Grace: The Undeserved Kindness of God and the Aeon Charis

Grace: The Undeserved Kindness of God and the Aeon Charis

Grace, in its profound essence, is the undeserved kindness of God. Rooted in the Greek term xáris (5485), grace is described as a "favor freely done, without claim or expectation of return, leaning toward to share benefit." It embodies God's inclination to give Himself freely to humanity, extending an open invitation to partake in His divine nature. This favor, freely extended to give God’s benevolent presence to people, comes without any claim for repayment, reflecting God's unconditional goodwill. As described in Ephesians 2:5, “By grace have ye been saved,” grace represents the divine mercy that aids humanity in the process of regeneration and spiritual renewal.

The concept of grace is more than a theological idea; it is the action of God’s love and favor in the world. As noted in John 1:17, "Grace and truth came through Jesus Christ," grace manifests fully through Jesus, bringing a transforming, redeeming, and saving power to humanity. This grace is not merely a passive gift, but a dynamic force that transforms the believer’s consciousness and relationship with God.
The Aeon Charis: Divine Emanation of Grace

In the context of divine emanation, grace can be understood through the Aeon Charis, a primordial principle within the divine fullness or Pleroma. Charis, as an Aeon, signifies not only God's kindness but also His active disposition to share His divine life with humanity. This Aeon embodies the unearned favor extended to mankind, offering salvation, transformation, and enlightenment.

The role of the Aeon Charis within the Pleroma is essential. It is through Charis that humanity can access the divine realm, aligning with the Logos (Word) and entering into the higher consciousness revealed by Jesus Christ. As the Aeon Charis flows from the divine fullness, it becomes the mediating force that connects the human experience to the eternal divine. Just as light is radiated from a source, grace emanates from God, bringing knowledge, wisdom, and salvation to those who receive it. Charis, in this sense, is both a gift and a call to transformation, guiding believers toward a higher consciousness and a more intimate communion with the divine.
Conditional Grace and the Human Response

While grace is freely given, it is also conditional, requiring a response from humanity. God’s grace has been extended to the entire human race, as noted in Titus 2:11: "For the grace of God hath appeared, bringing salvation to all men." However, this does not imply universal salvation, for grace, while offered to all, requires a human response of faith and obedience.

The example of Noah illustrates this principle. As stated in Genesis 6:8, Noah "found grace in the eyes of Yahweh," yet Noah's salvation came through obedience, building the ark as God instructed (Hebrews 11:7). Similarly, believers must accept and actively engage with God's grace through faith, obedience, and repentance. The Apostle Paul underscores this idea in Romans 5:1 and 6:3-4, teaching that grace is accessed through faith in the work of Christ, and through it, believers are justified, sanctified, and ultimately glorified.
The Grace and Knowledge Connection

Grace is intimately connected with the knowledge of God. In 1 Corinthians 1:4-7, Paul speaks of the Corinthians being enriched "in everything by Him in all utterance and all knowledge," emphasizing that grace includes the impartation of divine wisdom and understanding. God's grace is not merely a passive gift; it is coupled with the revelation of divine truth, enabling believers to grow in knowledge and spiritual maturity.

This connection between grace and knowledge is essential for the Christian life. As Paul writes in Titus 2:11-12, God's grace teaches believers how to live godly lives. Knowledge of God's will, through His word and revelation, is the means by which grace operates in the life of the believer. Christianity is not only about receiving grace but also about learning from the divine instruction that grace makes available. The grace of God is, therefore, both an unearned favor and an active force that leads believers into a deeper understanding of God's truth and purpose.
Grace Is Not Earned

An essential characteristic of grace is that it is not earned. Humanity cannot merit God's favor through good works or deeds. As Paul writes in Ephesians 2:8-9, "For by grace ye are saved through faith, and that not of yourselves: it is the gift of God: not of works, lest any man should boast." Grace excludes all human merit; it is a free gift from God, given out of His boundless mercy. Even if a person were to perform every righteous act commanded by God, they would still be unworthy of the favor extended through grace. Jesus Himself taught that no one can "liquidate" the debt of sin through their own efforts, as seen in the parable of the unforgiving servant (Matthew 18:24-27).

Understanding grace in its fullness compels believers to approach God with humility and gratitude, recognizing that salvation is not a result of human achievement but of God's generous mercy. It is only by comprehending the unearned nature of grace that believers can serve God with true zeal and devotion, free from the misconception of earning God's favor.
The Transformative Power of Grace

Grace is more than a theological concept; it is a transformative power that can radically change a person's life. "Grace and truth came through Jesus Christ," John 1:17 tells us. Through Christ’s life, death, and resurrection, grace was made available to all, bringing redemption and transformation to those who respond. This grace is not passive but dynamic, fostering a new and higher consciousness in the earth.

Through grace, humanity can be regenerated, brought into a higher state of spiritual awareness, and united with the divine. This grace is available to all who are willing to receive it, through faith and obedience to the teachings and example of Jesus. It is through the Aeon Charis that believers are drawn into a deeper relationship with God, empowered by the grace that flows from the divine fullness.

In conclusion, grace, as expressed through the Aeon Charis, is both a gift and a calling. It is freely given, but it requires a response from humanity—faith, obedience, and the pursuit of knowledge. As we align ourselves with this divine grace, we enter into the transforming power that leads to redemption, spiritual renewal, and a higher consciousness in Christ. Grace, in all its fullness, opens the door to a life of transformation, empowering believers to live in accordance with God's will and purpose.

Recognize what is in your sigh Gospel of Thomas Saying 5

Gospel of Thomas Saying 5 

Jesus said: Recognize what is before you, and what is hidden from you will be revealed to you; for there is nothing hidden that will not be made manifest.

Title: Understanding the Time: Unveiling the Truth Through Biblical Wisdom

In the sacred texts of Christianity, Jesus imparts profound wisdom regarding the unveiling of truth and the recognition of the times in which we live. His words, echoing through centuries, resonate with timeless significance, guiding believers towards deeper understanding and spiritual enlightenment.

"Recognize what is in your sight," Jesus declares, urging his followers to discern the outward manifestations of religious customs and traditions. In these visible practices lies a deeper, hidden truth waiting to be unveiled. Through diligent study and reflection on the teachings of the Bible, one can perceive the spiritual essence concealed beneath the surface.

The Apostle Paul echoes this sentiment in his letter to the Corinthians, affirming that "we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal" (2 Corinthians 4:18). Here, Paul emphasizes the importance of shifting focus from the transient to the eternal, from the outward to the inward, in order to grasp the profound truths embedded within the Scriptures.

Jesus further elucidates, proclaiming, "For there is nothing hidden which will not become manifest." This assertion underscores the inevitability of truth's revelation, emphasizing that no concealed knowledge shall remain obscured forever. Just as seeds buried in the earth eventually sprout forth into the light, so too shall hidden truths emerge from obscurity into clarity.

In contemplating the teachings of Jesus and the apostles, believers are urged to delve into the depths of biblical wisdom, seeking not merely surface-level understanding but profound spiritual insight. The Bible, as the repository of divine revelation, holds within its pages the keys to unlocking hidden truths and unraveling the mysteries of existence.

Yet, despite the abundance of knowledge contained within the Scriptures, Jesus laments that many are reluctant to pursue the path of study and enlightenment. "But no one wants to study it," he observes, highlighting the prevailing indifference towards spiritual discernment and the pursuit of truth.

This reluctance echoes the sentiments expressed by the prophet Hosea centuries earlier: "My people are destroyed for lack of knowledge" (Hosea 4:6). The failure to engage deeply with the teachings of Scripture leaves individuals vulnerable to deception and spiritual stagnation, hindering their ability to recognize the signs of the times and discern the will of God.

The apostle Peter echoes this sentiment, exhorting believers to "grow in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:18). In nurturing a deeper understanding of Christ's teachings and the principles of the Christian faith, believers equip themselves to navigate the complexities of the modern world and discern the truth amidst a sea of falsehoods.

Moreover, Jesus warns of the impending judgment that awaits both the obedient and disobedient alike. "The obedient and disobedient will be summoned before the judgment seat of Christ to be judged according to their works," he declares, emphasizing the accountability each individual bears for their actions and beliefs.

The apostle Paul reinforces this notion, affirming that "each one will receive his own reward according to his own labor" (1 Corinthians 3:8). The judgment seat of Christ serves as the ultimate reckoning, where every deed, motive, and thought will be laid bare before the righteous judge.

In conclusion, the words of Jesus regarding the recognition of the times and the unveiling of hidden truths resonate with profound significance for believers today. Through diligent study of the Scriptures and earnest pursuit of spiritual discernment, individuals can transcend the superficialities of religious tradition and uncover the deeper truths that lie beneath. As they grow in wisdom and understanding, they equip themselves to navigate the complexities of the modern world with clarity and conviction, prepared to stand before the judgment seat of Christ with confidence and integrity.

Title: Unveiling Truth: Understanding the Time Through Biblical Wisdom

In the words attributed to Jesus, "Recognize what is before you, and what is hidden from you will be revealed to you; for there is nothing hidden that will not be made manifest" (Luke 8:17). These profound words invite us to delve deeper into the timeless wisdom of the Bible, particularly in understanding the current age we live in.

To grasp the essence of our time, we must first look to the teachings of the Bible regarding the end times. As Jesus foretold various signs and events in Matthew 24 and Luke 21, He provided insights into the conditions and events preceding His return. In Matthew 24:4-8, He mentions wars, famines, earthquakes, and false prophets as signs of the end times. Similarly, in Luke 21:25-28, Jesus speaks of distress among nations, with perplexity and roaring seas, signaling the approaching redemption. Understanding these prophecies helps illuminate the current state of the world and our place in it.

However, merely possessing knowledge of biblical prophecy is insufficient. Jesus emphasizes the importance of discernment and spiritual insight. He urges us to recognize the deeper truths hidden beneath the surface of religious practices and traditions. In Matthew 23, Jesus rebukes the religious leaders for their hypocrisy and outward piety while neglecting justice, mercy, and faithfulness. He warns against the pitfalls of empty ritualism and urges a pursuit of true righteousness.

Furthermore, Jesus speaks of the future resurrection of believers, implying a spiritual awakening and unveiling of truths yet unseen. In John 5:28-29, Jesus declares, "Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment." This resurrection encompasses not only physical death but also a spiritual awakening to the deeper realities of God's kingdom.

The Bible serves as a repository of divine wisdom, containing keys to unlock the mysteries of life and eternity. As the apostle Paul writes in 2 Timothy 3:16-17, "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work." Studying the Scriptures allows us to discern truth from falsehood and navigate the complexities of our time with wisdom and discernment.

Yet, despite the accessibility of biblical knowledge, many choose to remain ignorant or apathetic. Jesus laments this spiritual blindness in Matthew 13:15, quoting Isaiah: "For this people's heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them." The truth is readily available to those who seek it earnestly, yet many remain willfully ignorant.

In conclusion, understanding the time in which we live requires more than mere observation of current events; it demands spiritual discernment and a deep engagement with biblical truth. Jesus' admonition to recognize the hidden truths within religious practices and traditions serves as a call to seek the deeper realities of God's kingdom. Through diligent study of Scripture and a sincere pursuit of truth, we can navigate the complexities of our time and prepare ourselves for the coming judgment, knowing that nothing hidden will remain concealed forever.

We have to understand the time we live in, in Jesus’ day some not understand the time as in our day. To understand the time as in our day. To understand the time we must look at what the bible says about the end than nothing will be hidden from us. We do not know the truth until we find it. The knowledge of the truth is everywhere that is wherever there is a bible but no one wants to study it. But those who know the truth, the obedient and disobedient will be summoned before the judgment seat of Christ to be judged according to their works.

Jesus says there is nothing buried which will not be resurrected so in the greek text Jesus is speaking of the future resurrection of the believer

Jesus said, "Recognize what is in your sight [what is manifested in festivals, customs, ordinances and traditions etc.. of the religious leaders which are lower/outward (fleshly) forms of the "letter" of the Word which was only "to be a tutor" leading to Christ for those who are yet without the life], and that which is hidden from you [the higher/inward (spiritual) substance - the spirit of the Word (Keys of Knowledge)] will become plain to you [you will see the deeper spiritual meanings (treasures)]. For there is nothing hidden which will not become manifest." [the whole world and its system of ordinances and traditions manifest the condition of those who are "of" it - this is the power of the counterfeit kingdom over the flesh whose glory (and fruit) comes in the form of pride, covetness, hypocrisy and evil in all of its many forms - in verse 39 below, it demonstrates how the scribes and Pharisees and then the church has hidden the Keys which become will become manifest to those who toil day and night for it]

The Discerning Fisherman Gospel of Thomas Saying 8

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Introduction

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

Historical Background

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

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

The Apocryphon of James

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

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

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

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

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

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

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

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

The Gospel of Mary

10) I said to Him, Lord, how does he who sees the vision see it, through the soul  or through the spirit?

11) The Savior answered and said, He does not see through the soul nor through the spirit, but the mind that is between the two that is what sees the vision

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

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

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

II. Understanding the Terminology

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

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

B. The Head as the Mind

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

III. The Deeper Meaning

A. Prophecy and the End of Prophecy

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

B. The Mind as the Visionary Gateway

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

IV. Implications for Early Christianity

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

Conclusion

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

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

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

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

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

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

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

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

Gospel of Mary 

10) I said to Him, Lord, how does he who sees the vision see it, through the soul  or through the spirit?

11) The Savior answered and said, He does not see through the soul nor through the spirit, but the mind that is between the two that is what sees the vision

Here the words soul and spirit refer to natural human faculties

Man is made up of a body, soul and spirit

1Th 5:23  And the very God of peace sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

Heb 4:12  For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.

Sometimes the word soul and spirit and be translated mind, heart,

brain seat of consciousness

Mind = the intellect

soul = seat of the outward senses or the body 

spirit = seat of emotions or the heart 

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

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

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

The 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. ...
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... 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 ...
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... 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 ...
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... 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” (Fragment 50, on Luke 12:8 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.

What is Faith? Hebews 11:1

What is Faith? Hebews 11:1

"Faith is the assured expectation of things hoped for, the evident demonstration of realities though not beheld." (Heb. 11:1).

The word “faith” is translated from a Greek word (πίστις) pistis, meaning the thought of confidence, To grow in confidence, trust, firm or persuasion.

Faith is the substance of things hoped for, the evidence of things not seen." 

Note that faith is substance. 

Faith is substance, that which is trustworthy, based on the reality of what God has revealed for the future. Faith must be developed upon the clear teachings of the Scriptures. 

"substance" -- emphasizing the objective aspect, the solid ground upon which the faith of the individual may rest. 

Though the foregoing stresses the FUTURE aspect of "what is not seen", the point in this phrase may as likely be "what is not seen" because it is PAST. "Things" is "pragmaton" -- a thing done, a work or transaction accomplished -- and hence something which God did in the past, and which later generations have learned from the divine testimony (Rom 10:17). This would, of course, be the point of Heb 11:3 which follows: "faith" looks back into history, and discerns the visible hand of God acting to achieve His will, and it also looks forward into the future with confidence that that unseen Hand will yet bring that divine will to perfect fruition.

How do we obtain faith?

Faith is not given to us by God, it is our response to God. We cannot, because of our weak natures, perfectly obey God, but we can at least believe what He has revealed to us in His Word.

Developing faith

Faith does not come in an instant, however; it develops. We can think of three stages in developing faith:

If we continue to read the Scriptures, we will recognize more and more their internal harmony and consistency, and the influence they have on us, and so grow in our faith. Also, our awareness of the hand of God at work in our lives and in the world will grow, and with this too our faith will grow.

Faith and works

How does man become conscious of and increase his faith? Man becomes conscious of and increases his faith through prayer and growing in Accurate Knowledge

Justification by faith

Justification means 'counting as righteous'. God says that, though we are sinners, He will count us as being righteous if we truly have faith, just as he counted Abraham as righteous through his faith (Rom 4:3-5). Note the constant recurrence of 'count', 'reckon' and 'impute' in Rom 4 -- all the same Greek word.

The difference between faith and belief

"Faith signifies “confidence.” .”

Faith really means "confidence, trust."  Faith does not relate to "belief," but to confidence.

 In reality, faith is not equal to belief.

Faith refers to a rational understanding rather than belief. Paul's use of the word faith implies an intellectual and conscious awakening; "'awakened by the message' and 'faith comes from what is heard.' This emphasis on hearing, as an event, which awakens faith, is central to Paul. It is not simply a matter of hearing sermons, or oral communications, though it embraces both, hearing implies that the gospel must be understood."

Faith for Paul is more than believing in Jesus, it is comprehending and practising what Jesus taught. A close analysis shows that faith is the foundation of all that a believer does. Jesus spoke of a new condition for the uplifting of mankind. He called it the "kingdom of the heavens." He said it must be built upon the foundation symbolised by Peter (the rock), who represents faith. This shows that faith is reality and proof. The person who has it, embraces certain things promised as realities, although not come to pass

Spiritual Faith is a deep inner wisdom which grows in accordance with the Christ consciousness.

The development of the faith in rational understanding is a key to spiritual realisation. "According to your faith be it done unto you" (Matt. 9:29).

Faith is more than mere belief. It is the very substance of that which is believed. It works by love. Thoughts of condemnation, enmity, and resistance must be released and divine love declared; then faith will work unhindered

'Belief' is a concept foreign to early New Testament authors. "Belief" is an unfortunate attempt to make the Greek noun, faith, into its verb. For example, we cannot say "she faiths" so translators say, "she believes." "Believes", however, is a poor selection of a verb for faith because it misleads its user into thinking blind belief, rather than a solid understanding, as the Greek term faith implies, is all that is necessary to be Christian.

Is "Christ" the only way? The Gospel of Thomas

Is "Christ" the only way?"

if we follow Jesus we are a man of light lighting up the whole world (Saying 24) like a city built on a high mountain (Saying 33)

we should be exclusively committed to the truth like the fisherman (Saying 8)

And he said, "The man is like a wise fisherman who cast his net into the sea and drew it up from the sea full of small fish. Among them the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear."

Jesus alone reveals the truth so the listener must obey him and serve him exclusively (Saying 38)

(38) Jesus said, "Many times have you desired to hear these words which I am saying to you, and you have no one else to hear them from. There will be days when you will look for me and will not find me."


no one else has the truth (Saying 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 do so. As for you, be as sly as snakes and as simple as doves."

anything outside of the Father will be uprooted (Saying 40)

 Jesus said, "A grapevine has been planted apart from the Father. Since it is not strong, it will be pulled up by its root and will perish."

The Pharisees (clergy) have nothing to offer us (Saying 41)

Jesus said, "Whoever has something in hand will be given more, and whoever has nothing will be deprived of even the little they have."

Jesus is the cornerstone (Saying 66)

Jesus said, "Show me the stone that the builders rejected: that is the keystone."

Jesus tells us we must worship the Father (Saying 15 and saying 27)

Jesus' teachings is the only way to overcome the precondition of sin, judgmental reasoning, and therefore, is a practical path to a higher civilization in the new millennium.

We must also make Jesus' teachings  religious principles a global reality. Love is the answer and his  teachings are the only way to a higher civilization based on reasoning lovingly.

Christ Jesus is the ONLY way to the Father. Don't be angry, don't be upset; figure this out through the fine tune and see the pattern narrowing down to one.

Christ is NOT divide.

God created both good and evil; light and darkness.

God KNOWS Jesus is the ONLY way you come INTO the Father's presence. If there was two ways, he'd say yet what confusion would there be in two when we know there is only one. Two ways out of this world, one leads to life the other to death. One is the narrow way the other the broadway.

"They will stand at rest by being solitaires."
 

A. Joining with other religions is not God’s way

Only one way, is narrow, few find it. Eph 4:4-6; Mt 7:13, 14
Warned that false doctrine contaminates. Mt 16:6, 12; Ga 5:9
Commanded to be separate. 2Ti 3:5; 2Co 6:14-17; Re 18:4

B. “Good in all religions” is not true

Some have zeal but not in harmony with God. Rom 10:2, 3
Badness spoils what else might be good. 1Co 5:6; Mt 7:15-17
False teachers bring destruction. 2Pe 2:1; Mt 12:30; 15:14
Clean worship demands exclusive devotion. De 6:5, 14, 15

What is Fate?

 What is Fate?

In this study we will look at the Gnostic understanding of Fate. But first an introductory reading from The Apocryphon of John:

24 I said, "Christ, where did the counterfeit spirit come from?''

He said to me, "(It all began) when the Mother whose mercy is great and the holy Spirit, the compassionate, who troubles herself with us—the seed that is, the Epinoia of the light awakened the thinking of human beings of the generation of the eternal, luminous, perfect Human. Then the Chief Ruler knew that they surpassed him in the excellence of their wisdom. He wanted to restrict their plan for he was ignorant. He did not understand [that] they were wiser than he. He made a plan with his powers. {He made a plan and begot Fate.}

They begot Fate and they bound the gods of heaven and angels and demons and human beings with measures and seasons and times in order to keep them all in its fetter—for it was lord over them all. (The Apocryphon of John)

Understanding Fate

fate--"That which is destined or decreed; appointed lot. Fate suggests inevitability and immutability in strict use, but usually carries no clear implication of whether it is good or evil" (Webster). 

In the Greco-Roman world fate was considered to be the overwhelming force that determines the destiny of all earthly and heavenly 

The philosophy of the Stoics stressed fate or natural destiny; one should be of high virtue but strive for indifference to pain or pleasure.

Astrologers in the ancient world like today considered “the position of the stars at the hour of birth, by various arts of computation and divining . . . determined the fate of individuals.” (Gesenius’s Hebrew and Chaldee Lexicon, translated by S. P. Tregelles, 1901, pp. 166, 167)

The Pharisees Regarding their ideas about fate or providence, Josephus reports: “[They] attribute everything to Fate and to God; they hold that to act rightly or otherwise rests, indeed, for the most part with men, but that in each action Fate co-operates.”—The Jewish War, II, 162, 163 (viii, 14).

Valentinian Understanding

In the system of Valentinus, the seven heavens (referred to as the Hebdomad), and even the region above them (referred to as the Ogdoad), were regarded as but the lowest and last stage of the exercise of creative power. Above them was the Pleroma, where were exhibited the first manifestations of the evolution of subordinate existence from the great First Principle.

The Ogdoad, is a place where the fallen Wisdom dwells, having been formed “in being” (κατ᾿οὐσίαν) and “in knowledge” (κατὰ γνῶσιν) by two emanations of the Pleroma, viz. Christ and Holy Spirit. The formation “in being”seems to have given rise to the realm of the fixed stars, whereas the formation “in knowledge” led, on the one hand,to the separation of passions from the fallen Sophia, and, on the other hand, to the generation of the spiritual substance (τὸ πνευματικόν), which will play a crucial role in the Valentinian soteriology.
The separated passions were, in turn, transformed by the Holy Spirit into two other substances, the material and the psychic one.

The next level is the level of the Hebdomad. It is created by Wisdom from the psychic substance, along with its ruler and his angels. This ruler, called Demiurge, is responsible for the formation of the psychic and material elements, thus becoming a creator of the sublunary world. His realm, the Hebdomad, seems to correspond to the seven planetary spheres. Finally, along with the formation of the material elements, the Demiurge also created the devil and the evil spirits. The devil is described as κοσμοκράτωρ, the ruler of the (sublunary) world.

It is against this background that a particular view of fate, widespread in early Christian literature, is reflected in the Valentinian narrative. This view includes two suppositions: (a) the notion of fate as a force exerted by or mediated through the heavenly bodies, which somehow determines the course of events, including human action, in the sublunary realm; (b) the belief that fate in this sense either does not exist or does not pertain to the Christians. Various versions of this view can be found in the Christian apologists, Bardaisan of Edessa, and some gnostic texts from the Nag Hammadi library.

The Powers and Forces

69 Fate is a union of many opposing forces and they are invisible and unseen, guiding the course of the stars and governing through them. For as each of them arrived, borne round by the movement of the world, it obtained power over those who were born at that very moment, as though they were its own children. (Extracts from the Works of Theodotu)

70 Therefore through the fixed stars and the planets, the invisible powers holding sway over them direct and watch over births. But the stars themselves do nothing but display the activity of the dominant powers, just as the flight of the birds (for omens) indicates something but effects nothing. (Extracts from the Works of Theodotu)

71 Now the twelve signs of the Zodiac and the seven stars which follow them rising now in conjunction, now in opposition, . . . these, moved by the powers, show the movement of substance toward the creation of living beings and the turn of circumstances. But both the stars and the powers are of different kinds: some are beneficent, some maleficent, some right, some left, and that which is born shares in both qualities. And each of them comes into being at its own time, the dominant sign fulfilling the course of nature, partly at the beginning, partly at the end. (Extracts from the Works of Theodotu)

As the heavenly bodies are carried around by the motion of the cosmos, these powers ride upon them, and whichever has reached the upper position obtains authority over those beings that are born in that particular moment.
The text says that the seven ‘planets’ (i.e. five planets plus the Sun and the Moon), moved by those powers, somehow indicate “the motion of the substance to the becoming of the animals”
(71): this enigmatic phrase probably refers to the above-­‐mentioned teaching of the psychic substance, from which the Demiurge creates the souls of beings generated in the sublunary realm. Our passage suggests that each generated being has its own dominant power, which also seems to be responsible for its coming to life and dying. This, at least, is how I take this sentence:  "And each of them comes into being at its own time, the dominant sign fulfilling the course of nature, partly at the beginning, partly at the end." (Exc. Th. 71).

that which is born finds itself in the midst of a battlefield: powers are different, some are right, some are left, some beneficient, some maleficent, and “that which is born is shared by them“, that is to say, that which is born can be subdued by either side of the battle,one being the side of God (i.e., presumably, the Demiurge) and the other the side of the devil:

72 From this situation and battle of the powers the Lord rescues us and supplies peace from the array of powers and angels, in which some are arrayed for us and others against us. For some are like soldiers fighting on our side as servants of God but others are like brigands. For the evil one girded himself, not taking the sword by the side of the king, but in madly plundering for himself. (Extracts from the Works of Theodotu)

Birth

74 Therefore the Lord came down bringing the peace which is from heaven to those on earth, as the Apostle says, “Peace on the earth and glory in the heights.” Therefore a strange and new star arose doing away with the old astral decree, shining with a new unearthly light, which revolved on a new path of salvation, as the Lord himself, men's guide, who came down to earth to transfer from Fate to his providence those who believed in Christ.

75 They say that the results prophecied show that Fate exists for the others and the consideration of calculations is a clear proof. For example, the Magi not only saw the Lord's star but they recognized the truth that a king was born and whose king he was, namely of the pious. At that time only the Jews were noted for piety; therefore the Saviour going down to the pious, came first to these who at that time were carrying fame for piety.

76 As, therefore, the birth of the Saviour released us from “becoming” and from Fate, so also his baptism rescued us from fire, and his Passion rescued us from passion in order that we might in all things follow him. For he who was baptised unto God advanced toward God and has received “power to walk upon scorpions and snakes,” the evil powers. And he commands the disciples “When ye go about, preach and them that believe baptise in the name of the Father, and of the Son and of the Holy Spirit,” in whom we are born again, becoming higher than all the other powers.

That’s why the Lord came, to show “a new path of salvation“ to those who believe him. This new path is a path leading beyond fate, liberating man from fate and delivering him to providence: „Therefore a strange and new star arose doing away with the old astral decree, shining with a new unearthly light, which revolved on a new path of salvation, as the Lord

himself, men's guide, who came down to earth to transfer from fate to his providence those who came to believe in Christ“ (74). According to our author, this delivery takes place through baptism, which is „called death and an end of the old life when we get rid of the evil principalities, but it is also called life according to Christ, of which he is the only Lord“

Freedom from Fate

According to Valentinian teaching, one's fate depended on whether one had attained to gnosis or not. Those who did not have gnosis were believed to be subject to judgement and punishment by the Craftsman (demiurge) and his associates in the "Middle" (Gospel of Philip 66:7-20).

78 Until baptism, they say, Fate is real, but after it the astrologists are no longer right. But it is not only the washing that is liberating, but the knowledge of/who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth. (Extracts from the Works of Theodotu)

Thus baptism is a transcendence of fate, delivering the believer to providence: „Until baptism fate is real, but after it the astrologists are no longer right.“

Clement of Alexandria compares humans governed by fate to marionettes on strings.6 Tatian describes fate as an invention of evil demons who rule over nativities and generate various courses of life without any sense of justice, simply to amuse themselves like spectators in a theatre.“But we are above fate,“ says Tatian defiantly, “and instead of rambling (planetary) demons, we have come to know one ruler who does not ramble; we are not led by fate and have rejected its lawgivers.”7

Beyond Fate

Unlike the Pharisees, says Josephus, the Sadducees denied the workings of fate, maintaining that an individual, by his own actions, was solely responsible for what befell him. (Jewish Antiquities, XIII, 172, 173 [v, 9]) 

Like the Sadducees some Gnostics rejected the ideas of "self governed", "Fate", and "Providence"  

Eugnostos, the Blessed, to those who are his.

Rejoice in this, that you know. Greetings! I want you to know that all men born from the foundation of the world until now are dust. While they have inquired about God, who he is and what he is like, they have not found him. The wisest among them have speculated about the truth from the ordering of the world. And the speculation has not reached the truth. For the ordering is spoken of in three (different) opinions by all the philosophers; hence they do not agree. For some of them say about the world that it was directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of three voices that I have just mentioned, none is true. For whatever is from itself is an empty life; it is self-made. Providence is foolish. Fate is an undiscerning thing.

Whoever, then, is able to get free of these three voices I have just mentioned and come by means of another voice to confess the God of truth and agree in everything concerning him, he is immortal dwelling in the midst of mortal men.

The Savior said to them: "I want you to know that all men are born on earth from the foundation of the world until now, being dust, while they have inquired about God, who he is and what he is like, have not found him. Now the wisest among them have speculated from the ordering of the world and (its) movement. But their speculation has not reached the truth. For it is said that the ordering is directed in three ways, by all the philosophers, (and) hence they do not agree. For some of them say about the world that it is directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of the three voices I have just mentioned, none is close to the truth, and (they are) from man. But I, who came from Infinite Light, I am here - for I know him (Light) - that I might speak to you about the precise nature of the truth. For whatever is from itself is a polluted life; it is self-made. Providence has no wisdom in it. And fate does not discern. But to you it is given to know; and whoever is worthy of knowledge will receive (it), whoever has not been begotten by the sowing of unclean rubbing but by First Who Was Sent, for he is an immortal in the midst of mortal men."

Eugnostos starts by refuting three propositions about the nature of the world which to him represent the basic shortcomings of contemporary philosophy, or perhaps of philosophy as such: (1) the world is governed by itself, (2) by a providence, or (3) is subject to predestination. His refutation is neither philosophical in the proper sense of that word, nor does it deal with the implications of these propositions in detail: That which is from itself leads an empty life, providence is foolish, and that which is subject to destiny or fate is something that does not attain knowledge. According to Eugnostos, real insight is not reached through philosophy; what matters is to be able to refute the propositions of philosophy and by means of another proposition to gain access to and reveal the god of truth. The attainment of this, he says, means to be immortal amidst the mortals

Man, through his thought, is working out his own salvation; he is created in the image and likeness of God and is finally to reach "the goal unto the prize of the high calling of God in Christ Jesus" (Phil. 3:14).