Gnostic Sacraments
**Document 1: The Gospel of Philip and the Concept of Mystery**
The English word "sacrament" is derived from the Ecclesiastical Latin *sacrāmentum*, which in turn is derived from the Latin *sacrō* ("to hallow or consecrate"), and *sacer* ("sacred" or "holy"). These words trace their roots to the Greek term *mysterion*, a key concept in early Christian thought that plays a significant role in the Gospel of Philip, a Gnostic text. The question of whether *mysterion* refers to five Gnostic sacraments is a subject of debate, with some claiming the word designates these ritual acts. However, this interpretation is not entirely correct when examined closely in context.
In the Gospel of Philip, the term *mysterion* is used in connection with several important rites: baptism, chrism, the eucharist, redemption, and the bridal chamber. These acts are described as “mysteries” or “sacred secrets” through which hidden spiritual truths are revealed. The text emphasizes that these rituals are symbolic and serve to reveal the deeper, esoteric meaning behind Christ's actions, not necessarily the concept of sacraments as understood in later Christian traditions.
The Greek word *mysterion* carries a specific meaning in biblical usage. According to Vine’s Expository Dictionary of Old and New Testament Words, in the New Testament, *mysterion* does not imply something incomprehensible or unknowable in the way that the English word “mystery” might. Rather, it refers to a truth that, although hidden from natural understanding, can only be fully revealed through divine revelation and by those illumined by the Spirit of God. In this context, the mystery is not a secret kept from humanity but a divine truth that, once revealed, offers deeper insight into God’s plan.
The language of *mysterion* is not immediately connected to the sacramental system of the Church. Early Christian rituals like baptism and the Eucharist, as seen in the Acts of the Apostles, were important practices but were not yet referred to with a unified term like "sacraments." These rites were known by their specific names and were understood as part of the Christian faith, but their theological significance would evolve over time.
When the Gospel of Philip uses the term *mysterion* to describe baptism, chrism, eucharist, redemption, and the bridal chamber, it does not present these as sacraments in the later ecclesiastical sense. Instead, the text speaks of them as symbolic actions that point to a deeper, spiritual reality. The ritual of baptism, for example, is not merely a physical cleansing, but a symbol of the death and resurrection with Christ. The anointing (chrism) represents the gift of the Holy Spirit, while the Eucharist is a symbol of the union between Christ and the believer. The bridal chamber, a key Gnostic concept, symbolizes the union of the soul with Christ in spiritual intimacy.
To understand the use of *mysterion* in this context, it is helpful to translate the Gospel of Philip more accurately, keeping in mind the esoteric nature of the term. Rather than referring to sacraments in the traditional sense, we might translate the passage as follows:
"The Lord [did] everything in a sacred secret: a baptism, an anointing, an eucharist, a redemption, and a bridal chamber. [For this reason] he said, ‘I have come to make [the lower] like the [upper] and the outer like the [inner], and to unite them in that place.’ [He spoke] here in symbols [and images]."
This translation highlights the idea that these rituals are not just acts of external religious observance but carry hidden, symbolic meanings that reveal the process of spiritual redemption. The Gospel of Philip thus speaks of these acts as symbolic mysteries that offer a glimpse into the spiritual truths of salvation.
The word *mysterion* in this text does not refer to "sacraments" as understood in later Christian theology, but to sacred secrets or hidden truths revealed through symbolic acts. These mysteries represent the inner spiritual journey of the soul, where external rites such as baptism, the Eucharist, and others point to the transformation and union with the divine.
As the Gospel of Philip asserts, "Truth did not come into the world naked. Rather it came in prototypes and images, for the world will not receive it in any other form" (Gospel of Philip 67:9-12). The truth of salvation is revealed through these symbols, which reflect the spiritual reality of redemption and union with God.
**Document 2: The Symbolic Nature of Rituals in the Gospel of Philip**
In Gnostic Christianity, rituals serve as symbolic acts that represent deeper spiritual truths. The Gospel of Philip, a text closely associated with Valentinian Gnosticism, is rich with symbolic interpretations of Christian rituals, including baptism, chrism (anointing), the eucharist, redemption, and the bridal chamber. These acts, although outwardly physical, are seen as representations of inner spiritual processes. The Gospel emphasizes that the true meaning of these rituals lies not in their external form, but in the deeper, symbolic truths they convey about spiritual rebirth and union with the divine.
Baptism, for example, is closely associated with the concept of resurrection. In the Gnostic view, baptism represents both the death of the old self and the resurrection of the new, spiritual person. As the Gospel of Philip (67:9-19) puts it, the believer symbolically participates in Christ's death and resurrection. This idea is echoed by Theodotus, who states, "Baptism is called death and an end of the old life, but it is also life according to Christ" (Excepts of Theodotus 77:1). Through baptism, the believer undergoes a symbolic death to sin and is reborn into a new spiritual existence, cleansed and restored.
The concept of rebirth is central to Gnostic thought. The old, sinful self is "put to death," and through baptism, the individual is raised up into new life. This process is closely tied to the Gnostic belief in the perfect human being, the *pleroma*, or divine fullness. The believer, having been cleansed of sin, symbolically "puts on" the perfect human being (Gospel of Philip 75:21-24), thereby restoring their connection to the divine realm from which humanity fell.
The Eucharist, another key ritual, is seen as a symbolic representation of the believer’s union with Christ. The bread and wine, in Gnostic thought, symbolize the body and blood of Christ, which nourish the soul and enable it to partake in the divine life. The act of consuming the Eucharist is more than a simple ritual; it is an act of spiritual nourishment and union with the divine.
The bridal chamber, perhaps the most distinctive concept in the Gospel of Philip, represents the union of the soul with Christ in a mystical marriage. This union is symbolic of the ultimate spiritual reconciliation between the soul and the divine, a restoration to the perfect realm. The Gospel asserts that truth cannot be received "naked," but only in types and images that point to deeper realities. As it says, "Truth did not come into the world naked, but it came in types and images, for the world cannot receive it in any other way" (Gospel of Philip 67:9-12).
For Gnostics, these rituals were not just external observances but symbolic acts that reflected the internal process of spiritual rebirth. The believer was not merely following a set of prescribed rites, but was engaging in an image of spiritual transformation. Baptism, the Eucharist, and the bridal chamber were seen as means of entering into a deeper understanding of the truth, a truth that could only be grasped through initiation into the mysteries of the divine.
Thus, the rituals of baptism, chrism, the Eucharist, redemption, and the bridal chamber are not mere ceremonies in the Gospel of Philip. They represent symbolic acts that point to the hidden spiritual realities of salvation and union with the divine. These rituals serve as images of the believer's journey toward spiritual perfection and divine restoration, emphasizing the Gnostic view of salvation as a process of inner transformation.
**The Bogomils, Cathars, and Their Rejection of the Church and All Its Sacraments**
The Bogomil and Cathar movements, arising in the Eastern and Western Christian worlds respectively, shared significant theological and doctrinal similarities, most notably in their rejection of the mainstream Church and its sacraments. These sects saw the Roman Catholic Church (in the West) and the Orthodox Church (in the East) as deeply corrupt and aligned with Satan. Their opposition to institutionalized Christianity was rooted in a fundamental belief that the material world, including the physical Church, was inherently evil, a creation of a demonic god, and that true salvation could only be achieved through spiritual purification and direct communion with God, bypassing the traditional Church and its sacraments.
The origins of the Bogomil movement are somewhat unclear, but Cosmas, an early historian of the sect, credits a priest named Bogomil as its founder. There is some debate over whether “Bogomil” was his real name or a title, with interpretations ranging from “beloved of God” to “worthy of God’s mercy” or “one who entreats God.” Regardless of the specifics of his identity, Cosmas describes the Bogomils as fiercely rejecting both the Old Testament and the sacraments of the Church. They rejected the worship of icons, the veneration of relics, and the sanctity of the cross, seeing it as the instrument of Christ’s torture. This radical rejection extended to the very heart of Christian ritual, as the Bogomils held the Church itself to be a corrupt institution, essentially in league with the devil.
Central to the Bogomils' beliefs was their rejection of the material world. They believed that the world, as it appeared, was created not by the good God but by a rebellious being, whom they saw as the brother of Christ. This dualistic view, which placed the physical world in opposition to the spiritual, formed the basis of their disdain for all physical forms of worship, including Church rituals and sacraments. According to their belief system, salvation could only be attained through spiritual enlightenment and ascetic practices that led to a rejection of the bodily desires and indulgences promoted by the Church. Their priests, therefore, were strict ascetics who abstained from meat, wine, and marriage, emphasizing purity and self-denial as key to achieving salvation.
In the West, the Cathar movement emerged as a continuation of Bogomil ideas, particularly in the regions of southern France and northern Italy, where they became widely known by the term “Cathar,” derived from the Greek word *katharos*, meaning “pure.” The Cathars shared many theological positions with the Bogomils, including the rejection of the Church’s sacraments and authority. Their first appearance in the West occurred in Cologne in 1143, when a group of Cathars were discovered after arguing over a point of doctrine. When questioned by the bishop of Cologne, they confessed that they had been in hiding since the time of the early martyrs, revealing the deep roots of their beliefs.
For both the Bogomils and the Cathars, the Church was the embodiment of corruption, and all of its sacraments were viewed with suspicion. They rejected not only the Church’s teachings but also its institutional structure. They saw the priests and bishops as false leaders who led believers away from true spiritual enlightenment. Both sects refused to participate in the sacraments of baptism, communion, and marriage, viewing them as tainted by the Church’s corrupt influence. Instead, the only sacrament they observed was the *consolamentum*, a rite of spiritual purification that functioned as both baptism and, if administered to a dying person, extreme unction. This sacrament was believed to cleanse the soul, enabling the recipient to attain a higher level of spiritual purity, akin to salvation.
The rejection of the Eucharist was another point of divergence from the Catholic and Orthodox Churches. While the Catholic and Orthodox traditions view the Eucharist as the literal body and blood of Christ, both the Cathars and the Bogomils interpreted it allegorically. They saw the bread and wine not as real sacrifices or physical manifestations but as symbols of spiritual nourishment. In addition, the Cathars, in particular, altered the Lord’s Prayer, replacing the phrase “daily bread” with “supersubstantial bread,” which they interpreted as a reference to spiritual sustenance rather than material food. This symbolic understanding of the Eucharist reflected their broader dualistic worldview, which saw the material world as inferior to the spiritual.
Both the Bogomils and the Cathars rejected the Church's sacred spaces, viewing all Church buildings – from chapels to cathedrals – as no more holy than any other building. They did not build their own churches but instead met in private homes, barns, or fields. This practice was in line with their belief that the true church was not a physical place but a spiritual community of believers. The Cross, too, was a point of contention; it was seen not as a sacred symbol but as an instrument of torture, and its veneration was completely rejected.
These rejections were not just theological; they were a direct challenge to the authority and legitimacy of the Catholic and Orthodox Churches. By rejecting the sacraments and rituals that were central to Christian practice, the Bogomils and Cathars sought to purify Christianity of what they perceived as its corrupt and materialistic elements. Their emphasis on asceticism, spiritual purity, and direct communion with God set them apart from the institutionalized religious practices of the time, leading to their persecution as heretics by both the Catholic Church and secular authorities.
In conclusion, the Bogomils and Cathars shared a profound rejection of the Church and all its sacraments, viewing them as corrupt and spiritually meaningless. Their focus on spiritual purity and enlightenment, their ascetic practices, and their symbolic understanding of Christian rituals challenged the very foundations of medieval Christian society. While their beliefs were ultimately suppressed, their critique of the Church's sacramental system left a lasting mark on Christian thought, particularly in the development of later heretical movements and reformist ideas.
The master [did] everything in a mystery: baptism, chrism, eucharist, redemption, and bridal chamber.[For this reason] he said, “I have come to make [the lower] like the [upper and the] outer like the [inner, and to unite] them in that place.” [He spoke] here in symbols [and images].
Some cliam that the word mystery refers to five Gnostic Sacraments
Is this correct?
The claim that the word "mystery" in the Gospel of Philip refers to five Gnostic sacraments is not entirely accurate. While it is true that the text mentions "mystery" in connection with baptism, chrism, eucharist, redemption, and the bridal chamber, it is important to understand the context in which the word is used.
Is this correct?
The claim that the word "mystery" in the Gospel of Philip refers to five Gnostic sacraments is not entirely accurate. While it is true that the text mentions "mystery" in connection with baptism, chrism, eucharist, redemption, and the bridal chamber, it is important to understand the context in which the word is used.
Concerning the Greek mysterion, Vine’s Expository Dictionary of Old and New Testament Words explains: “In the [New Testament] it denotes, not the mysterious (as with the Eng. word), but that which, being outside the range of unassisted natural apprehension, can be made known only by Divine revelation, and is made known in a manner and at a time appointed by God, and to those only who are illumined by His Spirit. In the ordinary sense a mystery implies knowledge withheld; its Scriptural significance is truth revealed. Hence the terms especially associated with the subject are ‘made known,’ ‘manifested,’ ‘revealed,’ ‘preached,’ ‘understand,’ ‘dispensation.’”—1981, Vol. 3, p. 97.
The language surrounding ‘sacraments’ did not develop in the Church for some time. We hear of a ritual of baptism in the Christian community of the Acts of the Apostles, and of the ‘breaking of bread’ – the Eucharist (Acts 2:38, 41- 42). These celebrations were called by their name, there was no generic term for these experiences.
The language surrounding ‘sacraments’ did not develop in the Church for some time. We hear of a ritual of baptism in the Christian community of the Acts of the Apostles, and of the ‘breaking of bread’ – the Eucharist (Acts 2:38, 41- 42). These celebrations were called by their name, there was no generic term for these experiences.
The Bible does not teach that salvation is given in any religious rites.
The master [did] everything in a mystery: baptism, chrism, eucharist, redemption, and bridal chamber.[For this reason] he said, “I have come to make [the lower] like the [upper and the] outer like the [inner, and to unite] them in that place.” [He spoke] here in symbols [and images].
The master [did] everything in a mystery: baptism, chrism, eucharist, redemption, and bridal chamber.[For this reason] he said, “I have come to make [the lower] like the [upper and the] outer like the [inner, and to unite] them in that place.” [He spoke] here in symbols [and images].
Here the word mystery is musthrion 3466: μυστήριον meaning means ‘something hidden or secret’ – our word ‘mystery’.
a secret, of which initiation is necessary; in the NT: the counsels of God, once hidden but now revealed in the Gospel or some fact thereof; the Christian revelation generally; particular truths or details of the Christian revelation.
Therefore the word does not mean a "sacrament(s)"
With this knowlage that the Greek word means a something hidden or a secret, we could translate the text from the Gospel of Philip the following way
The Lord [did] everything in a sacred secret: a baptism, and a anointing, and a eucharist, and a redemption, and a bridal chamber. [For this reason] he said, “I have come to make [the lower] like the [upper and the] outer like the [inner, and to unite] them in that place.” [He spoke] here in symbols [and images].
The Lord [did] everything in a sacred secret: a baptism, and a anointing, and a eucharist, and a redemption, and a bridal chamber. [For this reason] he said, “I have come to make [the lower] like the [upper and the] outer like the [inner, and to unite] them in that place.” [He spoke] here in symbols [and images].
The Lord [did] everything in a acted parable: a baptism, and a anointing, and a eucharist, and a redemption, and a bridal chamber. [For this reason] he said, “I have come to make [the lower] like the [upper and the] outer like the [inner, and to unite] them in that place.” [He spoke] here in symbols [and images].
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. (Baptism in the Gospel of Philip Einar Thomassen)
the Lord's actions including baptism, anointing, eucharist, redemption, and bridal chamber, were done in a manner that carried hidden, profound, and symbolic meanings.
The acted parables or sacred secrets were seen as symbols and images of the internal process of redemption. The Gospel of Philip put it this way, "Truth did not come into the world naked. Rather it came in prototypes and images, for the world will not receive it in any other form." (Gospel of Philip 67:9-12) Valentinians regarded their worship as purely spiritual (Heracleon 20-24, Irenaeus Against Heresies 1:21:4), with the external forms as symbolic.
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. (Baptism in the Gospel of Philip Einar Thomassen)
the Lord's actions including baptism, anointing, eucharist, redemption, and bridal chamber, were done in a manner that carried hidden, profound, and symbolic meanings.
The acted parables or sacred secrets were seen as symbols and images of the internal process of redemption. The Gospel of Philip put it this way, "Truth did not come into the world naked. Rather it came in prototypes and images, for the world will not receive it in any other form." (Gospel of Philip 67:9-12) Valentinians regarded their worship as purely spiritual (Heracleon 20-24, Irenaeus Against Heresies 1:21:4), with the external forms as symbolic.
Baptism is closely associated with the concept of resurrection from the dead. The person symbolically participated in the death and resurrection of Christ (Gospel of Philip 67:9-19, 69:25-26, 73:1-7). As Theodotus says, "Baptism is called death and an end of the old life . . . but it is also life according to Christ" (Excepts of Theodotus 77:1). The old sinful person dies and the new spiritual person is raised up. Cleansed of sin (Valentinian Exposition 41:21-22, Irenaeus Against Heresies 1:21:2), the person symbolically put on the perfect human being (Gospel of Philip 75:21-24) and was restored to the perfect realm (Gospel of Philip 67:9-12, Valentinian Exposition 41:29-38, Irenaeus Against Heresies 1:21:3).
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.
Cosmas writes that the sect was founded by a priest named Bogomil, but there is both controversy over what his name means, and whether it was his real name at all. Some interpret Bogomil as meaning ‘beloved of God’, while others opt for ‘worthy of God’s mercy’ and ‘one who entreats God’. Cosmas describes the Bogomils as rejecting the Old Testament and Church sacraments; the only prayer they used being the Lord’s Prayer. They did not venerate Icons or relics, while the cross was denounced as the instrument of Christ’s torture.The Church itself was seen as being in league with the devil, whom they regarded as not only the creator of the visible world, but also as Christ’s brother.Their priests were strict ascetics, abstaining from meat, wine and marriage (the gnostics by sean martin)
In the West, the heresy became known as Catharism, from the Greek word katharos, meaning ‘pure’.177 The first Cathars known in the West were discovered at Cologne in 1143, where a group of them blew their cover by arguing over a point of doctrine. Hauled up before the bishop of Cologne, it was discovered that
The Cathars told the bishop that they had ‘lain concealed from the time of the martyrs even to their own day [1143]’.178
Both the Cathars and the Bogomils completely rejected the Church and all its sacraments, regarding it as the church of Satan.The only sacrament they observed was the consolamentum, which served as baptism or, if administered on the deathbed, extreme unction. The only prayer both churches used was the Lord’s Prayer, with the Cathars substituting ‘supersubstantial bread’ for ‘daily bread’.(the gnostics by sean martin)
Both movements regarded the entity of the Church – Catholic in the West, Orthodox in the East – as the church of Satan, rejecting it utterly. Church buildings – the churches, chapels and cathedrals themselves – were likewise seen as no more holy than any other building; neither sect built any, preferring instead to meet in people’s homes, or in barns or fields.The Cross was seen as the instrument of Christ’s torture, and Bogomils and Cathars alike refused to venerate it. They interpreted the eucharist allegorically (the gnostics by sean martin)
