The Modern Gnostic Priesthood

The Modern Gnostic Priesthood

The following is written by Tomas Kindahl

It’s either paleo-Gnostic (old Gnostic) Mandaeans tarmidas, like these:

or it is neo-Gnostics (new Gnostics), for example like these guys (Ecclesia Gnostica):

The only surviving paleo-Gnostics are the Mandaeans, they branched from Judaism probably before Jesus. They refer John the Baptist — not Jesus.

The neo-Gnostics are (almost always) Christians that has added some beliefs from what’s considered Valentinian scriptures in the Nag Hammadi library. Among them are a lot of annoying New-Age self-elected prophets. There are many branches among the neo-Gnostics.

There are a lot of pseudo-Gnostics (fake Gnostics) too: the common trait being that they don’t care about the Mandean Scriptures nor the Nag Hammadi scriptures, but instead refer to some self-elected prophet, either Aleister Crowley, or Gurdjieff, or Victor Gomez-Rodrigues (calling himself Samael Aun Weor). They’re not in any way useful.

To be “gnostic” means that you claim to have “secret knowledge;” in other words, knowledge revealed only to you which you are meant to reveal to the world in your own time and your own way.

This is a direct contradiction of ancient Christian belief which says that public revelation - that is, new knowledge revealed by God for all people - ended with the death of the last Apostle, the last person given authority directly by Christ.

Thus, a “gnostic priest” is not a “mystic,” which is a person who studies and lives the depth of the public revelation given to the Church (both in Sacred Tradition and in Scripture), but is simply a person who claims to have knowledge from God that no one else has

These people should be avoided, for the sake of your soul.

Been to that church several times. They consider themselves to be Gnostic-Catholics, which, to be sure, is a contradiction. They borrow a lot from orthodox Christian liturgies (both Roman or Protestant) and remold them to better fit the Gnostic heresy. 

Of course, it’s all anachronistic confusion. 

Ancient gnostics had their own liturgical practices and elaborate rituals. And, of course they were basically corruptions of the Christian liturgies of that time. 

Gnosticism is not Christianity though, no more than Islam is Christianity.

The Testimony of Truth Gnostic Teaching on Martyrdom

The Testimony of Truth Gnostic Teaching on Martyrdom

The Testimony of Truth

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

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

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


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

Study 

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

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

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

Original Word: μάρτυς, υρος, ὁ

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

Church History

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

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

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

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

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

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

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


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

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

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

The Gnostic Redeemed Redeemer Not A Myth

 The Redeemed Redeemer 

or

The Gnostic Redeemer Myth

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

Karen L. King writes in her book What is Gnosticism

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

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

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

Some quotes from the The Gnostic Bible

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

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

Speaking on hymn of the pear the acts of Thomas: 

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

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

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

Early Christian teaching on the saved savior or Redeemed Redeemer

the Odes of Solomon 

Ode 8

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

Ode 17


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

Ode 42

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

address of the Redeemed Redeemer with a Christological doxology

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

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

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

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

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

Sin, is an equivalent expression for human nature.

Jesus needed to be saved from human nature or sinful flesh

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

The Nag Hammadi Library text of Melchizedek:

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

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

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

The Gospel of Thomas saying 28

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

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

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

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

The Gospel of Thomas saying 101

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

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

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

 The Gospel of Philip:

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

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

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

Why should Jesus be baptized?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Redemption of Jesus is the Archetype for Redemption 

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

The interpretation of Knowledge::

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

The Nag Hammadi Library text of Melchizedek:

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

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

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

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

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

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

Now we come to the Gospel of Philip

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

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

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

The Creation is an Emanation of God Hebrews 11:3

The Creation is an Emanation of God Hebrews 11:3

or 

The Doctrine of Emanation of the aeons Hebrews 11:3

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

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

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

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

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

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

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

The Meaning of Emanation

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

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

proérchomai

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

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

1537 ἐκ ek [ek] or ἐξ ex [ex] 

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

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

1) out of, from, by, away from

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

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

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

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

God's spirit

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


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

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

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


‭ “‬HE IS SPIRIT.‭”

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

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

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

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

God's Substance

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

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

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

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

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

Hypostasis, the original cognate of substantia

Etymologically,

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

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

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

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

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

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

 

The Creation by Emanation

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 this is the doctrine of the emanation of the aeons 

The Father, out of whom are all things

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

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

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

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

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

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

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

The angels or the Elohim also are emanated from the Father

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

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

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

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

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

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

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

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

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

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