Yaldabaoth and the Original Concept of the Demiurge

**Yaldabaoth and the Original Concept of the Demiurge**

In Gnostic traditions, certain branches such as the **Ophites** and **Sethians** referred to the Demiurge as **Yaldabaoth**, a figure described as defiantly declaring:

> “I am God, and there is no other beside me.”

This characterization has often led modern readers to assume that Yaldabaoth was conceived as an evil or malevolent being. However, the followers of **Valentinus**, an influential Gnostic teacher, offered a nuanced perspective. They argued that labeling the Demiurge as evil, as some Gnostics did, was just as misguided as the Orthodox Christian insistence on a literal interpretation of scripture. Why did Valentinus’ followers assert this? The answer lies in their understanding of the original concept of the Demiurge, which differs significantly from later mythological portrayals.

The term **demiurge** did not originally refer to a self-aware, commanding entity. Rather, it described the **potential of the archetypal man**—a conceptual framework explaining the process of creation. In other words, the Demiurge was not an independent God who issued commands, but a **blueprint and interface for creation itself**. Sometimes described as the world soul, the higher self, or even the Logos, the Demiurge is a necessary principle that animates and structures the physical universe. Without it, spirit could not interact with matter, and consciousness could not manifest in physical form.

In human and animal beings, the soul acts as the interface between spirit and body. It is composed of **neshemet el**, or atmospheric air, which vivifies the body and carries the energetic qualities of mind and emotion. The Demiurge functions similarly at a cosmic level: it is the blueprint and medium through which the eternal and unbounded essence of the ONE interacts with and sustains the physical universe. From this perspective, the Demiurge is not evil, but **necessary**—an emanation of the ONE that assumes limitation in order to experience and shape creation.

The initiation of creation, according to this view, occurs through **impulse rather than conscious decision**. The original impulse to create gradually evolves into self-awareness, allowing the ONE to know itself through the universe. Because time is an illusion, all aspects of this creation—unconscious and conscious—exist simultaneously. This creates a fascinating paradox: the ONE is both unaware and self-aware at the same time, existing as the eternal source and the process of becoming.

A natural question arises: **where did the original impulse come from?** The answer lies in the nature of infinity and nothingness. Infinite potential is inherently unstable, and the “impulse” to create emerges from this instability. As soon as limitations exist within the infinite, interactions arise between those limitations, giving rise to the material cosmos, consciousness, and ultimately to humanity. In essence, the Demiurge is a necessary consequence of the structure of existence itself—a principle through which the infinite expresses itself in finite forms.

Ancient mythologies echo similar ideas. For instance, the Egyptian deity **Atum** is described as self-created, emerging from the primordial watery chaos and using the energy of that chaos to create his children, who represent emanations or limitations of himself. Likewise, Jewish mystical traditions, as seen in interpretations of **Elohim**, conceptualize creation as a process through which the infinite expresses and limits itself in order to engage with reality. The Demiurge functions analogously, serving as the interface between the limitless ONE and the finite universe.

The Demiurge is often misunderstood as evil because it governs the physical universe, which can seem antagonistic to spiritual aspirations. Humanity experiences tension between the material and spiritual, and the Demiurge becomes a convenient symbolic representation of that tension. However, this perspective overlooks the fact that the Demiurge is not inherently malevolent; it is simply a necessary structural principle of creation, enabling the interface between spirit and matter. In humans, the lower self, which is tied to material existence, may fail to recognize the spark of divine potential. Once the lower self aligns with the higher spiritual ego, however, this divine potential is perceived, and the true self becomes known.

This understanding clarifies why some Gnostic myths portray the Demiurge as arrogant or defiant. The **Ophites** and **Sethians** created narratives in which Yaldabaoth claims, “I am God, and there is no other beside me,” as a means of illustrating the **apparent separation between the lower, material self and the higher spiritual self**. These stories were never intended to be taken literally. They functioned as metaphors to highlight the inherent differences and tensions between the material and the spiritual, or between the lower self and higher consciousness.

Valentinus and his followers rejected the literal interpretation of the Demiurge as an evil entity. They emphasized that creation is a natural emanation of the ONE, whose limitation is required for manifestation and self-awareness. By framing the Demiurge as an interface, blueprint, and world soul, Valentinian Gnosticism provides a sophisticated metaphysical model in which the Demiurge is **functional, neutral, and necessary**, rather than malicious or destructive.

Joseph Campbell, the influential mythologist, captured a similar concept in his lectures:

> “A new idea has got into the air, so to speak—new in emphasis, anyhow. It is that the universal and eternal substance, whatever it is, is itself in the process of becoming, and never can be anything else. It is sort of a push or drive towards betterment. The eternal something… which has produced everything that is, including ourselves, is unceasingly trying to express itself in fuller and more adequate forms… It does not begin to know till it evolves human consciousness; it knows in us, and in no other way.”

Campbell’s explanation resonates closely with the original concept of the Demiurge. The Demiurge represents the **unconscious drive of the ONE to express itself through limitation and creation**, achieving self-awareness in and through the cosmos. Humanity’s recognition of its own divine potential mirrors this process: the lower self aligns with the higher self, realizing its true nature.

Ultimately, the misconception of the Demiurge as evil arises from a **misunderstanding of its function** and the symbolic narratives developed by different Gnostic groups. The Sethians and Ophites dramatized its arrogance and separatism to illustrate the dichotomy between material and spiritual life. Valentinian Gnostics, however, recognized that the Demiurge is simply a conceptual tool—a necessary, neutral principle that allows the ONE to manifest, experience, and know itself through the universe. Modern portrayals that paint Yaldabaoth as an evil, self-aware deity diverge significantly from this original understanding.

In conclusion, the **Demiurge, or Yaldabaoth, is best understood as the interface between the unbounded ONE and the finite cosmos**, the blueprint and animating principle of creation. It is not inherently good or evil; it is necessary for manifestation and self-awareness. The tension between material and spiritual existence, dramatized in mythological stories, reflects the process of recognizing higher consciousness within the human self. By understanding the Demiurge in this original sense, one can reconcile Gnostic teachings with broader metaphysical insights and appreciate the sophisticated cosmology underlying early Gnostic thought.

---

Cathar’s Teaching on Purgatory

Traditional Gnostic Teaching on Purgatory 

---

# Cathar’s Teaching on Purgatory

The doctrine of purgatory has been a central teaching of the Roman Catholic Church for centuries. According to this doctrine, after death, souls of the faithful who have died in a state of grace but still carry venial sin or temporal punishment undergo a purification process in a place called purgatory before entering heaven. The Church teaches that the prayers, masses, and offerings of the living can shorten the duration of this purification. But is this doctrine biblical? And what did the Cathars, a medieval Gnostic sect, believe regarding purgatory?

## The Roman Catholic Teaching on Purgatory

Roman Catholicism teaches a tripartite afterlife: heaven, purgatory, and hell. Souls that die in mortal sin face eternal damnation in hell, while the righteous, if not perfectly purified, go to purgatory—a temporary state of cleansing. This belief is used to justify practices like masses for the dead, indulgences, and prayers intended to relieve souls from purgatory.

However, the term *purgatory* does not appear in the Bible or the Nag Hammadi texts, the latter being a collection of early Gnostic writings. The concept of purgatory arose later in Church history and is not explicitly supported by Scripture.

## The Cathars and Their Rejection of Purgatory

The Cathars (or Albigenses), flourishing in the 12th and 13th centuries primarily in southern France, were a Gnostic sect who held beliefs starkly opposed to Roman Catholic teachings. They rejected purgatory, the invocation of saints, infant baptism, and the doctrine of transubstantiation.

The Cathars believed in a dualistic worldview, dividing the cosmos into forces of good and evil. They regarded material existence as flawed or evil and sought spiritual purity. They denied that souls undergo any purification after death, thus rejecting purgatory entirely.

Ralph of Coggeshale documented similar beliefs among the Pauliciani and Bogomils—other Gnostic groups sharing Cathar ideas. These sects rejected prayers for the dead and purgatory, emphasizing a direct and simple faith without elaborate rituals.

## Biblical Examination of Purgatory

The doctrine of purgatory lacks direct biblical support. The Scriptures emphasize that salvation and cleansing from sin occur through faith in Christ, baptism, and a life lived in obedience—not through a postmortem purification.

* **Hebrews 9:14** says Christ’s blood “purges your conscience from dead works,” showing cleansing happens in life, not after death.

* **1 Corinthians 5:7** exhorts believers to “purge out therefore the old leaven,” indicating sin’s removal in this present life.

* **2 Corinthians 6:2** states, “Now is the day of salvation,” emphasizing salvation is experienced now, not delayed after death.

* **Matthew 25:31-34** and **Revelation 22:12** depict judgment at Christ’s return, when all righteous receive their reward simultaneously, not at staggered times after death.

* **Hebrews 11:39-40** confirms that the faithful receive their reward collectively after the final judgment, not at various stages after death.

Moreover, the Old Testament uses terms like “Sheol,” often translated as “hell,” but literally meaning “the grave” or “place of the dead” (e.g., Psalms 49:6-9). The idea of a purgatorial state as a separate realm developed later, influenced by non-biblical traditions.

## The Nature of Death and the Afterlife According to Scripture and Cathar Thought

The Cathars believed, in line with certain biblical interpretations, that death results in unconsciousness or “sleep” until the resurrection at Christ’s return. They rejected the idea of souls wandering in an intermediate purgatorial state.

The Catholic notion that souls undergo conscious torment or purification after death is not explicitly supported by the Bible. Instead, Scripture suggests that death is the end of conscious existence until resurrection (Ecclesiastes 9:5; Psalms 146:4).

Furthermore, salvation and sanctification are processes occurring in this life through faith and obedience (Galatians 6:8). Sin is purged by baptism and continual spiritual growth, not by suffering in a purgatory after death.

## The Role of the Priesthood and Masses

Catholic doctrine teaches that priests can assist the dead through masses and prayers, reducing time in purgatory. The Cathars, and later Protestant groups influenced by their ideas, rejected this. They believed that no earthly rituals or offerings could influence the soul’s state after death.

The Bible supports this by declaring:

* **Psalm 49:7-9:** “No one can by any means redeem his brother, nor give to God a ransom for him... that he should still live forever.”

* **Hebrews 5:7:** Even Jesus “offered up prayers and supplications... and was heard because of His godly fear,” showing intercession is possible, but not through human manipulations or rituals.

Thus, the Cathar rejection of purgatory and masses for the dead aligns with biblical principles emphasizing personal faith, repentance, and God’s judgment rather than church-administered postmortem interventions.

## Historical Impact and Persecution

The Cathars’ refusal to accept purgatory and other Church doctrines posed a significant threat to Roman Catholic authority. Pope Innocent III issued orders for their suppression, endorsing violent persecution to eliminate their influence. The Albigensian Crusade was a direct result of this opposition.

The Cathars’ challenge to purgatory also influenced Protestant Reformation theology. Like the Cathars, Protestants reject purgatory, prayers for the dead, and indulgences, emphasizing salvation by faith alone and direct access to the Scriptures.

## Conclusion

The Cathars, as a Gnostic sect, firmly rejected the Roman Catholic doctrine of purgatory. Their teaching aligns with biblical texts that place the purification from sin in this present life through faith, baptism, and obedience rather than after death in a special intermediate state. They denied the efficacy of masses or prayers to shorten suffering after death and rejected the hierarchical priestly mediation claimed by the Roman Church.

The biblical witness supports the Cathar view that the righteous are rewarded at the final judgment and that death leads to unconsciousness until the resurrection. The idea of purgatory lacks scriptural foundation and reflects later Church developments rather than apostolic teaching.

In this light, the Cathars’ teachings on purgatory stand as a biblical corrective to the medieval doctrine, encouraging believers to focus on present faithfulness rather than posthumous purging.

---

Is there a purgatory ? 

And if so, can the priest by his masses bring the faithful out of it ?''

The Roman Catholic Church teaches that the undying souls of men leave their bodies at death. The wicked (those who die in mortal sin) go to hell for eternal torment. The righteous, dying with unforgiven venial sin or undischarged temporal punishment, go to a painful purification before being fit for heaven.

Purgatory is a half-way house between 'heaven' and 'hell'. The Roman Catholic church teaches that Purgatory is a place of purging, in which the soul will suffer for a while before being fit to gain salvation in heaven. The prayers, candle-burning and financial gifts to the church of a person and his friends is supposed to shorten the length of time that the soul suffers in 'purgatory'.

The word Purgatory is not used in the Bible nor the nag hammadi texts 

Gnostic sects like the Bogomils, Pauliciani, Cathars rejected the doctrine of Purgatory

Ralph of Coggeshale goes into considerable detail of the doctrines of the Pauliciani in Flanders and England, and thereby establishes their complete identity with the Bogomils. They held, he says, to two principles-of good and evil; they rejected purgatory, prayers for the dead, the invocation of saints, infant baptism, and the use of pictures, images, and crucifixes in the churches ;

The Albigenses (also known as Cathari), named after the town of Albi, where they had many followers. They had their own celibate clergy class, who expected to be greeted with reverence. They believed that Jesus spoke figuratively in his last supper when he said of the bread, “This is my body.” (Matthew 26:26, NAB) They rejected the doctrines of the Trinity, the Virgin Birth, hellfire, and purgatory. Thus they actively put in doubt the teachings of Rome. Pope Innocent III gave instructions that the Albigenses be persecuted. “If necessary,” he said, “suppress them with the sword.” 

Protestants, like Cathars, rejected the medieval Roman doctrine of transubstantiation and infant baptism. Like Cathars and Waldensians, Protestant Churches encourage laymen to read the scriptures for themselves. Most accept women as ministers, and most affirm the dignity of labour. Churchmen themselves are increasingly working for a living rather than living off tithes. Protestant theology is that of mitigated dualism, embracing predestination and rejecting the Catholic position on Free Will. Protestants, like Cathars, reject the medieval Roman Catholic notion of Purgatory, along with the practice of praying for the dead, and the entire system of indulgences.

The Jews had originally had no concept of an afterlife, but under Greek influence they had developed an ill-defined belief in an afterlife by the time of Jesus Christ. (The words translated as hell in the Old Testament actually mean grave or rubbish-tip). In the 2nd Century BCE the Jews had developed a  belief that there was a afterlife in heaven or hell. Ideas such as Purgatory and Limbo were developed much later. More conservative Jews at the time of Jesus still held ideas of an afterlife to be an offensive novelty. As they pointed out the many punishments promised by God in scripture are all punishments in this world. None is promised for an afterlife.

Man has conceived that there is such a condition as life separate from God, and obedient to man’s thought; he has produced such a state of mind. When man changes his mind he will find that he lives in heaven continually, but by the power of his thought has made all kinds of places: earth, purgatory, heaven, hell and numerous intermediate states

The righteous are never promised salvation in heaven. The granting of salvation will be at the judgment seat at Christ's return, rather than at some time after death when we supposedly leave 'purgatory' (Matt. 25:31-34; Rev. 22:12).

All the righteous receive their rewards at the same time, rather than each person gaining salvation at different times (Heb. 11:39,40; 2 Tim. 4:8).

Death is followed by complete unconsciousness, rather than the activities suggested by the doctrine of purgatory.

We are purged from our sins through baptism into Christ and developing a firm faith in his work during our present life, rather than through some period of suffering after death. We are told to "purge out therefore the old leaven" of sin in our lives (1 Cor. 5:7); to purge ourselves from the works of sin (2 Tim. 2:21; Heb. 9:14). Our time of purging is therefore now, in this life, rather than in a place of purging ('purgatory') which we enter after death. "Now is the day of salvation...now is the accepted time" (2 Cor. 6:2). Our obedience to God in baptism and development of a spiritual character in this life, will lead to our salvation (Gal. 6:8) - not to the spending of a period in 'purgatory'.

The efforts of others to save us through candle-burning and other donations to the Catholic church, will not affect our salvation at all. "They that trust in their wealth...none of them can by any means redeem his brother, nor give to God a ransom for him...that he should still live for ever" (Ps. 49:6-9).

The Pleroma is the Body of Christ

The Pleroma is the Body of Christ

The fullness which is Christ’s- and His “fullness” is God’s fullness- is shared with us: “Of His fullness have all we received” (Jn. 1:16). In this sense the church, as the body of Christ, is “the fullness of Him that fills all in all” (Eph. 1:23; 4:13). 

Through knowing Christ, the believers are therefore “filled with all the fullness of God” (Eph. 3:19). So the fact that Jesus had “all the fullness of God” doesn’t make Him "God" Himself in person; because we will not become God Himself in person because we are filled with God’s fullness; any more than a son is his father. In the same way as Christ’s body after His resurrection was filled with the Spirit and nature of God- so will ours be (1 Cor. 15:49; Phil. 3:20,21).

The ‘fulness’ of Christ dwells ‘bodily’ in the church, even as the ‘fulness’ of the Godhead dwells ‘bodily’ in Him. 

The term Body of Christ has two main but separate meanings: it may refer to Jesus' words over the bread at the Last Supper that "This is my body" in Luke 22:19–20, or to the usage of the term by the Apostle Paul in 1 Corinthians 12:12–14 and Ephesians 4:1–16 to refer to the Christian Church.

The Body of Christ as the Christian Church is what we are going to look at

The "Body of Christ" is used by other Protestants to collectively describe believers in Christ, as opposed to only those who are members of the Catholic Church. In this sense, Christians are members of the universal body of Christ not because of identification with the institution of the Church, but through identification with Christ directly through faith. 

members of the body of Christ, --All those who forsake everything pertaining to the personal, limited self and measure up to the Christ standard in thoughts and acts, thus bringing forth the unlimited fruits of Spirit, are members of the one body: the body of Christ.

it is sometimes called the Mystical body of Christ, a mystical union of all Christians into a spiritual body with Jesus Christ as their head. 

1 Corinthians 12::12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.
1 Corinthians 12:13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
1 Corinthians 12:14 For the body is not one member, but many.
1 Corinthians 12:20 But now are they many members, yet but one body.

At a meeting of the American Psychological Association, Jack Lipton, a psychologist at Union College, and R. Scott Builione, a graduate student at Columbia University, presented their findings on how members of the various sections of 11 major symphony orchestras perceived each other. The percussionists were viewed as insensitive, unintelligent, and hard-of-hearing, yet fun-loving. String players were seen as arrogant, stuffy, and unathletic. The orchestra members overwhelmingly chose "loud" as the primary adjective to describe the brass players. Woodwind players seemed to be held in the highest esteem, described as quiet and meticulous, though a bit egotistical. Interesting findings, to say the least! With such widely divergent personalities and perceptions, how could an orchestra ever come together to make such wonderful music? The answer is simple: regardless of how those musicians view each other, they subordinate their feelings and biases to the leadership of the conductor. Under his guidance, they play beautiful music.

"The beauty and purpose and usefulness of the human body is in its diversity" (GVG, Ber 57:308).

Eph 5:25  Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
Eph 5:30  For we are members of his body, of his flesh, and of his bones.

Eph 5:32  This is a great mystery: but I speak concerning Christ and the church.

the mystical body of Christ. By faith, its elements are "members of his body, of his flesh, and of his bones." Hence, they are "bone of his bone, and flesh of his flesh;" and, therefore, the beloved Eve of the last Adam, the Lord who is to come from heaven, and make her of the same holy spiritual nature as his own. Thus, the church is figuratively taken out of the side of her Lord; for every member of it believes in the remission of sins through his shed blood; and they all believe in the real resurrection of his flesh and bones, for their justification unto life by a similar revival from the dead. "Your bodies are the members," or flesh and bones, "of Christ; ... and he that is joined unto the Lord is one spirit" (ICor. 6:15, 17). "I have espoused you to one husband," says Paul, "that I may present you as a chaste virgin to Christ" (2Cor. 11:2). It will be perceived, then, that the church as defined, is in the present state the espoused of Christ, but not actually married

Eph 4:4  There is one body, and one Spirit, even as ye are called in one hope of your calling;

ONE BODY: See Eph 1:23; 2:15,16. The church is not an organization, but an organism. It is alive. It has a life of its own.

Eph 4:13  Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

A PERFECT MAN --- into the measure of the full age of the fulness of the Christ: who is THE HEAD, from whom the whole Body, fitly joined together and compacted by that which every joint (heir) supplieth, according to the effectual working in the measure of every part, maketh increase of the Body unto the edifying of itself in love" (Eph. 4:3, 4, 13, 15, 16).

Eph 1:23  Which is his body, the fulness of him that filleth all in all.

v.23 “the fullness” Grk. pleroma. This is a derivative of pleroo used in this phrase also. These words clearly link with the Lord’s promise of “baptism in Spirit” (Acts 1:4) which in its fulfilment is described in Acts as being “filled with Holy Spirit”. cf. John 1:16 and notes there. “of him” i.e. Christ.
 The fulness of Spirit in Christ was in turn “poured out” on believers, so that they were “filled with Holy Spirit”. “that filleth” = Grk. pleroo (cf. 3:19; 4:10; 5:18; Acts 2:2; 13:52) where this word clearly is associated with the Spirit gifts. “all in all”

the Church is the fullness (pleroma) of Christ ( Ephesians 1:23 ). It forms one whole with Him; and the Apostle even speaks of the Church as "Christ" (1 Cor. 12:12). 

“That ye might be filled with all the fulness of God” (Eph 3:19). “The fulness of him that filleth all (his ecclesias) in all (places),

His body was like the beryl." The "body" here is the "One Body" of which Paul speaks in his epistles; as, "the Ecclesia which is His body, the fulness of Him (the Spirit) who perfects all things in all" saints. When the fulness is brought in the body will be complete (Rom. 11:25; Eph. 1:23); and it will then be "like a beryl."

Concerning the fullness, it is I.  I (the christ) was sent down in the body (of Jesus) for the seed that had fallen away. And I came down to their mortal model. But they did not recognize me, thinking I was a mortal. I spoke with the one who is mine, and the one who is mine listened to me just as you also who have listened to me today. And I gave him authority to enter into the inheritance of his fatherhood. And I took him the one who is mine up to my Father. They the Aeons were brought to completion filled with rest through his salvation. Since he was deficiency, he became fullness. The Letter of Peter to Philip (Nag Hammadi Codex VIII, 2)

The Interpretation of Knowledge

For no beast exists in the Aeon. For the Father does not keep the sabbath, but (rather) actuates the Son, and through the Son he continued to provide himself with the Aeons. The Father has living rational elements from which he puts on my members as garment

He became an emanation of the trace. For also they say about the likeness that it is apprehended by means of his trace. The structure apprehends by means of the likeness, but God apprehends by means of his members. He knew them before they were begotten, and they will know him. And the one who begot each one from the first will indwell them. He will rule over them.

But who is it that redeemed the one who was reproached? It is the emanation of the name. For just as the flesh has need of a name, so also is the flesh an Aeon that Wisdom has emitted. It received the majesty that is descending, so that the Aeon might enter the one who was reproached, that we might escape the disgrace of the carcass and be regenerated in the flesh and blood of ... (8 lines missing)... destiny. He [...] and the Aeons [...] they accepted the Son although he was a complete mystery [...] each one of his members [...] grace. When he cried out, he was separated from the Church like portions of the darkness from the Mother, while his feet provided him traces, and these scorched the path of the ascent to the Father.

Aeons that exist in that place. Some exist in the visible Church - those who exist in the Church of men - and unanimously they proclaim to one another the Pleroma of their aeon. And some exist for death in the Church on whose behalf they go - she for whom they are death - while others are for life. Therefore they are lovers of abundant life. And each of the rest endures by his own root. He puts forth fruit that is like him, since the roots have a connection with one another and their fruits are undivided, the best of each. They possess them, existing for them and for one another. So let us become like the roots, since we are equal

Moreover, if they would wait for the exodus from the (earthly) harmony, they will come to the Aeon. If they are fit to share in the (true) harmony, how much the more those who derive from the single unity? They ought to be reconciled with one another. Do not accuse your Head because it has not appointed you as an eye but rather as a finger. And do not be jealous of that which has been put in the class of an eye or a hand or a foot, but be thankful that you do not exist outside the Body. On the contrary, you have the same Head on whose account the eye exists, as well as the hand and the foot and the rest of the parts. Why do you despise the one that is appointed as [...] it desired to [...] you slandered [...] does not embrace [...] unmixed body [...] chosen [...] dissolve [...] of the Aeon [...] descent [...] however plucked us from <the> Aeons that exist in that place. Some exist in the visible Church - those who exist in the Church of men - and unanimously they proclaim to one another the Pleroma of their aeon. And some exist for death in the Church on whose behalf they go - she for whom they are death - while others are for life. Therefore they are lovers of abundant life. And each of the rest endures by his own root. He puts forth fruit that is like him, since the roots have a connection with one another and their fruits are undivided, the best of each. They possess them, existing for them and for one another. So let us become like the roots, since we are equal [...] that Aeon [...] those who are not ours [...] above the [...] grasp him [...] since [...] your soul. He will [...] we gave you to him. If you purify it, it abides in me. If you enclose it, it belongs to the Devil. Even if you kill his forces that are active, it will be with you. For if the soul is dead, still it was enacted upon (by) the rulers and authorities.

Receive now the teaching of the one who was reproached - an advantage and a profit for the soul - and receive his shape. It is the shape that exists in the presence of the Father, the word and the height, that let you know him before you have been led astray while in (the) flesh of condemnation.

Likewise I became very small, so that through my humility I might take you up to the great height, whence you had fallen. You were taken to this pit. If now you believe in me, it is I who shall take you above, through this shape that you see

Here, then, was a symbolic man blazing in glory and power: and representative of the Eternal Spirit hereafter to be manifested in a NEW ORDER OF ELOHIM -- aggregately ONE MAN -- the One Man of the One Spirit, whom the true believers shall all come unto 



 Daniel saw the "perfect man" -- the Eternal manifested in the glorified flesh of a multitude -- symbolically represented in the measure of his full age.






Daniel next informs us concerning the Spirit-man "the Man of the One" that "

The Sethian Trinity and Its Differences from the Catholic Trinity

The Sethian Trinity

# **

The Sethian Trinity and Why It Is Different from the Catholic Trinity

The Sethian Concept of the Trinity

The Sethian Gnostic tradition presents a unique understanding of the divine triad, distinct from the traditional Catholic Trinity. In Sethian cosmology, the highest divine principle is the transcendent, unknowable One, often referred to as the Invisible Spirit. From this supreme source emanates the divine Forethought, Barbelo, who is both the first manifestation of the One and the androgynous Mother-Father of all existence. Together, the One and Barbelo produce a divine offspring, forming a triadic structure that mirrors the Catholic concept of Father, Son, and Holy Spirit but differs significantly in meaning and function.

As described in The Gnostic Bible, this trinity emerges through a process of emanation rather than being co-equal persons within one God:

“The original divine entity is the infinite One, the invisible Spirit (revealed as the transcendent One in the Secret Book of John and the Vision of the Foreigner). From the One emanates the divine Forethought Barbelo, and together the One and Barbelo produce a divine child, to form an exalted triad or trinity.” (The Gnostic Bible, p. 110)

This structure is not based on co-substantiality but on hierarchical emanation, where the divine unfolds itself into multiplicity while preserving unity. The One remains beyond comprehension, while Barbelo acts as its first visible manifestation, a concept absent in Catholic Trinitarian doctrine.

Barbelo as the Mother in the Trinity

One of the most striking differences between the Sethian Trinity and the Catholic Trinity is the inclusion of a feminine principle. Catholic doctrine identifies the Holy Spirit as neither male nor female but often speaks of the Spirit in masculine terms. In contrast, Sethian Gnosticism explicitly presents Barbelo as the divine Mother.

The Apocryphon of John describes how John, grieving after Jesus' crucifixion, experiences a vision in which he encounters a divine being with three forms:

“He said to me, ‘John, John, why do you doubt, and why are you afraid? ... I am the one who is with you always. I am the Father; I am the Mother; I am the Son.’” (Elaine Pagels, The Gnostic Gospels)

The inclusion of the Mother within the divine triad reflects an androgynous view of divinity, in contrast to the strictly masculine conceptualization of the Catholic Trinity. The Sethian texts emphasize that the Spirit, known as the Virgin Spirit, has both male and female attributes, which is why Barbelo is called both "Mother" and "Father":

“She became the Mother of everything, for she existed before them all, the mother-father [matropater] ... She, Barbelo, asked the Virgin Spirit for Incorruptibility. The Spirit agreed. Incorruptibility came forth and stood by Thought and Foreknowledge.” (Apocryphon of John)

This depiction of Barbelo as the Mother aligns with Sethian theology, which sees creation as emerging through a dynamic process of emanation rather than direct creation. Barbelo does not create independently but mediates divine power, producing the Upper Aeons and the spiritual realms.

The Sethian Trinity and Divine Emanation

In Sethian thought, the divine reality is structured through emanation rather than a single God existing in three co-equal persons. The Sethian Trinity maintains a clear hierarchy:

1. The Invisible Spirit (The One) – The ultimate, unknowable source of all existence.

2. Barbelo (The Mother-Father) – The first emanation, embodying both masculine and feminine aspects.

3. The Son (Autogenes, the Self-Begotten One) – The divine offspring, who embodies the creative Word and acts as the agent of divine revelation.

This structure is clearly described in the Gospel of the Egyptians:

“Three powers came forth from him (the One); they are the Father, the Mother, (and) the Son (...) The second ogdoad-power, the Mother, the virginal Barbelon.” (Gospel of the Egyptians)

The multiplicity of divine attributes within the One does not dissolve the divine unity. Instead, it reveals how the One unfolds itself while remaining indivisible. This contrasts with the Catholic Trinity, which holds that the Father, Son, and Holy Spirit are co-eternal, co-equal persons of one divine essence.

The Role of Barbelo in the Sethian Trinity

Barbelo is not merely an aspect of the divine but an active participant in the unfolding of existence. She is described as the universal womb, the source from which the divine realm emerges:

“She is the universal womb
She is before everything
She is:
Mother-Father
First Man
Holy Spirit
Thrice Male
Thrice Powerful
Thrice Named
Androgynous eternal realm
First to arise among the invisible realms.” (Trimorphic Protennoia)

Her role is not just to reflect the One but to act as a divine mediator who generates and sustains the spiritual cosmos. This makes her fundamentally different from the Holy Spirit in Catholicism, who does not produce divine beings or realms.

Comparison with the Catholic Trinity

While both Sethian and Catholic Trinities consist of three divine figures, their theological implications differ:

1. Emanation vs. Co-Eternal Persons – The Catholic Trinity consists of three co-equal, co-eternal persons who are distinct yet of the same divine essence. In contrast, the Sethian Trinity is structured as a process of emanation, where the Father begets the Mother, who then brings forth the Son.

2. Androgyny vs. Exclusively Masculine Language – The Sethian Trinity embraces an androgynous conception of divinity, recognizing Barbelo as both Mother and Father. Catholicism, while acknowledging that God transcends gender, uses predominantly masculine terms for the divine persons.

3. Barbelo’s Role as the Womb of the Aeons – Unlike the Holy Spirit, who sanctifies and proceeds from the Father and the Son in Catholic theology, Barbelo is an active creative force who generates the Upper Aeons, giving structure to the divine world.

4. Monotheistic vs. Polytheistic Interpretation – The Catholic Trinity maintains that God is one being in three persons, emphasizing monotheism. The Sethian system, while maintaining divine unity, presents a series of divine emanations that could be interpreted as a more complex, multi-layered divinity.

Conclusion

The Sethian Trinity fundamentally differs from the Catholic Trinity in its structure, purpose, and understanding of divinity. While Catholic theology insists on the equality and singular essence of the Father, Son, and Holy Spirit, the Sethian tradition envisions a hierarchical emanation where Barbelo plays a vital role as both the Mother of the Aeons and the mediator of divine power. This interpretation reflects a broader, more mystical vision of the divine, where the One unfolds itself into multiple aspects while preserving its unity.

In summary, the Sethian Trinity challenges traditional Catholic doctrine by presenting a gender-inclusive model of divinity, a process of emanation instead of co-equal persons, and a more dynamic interaction between the divine figures. This theological vision offers an alternative understanding of the divine mystery, one that resonates with the themes of hidden knowledge and revelation central to Gnostic thought.

Original text 

The original divine entity is the infinite One, the invisible spirit (revealed as the transcendent One in the Secret Book of John and the Vision of the Foreigner). From the One emanates the divine forethought Barbelo, and together the One and Barbelo produce a divine child, to form an exalted triad or trinity. (The Gnostic Bible - Page 110)

The Gnostic Gospels By Elaine Pagels:

The Apocryphon of John relates how John went out after the crucifixion with "great grief" and had a mystical vision of the Trinity. As John was grieving, he says that the [heavens were opened and the whole] creation [which is] under heaven shone and [the world] trembled. [And I was afraid, and I] saw in the light . . . a likeness with multiple forms . . . and the likeness had three forms.14 

To John's question the vision answers: "He said to me, 'J˚hn, Jo[h]n, why do you doubt, and why are you afraid? ... I am the one who [is with you] always. I [am the Father]; I am the Mother; I am the Son."15 This gnostic description of God—as Father, Mother and Son—may startle us at first, but on reflection, we can recognize it as another version of the Trinity. The Greek terminology for the Trinity, which includes the neuter term for spirit (pneuma) virtually requires that the third "Person" of the Trinity be asexual. But the author of the Secret Book has in mind the Hebrew term for spirit, ruah, a feminine word; and so concludes that the feminine "Person" conjoined with the Father and Son must be the Mother. The Secret Book goes on to describe the divine Mother:

. . . (She is) . . . the image of the invisible, virginal, perfect spirit . . .

She became the Mother of everything, for she existed before them

all, the mother-father [matropater] . . .16

Prophecies about the corruption of the church

:

---

**Welcome to Pleroma Pathways, apocalyptic and mystic Christianity where we explore esoteric and apocalyptic texts.**  

## **Prophecies about the Corruption of the Church**  

The theme of the corruption of the church is central to many Gnostic writings, reflecting concerns over the church's deviation from spiritual truths. These texts often critique earthly institutions claiming to represent Christ while practicing hypocrisy, partiality, and materialism. Below, we examine insights from the *Nag Hammadi* scriptures, alongside comparisons to Biblical prophecy.  

### **The Acts of Peter and the Twelve Apostles**  

The Gnostic critique of church corruption is grounded in observations of partiality and sinfulness. The *Acts of Peter and the Twelve Apostles* warns:  

> “For many in the churches have shown partiality to the rich, because they also are sinful, and they give occasion for others to sin. But judge them with uprightness, so that your ministry may be glorified, and that my name also may be glorified in the churches.”  

This critique mirrors James 2:4, which admonishes believers against favoritism, highlighting the enduring problem of inequality and moral compromise in religious communities.  

### **On the Origin of the World**  

Gnostic cosmology introduces the idea of contamination in the visible church, where divine truths become mixed with false teachings. *On the Origin of the World* states:  

> “And out of envy, the authorities mixed their seed with them, in hopes of polluting them. … Each one of them, starting out in his land, revealed his (kind of) knowledge to the visible church constituted of the modelled forms of perdition.”  

This parallels 2 Thessalonians 2:3-4, describing the "man of sin" who corrupts God’s temple. The Gnostic perspective sees false doctrines and leaders as manifestations of the "modelled forms of perdition."  

### **The Second Treatise of the Great Seth**  

The *Second Treatise of the Great Seth* critiques those who persecute genuine spiritual seekers while claiming allegiance to Christ:  

> “We were hated and persecuted, not only by those who are ignorant but also by those who think they are advancing the name of Christ, since they were unknowingly empty, not knowing who they are, like dumb animals.”  

This aligns with Revelation 2:9, which warns of false believers who claim authority but act as a “synagogue of Satan.” The treatise suggests that ignorance and arrogance have led to a counterfeit Christianity.  

### **The Odes of Solomon**  

The *Odes of Solomon* describes the deceptive allure of false teachings and their destructive effects:  

> “All the poisons of error, and pains of death which are considered sweetness. And the corrupting of the Corruptor, I saw when the bride who was corrupting was adorned, and the bridegroom who corrupts and is corrupted.”  

The ode’s imagery recalls Revelation 17:4-5, where the "great harlot" symbolizes a corrupted institution adorned with wealth and abominations. The deceivers’ allure leads followers to “vomit up their wisdom and knowledge,” leaving them in a state of spiritual desolation.  

### **The Gospel of Thomas**  

In the *Gospel of Thomas*, Jesus denounces the religious authorities who withhold divine knowledge:  

> “The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered, nor have they allowed those who want to enter to go inside.”  

This critique extends to modern institutions that prioritize control over spiritual enlightenment. The analogy of the unsound grapevine (saying 40) further emphasizes the futility of corrupted traditions:  

> “A grapevine has been planted outside the Father. And because it is not sound, it will be plucked out by the root and will perish.”  

### **The Gospel of Judas**  

The *Gospel of Judas* provides an allegorical vision of a corrupted priesthood:  

> “They sacrifice their own children, others their wives… some sleep with men; some are involved in slaughter; some commit a multitude of sins and deeds of lawlessness. And the men who stand before the altar invoke your name, and in all the deeds of their deficiency, the sacrifices are brought to completion.”  

Jesus interprets this as a prophecy of the church’s decline, where leaders invoke His name but perpetuate sin:  

> “They have planted trees without fruit, in my name, in a shameful manner.”  

This echoes Jude 13, describing such leaders as “wandering stars” destined for judgment.  

### **The Testimony of Truth**  

Finally, the *Testimony of Truth* critiques superficial faith devoid of true understanding:  

> “The foolish—thinking in their heart that if they confess, ‘We are Christians,’ in word only (but) not with power—give themselves over to ignorance, to a human death, not knowing where they are going nor who Christ is.”  

This condemnation of empty professions of faith resonates with Matthew 7:21, where Jesus warns: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven.”  

### **Conclusion**  

The *Nag Hammadi* texts illuminate the spiritual dangers of institutionalized corruption, false teachings, and superficial religiosity. Their critiques align with Biblical warnings of a "falling away" and the rise of false leaders. By discerning these patterns, believers are encouraged to seek the incorruptible truth of Christ, free from worldly distortion.  

Prophecies about the corruption of the church

There are many prophecies in the bible about the the corruption of the church but what do the Gnostic Gospels say

The Acts of Peter and the Twelve Apostles

For many in the churches have shown partiality to the rich, because they also are sinful, and they give occasion for others to sin. But judge them with uprightness, so that your ministry may be glorified, and that my name also, may be glorified in the churches." The disciples answered and said, "Yes, truly this is what is fitting to do."

James 2:4,  My brothers,show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. ..(4) have you not shown partiality among yourselves, and become judges with evil thoughts?

On the Origin of the World

And out of envy the authorities mixed their seed with them, in hopes of polluting them. They could not. Then when the blessed beings appeared in luminous form, they appeared in various ways. And each one of them, starting out in his land, revealed his (kind of) knowledge to the visible church constituted of the modelled forms of perdition. It (viz., the church) was found to contain all kinds of seed, because of the seed of the authorities that had mixed with it.

forms of perdition reminds me of 

 2Th 2:3Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, 4who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.

The Second Treatise of the Great Seth

we were hated and persecuted, not only by those who are ignorant (gentiles, pagans), but also by those who think that they are advancing the name of Christ (so-called Chistians), since they were unknowingly empty, not knowing who they are, like dumb animals. 

revelatin 2:8 “And to the [a]angel of the church in Smyrna write,

‘These things says the First and the Last, who was dead, and came to life: 

9 “I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a [b]synagogue of Satan. 

10 Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.

The Odes Of Solomon

Ode 38

All the poisons of error, and pains of death which are considered sweetness.
And the corrupting of the Corruptor, I saw when the bride who was corrupting was adorned, and the bridegroom who corrupts and is corrupted.
And I asked the Truth, Who are these? And He said to me: This is the Deceiver and the Error.
And they imitate the Beloved and His Bride, and they cause the world to err and corrupt it.
And they invite many to the wedding feast, and allow them to drink the wine of their intoxication;
So they cause them to vomit up their wisdom and their knowledge, and prepare for them mindlessness.
Then they abandon them; and so they stumble about like mad and corrupted men.
Since there is no understanding in them, neither do they seek it.
But I have been made wise so as not to fall into the hands of the Deceivers, and I myself rejoiced because the Truth had gone with me.


17 Then one of the seven angels who had the seven bowls came and talked with me, saying [a]to me, “Come, I will show you the judgment of the great harlot who sits on many waters, 2 with whom the kings of the earth committed fornication, and the inhabitants of the earth were made drunk with the wine of her fornication.”3 So he carried me away in the Spirit into the wilderness. And I saw a woman sitting on a scarlet beast which was full of names of blasphemy, having seven heads and ten horns. 4 The woman was arrayed in purple and scarlet, and adorned with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the filthiness of [b]her fornication. 5 And on her forehead a name was written:

MYSTERY, BABYLON THE GREAT,
THE MOTHER OF HARLOTS
AND OF THE ABOMINATIONS

OF THE EARTH.
6 I saw the woman, drunk with the blood of the saints and with the blood of the martyrs of Jesus. And when I saw her, I marveled with great amazement.

The Gospel of Thomas 

(39) Jesus said, The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered, nor have they allowed those who want to enter to go inside. You should be shrewd as snakes and innocent as doves.

The Pharisees here are a symbol of all false religion and undoubtedly today the Lord would speak this way of the priests and clergy of orthodox Christianity, the churches have lost the keys. The keys of knowledge are the one true faith and hope of Abraham the promises made to him. Therefore we must have the faith as that of Abraham for those who are of faith are blessed with believing Abraham Gal 3:9 who is the father of us all saying 105 cp. Rom 4:11,12,16. Now his faith and ours is this that the gentiles shall be blessed in him and this promises was made to him before the law and his seed who is the Christ 

39) ## Jesus said, "The Pharisees and the scribes [who are still operating today through the Triple Crown Power controlled by the Vatican] have taken the keys of Knowledge [the higher/inward (spiritual) meaning of the scriptures] and hidden them [behind the fleshly locks of earthly types and images]. They themselves have not entered [in their depraved condition and deceptive practices they have shut themselves out of the Kingdom], nor have they allowed to enter those who wish to [these have become "wolves in sheep's clothing" who subvert the knowledge of truth that they may continue to "lord it over you" for the glory of men]. #You, however, be as wise as serpents [the Pharisees and scribes (Mat 23:33, 12:34 etc.. we must be aware that the devil will use many deceptions and tricks through your own flesh and the people around you to find ways "to accuse you day and night before the Father"] and as innocent as doves [we are to take great care not to harm anyone, even "those who hate you and despitefully use you" for they are all your brothers and some are there for the sole purpose of the Elect (doves/peacemakers) that they may be tested and refined in the Way]." 

saying 40 Jesus said, "A grapevine has been planted outside the father. And because it is not sound, it will be plucked out by the root and will perish."


But what orthodox churches of Christianity called the error was planted outside of the father’s wises in the days of the apostles and Paul also tells us that wolfs will come in and destroy the truth and this evenly gave birth to the man of lawlessness when Constine removed that which was holding it back.. This grapevine cannot bear fruit (everlasting life) and those in it are already dead not knowing the knowledge of the truth that brings everlasting life. 

40)# Jesus said, "A grapevine [religion] has been planted outside of the Father, but being unsound [in health being rooted in the depraved imaginations of men], it will be pulled up by its roots [that it has no chance to come back] and destroyed [by Jesus the true vine (Jn. 15:1)]."

(102) Jesus said, Shame on the Pharisees.[today, the Churches that spread the wrong message to gain power and profit for themselves like most Churches that call themselves 'Catholic', 'Christian' or 'Evangelic', Mormons] They are like a dog sleeping in the cattle manger. It does not eat or let the cattle eat. [They will spiritually starve, because instead of drinking from Jesus Christ's mouth, they spread lies either because they have their own agenda or they simply just don't see the truth and don't let their 'believers' drink from Jesus Christ's words either]."

102) Jesus said, "Woe to the Pharisees [who hid the Key of Knowledge], for they are like a dog [unclean animal] sleeping [spiritually dead in law] in the manger [where the animals (beasts) food is kept] of oxen [the Laity who are to tread out the corn (the Word of God)], for neither does he eat ["if anyone is not willing to work, neither let him eat"] nor does he let the oxen eat [the Laity are always discouraged or kept from doing so by religious leaders who love to "lord it over them"]."




In The Gospel of Judas we can we the corruption of the church


THE GOSPEL OF JUDAS
THE DISCIPLES SEE THE TEMPLE AND DISCUSS IT

They [said, “We have seen] a great [house (Ezekiel 8:6) with a large] altar [in it, and] twelve men (Ezekiel 8:11,16)— they are the priests, we would say—and a name; and a crowd of people is waiting at that altar, [until] the priests [… and receive] the offerings. [But] we kept waiting.” [Jesus said], “What are [the priests] like?” They [said, “Some …] two weeks; [some] sacrifice their own children, others their wives, in praise [and] humility with each other; some sleep with men; some are involved in [slaughter]; some commit a multitude of sins and deeds of lawlessness. And the men who stand [before] the altar invoke your [name], [39] and in all the deeds of their deficiency, the sacrifices are brought to completion […].” After they said this, they were quiet, for they were troubled.

JESUS OFFERS AN ALLEGORICAL INTERPRETATION OF THE VISION OF THE TEMPLE

Jesus said to them, “Why are you troubled? Truly I say to you, all the priests who stand before that altar invoke my name. Again I say to you, my name has been written on this […] of the generations of the stars through the human generations. [And they] have planted trees without fruit, in my name, in a shameful manner.” Jesus said to them, “Those you have seen receiving the offerings at the altar—that is who you are. That is the god you serve, (2 Thess 2:3,4) and you are those twelve men you have seen. The cattle you have seen brought for sacrifice are the many people you lead astray [40] before that altar. […] will stand and make use of my name in this way, and generations of the pious will remain loyal to him. After him another man will stand there from [the fornicators], and another [will] stand there from the slayers of children, and another from those who sleep with men, and those who abstain, and the rest of the people of pollution and lawlessness and error, and those who say, ‘We are like angels’; they are the stars that bring everything to its conclusion. For to the human generations it has been said, ‘Look, God has received your sacrifice from the hands of a priest’—that is, a minister of error. But it is the Lord, the Lord of the universe, who commands, ‘On the last day they will be put to shame.’” [41] Jesus said [to them], “Stop sac[rificing …] which you have […] over the altar, since they are over your stars and your angels and have already come to their conclusion there. So let them be [ensnared] before you, and let them go [—about 15 lines missing—] generations […]. A baker cannot feed all creation [42] under [heaven]. And […] to them […] and […] to us and […]. Jesus said to them, “Stop struggling with me. Each of you has his own star, (Jude 13) and every[body—about 17 lines missing—] [43] in […] who has come [… spring] for the tree […] of this aeon […] for a time […] but he has come to water God’s paradise, and the [generation] that will last, because [he] will not defile the [walk of life of] that generation, but […] for all eternity.”

what the disciples have seen in Jerusalem is interpreted as a foreshadowing of the emerging Catholic church

The vision of the temple and twelve priests should first be understood from an historical point of view.The Gospel of Judas challenges the idea that God wants people to die as martyrs—just as it challenges the idea that God wanted Jesus to die. Whoever wrote this gospel—and the author is anonymous—is challenging church leaders who teach that.

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)