hammadi Library James Robinson). It appears to us to be true. Here is what is says about the transfiguration...

For if you remember reading in the Gospel that Elijah appeared and Moses with him, do not think the resurrection is an illusion, but it is truth! Indeed it is more fitting to say that the world is an illusion, rather than the resurrection which came into being through our Lord and Saviour Jesus Christ (From The Treatise on the Resurrection)

So the author plainly believes as we do that the 3 apostles Peter James and John say the risen Elijah and the risen Moses.


What is represented by Jesus' taking Peter, James, and John, “up into a mountain apart by themselves?” This represents the raising of faith, wisdom, and love to spiritual consciousness, a state in which these faculties are mentally separated from the carnal mind.

What is represented by the appearance of Elijah with Moses and the conversation with Jesus? In periods of spiritual exaltation the higher faculties are quickened. Elijah represents the ability to give forth revelation or prophesy; Moses represents understanding of the divine law. Their conversation with Jesus represents the expression of these abilities in the mind of a believer.



Moses and Elijah represents the power of spiritual discernment to bring about rapid changes on the mental plane, these changes being later manifested in action.



Can the transfiguration of Jesus be explained in terms that have practical meaning for us in our life? It is known that prayer brings about a rapid outflowing of mental energy, and when faith (Peter), love (John), and discernment (James) are present, there follows a lifting up of the mind into the Christ consciousness that electrifies the new life of a believer.



Of what is the Transfiguration proof? Of the transcendent understanding of the Christ consciousness. Light represents spiritual Truth and understanding. for the fruit that the light produces consists of every form of goodness, righteousness, and truth.



'Light' refers to moral reasoning in which leads to a higher experience of reality


Can true enlightenment be gained anywhere except in the Christ consciousness? True enlightenment comes only from God through the activity of His Spirit indwelling in us. True enlightenment develops in us understanding, compassion, and zeal to serve God or express what we know of the Gospel.

What do angels represent? They represent our thoughts, and they are described also as “ spirits” they represent the seat of wisdom and understanding. Man is “but little lower than the angels,” or our actual expression is a little lower than the scope of our aspiring thoughts.

The Christ body is a transfigured one. We perceive it when we ascend into a high place spiritually, into the secret place of the Most High; when we lift up our thoughts. The apostles of Jesus represent the consciousness of the spiritual man. When we lift up our mental capability, we behold spiritual reality and we see the body of Christ as it is in Truth.

When, therefore, the revelation of the multitude of the Sons of God, represented by John's similitude of the Son of man, shall be manifested, being all like to Jesus in transfiguration, the aspect of the Body will be "as the sun when he shines in its power."

 

The Role of Jesus in Valentinianism

Introduction

Valentinianism is a profoundly Christo-centric form of Christian mysticism. The entire mythology can be seen as Christology. In Valentinian thought, the decisive event in the history of the world was the ministry of Jesus. Prior to his coming, the true God was unknown ( Against Heresies 1:19:3-1:20:3). This is because "no one knows the Father except the Son and those to whom the Son chooses to reveal him" (Matthew 11:27 cf. Against Heresies 1:20:3). This is the point of the Sophia myth. Throughout the ages, human beings sought to find God, but in the absence of Christ, they succeeded only in producing a defective image of the divine i.e. the Craftsman (demiurge). In their error they worshipped an imperfect image of God as lawgiver and Craftsman of the material world instead of the true God.

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The Human Jesus and the Divine Christ

Valentinian tradition draws a sharp distinction between the human and the divine Jesus. By a special dispensation, the human Jesus was born (Against Heresies 1:15:3). Some Valentinians accepted the virgin birth (e.g Second Apocalypse of James 50:10f) while others believed Jesus was the true son of Mary and Joseph (Gospel of Philip 55:23-26). According to Valentinian theologians, Jesus derived his animate "body" or essence from the Craftsman. His spiritual essence is the entire "church of the superior seed" (Excerpts of Theodotus 17:1) deriving from Wisdom (Sophia). That is why the angel told Mary, "The Holy Spirit (i.e. Wisdom) will come upon you and the power of the Most High (i.e. the Craftsman) will overshadow you" (Luke 1:35 cf. Refutation of Heresies 6:35:3-4, also Excerpt of Theodotus 60, Against Heresies 1:15:3). According to Ptolemy, the contributions from Wisdom (Sophia) and the Craftsman pass through Mary into Jesus "like water through a pipe" (Against Heresies 1:7:2). This human being is the "lamb of God" (John 1:26 cf. Fragments of Herakleon 10), that is, the one the "Father of All chose to obtain knowledge of himself" ( Against Heresies 1:15:3).

Jesus became closely identified with humanity by taking on a human body. His human body is seen as consubstantial with the Church. Drawing on the metaphor from Saint Paul that the church is the body of Christ, Theodotus says, "The visible part of Jesus was Sophia (Wisdom) and the church of the superior seed which he put on through the body but the invisible part was the Name which is the only begotten Son" (Excerpts of Theodotus 26:1). The corresponding metaphor in the Gospel of Truth is the "living book" which contains the names of all the saved that the Son takes up (Gospel of Truth 20:10-14 cf. Revelation 20:15).

Valentinians divide the human personality into three distinct parts: chous (carnal), psyche (soul) and pneuma (spirit). The chous is closely linked the physical body and consists of the instinctual drives to self-gratification. It is said to directly derive from deficiency and suffering. By a special dispensation, Jesus was born without chous. For this reason, his physical body is sometimes said to be directly connected with psyche. Hence Ptolemy describes Jesus as having a "psychic" rather than a carnal (choic) body ( Against Heresies 1:6:1, 1:7:2).

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The Baptism of Jesus

When he was thirty years old, he went to John the Baptist to be baptized (Luke 3:23). As soon as he went down into the water, "he came out laughing at everything (of this world), not because he considers it a trifle, but because he is full of contempt for it" (Gospel of Philip 71:3-15). The divine Savior, referred to as the "Spirit of the Thought of the Father", descended on him in the form of a dove (Matthew 3:16 and parallels cf. Against Heresies 1:7:2, 1:15:3, Excerpts of Theodotus 61:6, Refutation of Heresies 35:3) and the "Word became flesh" (John 1:14).

Jesus' baptism and the descent of the "Spirit" is his redemption (Gospel of Philip 70:34-36). Redemption was necessary even for Jesus so that "he might not be detained by the thought of the deficiency in which he was placed" (Excerpts of Theodotus 22:7 cf. also Tripartite Tractate 124:31-125:11). This is the true "virgin birth" and resurrection from the dead, for he was reborn of the virgin Spirit (cf. Gospel of Philip 70:34-71:7, Refutation of Heresies 35:5, Gospel of Philip 56:15-18). According to Theodotus, the Savior's angels were also baptized "through the redemption of the Name which came upon Jesus in the dove and redeemed him" (Excerpts of Theodotus 22:1-2). The angels are those who are "baptized for the dead" (1 Corinthians 15:29), that is, for human beings who are in ignorance of the true God (Excerpts of Theodotus 21:1-2).

The human Jesus is the "lamb of God", the Savior is the one "who takes away the sin of the world" (John 1:29 cf. Herakleon 10). He came to reveal knowledge (gnosis) of the Father (Gospel of Truth 20:15-24, Against Heresies 1:15:2, Interpretation of Knowledge 14:28-30). By knowledge (gnosis), the two elements which had been separated (i.e. the seeds and the angels) are rejoined (cf. Gospel of Philip 70:12-15 etc.) and restored to the Fullness (Treatise on the Resurrection 44:26-30). He also came to conquer death by means of the resurrection ( Against Heresies 1:15:3, Treatise on the Resurrection 44:26-30). He accomplished this by "sharing with the dispensational (i.e. human) Christ his power and his name" ( Against Heresies 3:16:1).

Valentinian Christology emphasizes that the human Jesus is redeemed by being joined with the Savior at his baptism. The Son is "the Name which came down upon Jesus in the dove and redeemed him" (Excerpts of Theodotus 22:6). The redemption of the human Jesus is seen by the Valentinians as applying to all who form part of the "church of the superior seed". The human Jesus is joined to the Savior. All who form part of the spiritual church which is identical with the human Jesus are also joined to the Savior. In the Interpretation of Knowledge, the human Jesus who represents the Church is called the "humiliated one"(12:18-22)and the "reproached one" (12:29-31). Again it is the Savior who redeems: "Who is it that redeemed the one that was reproached? It is the emanation of the Name (i.e. the Savior)" (Interpretation of Knowledge 12:29-31cf also 12:18-22). The descent of the Son into Jesus at his baptism is simultaneously the redemption of the human Jesus and the redemption of all who are joined with him.

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The Public Career of Jesus

Following his baptism, he taught for twelve months in order to "proclaim the acceptable year of the Lord and the day of retribution" (Isaiah 61:2 cf. Against Heresies 2:22:1). In order to reveal his dual nature, the Acts of John reports that at times he was substantial like an ordinary human being, but that at other times he seemed insubstantial and did not even seem to leave footprints. (Acts of John 88-89). Everything he did was "a symbol and a dispensation for the conversion and salvation of humanity" (Acts of John 102 cf. also Against Heresies 1:8:2). He taught he disciples "first in a figurative and mystical way, then in parables and riddles and thirdly clearly and directly in private" (Excerpts of Theodotus 66 cf. John 16:25, Luke 8:9-10).

In the Gospel of Philip, Mary Magdalene is regarded as a full-fledged apostle. She was seen as having had a special relationship with Jesus and is said to be the apostle he loved more that the others (Gospel of Philip 64:1-2 cf. Gospel of Mary 18:14-15). She is sometimes interpreted as a symbol of Wisdom (Sophia). As such she is described as Jesus' consort and it is implied that they are married (Gospel of Philip 63:32-33, 56:6-10 cf. Gospel of Mary 10:2-3). His brother James also plays an important role in some Valentinian sources such as the First Apocalypse of James.

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The Crufixion

The forces of ignorance rose up against Jesus, and, not comprehending his true nature, attempted to destroy him (Gospel of Truth 18:21-26). His passion and death have a special symbolic value according to Ptolemy who says that Jesus "came to his suffering in the last times of the world for the purpose of revealing the suffering arising with the last of the Aeons and through its end to reveal for all to see the final aim of the events in the world of the Aeons" ( Against Heresies 1:8:2).

Valentinians interpreted Jesus' suffering and death in terms of his dual nature. Inasmuch as Jesus is a human being, he suffered pain and died on the cross (cf. Against Heresies 1:7:2). However, his divine nature (i.e. the Savior) transcends physical pain and death ( Against Heresies 1:6:3, 1 Apocalypse of James 131:17-19). Instead, his divine aspect endured only the emotional sufferings of grief, fear and confusion in order to bring them to nothing. This distinction is expressed by the risen Christ in the following words: "What they (i.e. ordinary Christians) say of me, I did not endure, but what they do not say, those things I did suffer" (Acts of John 101).

According to Ptolemy, the Savior expressed his grief with the words, "My soul is exceedingly sorrowful, even unto death" (Matthew 26:38). When he says, "Father, if it be possible, let this cup pass from me" (Matthew 26:39) he shows fear. Similarly, his statement, "And what shall I say" (John 12:27) shows his confusion. ( Against Heresies 1:8:2). The reality of this suffering is affirmed in many places (Gospel of Truth 20:10-14, 20:28-30, Interpretation of Knowledge 5:30-35, Herakleon 12)

The identity of the Jesus' body with the Church lead some Valentinians to identify the suffering of Jesus with the suffering of the individual Christians that make up that body. In the Letter of Peter to Philip, it says "Our illuminator came down and was crucified..Jesus is a stranger to this suffering. But we are the ones who suffered through the transgression of the Mother. And because of this he did everything like us" (139:15-25).

According to the Apocalypse of Peter, Jesus was laughing on the cross at his persecutors: "He laughs at their lack of perception, knowing that they are born blind" (Apocalypse of Peter 83:1-3). They foolishly thought they were killing him but in reality they were setting him free from the flesh. Only the human Jesus was being put to death.

According to Theodotus, when Jesus said, "Father, into your hands, I commend my Spirit" (Luke 23:4), he committed the lower Wisdom and her seed to the Father, having accomplished his work of redemption (Excerpts of Theodotus 1:1-2). The Savior then withdrew from Jesus and his human part died (Excerpts of Theodotus 61:6). That is why the human Jesus said with his dying breath, "My God, my God, why o Lord have you forsaken me" (Matthew 27:46), for "he was divided in that place" (Gospel of Philip 68:26-28 cf. also Interpretation of Knowledge 13:14-16).

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The Resurrection

When the human body died, his non-corporeal spiritual body rose up from it (Refutation of Heresies 10:7, Apocalypse of Peter 83:6-8, cf. also Treatise on the Resurrection 45:14-17). The Gospel of Truth puts it thus, "Having stripped himself of perishable rags, he put on imperishability" (Gospel of Truth 20:30-32 cf. also Treatise on the Resurrection 45:14-22).

According to a tradition preserved in the Acts of John, the risen Savior appeared immediately to the apostle John on the Mount of Olives while the multitude was still gathered around his human body nailed to the cross. The Savior revealed to him that the cross could be seen as a symbol of the Limit that separates the lower realm from the Fullness (Acts of John 97-100). When he told John that "those who are outside the mystery" (Acts of John 100) were saying that he had perished on the cross, John laughed at their foolishness (Acts of John 102).

On the third day after his human body died, the Savior sent forth a ray of power which destroyed death, and "he raised the mortal body after he scattered the sufferings (i.e. the physical and carnal natures)" (Excerpts of Theodotus 61:6). This body which he raised is not the material body, "for what is flesh and blood cannot share in God's kingdom" (1 Corinthians 15:50). Instead, it was a body of animate essence specially transformed so that it could be seen and felt (cf. Excerpts of Theodotus 59:4, Against Heresies 1:6:1, 1:7:1).

The risen Savior only took up those elements he wished to save, that is, the animate soul and the spiritual seed ( Against Heresies1:6:1). It is this animate and spiritual body of Christ which is consubstantial with the Church (Excerpts of Theodotus 42:3, 58:1, cf. Ephesians 4:15-16). Theodotus puts it in these words, "The visible part of Jesus was Wisdom (Sophia) and the Church of the superior seed which he put on through the body" (Excerpts of Theodotus 26:1).

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The Post-Resurrection Appearances of Jesus

The risen Jesus appeared to different people in various forms, that is "in the manner in which they would be able to see him" (Gospel of Philip 57:28-35 cf. also Excerpts of Theodotus 23:4, Acts of Peter 21). That is why Mary did not recognize him at the tomb (John 20:15) and the disciples did not recognize him on the road to Emmaus (Luke 24:16).

According to a tradition known to the Valentinians, Jesus remained for eighteen months after his crucifixion ( Against Heresies 1:3:2, Secret Book of James 2:19). During this time he instructed his disciples "plainly about the Father" (John 16:25 cf. Excerpts of Theodotus 66). Valentinians believed that the secret tradition passed on to them was revealed to the disciples during this period.

After giving final instructions to Peter and James (Secret Book of James), the Savior and Wisdom (Sophia) ascended to the eighth heaven. The animate Christ remained in the seventh heaven on the right hand of the Craftsman (Excerpts of Theodotus 62:1 cf. Psalm 110). He will remain there until the consummation so that "they may see him whom they pierced" (Revelation 1:7 cf. Excerpts of Theodotus 62:2).

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Conclusion

Jesus sows the spiritual seed in all who hear the message. He is the sower in the parable (Matthew 13:1-8 cf. Interpretation of Knowledge 5:16-19). The spiritual seed bears fruit in the Church, "therefore the signs of the Spirit - healing and prophesying - are accomplished through the Church" (Excerpts of Theodotus 24:1).

Jesus is absolutely central to Valentinian theology. Their understanding of his incarnation places great emphasis on both his human and divine nature. The human Jesus alone died on the cross since the divine transcends pain and death. This is distinctly different from "docetism". Valentinians never claimed that Jesus only appeared to suffer or that his body was an apparition.

 

 

We Shall Become Gods John 10:34

Our destiny is to become Gods like Yahweh, the Elohim and Jesus

24 A disciple is not above his teacher, nor a slave above his lord
25 It is enough for the disciple to become as his teacher, and the slave as his lord (Matthew 10)

So we all are to becomes Gods like Jesus if he is our Lord and our Teacher.

John 20:28 Thomas said to him, “My Lord and my God!”

Jesus became a God like Yahweh both in nature and moral character, after he gave his life as a ransom. He was given the name that is above every other name named, which name is Yahweh.

20 with which he has operated in the case of the Christ when he raised him up from the dead and seated him at his right hand in the heavenly places,
21 far above every government and authority and power and lordship and every name named, not only in this system of things, but also in that to come (Ephesians 1).

How?

How are we to be come gods?
By becoming sharing in the divine nature. If we share God's divine nature therefore we will be divine and a god just like the Father

2 Peter 1:4 by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust.

Partakers"—A partaker is a sharer, and believers are called to share that same "divine nature" unto which the Lord attained through his resurrection from the dead (1 John 3:2; Phil. 3:21; John 1:12). What Christ is now, we can become.

"Divine nature"—This is immortality,a spiritual body (1 Cor. 15:46), made like unto the angels (Luke 20:36), who are "made spirits" (Heb. 1:7). Notice the six transition-features of the coming resurrection, as outlined in 1 Cor. 15:42-54, all expressive of "divine nature:"

Glory

Paul said: 23 For all have sinned and fall short of the glory of God, (Romans 3 NWT)

So the target that Paul set, that we fall short of, was the glory of God. One does not get the glory of God until one has become a God!

2Thel 2:14 He called you to this through our gospel, that you might share in the glory of our Lord Jesus Christ.

John 17:22 And the glory which thou hast given me I have given unto them; that they may be one, even as we are one;

John 17:24 ¶ Father, I desire that they also whom thou hast given me be with me where I am, that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.

Gods

34 Jesus answered them: Is it not written in your Law, I said: You are Gods? (John 10).

GODS: That is, God's appointed representatives, called "elohim" or "gods" in Psa 82:1-6. See Exo 7:1; 21:6; 22:8,28. Angels also may bear the Yahweh-name (Act 7:30).

Here are all the scriptures in the bible using the phrase God of Gods...

17 For Yahweh your Gods he [is] the Gods of Gods [these could all be polite plurals] and the Lord of lords, the God great, mighty and fear-inspiring, who treats none with partiality nor accepts a bribe, (Deuteronomy 10 NWT)

2 Give ye thanks to the Gods [polite plural] of Gods, For to the age {is} His kindness. (Psalms 136 YLT)

47 The king answered Daniel and said, Your Gods truly [is] a Gods of Gods [these could all be polite plurals] and a Lord of kings, and a revealer of secrets, since you could reveal this secret. (Daniel 2 GLT)

36 And the king will actually do according to his own will, and he will exalt himself and magnify himself above every God; and against the God of Gods he will speak marvellous things. And he will certainly prove successful until [the] denunciation will have come to a finish; because the thing decided upon must be done. (Daniel 11 NWT)

Nowhere in the bible is Elohim in the singular. This may be because God's wife is a composite God. So there have always been two Gods. She is divine, individuals in her cannot sin.

The Divine Name

God told Israel that His Name was YAHWEH, meaning "I am that I am" or, more correctly translated, 'I will be who I will be' (Ex.3:13-15). This name was then slightly extended: "God said moreover (i.e. in addition) unto Moses, Thus shalt thou say unto the children of Israel, The LORD (Yahweh) God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob...this is My name for ever, and my memorial to all generations" (Ex.3:15).

God's full name is therefore "The LORD God".

The Old Testament was written mostly in Hebrew, and our English translation inevitably misses out a lot of detail when it comes to translating the Hebrew words for 'God'. One of the common Hebrew words translated 'God' is 'Elohim', meaning 'mighty ones'. God's "memorial", the Name by which He wants us to remember Him, is therefore

YAHWEH ELOHIM

meaning

HE WHO WILL BE REVEALED IN A GROUP OF MIGHTY ONES.

It is therefore God's purpose to reveal His character and His essential being in a large group of people. By obedience to His word we can develop some of God's characteristics in ourselves now, so that in a very limited sense God is revealing Himself in the true believers in this life. But God's Name is a prophecy of the time to come when the earth will be filled with people who are like Him, both in character and by nature (cp. 2 Pet.1:4). If we wish to be associated with the purpose of God and to become like God to die no more, living for ever in complete moral perfection, then we must associate ourselves with His Name. The way to do this is to be baptized into the Name - i.e. Yahweh Elohim (Matt.28:19). This also makes us the descendants ("seed") of Abraham (Gal.3:27-29) who were promised the eternal inheritance of the earth (Gen.17:8; Rom.4:13) - the group of 'mighty ones' ('Elohim') in whom the prophecy of God's Name will be fulfilled

Moroni 7:48 Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen. (The Book of Mormon)


This is echoed in the Gospel of Philip’s statement that where the Gnostic is described as no longer a Christian, but Christ.

People cannot see anything that really is without becoming like it. It is not so with people in the world, who see the sun without becoming the sun and see the sky and earth and everything else without becoming them.
Rather, in the realm of truth,
you have seen things there and have become those things,
you have seen the spirit and have become spirit,
you have seen Christ and have become Christ,
you have seen the [father] and will become father. (Gospel of Philip)

[Here] in the world you see everything but do not [see] yourself, but there in that realm you see yourself, and you will [become] what you see.
Those who receive the name of the father, son, and holy spirit and have accepted them must do this. If someone does not accept them, the name will also be taken from that person. A person receives them in the chrism with the oil of the power of the cross. The apostles called this power the right and the left. This person is no longer a Christian but is Christ. (Gospel of Philip)

In the first Apocalypse of James, Christ exhorts James to cast away the bond of flesh that encircles him, and continues:

Then you will reach The-One-who-is. And you will no longer be James; rather you are The-One-who-is

In the thirteenth book of the Corpus Hermeticum, Hermes Trismegistus explains to his son Tat: Hermes: Even so it is my son, when a man is born from above; it is no longer a body of flesh and blood that he perceives but the incorruptible. Tat: Father, now that I know this, I see myself to be the All. I am in heaven and in earth, in water and in air; I am in beasts and plants. . .I am present everywhere. Hermes: Now, my son, you know what the rebirth is. (John 3:3) And also in the Gospel of Thomas, (saying 108) in which Jesus declares: whoever drinks from my mouth will become like me, I myself shall become that person, and the hidden things will be revealed to that one.

The ultimate object of gnosis is God/union with God and the direct reception of the wisdom of God through

experience of the divine. The event of gnosis within an individual transforms the knower of gnosis into a partaker and sharer in the divine essence. To know ones true self, the divine sp iritu a l element of ones being, is to know God. The sp iritu a l pneumatic element of ones true self is the linking, cohesive element, and the only - element, by which one is bound to the divine spiritual realm

The Wolf is a Shepherd 1 Peter 5:8

The Wolf is a Shepherd

1 Peter 5:8 Keep YOUR senses, be watchful. YOUR adversary, the Devil, walks about like a roaring lion, seeking to devour [someone]

Greetings to you my brothers and sisters:

What I have to ask of you is no big task, among you are those that are wiser than most of your fellows, understand this all the mysteries of the kingdom of light are for the salvation of mankind.

And as you were at one time ignorant, of the father, was not mercy granted to you, and the gift of knowledge and understanding fill your inward-being dispelling all darkness that was in you.


Mark 12:31 ►........... Berean Study Bible
The second is this: 'Love your neighbor as yourself.' No other commandment is greater than these."

This saying of the saviour is a reminder to us who are wise now and bellies are full, to view your fellow brothers and sisters as you were, once without knowledge, and when you hungered someone had mercy and fed you.

Look to at this saying as well...... Matthew 7:10 ►........ New Living Translation
Or if they ask for a fish, do you give them a snake? Of course not!

If your brother or sister even your neighbor ask you for understanding of a mystery, do not give them useless and unproductive knowledge that is not a fitting for the soul, but feed them as a shepherd, seeks the greenest pastures to feed his flock.

The wolf is a shepherd that starves the sheep and when once weakened he devours the sheep one by one never satisfying his lust for knowledge, such a one will be devoured by his own lust till he is undone.

Do not be as this one, but feed the brethren as need holding nothing back in doing this you become a good Stewart of your own house hold.

it is the Destiny that devours the week
Fate and the Destiny: The Devourer of Souls