Tame and Wild Animals The Gospel of Philip

Tame and Wild Animals

Some animals are tame, such as the bull, the donkey, and the like, while others are wild and live off in the wild. People plow fields with tame animals, and as a result people are nourished, together with animals, whether tame or wild.

So also the perfect human plows with powers that are tame and prepares everything to come into being. Thus the whole place has stability, good and evil, right and left. The holy spirit tends everything and rules over [all] the powers, whether tame or wild and running loose. For the spirit is [resolved] to corral them, so that they cannot escape even if [they] wish.

There are domestic animals, like the bull and the ass and others of this kind [hard working researchers of the Word who are stuck on intellectualizing the “letter” and not able to discern the “spirit” of the word – they are easily domesticated by the subjective influence of “world” religions and are “never able to come to an accurate knowledge of the Truth”]. Others are wild and live apart in the deserts [those who are non-conformists with regard to the Babylonian (world’s religions) view and find themselves in a spiritual wilderness (hungry and thirsty for truth) yet cannot get past their fleshly desires]. Man ploughs the field [the world] by means of the domestic animals [goes from sect to sect and ideology to ideology seeking if any have the truth], and from this he is nourished, he and the animals, whether tame or wild [they all have a trace of truth in them and everyone benefits from sharing and exchanging ideas of what we have learned with one another]. Compare the perfect man [Messiah]. It is through powers which are submissive [those humble and contrite individual spirits who say in their hearts; “not my will but yours”] that he ploughs [he is cultivating the hearts of any who are considered “fine soil” (faithful and pure in heart)], preparing for everything to come into being [through planting of the seed of Christ in them that they too might mature and be perfected in spirit and in truth as sons]. For it is because of this that the whole place stands [“ask me concerning my sons” – this is why we are here and the whole reason why the earth (womb) was created], whether the good or the evil, the right and the left [these are all necessary components to accomplishing His will in bringing forth sons]. The Holy Spirit shepherds everyone and rules all the powers [in other words this whole operation is not only ordained of God but carefully directed by Him in order to accomplish His ultimate goal which is to become all in all in perfect love and peace for His universal spirit can only tend towards good no matter what the individual spirit does in opposition to it], the "tame" ones [domesticated by the world’s religious systems (Babylon)] and the "wild" ones [the independent thinkers who are still in a spiritual wilderness], as well as those which are unique [the “elect” who after diligent searching have found some of that “hidden treasure”, the deep spiritual understandings in the Word]. For indeed he ..who has been given all authority.. shuts them in, in order that [..according to His..] wish, they will not be able to escape. (Philip 29) [in other words “whatever is my delight I shall do”]!

Some animals are domesticated, while others are wild. Humans use domestic animals for plowing their fields, which produce food for themselves, their domestic animals, and the wild animals who graze in them. It is the same with Divine Anthropos. The angels of Light, which are submissive to them, assist them in cultivating the mortal realm. Through them are produced the means of sustenance for beings of Light and beings of darkness, as well as mortals. Every being of Light and darkness is dependent on the Divine Ones for sustenance. All are shepherded by the Holy Spirit, which governs all the powers, those which are "domesticated" and those which are "wild." Mortals also are governed by the Holy Spirit, although they are neither domesticated nor wild until they choose one condition or the other. It is not that we are unable to act freely, but the Holy Spirit is able to act in relation to us so that everything happens for good in the final analysis.

Naked and Not Naked The Gospel of Philip

Naked and Not Naked

Some people are afraid that they may arise from the dead naked, and so they want to arise in flesh. They do not know that it is those who wear the [flesh] who are naked. Those who are [able] to take it off are not naked.

“Flesh [and blood will] not inherit God’s kingdom.” What is this flesh that will not [57] inherit? It is what we are wearing. And what is this flesh that will inherit? It is the flesh and blood of Jesus.
For this reason he said, “One who does not eat my flesh and drink my blood does not have life within.” What does this mean? His flesh is the word and his blood is the holy spirit. Whoever has received these has food, drink, and clothing.
And I also disagree with others who say that the flesh will not arise. Both views are wrong. You say that the flesh will not arise? Then tell me what will arise, so we may salute you. You say it is the spirit in the flesh, and also the light in the flesh? But what is in the flesh is the word, and what you are talking about is nothing other than flesh. It is necessary to arise in this sort of flesh, since everything exists in it.
In this world those who wear clothes are superior to the clothes. In heaven’s kingdom the clothes are superior to those who wear them.

Some are afraid lest they rise naked [this is the false (carnal) reasoning that Adam and Eve conceived after the fall]. Because of this they wish to rise in the flesh [they labor to accrue their own power and glory by making their own fruitless garments], and they do not know that it is those who wear the flesh who are naked [these are ignorant of the Truth and continue to covet the things of the world, these have not even the capacity to reject the truth as they have not yet found it]. It is those who [...] to unclothe themselves who are not naked [likely “it is those who [are not afraid] to unclothe themselves” – not afraid to look in the mirror and see their own nakedness (their own reckless behavior] and take steps to correct it]. What is this which will not inherit?

This which is on us ["Flesh and blood (the carnal nature) shall not inherit the kingdom of God" –]. But what is this, too, which will inherit [the same body only it is now recognized as a holy temple conceiving a Christ within it]? It is that which belongs to Jesus and his blood [the body comprised of those whom He “redeemed from among men” by His seed, the promise]. Because of this he said "He who shall not eat my flesh [receive the Word and digest it believing it to be true] and drink my blood [receive the spirit of Christ, i.e. the will of the Father and the anointing that comes with it] has not life in him". What is it? His flesh is the word [as opposed to our flesh which is falsehood and desires emanating from the 5 physical senses giving rise to our carnal nature)], and his blood is the Holy Spirit [the unction of spirit which makes us One in Him so that we might receive that perfect Law in our hearts guiding us in Agape Love and selfless giving]. He who has received these [both the “Word” “Christ in you” and “holy spirit” anointing] has food [accurate knowledge of the truth] and he has drink [the fountain of life – the Spirit of Truth which he becomes himself – “no one shall ask his brother for all will know Me”] and clothing [that white robe which is visible by outward acts of love and compassion]. I find fault with the others who say that it [the “body”] will not rise. Then both of them are at fault. You say that the flesh will not rise. But tell me what will rise, that we may honor you [the “body” of Christ, that “new creation”!]. You say the Spirit in the flesh [wrong – “in the body” the flesh (sarx) is not the body (soma) the ways of the flesh must be sacrificed that the newly formed son within the body might grow], and it is also this light [spiritual enlightenment] in the flesh [again wrong, for the same reason above]. (But) this too is a matter which is in the flesh [i.e. it is carnal thinking and those saying it do not apprehend the truth], for whatever you [the “natural man”] shall say, you say nothing outside the flesh. It is necessary to rise in this flesh [again, we must all enter the “water below” i.e. become individual living souls, “sown first in a physical body”], since everything exists in it [cryptically this is saying that “the kingdom is inside of you”, “the body of Christ” for our “body is the temple” and our heart is the “bridal chamber” where the sons of the Kingdom are conceived by becoming One in spirit to do the will of the Father]. In this world, those who put on garments are better than the garments [the individual spirit dwelling within the body is better than the physical body they have put on]. In the Kingdom of Heaven, the garments are better than those that put them on [the individual spirit receives the Father’s robe which is far greater than the “body” as those that put it on are glorified by it for it is the Fathers own character] (Philip 17).

Some are offended when you suggest that they may rise naked from the tomb. They want to come up with their bodies clothed as though they were mortal. Were the Aadamah clothed when they lived in the full Light of the Elohim in the Garden of Eden, or was it after they had submitted to the gods of darkness that they clothed themselves? The body is not a shameful thing to be hidden away behind layers of illusion; it is the warped mind which requires this that is shameful.

The apostle says that a body in which the life-force is blood will not be able to inherit the heavenly realm. What will be unable to inherit? It is the body which is enlivened by mortal blood. What will be able to inherit? It is the body which is enlivened by the blood of Jesus. The body which is enlivened by the blood of Jesus is a part of the body of Christ. This is the reason the Lord Jesus said, "The person who does not eat my body and drink my blood is not alive." Don't you realize that his body is the Word and his blood is the Holy Spirit? Blood is mortal, but Spirit is its inner reality. The body is mortal, but the Word is its inner reality. What is the Word? When you learn and internalize the Generative Word, your body will live, enlivened by the Holy Spirit, the blood of Christ. When you receive the bread and wine, the body and blood of our Lord, what are you receiving? Is it not the Generative Word and the Holy Spirit? Meditate on this concept until you perceive the realities of your own existence.

I am not suggesting that the physical body will not be resurrected. Would you be yourself if you did not include your physical body? When you enter the spirit world, you will not be complete, and you will know that you are not complete. Only when your spirit is reunited with your physical body will you be complete, but while they are separated, your spirit will still be able to say "I AM," while your physical body will neither know nor say anything. While neither is nonessential to you, this is the difference between the spirit and the physical body. Your spirit is your Inner Light which came from the Elohim, but now that it has been embodied, it can never again be complete without its physical body.

Father, Son, Holy Spirit The Gospel of Philip

Father, Son, Holy Spirit

Father and son are simple names, holy spirit is a double name. They are everywhere, above and below, in the hidden and in the visible. The holy spirit is in the visible, and then it is below, and the holy spirit is in the hidden, and then it is above.

The holy spirit is a double name as consisting of two words . 

The terms father and son apply to both heaven and earth  having both a literal and metaphorical meanings unlike holy spirit.  whereas holy spirit is revealed on earth and hidden in heaven

father and son 

the whole cosmic order here seems to be summed up under the four terms above below invisible visible, below are the visible things of this world and above are the invisible things of the pleroma

"The Father" and "the Son" are single names [“single eyed” expressing the perfect Law of Love and character as One in nature from the beginning]; "the Holy Spirit" is a double name [this is the power of “elohim” which “moves” all things whether visible (in man in the form of individual spirit consciousness manifest outwardly) or invisible (universal spirit that “moves” man to do the will of the Father manifest inwardly) – the holy spirit will move us according to our heart and its desires whether it be in harmony with the Father or in opposition to the Father.  There is a continual battle for supremacy between the spirit and the flesh in our minds which is what makes us “double minded” (I think they call it “bi-polar” today!)]. For they are everywhere: they are above [in the angelic realm (higher in stature due to righteousness)], they are below [in the human realm (lower in stature due to fleshly lusts)]; they are in the concealed [the inner (our thoughts and feelings)], they are in the revealed [the outer (expressed in our acts and deeds)]. The Holy Spirit is in the revealed: it is below [the “outside” i.e. in the physical realm]. It is in the concealed: it is above [the “inside” the spiritual realm] (Philip 23).

Father and Son are single names, but Holy Spirit is a double name. Father and Son are above, but Holy Spirit is above and below. Father and Son are personally present above, but they are present through Holy Spirit above and below.

Christ Arose, Then Died The Gospel of Philip

Christ Arose, Then Died

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

the new life in christ if a man had not atain to this resurrection in his life become a christian he would loss the life eternal and since jesus as redeemer anticipated as it were the journey of the believer so he must have risen first 


Those who say that the Lord died first and (then) rose up are in error, for he rose up first and (then) died [All of the sons of God must be raised up in the flesh (be born of a woman) first and then be “put to death...in flesh” that they be “vivified in the spirit” - i.e. all must suffer the “first death” (life in the physical body) and “overcome” their carnal nature (sinful lusts) – in Jesus’s case the sinning nature had to be representatively nailed up to death in the eyes of all the world, in one who, without sin himself, was a partaker of the nature (condemned human nature or sinful flesh) that had come under death by its power (Rom. viii. 3; Heb. ii. 14)

Had he possessed any other than the very nature of condemned man, he would not have been a suitable sacrifice for man. And his blood would have been like the blood of the animals shed under the Mosaic system of things, ' which could not take away sin ' (Heb. x. 4). Hence the importance of receiving the fact that he 'came in the flesh' (1 John iv. 3; 2 John 7)."

If one does not first attain the resurrection [i.e. “Christ in you” “a new creation” separated to Him (while in the “body”)], would that person not die [his “old man” (sinful nature) will continue to lord it over him]. As God lives, he would [...] (Philip 15).

The orthodox say that the Lord died and then was resurrected, but this is an error. Resurrection does not follow death, but precedes it. By its very nature, this mortal plane is a realm of death. We mortals are born dead, so we can't really die. Mortal death is an illusion. Only those who have been resurrected from mortal existence, so that their life is not merely an illusion, are capable of dying. For them, physical death and resurrection are only illusions, for they continue to live unless they choose spiritual death, but for those who are not resurrected from mortal existence, physical death and resurrection are also illusions, for they were never really alive.

Three Women Named Mary The Gospel of Philip

Three Women Named Mary

Three women always walked with the master: Mary his mother, <his> sister, and Mary of Magdala, who is called his companion. For “Mary” is the name of his sister, his mother, and his companion.

There are three Christs the Aeon Christ as the consort of the holy spirit in the Pleroma the Saviour as consort of Sophia and the earthly Jesus and Mary of Magdala, who is called his companion

There were three who always walked with the Lord: Mary, his mother [symbolic for the fleshly womb with which we must first emerge from], and her sister [symbolic of the feminine individual spirit consciousness within the body “moving” our thoughts to and fro in the world], and Magdalene, the one who was called his companion [the "helper" - she represents the spirit or sub-conscious mind which seeks all knowledge from the feet of the Master]. His sister and his mother and his companion were each a Mary [these are all considered feminine in nature]. (Philip 22).

Wisdom and Mary of Magdala

Wisdom, who is called barren, is the mother of the angels.
The companion of the [savior] is Mary of Magdala. The [savior loved] her more than [all] the disciples, [and he] kissed her often on her [mouth].
The other [disciples] [64]…said to him, “Why do you love her more than all of us?”
The savior answered and said to them, “Why do I not love you like her? If a blind person and one who can see are both in darkness, they are the same. When the light comes, one who can see will see the light, and the blind person will stay in darkness.”

In this passage many have misunderstood it's meaning, they take and run with it without checking other text that speaks of the same thing.

Companion:......... one that accompanies another

In a group, there are companions being both male or female, these assist in helping the group to understand what the master of the group is saying.

In the book of "Thunder the Perfect Mind" Sophia speaks of herself being " the Mother, sister and companion, this is what Christ meant by saying that Mary was his companion here on this world,

Christ was referring to the power of the Sophia that was on the inside of Mary his mother, sister and also in Mary Magdalene, it was the power of the Sophia that is his companion, but most who have not eaten the full loaf, never can tell or explain what the entire loaf taste like, they only taste a piece and do not know the fullness of it's flavor.

The Sophia is called the barren one, she has perfect virginity, and many sons also, and we are virgins as well.

I am the members of my mother
and the barren one with many son

To accompany some one you must know that one, and as I have said on many occasions accompany me as I accompany Christ, in this way we are his companions, this is what was meant by Mary was Christ companion, she accompanied Christ more and closer than his other disciples she understood the mysteries he spoke of on a higher level than they, and he often complimented her, this is what it means to " kiss upon the lips " he simply congratulated her for understanding him more that his disciples did.

Ex 18:7 At once Moses went on out to meet his father-in-law, and he proceeded to prostrate himself and to kiss him; and they each one began asking how the other was getting along. After that they went into the tent.

Samuel kissed Saul when anointing him as Israel’s first king.—1Sa 10:1

Rom 16:16 Greet one another with a holy kiss. All the congregations of the Christ greet YOU

In their traditional manner to kiss one upon the lips means " to compliment, give credit to, to favour


There was no word for "kiss" in Aramaic it's just like saying "your pulling my leg" there are those that speak of his blood line and want to link themselves to him, for that reason he took his body so that they could not match the DNA of the physical body that he was in to the elite rulers of this world.

The “Holy Kiss.” Among early Christians there was the “holy kiss” (Ro 16:16; 1Co 16:20; 2Co 13:12; 1Th 5:26) or “kiss of love” (1Pe 5:14). This early Christian form of greeting may correspond to the ancient Hebrew practice of greeting one with a kiss. The “holy kiss” or “kiss of love” evidently reflected the wholesome love and unity widespread in the Christian congregation.—Joh 13:34, 35.

Figurative Use. Kissing, as representing a demonstration of respect and devotion, is mentioned in the inspired advice to “serve Jehovah with fear” and “kiss the son, that you may not perish from the way.” (Ps 2:11, 12) Persons responding favourably and submitting to the Messiah God's appointed as King and his Kingdom will realize great blessings when it can be said: “Righteousness and peace—they have kissed each other,” because the connection of the two will be as evident to all as is the close association of affectionate friends.—Ps 85:10.

The Lamb The Gospel of Philip

The Lamb

Do not despise the lamb, for without it no one could see the king. No one can meet the king while naked.

The sacrificial Lamb is Jesus who went to His cross death in order that the knowledge, left by Him, save people from eternal death.

Being naked is to be without the lamb the lamb is symbolic of puting on Christ

The Lamb, also, was typically slain at the foundation of the world when coats of skins were provided Adam and Eve to hide their nakedness. This was the "foundation of the world,"

"Behold, I am coming like a thief. Blessed is the one watching and keeping his garments, so that he should not walk naked and they might see his shame."

nakedness is symbolic of a state of sin 

This was impressed upon Adam and Eve, when God stripped them of their fig-leaf device, and covered them with the skin of a slain lamb (Gen. 3:21). This pointed forward to the offering of Christ (Gal. 3:26-28; Rev. 13:8).

It teaches that we must be figuratively covered with the "garment of salvation" (Isa 61:10), which we "nut on" in baptism (Gal. 3:27).

The Gospel of Philip and Revelation 16: Both reveal the possibility of spiritual nakedness

2 Cor. 5:4 refers to eternal life as a covering of nakedness: "being clothed upon, that mortality be swallowed up of life." 

Do not despise the lamb [do not become offended by this process of sonship], for without it [the “sacrifice” of the lamb (“deny thyself”) for “precious in the eyes of Yahweh (the Father) is the death of His Saints”], it is not possible to see the king [the Father]. No one will be able to go in to the king [“in to the king” is the “crown” of our spiritual journey to sonship that we might be “in HIM and He in us” that we might be “All in All”] if he is naked [does not have on a “wedding garment” i.e. a righteous heart or “does not have love” for many have knowledge but without love you will be bound and “cast into outer darkness” (the lusts of the flesh still are lord over these)] (Philip 20).

Don't despise the Lamb of the Elohim, Yahweh’s Suffering Slave, for unless you enter into his passion, you will never be able to enter the heirship of the Ruler. It is impossible to enter the Ruler's presence if you remain naked. Only if you are clothed in the Garments which have been whitened in the blood of the Lamb will you be able to join the Ruler's Family in the Divine Realm.

Jesus Tricked Everyone The Gospel of Philip

Jesus Tricked Everyone

Jesus tricked everyone, for he did not appear as he was, but he appeared so that he could be seen. He appeared to everyone. He [appeared] to the great as great, he [appeared] to the small as small, he [appeared [58] to the] angels as an angel and to humans as a human. For this reason his word was hidden from everyone. Some looked at him and thought they saw themselves. But when he appeared to his disciples in glory upon the mountain, he was not small. He became great. Or rather, he made the disciples great, so they could see him in his greatness.

This saying maybe a referance to the transfigation

In this saying of Jesus there is a “play on words”. Its meaning is: “Do so that disciples became, at last, to look like angels!”. Behind these words of Jesus there is a regret that even some of His closest disciples could not comprehend Him.




Jesus took them all by stealth, for he did not appear as he was [an exact representation of the Father - only by the set-apart spirit was this discernible], but in the manner in which they would be able to see him [He was sown in a physical body - wearing flesh]. He appeared to them all. He appeared to the great [kings] as great [as a king (they felt threatened by this)]. He appeared to the small [humble] as small [humble]. He appeared to the angels [men of Elohim] as an angel [man of Elohim], and to men [of the world] as a man [speaking only in parables]. Because of this, his word hid itself from everyone [“Truth” is something that can only come to those who are willing to seek righteousness first so His true nature and what He represented could not be revealed to anyone whose heart was not ready to receive it.  Because of this, His overarching mission was a mystery to both men and angels (even prophets) alike at the time of His coming]. Some indeed saw him, thinking that they were seeing themselves [they saw him as a natural man], but when he appeared to his disciples in glory on the mount, he was not small [they saw a glimpse of His "glory" and heard a voice out of heaven say; “This is My Son, the Beloved in whom I am well pleased. Here Him”]. He became great [was transfigured], but he made the disciples great [transfigured them], that they might be able to see him in his greatness (Philip 19) [one cannot see Him as He really is (in His glory) unless one becomes like Him].

Jesus accommodated himself to each one he met; he didn't show himself as he was, but in an appearance with which they could identify. To those centered in Light, he appeared in Light. To those centered in physical existence, he appeared as their fellowman. To the angels, he appeared as an angel, but to mortals, he appeared as a mortal. Those who saw him were actually seeing themselves. In this way, his reality was hidden from everyone to one degree or another, unless they were transformed into the nature of that reality. When he appeared to his disciples on the Mount of Transfiguration, he appeared in the fullness of his radiant Light, but he filled them with that Light which enabled them to perceive the Real Christ. When they had returned to their normal condition, Jesus led them in offering thanks and prayer. "You who perfect us through the ministry of the Holy Spirit so that we are filled with Light," he prayed, "unite us with the angels and Gods while we are in this mortal sphere, so that we can return to that realm from which we came."

Prayer of Thanksgiving The Gospel of Philip

Prayer of Thanksgiving

He said on that day in the prayer of thanksgiving,
You who have united perfect light with holy spirit,
unite the angels also with us, as images.

We learn from Theodotus: Excerpta ex Theodoto it is the Christ-aeon above who prays the light is the savior jesus who is united with the mother or spirit



He said on that day in the thanksgiving, "You who have joined the perfect light [having received the knowledge of the truth i.e. conceived to the son by having “Christ in you”] with the Holy Spirit, unite the angels with us also [the veil is now rent within our hearts and we can see that we are one with “elohim” having the “power to become sons”], as being the images [of our heavenly Father and not of the world “in His image”].

The Precious in the Worthless Gospel of Philip

The Precious in the Worthless

No one would hide something valuable and precious in a valuable container, but countless sums are commonly kept in a container worth only a cent. So it is with the soul. It is something precious, and it has come to be in a worthless body.

The Gospel of Thomas Saying [29]. Jesus says: "If the flesh was produced for the sake of the spirit, it is a miracle. But if the spirit <was produced> for the sake of the body, it is a miracle of a miracle. But as for me, I wonder at this, how this great wealth made its home in this poverty.

treasures in earthen vessels 2 cor 4:7

The Gospel of Thomas uses the word spirit the gospel of Philip uses the word soul sometimes there is a difference between the word soul and spirit but not here a Spirit or a Soul is a character, a personality. It is 'you'.

the large valuable object is hidden in a worthless container to disguise its value

Both the words soul and spirit refers to a person's mind or character compare the soul [the spirit, the character of a person, very large value].

The soul that is mind or character is a precious thing and it came to be in a contemptible body [human body with default sinful tendencies, very small value]

If you want to hide something valuable, to make it as inconspicuous as possible, you conceal it in the most valueless surroundings you can find. This is like your soul; your spirit is precious, but it is hidden in your body, which appears to have no true value. However, this too is an illusion, because the fact that it contains your spirit imparts inestimable value to your body, if it nurtures your spirit, rather than smothering it.

The point is that a body is a “factory” for transformation of energy. In it, the energy extracted from ordinary food, first of all, can become the energy of the consciousness, of the soul. It is thanks to this that the process of qualitative and quantitative growth of the consciousness can take place.

No one will hide a large valuable object in something large [a nation of people], but many a time one has tossed countless thousands [heavenly treasures of knowledge and wisdom] into a thing worth a penny [a simple man - to the “world”, the true “out-called ones” in Christ are considered worthless]. Compare the soul [the individual spirit consciousness in the body]. It is a precious thing and it came to be in a contemptible body [the “dust of the earth” which is food for the serpent (carnal and false reasoning born of intellect and free will having power over the spirit within most of the time] (Philip 16).

Christ Has Everything The Gospel of Philip

Christ Has Everything

Christ has everything within himself, whether human or angel or mystery, and the father

First compare colossians 1:25 John 10:30 see  also the gospel of philip  He appeared to the angels as an angel, and to men as a man. 

Jesus revealed himself to the angels as an angel and to men as a man 

For mystery cp the Gospel of Truth which brings the words hidden mystery and the name of Jesus Christ together 

How did the lord proclaim things while he was in flesh and after he had revealed himself to be the son of god? He lived in this world that you live in, speaking about the law of nature, which I call death. And more, Rheginos, the son of god became a human son. He embraced both qualities, possessing humanity and divinity so he could, by being the son of god, conquer death, and, by being the human son, restore the pleroma.  At the beginning he was above as a seed of truth, which was before the cosmos came into being.  In the cosmic structure many dominions and divinities have come into being. The Treatise on the Resurrection

The Treatise on the Resurrection says the son of God was also son of man possessing both manhood and deity and that restoration into the pleroma might take place through the son of man

In the Gospel of John, there is a statement of Jesus where He compared Himself with a vine: its trunk is above the surface of the Earth, and the root is stretched from the Abode of the Father. Since He is present as the Consciousness everywhere, He can veraciously tell people about the highest eons and represent the Father in the material world.

Christ has everything in himself, whether man, or angel, or mystery, and the Father [which is what all of the sons will receive when they ascend the spiritual ladder of comprehension by their love of the truth and for their brothers](Philip 14).

The True Christ embodies everything; he is mortal, angel, and God, although the reality of this remains a mystery until you are truly enlightened.

Baptism in the Gospel of Philip

Baptism in the Gospel of Philip

What is baptism?

A ritual immersion in water, used to initiate a Proselyte. The immersion in water is the essential act of baptism.

According to Irenaeus (Haer. 1.21.3–4), some (1) “prepare a bridal chamber,” while three other groups (2, 3 and 4) baptize in water, each of them using different invocations and ritual formulae; the last of these groups also anoints the candidates with balsam after the water baptism.

Baptism in Sethian Gnosticism is also understood as a ‘seal’: There are some, who upon entering the faith, receive a baptism on the ground that they have it as a hope of salvation, which they call the "seal",” (Testimony of Truth)

Clement of Alexandria once refers to baptism as “the seal and the redemption” (Quis dives 49).

There are five Valentinian ritual practices which can be compared to the five seals in Sethianism

gnosis is necessary for baptism to be efficient, as Exc. 78.2 states.  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

A symbol

GPh 67:27–30:“The Lord did everything like a mystery: baptism, chrism, Eucharist, redemption and bridal chamber.”

It is clear, however, that this text does not speak about “mysteries” in the sense of sacraments, but about the hidden, symbolic meaning of the Saviour’s deeds in the world.(Einar Thomassen)

Truth did not come into the world naked, but it came in types and images. The world cannot receive truth in any other way. There is a rebirth and an image of rebirth. It is necessary to be born again truly through the image. How is it with the resurrection and the image? Through the image it must rise. The bridal chamber and the image? Through the image one must enter the truth: this is the restoration.

GPh 57:22–28: “By water and fire this whole realm is purified, the visible by the visible, the hidden by the hidden. Some things are hidden by the visible. There is water within water, there is fire within the oil of anointing.”




Jesus at the Jordan

Jesus revealed himself [at the] Jordan River as the fullness of heaven’s kingdom. The one [conceived] before all [71] was conceived again; the one anointed before was anointed again; the one redeemed redeemed others.

Valentinians regarded the baptismal rite as a re-enactment of, and an assimilation into, the redemption that had been prototypically received by the Saviour himself, specifically at his baptism in the Jordan. The Tripartite Tractate explains this relationship as follows:

Even the Son, who constitutes the type of the redemption of the All, [needed] the redemption, having become human and having submitted himself to all that was needed by us, who are his Church in the flesh. After he, then, had received the redemption first, by means of the logos that came down upon him, all the rest who had received him could then receive the redemption through him.For those who have received the one who received have also received that which is in him. (124:32–125:11)

Chrism Is Superior to Baptism

Chrism is superior to baptism. We are called Christians from the word “chrism,” not from the word “baptism.” Christ also has his name from chrism, for the father anointed the son, the son anointed the apostles, and the apostles anointed us. Whoever is anointed has everything: resurrection, light, cross, holy spirit. The father gave all this to the person in the bridal chamber, and the person accepted it. The father was in the son and the son was in the father. This is heaven’s kingdom.

The word Chrism meaning anointing

the practice of anointing comes after baptism but both are certainly necessary:

We are born again through the holy spirit, and we are conceived through Christ in baptism with two elements. We are anointed through the spirit, and when we were conceived, we were united.

None can see himself either in water or in a mirror without light. Nor again can you (sg.) see in light without water or mirror. For this reason it is fitting to baptize in the two, in the light and the water. Now the light is the chrism. (69:8–14)

67:2–7: “The soul and the spirit came into being from water and fire. The son of the bridal chamber came into being from water and fire and light. The fire is the chrism, the light is the fire”; and 57:22–28

Nonetheless, anointing is the culmination of the ritual:

It is fitting for those who not only acquire the name of the Father, the Son and the Holy Spirit, but who acquire these themselves. If one does not acquire them, the name too will be taken away. A person receives them in the chrism with the oil of the power of the cross. The apostles called this power the right and the left. This person is no longer a Christian but is Christ.This power the apostles called “the right and the left.” For this person is no longer a Christian, but a Christ. (67:19–27)

The superiority of anointing is here expressed by means of a distinction between the “name” and the reality to which the name refers. Baptism provides the name (presumably because the names are pronounced during the act), but anointing gives access to the reality itself.

The fundamental idea taught by the Scriptures is not mere washing of the body but the spiritual cleansing of the mind. The believer must undergo a change, a change not merely of conduct but of the heart and mind as well.


So water baptism symbolizes a cleansing process, the letting go of error.

Orthodox Church Service vs Valentinian Church Service

Orthodox Church Service vs Valentinian Church Service

The Biblical view: 

“All you are brothers,” Jesus had said to his disciples. “Your Leader is one, the Christ.” (Matt. 23:8, 10) So there was no clergy class within Christian congregations of the first century.  As to organization, each congregation was supervised by a body of overseers, or spiritual elders. All the elders had equal authority, and not one of them was authorized to ‘lord it over’ the flock in their care. (Acts 20:17; Phil. 1:1; 1 Pet. 5:2, 3) However, as the apostasy unfolded, things began to change—quickly.

Clergy and Laity

Among the earliest deviations was a separation between the terms “overseer” (Gr., episkopos sometimes translated Bishop) and “elder” (Gr., presbyteros ), so that they were no longer used to refer to the same position of responsibility. Just a decade or so after the death of the apostle John, Ignatius, “bishop” of Antioch, in his letter to the Smyrnaeans, wrote: “See that you all follow the bishop [overseer], as Jesus Christ follows the Father, and the presbytery [body of elders] as if it were the Apostles.” Ignatius thus advocated that each congregation be supervised by one bishop, or overseer, who was to be recognized as distinct from, and having greater authority than, the presbyters.

The English word “priest” derives from presbyteros (“elder”) as follows: from Middle English pre(e)st, from Old English preost, from Vulgar Latin prester, contracted from Late Latin presbyter, from Greek pre·sby´te·ros.
So the orthodox Ignatius, Bishop of Antioch, defines the church in terms of the bishop, who represents that system:

Let no one do anything pertaining to the church without the bishop. Let that be considered a valid eucharist which is celebrated by the bishop, or by the person whom he appoints . . . Wherever the bishop offers [the eucharist], let the congregation be present, just as, wherever Jesus Christ is, there is the catholic church. Ignatius, Smyrneans 8.1-2.

Lest any "heretic" suggest that Christ may be present even when the bishop is absent, Ignatius sets him straight:

It is not legitimate either to baptize or to hold an agape [eucharist, breaking or bread a meal] without the bishop . . . To join with the bishop is to join the church; to separate oneself from the bishop is to separate oneself not only from the church, but from God himself. Ignatius, Smyrneans 8.1-2.

Apart from the church hierarchy, he insists, "there is nothing that can be called a church."Trallians 3.1.

The groundwork was thus laid for a clergy class gradually to emerge. About a century later, Cyprian, “bishop” of Carthage, North Africa, was a strong advocate of authority of the bishops—as a group separate from the presbyters (later known as priests), the deacons, and the laity. But he did not favor the primacy of one bishop over the others.


As bishops and presbyters ascended the hierarchical ladder, they left below it the rest of the believers in the congregation. This resulted in a separation between clergy (those taking the lead) and laity (the passive body of believers). 

In time the bishop of Rome, claiming to be a successor of Peter, was thought of as the supreme bishop and pope

Valentinian Church Service

The community would meet on Sundays (whether before sunrise or in the evening—or both—we do not know). 

Valentinian initiates took turns performing the various liturgical tasks ensuring a high degree of participation by the membership. According to Tertullian, "Today one man is bishop and tomorrow another; the person who is a deacon today, tomorrow is a reader; the one who is a priest is a layman tomorrow. For even on the laity they impose the functions of priesthood." ( Tertullian Against the Valentinians 1) He goes on to relate that even women could take the role of bishop, much to his horror.

Only the elementary Valentinian teachings were available at such public meetings. Initiates were expected to discern the newcomer's level of spiritual development and act accordingly. This discussed in the parable of appropriate diets in the Gospel of Philip: "Bodily forms will not deceive them, rather they consider the condition of each person's soul and they speak to that person accordingly. In the world there are many animals that have human form. If the disciples of God recognize that they are hogs, they feed them acorns; if cattle, barley chaff and fodder; if dogs, bones; if slaves, a first course; if children, a complete meal" (Gospel of Philip 81:3-13 cf. Hebrews 5:12-14). If a person was considered to be at a material level of development (i.e. "an animal") they received the nothing more than the teaching available at the public meeting ("acorns", "chaff" and "bones").

If the person was considered to be at an animate level (i.e. "a slave") they would be invited to private classes. In these classes they recived elementary teachings ( "a first course") in order to determine if were worthy of further instruction. Valentinians saw most Christians as fitting into this category. Pupils assigned to this category had the potential to move on to the next level. If the person had progressed to the highest spiritual level and become a "child," they were invited to join an advanced class where they would receive the complete teaching. According to Tertullian, complete instruction could last as long as five years and involved rigorous self-discipline. It should be noted that all who received the private instruction were bound by the "duty of Silence" not to disclose it to non-initiates (cf. Tertullian Against the Valentinians 1).

Full initiates acted as the person's spiritual guide towards the ultimate goal of gnosis. Eventual initiation was dependent on evidence of gnosis. To become an initiate one had to "no longer believe from human testimony but from the Truth itself." (Fragments of Herakleon 39). To this end, much of the training at the advanced stage of instruction would have likely focused on meditation techniques. One the person had completed the training and demonstrated evidence of gnosis, they would be initiated by receiving the Valentinian baptism. 

Spirituals and psychics worshipped together for the first part of the service, which comprised a confession, a collection and the singing of a “hymn of the humble,” and praying for redemption. Perhaps both groups listened together to a sermon. Baptism of new members may have taken place at this point. The second part of the service was for the spirituals only, i.e., the baptized. It included the singing of psalms from Valentinus’ psalm-book. The congregation sang in an enthusiastic mode, seeking communion with the transcendent aeons.

After that, a senior member of the congregation delivered a sermon. Then followed a Eucharistic meal, with bread and wine mixed with water, or just water. The elements were consecrated by means of an invocation for the presence of spiritual power and eaten as a prefiguration of the eschatological wedding feast of the bridal chamber. During the meal, individual church members stood up to prophesy, conveying messages from the aeonic world, perhaps speaking in tongues.

The ritual sequence as a whole shows a certain family resemblance to second century Christian Sunday worship as described in Justin, 1 Apology 67, though the enthusiastic aspects are clearly more prominent than in Justin’s account. Our general knowledge about the structure of Christian services during this period is in any case very scant. In a broad perspective, the Valentinian version of regular Christian worship, with its communal style of psalm singing and its general character as a service of the word, seems to owe more to Jewish and Christian traditions of congregation ritual than to the conventional forms of Greco-Roman cult.