Geographical inaccuracy in the The Sophia of Jesus Christ

Geographical inaccuracy in the The Sophia of Jesus Christ

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**Geographical Accuracy in *The Sophia of Jesus Christ*: Are There Two Mountains of Olives?**

In the Nag Hammadi text *The Sophia of Jesus Christ*, there is a fascinating and much-debated reference to a mountain called "Of the Olives" located in **Galilee**, which has raised questions about its geographical accuracy. The passage reads:

> “After he rose from the dead, his twelve disciples and seven women continued to be his followers, and went to Galilee onto the mountain called ‘Divination and Joy.’ When they gathered together and were perplexed about the underlying reality of the universe and the plan, and the holy providence, and the power of the authorities, and about everything the Saviour is doing with them in the secret of the holy plan, the Saviour appeared—not in his previous form, but in the invisible spirit. And his likeness resembles a great angel of light. But his resemblance I must not describe. No mortal flesh could endure it, but only pure, perfect flesh, like that which he taught us about on the mountain called ‘Of the Olives’ in Galilee.” (*The Sophia of Jesus Christ*)

Critics of the text have proposed that this reference to “the mountain called ‘Of the Olives’ in Galilee” is a geographical inaccuracy. Traditionally, the Mount of Olives is located in **Judea**, just east of Jerusalem, and it is well-known for its biblical significance. However, this assumption fails to account for the broader geographical and agricultural realities of ancient Israel and especially of the region of Galilee.

To begin with, *Matthew 28:9-10* provides us with Jesus’ own instruction to his disciples:

> “Rejoice!… Do not be afraid. Go and tell My brethren to go to Galilee, and there they will see Me.” (Matthew 28:9-10)

Later, we read:

> “Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them.” (Matthew 28:16)

Clearly, Jesus intended for his post-resurrection appearances to occur **in Galilee**—not just Jerusalem. Galilee was not only the region of Jesus’ early ministry but also the setting for his final revelations to the disciples.

We also find that at some point after the Jerusalem appearance, Jesus met with seven disciples at the **Sea of Tiberias** (another name for the Sea of Galilee):

> “After these things Jesus showed Himself again to the disciples at the Sea of Tiberias…” (John 21:1)

This meeting in John 21 is consistent with the idea that the resurrected Jesus spent time with his disciples in Galilee, affirming the idea of *mountains in Galilee* being spiritually significant during that period.

So what of this mountain “called ‘Of the Olives’ in Galilee”? While the Mount of Olives near Jerusalem is well known, there is no reason to assume it is the *only* mountain historically associated with olive trees. In fact, Galilee is abundant with olive groves. The olive tree (*Olea europaea*) thrives throughout the Mediterranean, including:

- The mountain slopes of Galilee

- Samaria

- The central highlands of Israel

This is supported by various biblical references such as:

> “When you beat your olive trees, you shall not go over the boughs again; it shall be for the stranger, the fatherless, and the widow.” (Deuteronomy 24:20)

> “You shall have olive trees throughout all your territory, but you shall not anoint yourself with the oil; for your olives shall drop off.” (Deuteronomy 28:40)

The Galilee region has long been known for its **olives**, **wine**, and **pomegranates**. One such mountain of significance in Galilee is **Mount Tabor**, a monadnock rising prominently from the surrounding landscape, distinct from the Nazareth ridge nearby. Mount Tabor is:

- Located in Lower Galilee

- Known for its surrounding olive groves and vineyards

- Historically associated with visions and divine encounters

It is entirely possible that a mountain near or on Mount Tabor could have been locally referred to as a “mountain of olives,” especially by a Galilean community. This would explain the reference in *The Sophia of Jesus Christ* to “the mountain called ‘Of the Olives’ in Galilee.”

Furthermore, ancient place-names were not always fixed or formalized in the way we assume today. Communities often used descriptive or symbolic names based on physical features or spiritual significance. A mountain covered in olive trees in Galilee could naturally be called the "mountain of the olives" or “Mount of Olives” without referencing the Judean mountain east of Jerusalem.

It is worth noting the mystical and symbolic quality of the *The Sophia of Jesus Christ* as a Gnostic text. The reference to mountains, olive trees, and divine teaching is loaded with spiritual meaning. Mountains often symbolize ascension, divine encounter, and spiritual revelation. Olive trees symbolize peace, anointing, and divine provision. That this teaching occurred on a mountain "called ‘Of the Olives’ in Galilee" carries not just literal but mystical resonance in keeping with the Gnostic tradition of spiritual ascent and hidden wisdom.

Finally, the existence of multiple olive-covered mountains in Israel is not merely probable—it is geologically and agriculturally certain. Galilee is full of such places. One only needs to visit the slopes around Mount Tabor or the hills of Upper Galilee to see the groves stretching across the terrain.

**Conclusion:**

There is no geographical error in *The Sophia of Jesus Christ*. Rather, it reflects a localized Galilean setting where olive-covered hills and mountains were—and still are—common. The reference to a “mountain called ‘Of the Olives’ in Galilee” is plausible both historically and agriculturally. Far from being an error, this mention enriches our understanding of how early Christian mystics localized divine encounters in familiar and sacred spaces, allowing for spiritual continuity between Jesus' ministry in Galilee and his post-resurrection revelations. Thus, we may affirm: **there are indeed two—or even more—Mountains of Olives.**

Are there geographical inaccuracy in the The Sophia of Jesus Christ or is there two mountains of Olives

The mountain called "Of the Olives" is in Galilee

The Sophia of Jesus Christ: After he rose from the dead, his twelve disciples and seven women continued to be his followers, and went to Galilee onto the mountain called "Divination and Joy". When they gathered together and were perplexed about the underlying reality of the universe and the plan, and the holy providence, and the power of the authorities, and about everything the Saviour is doing with them in the secret of the holy plan, the Saviour appeared - not in his previous form, but in the invisible spirit. And his likeness resembles a great angel of light. But his resemblance I must not describe. No mortal flesh could endure it, but only pure, perfect flesh, like that which he taught us about on the mountain called "Of the Olives" in Galilee. (The Sophia of Jesus Christ)



Some would claim that this is Geographical inaccuracy in the Nag Hammadi text or the Geography is somewhat confused here since the mountain called "Of the Olives" or Olivet the Mount of Olives is in Judea near Jerusalem. However this is not the case there are many Olive Groves in northern Israel and Galilee

Rejoice!… Do not be afraid. Go and tell My brethren to go to Galilee, and there they will see Me”  (Matthew 28:9-10).
Sometime thereafter, “the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them,” and “worshipped Him” (Matthew 28:16).

sometime between this meeting with His apostles in Jerusalem and His ascension more than five weeks later, Jesus met with seven of His disciples at the Sea of Tiberias in Galilee (John 21:1-14), and later with all eleven of the apostles on a mountain in Galilee that Jesus earlier had appointed for them (Matthew 28:16).

The olive tree (Olea europaea) thrives on mountain slopes of Galilee and Samaria and up in the central highlands, as well as throughout the entire Mediterranean area. (Deuteronomy 24:20; 28:40; Judges 15:5)

The Galilee is famous for its olives, pomegranates, wine

Galilee olive trees Mount Tabor olive

Mount Tabor:

Mount Tabor, located in the Galilee, is known for its vineyards and olive groves, with the area around it being a source of wine production. 

The mountain is a monadnock: an isolated hill or small mountain rising abruptly from gently sloping or level surrounding land, and is not volcanic.] In spite of its proximity to the Nazareth mountains, it constitutes a separate geological form.

Olive Grove on the Slopes of the Mountains of Galilee




Therefore I submit there is no geographical inaccuracy in the The Sophia of Jesus Christ
There are two or more mountains of Olives

The Gnostic understanding of the resurrection of Jesus

The Resurrection of Jesus

The Resurrection of Jesus

The resurrection of Jesus is a central teaching of early Christianity, demonstrating the power of God to transform human nature into incorruptibility. The Gospel of Philip, a Valentinian text, presents a nuanced understanding of resurrection—one that begins before physical death. This document explores the Gospel of Philip’s perspective alongside early Christian writings, emphasizing the corporeal nature of the spiritual body.

Resurrection Before Death

The Gospel of Philip states:

"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 ." (Gospel of Philip)

This passage refers to Jesus’ baptism as his first resurrection. When Jesus rose from the waters, the Logos was manifested within him—the Word became flesh (John 1:14). This moment marked his spiritual rebirth, demonstrating that true resurrection precedes physical death. Baptism, in this understanding, is not merely a ritual but a transformative experience where one becomes spiritually alive.

Similarly, another passage in the Gospel of Philip states:

"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 [...]." (Gospel of Philip 15)

This passage affirms the necessity of spiritual renewal before death. In this view, resurrection is not just about rising from physical death but about overcoming the corruptible nature of the flesh. Jesus, by taking on human nature, experienced the full weight of mortality yet remained sinless. His resurrection was not merely a return to life but a transformation into incorruptibility, which believers are also called to partake in.

The Nature of the Spiritual Body

A significant theme in the Gospel of Philip is the distinction between ordinary flesh and "true flesh":

"[The master] was conceived from what [is imperishable], through God. The [master rose] from the dead, but [he did not come into being as he] was. Rather, his [body] was [completely] perfect. [It was] of flesh, and this [flesh] was true flesh. [Our flesh] is not true flesh but only an image of the true." (Gospel of Philip 69)

This statement highlights an early Christian understanding of Jesus’ resurrected body. Unlike ordinary human flesh, which is subject to corruption, Jesus’ resurrected body was incorruptible. The term "true flesh" suggests a transformation from mortality to a spiritual, yet corporeal, existence.

A 19th-century writer describes the spiritual body in a way that aligns with this concept:

"Now, a Spiritual body is as material, or corporeal and tangible, a body as that which we now possess. It is a body purified from 'the law of sin and death.' Hence it is termed 'holy,' and 'spiritual,' because it is born of the Spirit from the dust, is incorruptible, and sustained by the ruach, or spirit, independently of the neshemeh, or atmospheric air. 'That which is born of the flesh,' in the ordinary way, 'is flesh,' or an animal body: and that which is born of the Spirit,' by a resurrection to life, 'is spirit,' or a Spiritual body (John 3:6). Hence, in speaking of Jesus, Paul says, 'born of David's seed according to the flesh; and constituted the Son of God in power, by the spirit of holiness, through a resurrection from the dead' (Romans 1:3-4). Thus, He was born of the spirit, and therefore became 'a Spirit;' and, because highly exalted, and possessing a name which is above every name (Philippians 2:9-11), He is styled 'the Lord the Spirit.'"

This explanation reinforces the understanding that the spiritual body is not immaterial but is transformed into incorruptibility. It is a real, tangible body, free from the limitations of mortal flesh.

Jesus' Resurrected Body: Corporeal and Substantial

The Gospel of Luke provides an important testimony regarding Jesus’ resurrected body:

"On a certain occasion, He unexpectedly stood in the midst of His disciples, at which they were exceedingly alarmed, supposing they beheld a spirit, or phantasm. But, that they might be assured that it was really He Himself, He invited them to handle Him, and examine His hands and feet: 'for,' said he, 'a spirit hath not flesh and bones as ye see me have.' Incredulous for joy, He gave them further proof by eating a piece of broiled fish and of a honeycomb." (Luke 24:36-43)

This passage demonstrates that Jesus' resurrection was not a mere spiritual event but involved a tangible, corporeal body. The distinction made between a mere "spirit" and a body of "flesh and bones" affirms that the resurrection was physical.

A 19th-century commentary elaborates on this point:

"The Spiritual body is constituted of flesh and bones vitalized by the Spirit. It is the animal body purified, not evaporated into gas or vapor. It is a bloodless body; for in the case of Jesus, He had poured out His blood upon the cross. The life of the animal body is in the blood; but not so that of the Spiritual body: the life of this resides in that mighty power which suspends 'the earth upon nothing,' and is diffused through the immensity of space."

This aligns with the Gospel of Philip's teaching on "true flesh"—Jesus' resurrected body was not mere spirit, nor was it subject to decay. Instead, it was a perfected, incorruptible body, the same type of body promised to believers at their resurrection.

Conclusion

The Gospel of Philip provides a profound insight into the nature of resurrection. It teaches that Jesus’ resurrection was twofold—first, a spiritual awakening at baptism, and second, a physical transformation after death. This understanding aligns with the New Testament depiction of Jesus' bodily resurrection, where He is seen, touched, and even eats food. The spiritual body is not ethereal but corporeal and substantial—true flesh, perfected and incorruptible.

For believers, this understanding of resurrection provides hope. Just as Jesus' body was transformed, so too will those who follow Him experience a resurrection that is not merely spiritual but tangible, marking the final victory over sin and death.

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

# Pistis Sophia: Unveiling the Mysteries of Amēns and Emanations

The *Pistis Sophia* is one of the most profound and enigmatic texts of Gnostic tradition, offering insight into early Christian cosmology, metaphysics, and spiritual ascent. Chapter 93, in particular, invites readers into the mysteries surrounding the twin saviors and the Amēns. These concepts, deeply symbolic, reveal the complex interplay between divine emanations and human enlightenment.

### The Significance of Amēn in Religious Traditions

The term "Amēn" resonates with rich connotations across Hebrew, Greek, and early Christian traditions. In Hebrew, *Amēn* signifies faithfulness and truth, often used to affirm divine constancy. Deuteronomy 7:9 refers to Yahweh as "the faithful God," while Isaiah 49:7 emphasizes God's unwavering reliability. For Jews, "Amēn" serves as an acronym for "El Melech Ne’eman" (Mighty, Faithful King). 

In the New Testament, *Amēn* assumes a Christological dimension. Revelation 3:14 calls Jesus "the Amen," underscoring his role as the faithful and true witness of God’s creation. The Greek term ἀμήν (*amēn*) conveys a similar affirmation of truth and trustworthiness, linking divine faithfulness with Jesus as the Logos.

### Amēn in Gnostic Cosmology

In the Gnostic tradition, the concept of Amēns takes on a multifaceted role. Certain texts, such as Justin’s *Book of Baruch*, describe Amēn as a paternal angel, one of twelve emanated by Elohim through Edem. This portrayal situates Amēn within a celestial hierarchy, alongside archangels like Michael and Gabriel. These angels are intricately connected to the spiritual cosmos, including the mysterious "five trees in Paradise," as mentioned in *The Gospel of Thomas* (Saying 19). These trees symbolize eternal truths, promising immortality to those who understand them.

The *Pistis Sophia* elevates the Amēns further, associating them with the structure of the Pleroma—the spiritual realm of divine emanations. The text describes the regions of the three Amēns and the seven Amēns, linking them to celestial and cosmic forces. For instance, the seven Amēns correspond to the seven planetary rulers or archangels, reflecting their governance over material and spiritual realms. This parallels the "seven spirits of God" in Revelation 4:5, described as lamps of fire before God's throne.

### The Twin Saviors and the Child of the Child

Another compelling aspect of Chapter 93 is the mention of the twin saviors and the mysterious "Child of the Child." These figures, though enigmatic, suggest a duality inherent in Gnostic soteriology. The twin saviors may symbolize the union of divine and human aspects, representing the spiritual ascent of the believer through gnosis. 

This theme aligns with *The Gospel of Thomas* (Saying 108), where Jesus declares, "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 transformative process reflects the intimate connection between the seeker and the divine, central to Gnostic belief.

### The Five Trees and Spiritual Enlightenment

The five trees in Paradise, as mentioned in *The Gospel of Thomas* (Saying 19), hold profound significance. Their unchanging nature symbolizes eternal truths that transcend the material world. Those who "know" these trees, the text claims, will not taste death, pointing to the Gnostic promise of spiritual immortality through enlightenment.

The connection between the five trees and the Amēns is noteworthy. In the *Pistis Sophia*, these trees are associated with the emanations of the Treasury of Light, a realm of divine purity. The seven Amēns, as voices or spirits of God, serve as channels of this divine revelation, bridging the gap between the material and spiritual worlds.

### Mysteries of Emanations

The *Pistis Sophia* intricately ties the emanations of divine light to the salvation of the soul. The text describes the expansion of these emanations across regions of the Treasury of Light, guarded by saviors and angels. The twin savior, the Child of the Child, and the Amēns all play roles in this divine hierarchy, guiding the believer toward ultimate unity with the divine.

### Conclusion

Chapter 93 of the *Pistis Sophia* encapsulates the heart of Gnostic cosmology, presenting a tapestry of divine emanations, celestial beings, and spiritual truths. The Amēns, twin saviors, and enigmatic symbols like the five trees offer profound insights into the Gnostic path of enlightenment. By exploring these mysteries, the seeker embarks on a transformative journey, uncovering the divine realities that underlie existence.

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 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 Jesus and the divine Logos. 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.