Valentinian Monism

**Valentinian Monism**

Monism is the philosophical view that all things are derived from a single, unified source. It posits that apparent distinctions or separations between various entities are ultimately illusions or misunderstandings of a deeper, singular reality.

Valentinianism, often categorized as a form of Gnosticism, has been recognized as fundamentally monistic, rather than dualistic, in its view of reality. While some Gnostic systems, such as those associated with the Sethians, are often characterized by radical dualism (Jonas 1963), Valentinianism is different in its emphasis on the unity of the divine and the interconnectedness of all things. As Elaine Pagels points out in *The Gnostic Gospels*, Valentinianism "differs essentially from dualism" (Pagels 1978), a distinction which has been further elaborated by scholars like Simon Petrement (1990) and William Schoedel (1980). This article aims to explore the key aspects of Valentinian monism.

In Valentinian thought, God is understood as containing all things within Himself, embodying a singular, unified reality. Irenaeus, in *Against Heresies* (2:4:2), quotes a Valentinian source asserting that "the Father of all contains all things, and that there is nothing whatever outside of the Pleroma." Similarly, another Valentinian text echoes this idea by stating that God "contains in himself all things and is himself not contained" (Epiphanius, *Panarion* 31:5:3). Ptolemy, a prominent Valentinian teacher, describes God as "uncontained" (Irenaeus, *Against Heresies* 1:1:1), reinforcing the notion that God transcends all boundaries and contains the totality of existence.

Valentinus, the founder of Valentinianism, frequently used similar language to describe God’s relationship with creation. In the *Gospel of Truth* (17:5-9), he states that "the entirety was inside of him—the inconceivable, uncontained, who is superior to all thought." This reflects a view of God that is not limited by any external force or structure, and indeed, He "surrounds every way while nothing surrounds him" (Gospel of Truth, 22:22-26). According to the *Valentinian Exposition* (Nag Hammadi), "He possessed the All dwelling within him...He encompassed the All, He who is higher than the All." Such expressions assert that God is the source of all reality, and all things are ultimately contained within Him.

This view aligns with the Stoic pantheistic monism, as noted by Bentley Layton (1987), who describes the Valentinian cosmology as one where "all is enclosed by God and ultimately all is God." Unlike the radical dualism often attributed to other Gnostic systems, Valentinian thought emphasizes that the divine realm is not separate from the material world but rather encompasses it. The distinction between the divine and the created is one of knowledge and ignorance, rather than an ontological separation.

The *Gospel of Truth* (17:4-6) reflects this view, stating that the entirety is within the Father, yet it remains ignorant of Him: "the entirety searched for the one from whom they had emanated." This ignorance is seen as the source of error, creating a false perception of reality. In Valentinianism, the material world is viewed as a product of this ignorance, an illusion arising from the separation of the emanations from the Father. Valentinus elaborates on this concept by describing the "realm of appearance" as akin to a bad dream (Gospel of Truth, 29:8-10f), suggesting that what we perceive in the physical realm is not the ultimate reality but a distorted reflection of the true divine state.

Valentinians describe the material world in metaphorical terms, often comparing it to "images" or "shadows" of the divine realm. Irenaeus (2:14:3) records that "those things which are 'outside' of the Fullness have no true existence... These things are images of those which truly exist." This analogy mirrors Plato's famous cave allegory, where shadows on a wall represent an imperfect and incomplete understanding of the true forms. In this framework, the material world is not separate from God but is instead a lower, illusory manifestation of His divine essence.

Despite the apparent separation, Valentinians believe that all things ultimately emanate from the Father and are thus still within the divine unity. As Irenaeus (2:4:2) notes, the entirety is "contained by the ineffable Greatness, as the center is in a circle, or as a spot is in a garment." The metaphor of a circle or garment emphasizes the idea that while things may appear distinct or separate, they are, in fact, contained within the unity of the divine. This non-dualistic perspective is central to Valentinian monism, which emphasizes the interconnectedness of all things and the illusory nature of the distinctions we make between them.

The process of salvation in Valentinianism is seen as a return to this unified reality. Knowledge (gnosis) of the Father dissolves the illusion of multiplicity, revealing the true unity of all things. The *Gospel of Truth* (24:28-25:19) states that "since deficiency and suffering had their origin in ignorance, the entire system originating in ignorance is dissolved by knowledge." Through gnosis, the soul transcends the illusory separation from God and reunites with the divine source. As Valentinus writes, "from the moment the Father is known, the lack will not exist...lack passes away in completion" (Gospel of Truth, 24:28-25:19).

Ultimately, Valentinian monism presents a vision of a unified reality in which all things are contained within the Father. The material world, though seemingly separate, is part of the divine whole. The illusion of duality—between spirit and matter, good and evil, life and death—is dissolved through the knowledge of God, leading to a return to the ultimate unity of the Pleroma. In this view, the ultimate goal is to recognize the interconnectedness of all things and to transcend the false distinctions that arise from ignorance.

Thomas Hobbes and Valentinian Monism: A Connection Through Theodotus Fragment 10  

Thomas Hobbes, a 17th-century philosopher, was a proponent of materialist monism, the belief that all things in existence are composed of a single substance: matter. In his view, everything in the universe, including thought, perception, and even what many consider spiritual or supernatural, is material in nature. This perspective aligns in a significant way with the teachings of Valentinian Gnosticism as reflected in Theodotus' *Excerpta ex Theodoto*, specifically Fragment 10. This passage asserts that even the highest spiritual beings, including those in the Pleroma, have form and body, making them corporeal rather than purely immaterial.  

Hobbes’s philosophy, particularly his rejection of incorporeal entities, resonates with Theodotus' assertion that everything, even in the highest realms, possesses shape and substance. Theodotus writes:  

*"But not even the world of spirit and of intellect, nor the archangels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world."*  

This passage fundamentally rejects the idea of purely immaterial existence. The Pleroma, often thought of as the highest spiritual realm in Valentinianism, is not an abstract or incorporeal place but consists of entities with distinct form and body. Even the Only-Begotten Son is described as possessing a shape and nature, though different from material bodies on earth. Theodotus further states that the First-Created beings, though distinct in number, exist in unity, equality, and similarity because of their shared perfection from the beginning.  

Hobbes's materialist monism echoes this understanding of reality. He rejected the notion of an incorporeal God or incorporeal beings. According to Hobbes, everything that exists is composed of material bodies in motion, governed by physical laws. In *Leviathan*, he states:  

*"The universe, that is the whole mass of things that are, is corporeal, that is to say, body; and hath the dimensions of magnitude, namely, length, breadth, and depth. Every part of the universe is body, and that which is not body is no part of the universe."*  

This view aligns with Theodotus' assertion that even in the spiritual realm, there is no formless or purely immaterial being. For both Hobbes and Theodotus, existence is defined by substance and form. Theodotus emphasizes that even the act of seeing the Father requires form and corporeality:  

*"Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided."*  

This statement reinforces the idea that perception, even in the highest realms, necessitates a kind of material presence. Though the eye of the mind differs from physical sight, it still operates within a framework where all things have form and body. Similarly, Hobbes viewed thoughts, perceptions, and even consciousness itself as material processes resulting from interactions between bodies.  

The connection between Hobbes’s philosophy and Theodotus’ Valentinian theology is striking because both reject a purely dualistic or supernaturalist worldview in favor of one that maintains corporeality at all levels of existence. Hobbes's rejection of immaterial substances and Theodotus' insistence on the corporeality of even the highest spiritual beings suggest a form of monism that, though differing in details, shares a fundamental assumption: that reality, whether physical or spiritual, is material and has form.  

While traditional Christian theology often posits an incorporeal God and purely spiritual angels, Theodotus' teaching diverges significantly by maintaining that all things, even in the Pleroma, have bodies. This is an essential distinction that sets Valentinian Gnosticism apart from mainstream theological traditions and brings it closer to Hobbes's philosophical materialism.  

In conclusion, both Hobbes and Theodotus present a view in which everything that exists, whether divine, human, or angelic, possesses form and substance. Hobbes’s materialist monism asserts that all things are bodies in motion, while Theodotus’ Valentinian teaching affirms that even the highest spiritual entities are corporeal. In both perspectives, there is no place for the formless or the purely immaterial, making Theodotus’ Valentinian cosmology uniquely compatible with Hobbes’s materialist philosophy.

The Significance of the Divine Name in Valentinian Thought

The Name and Naming in Valentinianism

Valentinus, a second-century Christian teacher and speculative theologian, developed a theological system in which the concept of the Name occupies a central and indispensable role. His school, which continued after his death around 160 AD, preserved and expanded his teachings, forming what later came to be known as Valentinianism. These thinkers are often categorized as “Gnostic” due to their emphasis on gnosis, or knowledge, as the means of salvation. Within this framework, the notion of the Name is not merely linguistic or symbolic, but ontological—bound up with existence, identity, and the structure of reality itself.

The importance of the Name in Valentinian thought is evident across a wide range of surviving texts. It appears explicitly in many sources and implicitly in others, indicating that it was not a peripheral idea but a foundational principle. While similar ideas about the divine Name can be found in earlier Jewish traditions, the Valentinians developed this concept in distinctive and far-reaching ways. In particular, they equated the Name with the Son and treated naming as an act of generation, thereby transforming a linguistic concept into a metaphysical process.

The roots of this idea can be traced to Jewish speculation about the divine Name. In the Valentinian baptismal liturgy preserved by Irenaeus, the connection is made explicit. In one prayer, the Name is identified with Iao, a form of the Hebrew divine name. This continuity with Jewish tradition reflects the broader historical context in which Valentinian thought emerged, drawing upon and reinterpreting earlier religious concepts.

At the heart of Valentinian theology lies the identification of the Son with the Name. In the Gospel of Truth, it is written: “Now the Name of the Father is the Son ... he begot him as a Son and gave him his Name” (Gospel of Truth 38:6–13). This idea is reinforced in the writings of Theodotus, who refers to “the Name which is the Son, the form of the Aeons” (Excerpts of Theodotus 31:4). The Son does not merely possess the Name; he is the Name. This is a crucial distinction. In earlier traditions, the Name might be given or bestowed, but in Valentinian thought, the identity between the Name and the Son is absolute.

This identity can only be understood through the Valentinian concept of naming. Naming is not a secondary act applied to an already existing entity; it is the very act by which that entity comes into being. Generation and naming are identical. As the Gospel of Truth states, the Father “begot him as a Son and gave him his Name” and also “bore him unto himself as a Name” (38:10–13; 38:32–34). To name is to generate, and to generate is to bring into existence. Thus, the Name is not a label but the essence of what exists.

This principle extends to all reality. “For what does not exist has no name,” the Gospel of Truth declares, “but what exists, exists along with its name” (39:11–16). Existence and naming are inseparable. A thing without a name does not truly exist; it lacks reality. Conversely, to receive a name is to enter into true being.

Because of this intimate connection, the one who receives a name becomes closely identified with the one who gives it. The Son, having received the Name of the Father, becomes identified with the Father. The Gospel of Philip explains: “Only one name is not uttered in the world, the Name that the Father bestowed on the Son. It is above every other—that is the Name of the Father. For the Son would not become a Father had he not put on the Name of the Father” (Gospel of Philip 54:5–10). The Name confers identity. By bearing the Name, the Son shares in what the Father is.

This relationship is further expressed through the Valentinian concept of syzygy, or paired unity. Reality is structured in complementary pairs—form and substance, mind and truth. Even the Father is described in this way, united with Thought or Silence. The Son likewise exists as a unity of Mind and Truth. Together, these form the first Tetrad, a foundational structure in Valentinian cosmology. This tetradic pattern is also linked to the four-letter structure of the divine Name in Hebrew tradition, reinforcing the connection between naming and cosmic order.

From the Son proceeds a series of emanations known as Aeons. These Aeons are arranged in pairs and represent various attributes such as Word, Human Being, Church, and Wisdom. Their relationship to the Name is explained through the teachings of Marcus, who describes the Name as composed of multiple utterances: “The enunciation of the whole Name consisted of thirty letters or elements, and of four distinct utterances” (Irenaeus, Against Heresies 1:14:1). Each Aeon corresponds to a letter of the Name, and together they form its complete expression.

The Aeons are thus individual instances of the Name. The Tripartite Tractate expresses this unity: “He is each and every one of the Totalities forever at the same time. He is what all of them are” (67:7–10). And again: “All of them exist in the single one… they are equally the single one (Son) and the Totalities (Aeons)” (66:30–36). The Son encompasses all Aeons, and the Aeons collectively constitute the fullness of the Name.

However, a crucial feature of Valentinian theology is that the Aeons are initially ignorant of their role. “No one of them perceives the form of that whereof it is only an element,” Marcus explains, “but believes that which it expresses names the whole” (Irenaeus, Against Heresies 1:14:1). Each Aeon mistakes its partial expression for totality and remains unaware of the greater unity to which it belongs. As a result, they do not know the Father. Ptolemy writes: “The First Father was recognized only by the Only-Begotten… whereas he remained invisible and inconceivable to all the others” (1:2:1).

This ignorance leads to disruption. The myth of Sophia describes how one Aeon, seeking to grasp what lies beyond, falls into ignorance and formlessness. Theodotus explains: “The Aeon which desired to grasp that which is beyond knowledge fell into ignorance and formlessness… he brought about a void of knowledge which is a shadow of the Name” (Excerpts of Theodotus 31:3–4). This fall results in a fragmentation of the Name and gives rise to a state of deficiency.

The material world emerges from this deficiency. It is characterized by separation from the Name and therefore lacks true reality. Without the Name, existence is incomplete and illusory. The Treatise on Resurrection describes this condition vividly: “Surely they are not alive at all in this world of apparition!… the world is an apparition” (48:20–27). Reality belongs only to that which possesses the Name.

Restoration comes through the reuniting of the Aeons with the Son. “The restitution of all things will take place when the whole has reached the one single letter and one and the same expression is sounded,” Marcus teaches (Irenaeus, Against Heresies 1:14:1). When the Aeons recognize their unity and collectively express the Name, fullness is restored.

This restoration is also reflected in the individual. Human beings, formed as imperfect images, exist in a state of deficiency. Valentinus compares the creation of humanity to a flawed portrait, stating that “the Name completed the deficiency within the act of modeling” (Fragment 5). The presence of the Name within a person brings completion and true existence.

Receiving the Name is equivalent to receiving gnosis. In the Gospel of Truth, “Those whose names he foreknew were called… It is the latter whose names the Father called” (21:25–28). To be named by the Father is to awaken to knowledge and reality. The individual name is an instance of the greater Name, just as the Aeons are.

The Valentinians also distinguished sharply between true names and false worldly names. “Names given to worldly things are very deceptive,” the Gospel of Philip warns, “since they turn the heart aside from the real to the unreal” (53:23–28). False names bind individuals to illusion, while the true Name liberates.

The process of receiving the Name is closely associated with baptism and redemption. In Valentinian practice, baptism is performed into the Name, signifying union with it. The individual is joined with their corresponding angel or counterpart, which is understood as another expression of the Name. This union results in transformation: “Such a person is no longer a Christian but a Christ” (Gospel of Philip 67:26–27).

The concept of “bold speech” (parrhesia) further illustrates the presence of the Name. Valentinus describes the Son as the Father’s “free act of speaking,” and this same expression manifests within individuals who possess the Name. Inspired speech, courage, and clarity are signs that the Name is active within a person.

Yet, even here, a distinction remains. The true Name itself is not spoken openly. “Those who possess this Name think it but do not speak it,” says the Gospel of Philip (54:10–12). Worldly language can only approximate the reality of the Name, which remains beyond ordinary expression.

In conclusion, the concept of the Name in Valentinianism is a profound synthesis of theology, cosmology, and anthropology. It defines existence, structures reality, and provides the means of restoration. The Name is the Son, the totality of the Aeons, and the source of true identity. Through naming, beings come into existence; through the loss of the Name, they fall into ignorance; and through its restoration, they return to fullness. Without understanding the Name, Valentinian thought cannot be fully grasped, for it is the key that unites all aspects of their system into a coherent whole.

Entering the Pleroma by the Divine Name: A Comparison of the Book of Enoch and the Extracts from the Works of Theodotu

**Welcome to Pleroma Pathways: Apocalyptic and Mystic Christianity, where we explore esoteric and apocalyptic texts.**  

### **Entering the Pleroma by the Divine Name: A Comparison of the Book of Enoch and the Extracts from the Works of Theodotus**  

The ascent to the Pleroma is the ultimate eschatological fulfillment for those who receive the Divine Name. In this process, a believer becomes a high priest and a Logos, no longer merely a bride but one who rests with the Bridegroom in union with the First-Called and First-Created. This transformation is reflected in both *The Book of Enoch* and *The Excerpts from the Works of Theodotus*, where the granting of the Divine Name is a crucial step in passing through the barriers of creation and entering into the fullness of divine reality.  

## **The Ascent in the Book of Enoch**  

In *1 Enoch 14*, Enoch experiences an ascent into heaven, guided by celestial forces:  

> *“Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in the vision caused me to fly and lifted me upward, and bore me into heaven.”* (1 Enoch 14:8-9)  

This visionary ascent brings Enoch to a structure built of fire and crystal, where he beholds the throne of God, surrounded by streams of fire and attended by countless angelic beings. The language here suggests an entrance into the higher realms beyond material existence, where only those sanctified can approach. The defining moment of Enoch’s transformation occurs when:  

> *“The Lord called me with His own mouth, and said to me: ‘Come hither, Enoch, and hear my word.’”* (1 Enoch 14:24)  

This calling by the Name of God mirrors the reception of the Divine Name in Valentinian thought, where being named by God signifies the believer’s transition into divine existence. Enoch, by receiving the divine call, is granted entry into the higher reality, which foreshadows the eschatological entrance into the Pleroma.  

## **The Divine Name as the Key to the Pleroma in Theodotus**  

Theodotus presents a Valentinian understanding of ascent, where baptism and the Divine Name serve as the means of passing through the cosmic barriers into the Pleroma. He explains that those who are baptized receive the same Name that the angels possess:  

> *“Now they say ‘those who are baptized for us, the dead,’ are the angels who are baptized for us, in order that when we, too, have the Name, we may not be hindered and kept back by the Limit and the Cross from entering the Pleroma.”* (Theodotus, *Excerpts*, 22)  

Here, baptism is not merely an earthly ritual but an esoteric initiation, aligning the believer with the redeemed angels. Just as Enoch is summoned into the divine presence, those who receive the Divine Name are recognized by the celestial powers and granted passage beyond the barriers of the created order.  

The passage through the second veil is symbolic of the transition from the material world into the spiritual domain. The high priest in the earthly temple was a figure of this process:  

> *“The priest on entering within the second veil removed the plate at the altar of incense, and entered himself in silence with the Name engraved upon his heart.”* (Theodotus, *Excerpts*, 27)  

This reflects the process by which the believer, purified and enlightened, enters into the highest realms. The Divine Name is the seal that allows for this passage, ensuring that the one who bears it is recognized as belonging to the Pleroma.  

## **From Bride to Logos: The Transformation of the Believer**  

Both *Enoch* and *Theodotus* describe a profound transformation that occurs during the ascent. In Enoch’s vision, he first experiences fear and trembling but is then strengthened by divine command. Likewise, in *Theodotus*, those who ascend cease to be mere disciples or brides; instead, they take on the nature of the Logos itself:  

> *“It is no longer a bride but has become a Logos and rests with the Bridegroom together with the First-Called and First-Created.”* (Theodotus, *Excerpts*, 27)  

This marks a transition from receptivity to active participation in divine reality. The believer does not merely receive revelation but becomes one with the Logos, sharing in the divine function of manifestation and order. This transformation parallels Jesus' own role, as Theodotus explains:  

> *“The visible part of Jesus was Wisdom and the Church of the superior seeds, and he put it on through the flesh; but the invisible part is the Name, which is the Only-Begotten Son.”* (Theodotus, *Excerpts*, 26)  

Just as Jesus bore the Divine Name and was thus the means of entrance into the Pleroma, so too do the believers who are sealed with the Name follow Him into divine communion.  

## **The Restoration of Unity in the Pleroma**  

The eschatological ascent is not merely about individual salvation but the restoration of all things into divine unity. Theodotus describes how the angels and the elect, once divided, are reunited through Christ’s baptism:  

> *“Now since we existed in separation, Jesus was baptized that the undivided should be divided until he should unite us with them in the Pleroma, that we ‘the many’ having become ‘one,’ might all be mingled in the One which was divided for our sakes.”* (Theodotus, *Excerpts*, 36)  

This echoes the idea in *Enoch* that entry into the divine realm is a collective restoration. Enoch’s vision of the heavenly temple is not for himself alone but represents the divine order into which the faithful are called.  

## **Conclusion: Entering the Pleroma Through the Divine Name**  

The Book of Enoch and Theodotus both emphasize that entry into the divine realm requires a transformation marked by the reception of the Divine Name. In *Enoch*, this is symbolized by his being called directly by God, while in *Theodotus*, it is actualized through baptism and initiation into the angelic redemption.  

Both texts depict this ascent as an eschatological return to unity—where division is overcome, the believer becomes Logos, and the barriers between creation and the Pleroma are dissolved. This path is not merely one of knowledge but of participation in the Divine Name, which alone grants the power to enter the fullness of divine existence.

Joined To An Angel The Gospel of Philip

Joined To An Angel

Joined to an Angel

**“He said on that day in the thanksgiving, ‘You who have joined the perfect light with the Holy Spirit, unite the angels with us also, as being the images.’”** — *The Gospel of Philip*  

**“So if the image and the angel are united with one another, neither can any venture to go into the man or the woman.”** — *The Gospel of Philip*  

The idea that believers are joined to an angelic counterpart has deep roots in both biblical and early Christian mystical traditions. The Gospel of Philip describes this union as a joining of the perfect light with the Holy Spirit. Likewise, Theodotus speaks of baptism as restoring believers to their angelic form, stating that "the angels of whom we are portions were baptized for us." In this understanding, each saint has an angelic companion, a heavenly minister assigned to them, guiding them toward divine restoration.  

### **Angels as Ministers to Believers**  

The Scriptures affirm that angels are intimately involved in the lives of believers. Hebrews 1:14 describes them as "ministering spirits sent forth to minister for those who will inherit salvation." Jesus Himself confirms this in Matthew 18:10:  

**"Take heed that you do not despise one of these little ones, for I say to you that in heaven, their angels always behold the face of My Father who is in heaven."**  

This passage suggests that each believer has an angel who intercedes on their behalf before God. The early church also acknowledged this reality. When Peter was miraculously freed from prison and appeared at Mary’s house, the gathered believers initially thought it was not Peter but his angel (Acts 12:14-15). Such an assumption demonstrates their awareness of a close relationship between each person and their angelic counterpart.  

Even Jesus had His own angel. Revelation 1:1 states:  

**"The revelation of Jesus Christ, which God gave Him to show His servants—things which must shortly take place. And He sent and signified it by His angel to His servant John."**  

If Jesus, as the Son of God, had an angel to deliver revelation on His behalf, how much more are His followers given angelic guidance?  

### **Uniting with the Angelic Image**  

The Gospel of Philip describes a profound mystery:  

**“You who have joined the perfect light with the Holy Spirit, unite the angels with us also, as being the images.”**  

This statement suggests that believers, as images of God, are to be united with their angelic counterparts. The phrase "image" refers to the divine likeness in which humanity was created (Genesis 1:26-27). When this image is fully restored through knowledge (*gnosis*) and spiritual rebirth, the believer becomes inseparable from their angelic identity.  

This idea is reinforced in *The Gospel of Philip*, where the joining of an image and an angel prevents external forces from entering a person:  

> “If the image and the angel are united with one another, neither can any venture to go into the man or the woman.”  

The believer who attains unity with their angelic counterpart becomes sealed, protected from the influences of the fallen world. This is a transformation not of flesh alone but of spiritual nature—a restoration to the divine image.

Theodotus expands on this idea by explaining that baptism is a means of regaining angelic unity:  

**"Through baptism, we are raised up equal to angels and restored to unity with the males, member for member."** (*Excerpts of Theodotus 22:2*)  

This means that the spiritual transformation brought about by baptism is not just about cleansing from sin but about realigning with the divine order, where humanity and angels exist in harmony.  

### **Marriage to an Angelic Counterpart**  

The *Exegesis on the Soul* describes this union in the language of marriage:  

**"Then, by the will of the Father, the bridegroom came down to her in the bridal chamber, which had been prepared. And he decorated the chamber... Once they unite with one another, they become a single life."**  

This reflects Genesis 2:24:  

**"They shall become one flesh."**  

Just as marriage unites two into one, the believer is spiritually joined to their angelic counterpart, forming a single life. The idea of an angelic "bridegroom" suggests that the human and the angelic form a unity, just as Christ and the Church are one body.  

### **Receiving the Angelic Body**  

A key aspect of being joined to an angel is the transformation of the believer’s nature. As Paul writes in 1 Corinthians 15:49:  

**"As we have borne the image of the earthly, we shall also bear the image of the heavenly."**  

This suggests that believers will receive a new, incorruptible, angelic body. Theodotus further explains that when someone is baptized in the Holy Spirit, they already begin to take on an angelic body even while still in their physical form. This process is completed at the Resurrection, when believers are fully clothed in immortality.  

### **The Second Baptism: Redemption in the Name of Yahweh**  

Jesus commanded in Matthew 28:19:  

**"Baptize them in the name of the Father, and of the Son, and of the Holy Spirit."**  

While many interpret this as a Trinitarian formula, a closer look reveals that the text speaks of *one name*, not three. This name is **Yahweh**, the divine name meaning "I will be who I will be." Baptism in this name signifies redemption and restoration to divine unity.  

The *Excerpts of Theodotus* clarify that this baptism is a second baptism, beyond the initial water baptism:  

**"At the laying on of hands they say at the end, ‘for the angelic redemption,’ that is, for the one which the angels also have, in order that the person who has received the redemption may be baptized in the same NAME in which his angel had been baptized before him."**  

This shows that baptism is not just about repentance and forgiveness but about reclaiming one’s angelic identity and entering the divine fullness, the Pleroma. Through it, believers receive the power to transcend worldly limitations, as Theodotus explains:  

> “Now since we existed in separation, Jesus was baptized that the undivided should be divided until he should unite us with them in the Pleroma, that we ‘the many’ having become ‘one,’ might all be mingled in the One which was divided for our sakes.”  

This echoes Paul’s words in Galatians 3:28:  

> "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for you are all one in Christ Jesus."

### **Entering the Pleroma Through Redemption**  

The ultimate goal of being joined to an angel is entry into the **Pleroma**, the fullness of divine presence. Theodotus describes this as becoming "equal to angels," echoing Jesus’ words in Luke 20:36:  

**"For they cannot die anymore, because they are equal to angels and are sons of God, being sons of the resurrection."**  

The second baptism marks the believer’s final passage into the Pleroma, the eternal realm of divine truth and presence. The *Gospel of Philip* captures this reality:  

> “You who have united perfect light with holy spirit unite the angels also with us, as images.”  

This prayer embodies the culmination of divine redemption—uniting believers with their angelic nature as reflections of divine harmony. The journey from earthly existence to divine fullness is completed in the name of Yahweh, through which all things are restored.*  

This reveals that Jesus' mission was to restore humanity to divine unity, bridging the gap between heaven and earth.  

### **Conclusion**  

To be joined to an angel means to be restored to the divine order, where believers are no longer bound to the limitations of the flesh but are united with their angelic counterparts. Through baptism, believers regain the image of God, taking on an incorruptible body and becoming "equal to angels." This is not merely a future hope but a present reality, as the Holy Spirit sanctifies believers and prepares them for the fullness of the Pleroma.  

By understanding this mystical union, believers can walk in divine authority, knowing that their angelic companion stands before the throne of God, interceding on their behalf. The goal is not just salvation but full participation in divine life, where humanity and the angelic realm are one in Yahweh’s eternal purpose..

He said on that day in the thanksgiving, "You who have joined the perfect light with the Holy Spirit, unite the angels with us also, as being the images." The Gospel of Philip

So if the image and the angel are united with one another, neither can any venture to go into the man or the woman. The Gospel of Philip

If we look at Hebrews 1:10, we can see that the Angels are our ministers. That is, each saint has his/her own personal angel, which ministers to him/her. This is not merely a fairy story taught to children as the world would have us believe, but it is clear Scriptural teaching. Consider these words of Messiah:

“take heed that ye despise not one of these little ones; for I say unto you, that in heaven, their angels do always behold the face of my Father which is in heaven” (Mat. 18:10).

The disciples who become as children before their Father have their own angels. We must not despise one of these little ones, for their Angel stands in the presence of God in heaven.

The Lord had his own Angel, spoken of in the book of Revelation:

“The revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John (Rev. 1:1).

It is evident that the Apostles believed that they each had an Angel. When Peter was released from prison, he came to Mary’s house, and knocked on the gate. A young damsel “when she knew Peter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.

And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, it is his Angel” (Acts 12:14-15). Thus, not believing that Peter had been released, in seeking for an explanation, they said “it is his Angel”. Mat. 18:10; 2:13, 19; Psa. 34:7; Heb. 1:14 (Diag.).

He said on that day in the thanksgiving, "You who have joined the perfect light with the Holy Spirit, unite the angels with us also, as being the images."

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” humans are images of God and of the angels]."

So if the image and the angel are united with one another, neither can any venture to go into the man or the woman.

So if the image [of God i.e. the heart of “man”] and the angel [holy spirit] are united with one another, neither can any venture to go into the man or the woman. (Philip 48) [Hence “What God has yoked together, let no man put asunder”

Excerpts of Theodotus 22 And when the Apostle said, “Else what shall they do who are baptised for the dead?” . . . For, he says, the angels of whom we are portions were baptised for us. But we are dead, who are deadened by this existence, but the males are alive who did not participate in this existence.

“If the dead rise not why, then, are we baptised?” Therefore we are raised up “equal to angels,” and restored to unity with the males, member for member.

Through mystical experience or gnosis, "we are raised equal to angels, restored to the males, member to member, to form a unity" (Excerpts of Theodotus 22:2).

Exegesis on the Soul Then, by the will of the father, the bridegroom came down to her in the bridal chamber, which had been prepared. And he decorated the chamber.

This marriage is not like carnal marriage, in which those who make love with each other become satiated in their lovemaking. And as if it were a burden, they leave behind the annoyance of physical desire. They turn their faces from each other. In this marriage once they join they become a single life. As the prophet said about the first man and woman, They will become a single flesh.

One is said to be joined to an angel just as a bride is joined to her bridegroom so that "once they unite with one another, they become a single life" (Exegesis on the Soul 132: 34-35 cf. Genesis 2:24).

A human being is born again when he is given an angelic body. This can occur without him realising it and whilst he is still in his human body. Or it can occur when he is resurrected from physical death. When a human is baptised in holy spirit, spirit sanctified, becomes a saint, he gains an angelic body.

For every physical body (which is owned by a spirit), there exists a spiritual body, an angelic body, which may or may not yet be owned by that spirit. The point is that said angelic body will already be in existence as soon as the spirit enters into the physical body.

How to Conduct the Ritual of Redemption: The Second Baptism, The Ascent to the Pleroma

How to Conduct the Ritual of Redemption: The Second Baptism, The Ascent to the Pleroma

1) Initiation through Spiritual Knowledge

Redemption is Spiritual Self-Knowledge. Gospel of Thomas, Saying 3:

Whoever knows himself will discover this. And when you come to know yourselves, you will realize that you are sons of the living father. But if you will not know yourselves, you dwell in poverty, and it is you who are that poverty.

To know oneself is to recognize the Kingdom of God within and transcend ignorance, which is the root of spiritual decay:

“Ignorance is the mother of all evil. Ignorance leads to death because those who come from ignorance neither were nor are nor will be. But those in the truth will be perfect when all truth is revealed.” Gospel of Philip

Redemption begins with an understanding of one’s true nature and divine origin. This knowledge enables the soul to transcend its current state and move toward a higher, spiritual existence. In the Gospel of Philip, this knowledge is essential to enter the Bridal Chamber.

“These hold that the knowledge of the unspeakable Greatness is itself perfect redemption. For since both defect and passion flowed from ignorance, the whole substance of what was thus formed is destroyed by knowledge; and therefore knowledge is the redemption of the inner man.” (Against All Heresies)

The redemption must, therefore, be of a spiritual nature. For they affirm that the inner and spiritual man is redeemed by means of knowledge, and that they, having acquired the knowledge of all things, stand thenceforth in need of nothing else. This, then, is the true redemption. (Against All Heresies)

While redemption is achieved through spiritual knowledge, rituals help the initiate connect with the divine. They act as external expressions of an internal spiritual journey, symbolically aligning the participant with the Pleroma's mysteries. Though true Gnostics may ascend through knowledge alone, rituals serve as communal expressions that support and reinforce the inner knowledge necessary for spiritual elevation, without being the means of redemption themselves.

2) Participation in the Rituals

Valentinian initiates took turns performing the various 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.

Baptism: This is the second baptism, the baptism of redemption.

Initiators lead participants to a place where water is, and baptize them with the utterance of these words: “Into the name of the Father and of the Son and of the Holy Spirit, into the name of the unknown Father of the universe, Yahweh— into truth, the mother of all things— into Him who descended on Jesus— into union, and redemption, and communion with the powers.”

“If you are by yourself, then it is okay to self-baptize yourself.”

Initiators recite:
I do not divide the Spirit of Christ, neither the mind of Christ nor the power of the Holy Spirit, which is merciful; may I enjoy Your name, O Saviour of truth!”

The initiated replies:
“I am established, and I am redeemed; I redeem my soul from this age (aeon), and from all things connected with it in the name of Jesus, who redeemed his own soul into redemption in Christ who lives.”

The initiate is then submerged in the water.

The bystanders add:
“Peace be to all on whom this name rests.”

3) Anointing with Balsam

Anointing with fragrant oil symbolizes spiritual perfection. After baptism, the initiated is anointed with balsam,
“For the oil over the head of the initiate also place some on the forehead making a mark on the forehead.”
(Ezekiel 9:4, 6; Revelation 14:1)

The mark on the forehead should be the Hebrew letter tav" (ת).

4) Laying on of Hands

A leader or guide may place hands on the participant, invoking the power and wisdom of the divine to fill and guide them.

In Numbers 8:10, God's people lay their hands on the priests to officially commission them as their representatives before God.
“Acts 8:14-17, 1 Timothy 5:22”

5) Sacred Pronouncement or Chanting of Vowels

In Valentinian cosmology, vowels represent divine powers. Chanting these sounds forms part of the ritual, symbolizing connection with the Aeons and the fullness (Pleroma) of divine presence.

“The name which is hidden from every deity, and dominion, and truth which Jesus of Nazareth was clothed with in the lives of the light of Christ— of Christ, who lives by the Holy Spirit, for the angelic redemption.”

6) The Call to Renounce Worldly Attachments and Embrace the Mysteries of the Light

A significant aspect of the ritual of redemption involves the renunciation of worldly attachments. The initiate is called upon to reject all things of the world in favor of the divine mysteries. The Testimony of Truth states, “But those who say only with the tongue that they are renouncing the world are lying.” The participant must truly embody this renunciation, casting off the old self in order to embrace the new divine nature.

This stage can be quite extensive, referencing the renunciations in Pistis Sophia, chapter 102, and focusing on the abandonment of worldly concerns. This renunciation is crucial for the initiate’s progress in the spiritual journey.

“But the baptism of truth is something else; it is by renunciation of the world that it is found. But those who say only with the tongue that they are renouncing it are lying, and they are coming to the place of fear. Moreover, they are humbled within it. Just as those to whom it was given to have been condemned, they shall get something!” (The Testimony of Truth)

7) Prayers for the Ascent of the Soul

The Tripartite Tractate describes the redemption as an ascent through the Pleroma, reaching the degrees and powers of the Aeons.

“The redemption also is an ascent to the degrees which are in the Pleroma and to those who have named themselves and who conceive of themselves according to the power of each of the Aeons, and (it is) an entrance into what is silent, where there is no need for voice nor for knowing nor for forming a concept nor for illumination, but (where) all things are light, while they do not need to be illumined.” (Tripartite Tractate)

This notion of ascent is also expressed in the Gospel of Truth, where the believer carries “the Name of the Father” as a mark tav" (ת), symbolizing their connection to the divine realm.

“The Name of the Father here refers to a divine mark or identity that the believer adopts, signifying their connection to the divine realm.” (Excerpta ex Theodoto 86.2)

Ode 21 reflects this ascent: “I lifted up my arms on high on account of the compassion of the Lord...And I put off darkness, and put on light.” This passage illustrates the transformative power of the ascent, as the initiate moves from darkness into divine light, overcoming worldly suffering and affliction.

8) Acknowledgment of the Androgynous Nature of Aeons

This part of the ritual may include a symbolic affirmation of harmony between masculine and feminine principles, aligning with Valentinian teachings on the Aeons.

9) Declaration of the Participant's Unity with the Church (Ecclesia)

The participant is recognized as a member of the immanent divine body of Christ and the Ecclesia, symbolizing full redemption.

The right hand of fellowship is extended by the overseer to the initiate as a symbol of welcome. It is customary to do this while the congregation is standing, followed by an appropriate hymn or song.

 

Rethinking Church History: Peter Was Not the Head of the Church**

 Gnostic Understanding: Rethinking Church History: Peter Was Not the Head of the Church

Welcome to *Pleroma Pathways*, where we explore esoteric and apocalyptic texts in the context of Christianity. One of the enduring traditions within Christian history is the claim that the apostle Peter was the first leader of the Church, serving as the head of the early Christian community. This belief has been central to the Roman Catholic Church's assertion of papal authority. However, a closer examination of early Christian texts and the writings of the apostles challenges this tradition, suggesting that James the Just, not Peter, was the true leader of the early Church.

The *Gospel of Thomas* provides a powerful statement that contradicts the popular belief about Peter’s primacy. Saying 12 in the *Gospel of Thomas* states:

**"The disciples said to Jesus, 'We are aware that you will depart from us. Who will be our leader?' Jesus said to him, 'No matter where you come it is to James the Just that you shall go, for whose sake heaven and earth have come to exist.'"**

This statement places James the Just as the central figure to whom the disciples were to turn after Jesus’ departure, rather than Peter. The words attributed to Jesus in this text suggest that James, not Peter, was the appointed leader of the early Christian community, a fact that is notably absent from the Roman Catholic tradition.

### Who is James the Just?

James, often referred to as "James the Just," was the brother of Jesus. His Greek name is equivalent to "Jacob," meaning "One Seizing the Heel" or "Supplanter." According to Galatians 1:19, James was a "brother of the Lord," meaning he was one of Jesus' biological siblings. This distinction is further affirmed in Mark 6:3, which lists James alongside Joseph, Simon, and Judas as Jesus' brothers. The Gospel of Matthew also refers to James as one of Jesus' brothers (Matthew 13:55).

James initially did not follow Jesus during His ministry. In fact, in John 7:5, we are told that "even His brothers did not believe in Him." However, after the death and resurrection of Jesus, James became a key figure in the early Church. Paul mentions in 1 Corinthians 15:7 that Jesus appeared to James after His resurrection, a moment that convinced James that Jesus was indeed the Messiah. This transformative event led James to become a prominent leader in the Jerusalem Church.

### James as the Leader of the Early Church

While Peter is often regarded as the leader of the early Church, a closer look at the Book of Acts and other early Christian writings reveals that James held the primary leadership role. In Acts 15, during the Council of Jerusalem, the question of whether Gentiles should be circumcised arose. This was a crucial issue for the early Church, as it would define the relationship between Jewish and Gentile believers. 

Peter did speak at the council, but his role was not as the final decision-maker. Instead, it was James who made the final ruling on the matter. Acts 15:13-19 states:

**“And after they had held their peace, James answered, saying, 'Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for His name. And to this agree the words of the prophets; as it is written… Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God.'”**

James clearly holds a position of authority in this meeting, and his ruling is accepted by the assembly. His decision does not simply endorse Peter’s words but provides a definitive conclusion to the matter. This demonstrates that, at least in this instance, James played the role of the chief leader in the Jerusalem Church.

### Early Christian Tradition and the Role of James

The leadership of James in the early Church is further attested to by other early Christian sources. Clement of Rome, writing in the late first century, addresses James as the "bishop of bishops" and refers to his leadership over the Church in Jerusalem:

**“James, the lord, and the bishop of bishops, who rules Jerusalem, the holy church of the Hebrews, and the churches everywhere…”** (Epistle of Clement to James)

This title suggests that James was not merely a local leader but held a position of authority over the broader Christian community. Early church historian Eusebius also affirms that James was made bishop of Jerusalem by the apostles and that he "ruled the church of Jerusalem for thirty years" (Ecclesiastical History, 2.23).

### Peter’s Role in the Early Church

Peter’s role in the early church is significant but distinct from the claim made by the Roman Catholic Church that he was the first pope. In Matthew 16:18-19, Jesus grants Peter the "keys of the kingdom of heaven," but this should not be interpreted as an appointment to supreme leadership. The keys symbolize knowledge (Gospel of Thomas Saying 39, Matthew 16:19, Luke 11:52), and Peter’s role in unlocking the message of salvation for both Jews and Gentiles is evident in his actions in Acts 2 and Acts 10.

However, even in these pivotal moments, Peter does not exercise the authority of a pope. Instead, he is a spokesperson, a servant of the gospel, and an active participant in the broader leadership of the church. When examining the early church councils, including the significant meeting in Acts 15, it becomes clear that James, not Peter, takes the lead. James' position is confirmed by early Christian writers like Eusebius, who records that James was appointed bishop of Jerusalem by the apostles and ruled the church for thirty years

Moreover, in Acts 21:18, Paul goes to visit James, and "all the elders were present," indicating that James was the head of the Jerusalem Church, with other elders under his authority.

Early Christian Tradition and Church Leadership

Early Christian writings support the idea that James, not Peter, was the true leader of the Jerusalem church. Clement of Rome, in his Epistle to James, refers to James as "the bishop of bishops, who rules Jerusalem, the Holy Church of the Hebrews, and the churches everywhere." Similarly, Papias of Hierapolis (second century) refers to James as the "bishop and apostle." Eusebius and Jerome also affirm that James was appointed bishop by the apostles and ruled the church for several decades.

This historical evidence challenges the Roman Catholic claim that Peter was the first pope and highlights the leadership of James the Just in the early church. It is clear that while Peter played a significant role in the spread of Christianity, James the Just was the head of the church in Jerusalem, a position of primacy that was recognized by the apostles and the broader Christian community.

### Conclusion: The Myth of Peter’s Primacy

The notion that Peter was the first pope and the leader of the early Church is not supported by the historical record. The *Gospel of Thomas* and the Acts of the Apostles both present James the Just as the rightful leader of the Christian community following Jesus' ascension. Early Christian writings, including those of Clement of Rome and Eusebius, further confirm James' leadership role.

James, the brother of Jesus, was the first bishop of Jerusalem and held authority over the early Church. His leadership was not based on an exclusive commission from Jesus, as the Roman Catholic Church claims for Peter, but rather on his unique position as Jesus' brother and his role in the early community of believers.

In rethinking church history, it becomes clear that Peter’s role, while significant, did not place him at the head of the Church. Instead, James the Just, the "righteous" brother of Jesus, should be recognized as the first true leader of the early Christian movement.

How to Perform the Gnostic Christian Ritual of Anointing with Oil

 Anointing with oil has long been a symbol of consecration and connection with the divine. While baptism and anointing are outward signs of inward transformation, it is important to understand that the Holy Spirit can be received without these symbols. They serve as visible affirmations of spiritual realities that are already at work within the individual.

### **The Scriptural Basis for Anointing**

The act of anointing is deeply rooted in Scripture, where it symbolizes consecration, blessing, and the presence of God:

- *"And he poured some of the anointing oil on Aaron’s head and anointed him, to consecrate him."* (Leviticus 8:12)

- *"Then take the anointing oil and anoint him by pouring it on his head."* (Exodus 29:7)

- *"It is like fine oil on the head, running down on the beard, running down Aaron’s beard over the collar of his robes."* (Psalm 133:2)

These passages emphasize the importance of the oil as a sign of divine blessing and consecration.

### **Participation of All Believers**

In the Valentinian community, the ritual of anointing reflected their rejection of hierarchical clergy. 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."* (*Against the Valentinians* 1)

This egalitarian approach extended to all sacred acts, including anointing, where both men and women could perform the ritual. The act was a communal expression of unity and spiritual empowerment, emphasizing that all believers were equally capable of consecrating the oil and performing the anointing.

The **Gospel of Philip** reinforces this belief:

*"The holy person is completely holy, including the person’s body. The holy person who takes up bread consecrates it, and does the same with the cup or anything else the person takes up and consecrates. So how would the person not consecrate the body also?"*

This passage highlights the Valentinian understanding that holiness is inherent in the believer, enabling them to sanctify oil and perform acts of spiritual significance.

### **The Importance of Anointing in the Gospel of Philip**

The **Gospel of Philip** elevates anointing as central to the Christian identity:

*"The anointing is superior to baptism, for it is from the word 'anointing' that we have been called 'Christians,' certainly not because of the word 'baptism.' And it is because of the anointing that 'the Christ' has his name. For the Father anointed the Son, and the Son anointed the apostles, and the apostles anointed us."* (74:12-21)

Anointing signifies the believer’s participation in the resurrection, the light, and the Holy Spirit. The text explains:

*"It is from the olive tree that we got the anointing, and from the anointing, the resurrection."*

The oil symbolizes the Spirit of Christ, and its application affirms the believer’s transformation and connection with the divine.

### **Steps to Perform the Anointing Ritual**

1. **Prepare the Oil**: Use pure olive oil, which can be obtained from Amazon or other trusted sources, including those from the Holy Land.

2. **Bless the Oil**: Offer a prayer to consecrate the oil. A simple prayer could include:

   *"Come, Holy Spirit, and fill this oil with Your presence. May it be a sign of Your blessing and consecration, bringing light, resurrection, and unity to all who are anointed with it."*

3. **Anoint the Individual**: Pour or apply the oil to the person’s head. Allow it to flow naturally as a symbol of the Spirit’s outpouring.

4. **Recite Prayers**: Include prayers from texts like the **Acts of Thomas**:

   *"Come, Thou holy name of the Christ that is above every name. Come, Thou power of the Most High, and the compassion that is perfect. Come, Holy Spirit, and cleanse their heart, and give them the added seal in the name of the Father, the Son, and the Holy Spirit."*

5. **Affirm the Connection**: Remind the individual of their identity as a "Christ," anointed by the Spirit and united with the divine.

### **Anointing as the True Seal of Faith**

The **Acts of Thomas** describes anointing as the seal of God’s Spirit:

*"He commanded them to bring oil, that they might receive the seal by the oil."* (26)

The ritual is a transformative act that confirms the believer’s consecration and entry into the faith. As the **Gospel of Philip** declares:

*"He who has been anointed possesses everything... This is the Kingdom of Heaven."*

### **Conclusion**

The ritual of anointing with oil is a profound expression of faith and spiritual transformation. It symbolizes the outpouring of the Spirit and the believer’s union with Christ, affirming their identity as a member of God’s Kingdom. Rooted in the traditions of the **Gospel of Philip** and the **Acts

The Valentinian Ritual of Anointing in Gospel of Philip

The Valentinian tradition places a profound emphasis on the ritual of anointing, viewing it as essential to becoming a true Christian. According to the **Gospel of Philip**, the anointing surpasses baptism in significance, as it is through the anointing that one receives the Spirit of Christ and is sealed as a follower of the divine.

---

#### **Valentinian Church Structure and Participation in Rituals**

Valentinians rejected a hierarchical clergy, fostering a community where all believers actively participated in rituals, including the anointing. Tertullian, in his critique of the Valentinians, observed: 
*"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."* (**Against the Valentinians 1**) 

This rotational structure ensured that each member of the community contributed to the spiritual life of the church. Both men and women could perform the anointing, a radical departure from traditional roles, much to the dismay of critics like Tertullian.

---

#### **The Importance of Anointing in the Gospel of Philip**

The **Gospel of Philip** elevates anointing above baptism: 
*"The anointing is superior to baptism, for it is from the word 'anointing' that we have been called 'Christians,' certainly not because of the word 'baptism.' And it is because of the anointing that 'the Christ' has his name. For the Father anointed the Son, and the Son anointed the apostles, and the apostles anointed us."* (Gospel of Philip 74:12-21) 

Through the anointing, believers receive the resurrection, the light, the cross, and the Holy Spirit. This sacred act establishes the individual's connection with the Kingdom of Heaven and affirms their identity as "Christians" in the truest sense. The text also explains the origins of the anointing: 
*"It is from the olive tree that we got the anointing, and from the anointing, the resurrection."* 

Olive oil, consecrated by an elder, was symbolic of the Spirit of Christ and was integral to this ritual.

---

#### **Sacred Secrets and the Role of Anointing**

In the Valentinian understanding, rituals like anointing were considered "sacred secrets" rather than mere ceremonies. The **Gospel of Philip** states: 
*"The Lord did everything like a sacred secret: baptism, anointing, Eucharist, redemption, and bridal chamber."* (Gospel of Philip 67:27-30) 

These "sacred secrets" conveyed the symbolic meaning of the Savior’s deeds. Anointing was seen as a symbolic expression of the outpouring of the Spirit, uniting the believer with Christ. It represented a transformation into a "Christ" and established direct communication with the Holy Spirit: 
*"Those who receive the name of the Father, Son, and Holy Spirit and have accepted them must do this... A person receives them in the anointing with the oil of the power of the cross."* 

---

#### **Symbolism of Fire, Water, and Light**

The **Gospel of Philip** uses rich symbolism to describe the transformative power of anointing: 
*"It is through water and fire that the whole place is purified... There is fire within the oil of anointing."* (Gospel of Philip 65:22-24) 

Anointing was closely associated with light, fire, and the Spirit. The text explains that the light is the anointing, and through this light, the believer is reborn and united with Christ: 
*"Through the Holy Spirit we are indeed begotten again... We are anointed through the Spirit."* 

---

#### **Acts of Thomas and the Anointing Ritual**

The **Acts of Thomas** also highlights the significance of anointing as an essential component of becoming a Christian. The ritual began with the use of oil, symbolizing the seal of God’s Spirit: 
*"He commanded them to bring oil, that they might receive the seal by the oil."* (Acts of Thomas 26) 

This sealing confirmed the believer’s consecration and entry into the faith. The apostle, upon anointing, invoked the Holy Spirit, praying: 
*"Come, thou holy name of the Christ that is above every name... Come, holy spirit, and cleanse their kidneys and their heart, and give them the added seal, in the name of the Father and Son and Holy Spirit."* (Acts of Thomas 27) 

The ritual affirmed the convert's transformation and union with God, making them a "Christ" through the Spirit's anointing.

---

#### **Conclusion: Anointing as the True Seal of Christianity**

The **Gospel of Philip** and the **Acts of Thomas** both emphasize that it is through anointing—not baptism alone—that one becomes a true Christian. The anointing, symbolized by olive oil, signifies the outpouring of the Spirit and transforms the believer into a "Christ," enabling direct communion with the divine. This sacred act establishes the believer’s identity and seals their place in the Kingdom of Heaven. As the **Gospel of Philip** declares:

The One Who Is: The Divine Name Yahweh in the Nag Hammadi Scriptures

**Title:** The One Who Is: The Divine Name Yahweh in the Nag Hammadi Scriptures  

In several Gnostic texts of the Nag Hammadi collection, God is designated or addressed as *The One Who Is*. This profound title underscores God's nature as the ultimate source of all being and existence. For instance, in *The Sophia of Jesus Christ*, God is described as The One Who Is ineffable, beyond all comprehension and human language. Similarly, in *Allogenes*, God is addressed directly as "You are The One Who Is." In the *First Apocalypse of James*, Christ tells James to "cast away the bond of flesh," declaring that James will no longer be merely himself but will become united with *The One Who Is*.  

This phrase raises important theological and historical questions: Was this title for God inspired by Exodus 3:14, where God speaks to Moses from the burning bush? In the Septuagint (Greek translation of the Hebrew Bible), God reveals Himself with the phrase, *Egō eimi ho ōn*, typically rendered as "I am The One Who Is." Alternatively, some scholars argue that this concept reflects theological developments present in Jewish Alexandrian thought, particularly as articulated by Philo of Alexandria.  

Philo, a Jewish philosopher living in Alexandria during the first century CE, made significant contributions to reconciling biblical teachings with Greek philosophy. He frequently discussed God using both biblical and philosophical terminology, emphasizing that God is the only true being. In his work *Quod deterius potiori insidiari solet*, Philo wrote that God alone truly exists, while everything else merely seems to exist and is transient by nature.  

Philo’s theology often drew upon the Septuagint’s portrayal of God as *ho ōn* (The One Who Is) and connected it to concepts of divine immutability and self-sufficiency. His writings reveal a profound attempt to harmonize the Mosaic understanding of God with broader philosophical notions, particularly the distinction between the eternal and the transitory. For Philo, God is the ultimate, unchanging source of existence, distinct from the fleeting phenomena of the physical world.  

It is possible that Gnostic authors, influenced by Jewish Alexandrian thought and familiar with the Septuagint, adopted this title to express their understanding of the divine. In Gnostic cosmology, *The One Who Is* symbolizes the transcendent, incorruptible, and ineffable God above all material existence. This God stands in contrast to the lower powers or entities that govern the flawed material world.  

The focus on *The One Who Is* also underscores a key aspect of Gnostic soteriology: the return to divine unity. Gnostics believed that through spiritual enlightenment and liberation from the material realm, individuals could transcend their earthly limitations and become united with the divine. This return to God was seen as a restoration of the original, pure state of being.  

Unlike later Christian theological traditions that emphasized a personal relationship with God rooted in moral and ethical behavior, Gnostic texts often present salvation as an awakening to hidden knowledge (*gnosis*) that reveals one's divine origin and destiny. The understanding of God as *The One Who Is* encapsulates this transcendent truth.  

The designation *The One Who Is* in the Nag Hammadi Scriptures likely has its roots in both the Septuagint's translation of Exodus 3:14 and the philosophical interpretations of thinkers like Philo of Alexandria. This title reflects a vision of God as the eternal and transcendent source of all existence, a concept central to Gnostic spirituality. It is a profound reminder of the ultimate goal of gnosis: the return to unity with *The One Who Is*, beyond the illusions of the material world.  

References to the divine name Yahweh as "The One Who Is" in the Nag Hammadi Scriptures. In Gnostic texts, particularly those from the Nag Hammadi Library, "The One Who Is" represents the divine essence often associated with transcendent aspects of God, wisdom (Sophia), and revelation. Notably, both Valentinian and Sethian traditions used variations of this title, such as "The One Who Is," "He Who Is," or "You Who Are," to emphasize God's eternal and dynamic nature.  

### **Sophia of Jesus Christ (NHC III.4) and Parallel Passages**  

In *Sophia of Jesus Christ* (NHC III.4, p. 94.5), "The One Who Is" appears as a title for the highest divine reality, reflecting the unknowable and eternal God:  

> "The Savior said, 'The One Who Is is ineffable. From the foundation of the world until now, no power, no authority, no creature, no nature has known the One Who Is. Only the One Who Is, and anyone to whom this One wishes to give revelation through the emissary from the first light, knows the One Who Is.'"  

This passage parallels *Eugnostos* (NHC III.3, p. 71.13f.; NHC V.1, p. 2.8f.), where the same expression underscores the divine source of wisdom and truth:  

> "The One Who Is is ineffable. From the foundation of the world, no power, no authority, no creature, no nature has known the One Who Is. Only the One Who Is knows itself."  

### **The Tripartite Tractate and Gospel of Truth**  

In *The Tripartite Tractate* (NHC I.5, p. 62), the divine nature of "The One Who Is" reveals God's benevolence in granting beings the capacity for understanding:  

> "In the same way, he would gracefully allow them to understand who the One Who Is is—that is, the one who knows himself eternally."  

Similarly, the *Gospel of Truth* describes divine revelation:  

> "The One Who Is has an appearance of its own, not like anything you have seen and received, but an alien appearance that surpasses everything and is superior to the universe."  

### **The Secret Book of John**  

In *The Secret Book of John*, the ineffability of "The One Who Is" is described in cosmic terms:  

> "The One is majestic and has an immeasurable purity. The One is a realm that gives a realm, life that gives life, a blessed one that gives blessedness, knowledge that gives knowledge, a good one that gives goodness, mercy that gives mercy and redemption, grace that gives grace."  

### **The First Revelation of James**  

In *The First Revelation of James* (NHC V.3, p. 24), Jesus speaks of "The One Who Is" and reveals divine mysteries to his brother James:  

> "Once nothing existed except the One Who Is. That one is unnamable and ineffable. I also am unnamable, from the One Who Is, although I have been given many names. We both come from the One Who Is, but I am before you."  

### **Valentinian and Sethian Usage**  

Both Valentinian and Sethian traditions demonstrate a profound reverence for the divine as "The One Who Is," "He Who Is," or "You Who Are." While Valentinians emphasized the harmony and emanative structure of divine Aeons, Sethians often highlighted the cosmic struggle between light and ignorance. Despite these differences, both groups affirmed the eternal, dynamic force of God as essential to creation, enlightenment, and restoration.  

### **Conclusion**  

Throughout the Nag Hammadi Scriptures, "The One Who Is" serves as a profound expression of the divine essence. It underscores the dynamic, sustaining force of God, the source of wisdom and life, and a figure of revelation for the enlightened believer. These references reinforce the central theme of God's active role in guiding creation and empowering believers toward ultimate restoration at the Resurrection of the Dead.

Redemption by spiritual knowledge and the gospel of Philip

### Redemption by Spiritual Knowledge in the Gospel of Philip  

Redemption in the Gospel of Philip is intricately tied to spiritual knowledge, or *gnosis*, which reveals one’s true nature and divine origin. As Philippians 2:12 states, “work out your own salvation with fear and trembling.” This emphasis on self-awareness and effort aligns with the central premise of *gnosis*—that redemption is achieved through self-knowledge and an understanding of divine truths.  

### Initiation through Spiritual Knowledge  

The Gospel of Philip highlights that redemption is not merely a passive reception of grace but an active process of transformation through knowledge:  

> “All those who have everything should know themselves, should they not? If some do not know themselves, they will not enjoy what they have, but those who know themselves will enjoy their possessions.”  

To know oneself is to recognize the divine within and transcend ignorance, which is the root of spiritual decay:  

> “Ignorance is the mother of [all evil]. Ignorance leads to [death, because] those who come from [ignorance] neither were nor [are] nor will be. [But those in the truth] will be perfect when all truth is revealed.”  

This revelation of truth allows one to rise above sin and slavery:  

> “Whoever knows the truth is free, and a free person does not sin, for ‘one who sins is a slave of sin.’ Truth is the mother, knowledge is the father.”  

### Redemption as Spiritual Enlightenment  

Redemption in the Gospel of Philip is described as a process of spiritual awakening and restoration to one’s original state. This journey begins with baptism, progresses through redemption, and culminates in the Bridal Chamber:  

> “The holy place is baptism; the holy of the holy is redemption; the holy of holies is the bridal chamber. Baptism entails resurrection and redemption, and redemption is in the bridal chamber.”  

The Bridal Chamber symbolizes union with the divine, transcending earthly limitations:  

> “Our bridal chamber is the image [of the bridal chamber] above. That is why its curtain was torn from top to bottom, for some people from below had to go up.”  

Redemption is not just a return to an original state but an ascent to a higher, spiritual existence through *gnosis*:  

> “Farming in this world depends on four things, and a harvest is gathered and taken into the barn as a result of water, earth, air, and light. God’s farming also depends on four things: faith, hope, love, and knowledge. Faith is the earth in which we take root. Hope is the water with which we are nourished. Love is the air through which we grow. Knowledge is the light by which we ripen.”  

### Christ as the Redeemer and Revealer  

Christ plays a central role in redemption, not as a distant savior but as the revealer of spiritual truths that enable individuals to redeem themselves:  

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

Through his life, death, and resurrection, Christ “purchased strangers and made them his own”:  

> “Christ came to purchase some, to save some, to redeem some. He purchased strangers and made them his own, and he brought back his own whom he had laid down of his own will as a deposit.”  

By revealing the truth, Christ sets humanity free and enables them to rise above ignorance and sin:  

> “The word says, ‘If you know the truth, the truth will make you free.’ Ignorance is a slave, knowledge is freedom. If we know the truth, we shall find the fruit of truth within us.”  

### Freedom through Knowledge and Love  

The Gospel of Philip asserts that true freedom is achieved through knowledge of the truth:  

> "Whoever knows the truth is free, and a free person does not sin, for 'one who sins is a slave of sin.' Truth is the mother, knowledge is the father."  

In this view, knowledge (*gnosis*) liberates individuals from ignorance, which binds them to sin. Redemption, then, is not merely about being forgiven but about being elevated to a state where sin no longer holds power. To know the truth is to be aligned with divine wisdom and to rise above the enslavement of worldly passions.  

### Knowledge and the Responsibility of Love  

However, the Gospel does not advocate for isolated enlightenment. Those who are made free through knowledge remain "slaves because of love for those who do not yet have freedom of knowledge." This paradox highlights a vital aspect of spiritual redemption: with great knowledge comes responsibility. The redeemed are called to serve others out of love, guiding them toward spiritual awakening.  

### Love as the Ultimate Expression of Redemption  

The passage emphasizes that while knowledge grants freedom, love builds up and perfects the individual:  

> "Love [never says] it owns something, [though] it owns [everything]. Love does not [say, 'This is mine'] or 'That is mine,' but rather, '[All that is mine] is yours.'"  

In the redemptive process, love becomes the highest manifestation of spiritual knowledge. Those redeemed by *gnosis* do not hoard spiritual truths but share them generously. True redemption involves not just personal liberation but fostering a community where divine truths are shared in love, leading others toward enlightenment and freedom.  

### Redemption as the Knowledge of Truth  

Irenaeus, in *Against All Heresies*, echoes the Gospel of Philip’s emphasis on redemption through knowledge:  

> “Knowledge is the redemption of the inner man. For since both defect and passion flowed from ignorance, the whole substance of what was thus formed is destroyed by knowledge.”  

In the Gospel of Philip, the ultimate redemption is spiritual enlightenment. To know the truth is to be liberated from ignorance and united with the divine. As love and knowledge grow together, the individual is transformed, entering into the Bridal Chamber, the symbol of ultimate redemption and union with God.  

Redemption, therefore, is a process that involves both the revelation of divine truths and the individual’s active engagement with this knowledge. By working out one’s salvation “with fear and trembling,” the soul ascends to its divine origin, fulfilling the promise of redemption through spiritual knowledge.

Two baptisms one for the forgiveness of sins the second baptism is for Redemption

Two baptisms one for the forgiveness of sins the second baptism is for Redemption

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

In early Christian and Gnostic thought, baptism played a crucial role in the spiritual journey. It was not merely a single event but a process involving distinct stages, each with profound theological significance. The first baptism is into the name of Jesus, symbolizing repentance and the forgiveness of sins. The second baptism is into the name of the Father, Son, and Holy Spirit, which represents an initiation into the divine redemption and the fullness of God's purpose. However, it is essential to clarify that Father, Son, and Holy Spirit are not three separate names but titles that point to a singular divine identity—the name of Yahweh.  

### **The First Baptism: Forgiveness of Sins in the Name of Jesus**  

The New Testament consistently emphasizes the necessity of baptism in the name of Jesus for the forgiveness of sins. In Acts 2:38, Peter declares, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins." This baptism signifies the individual's acknowledgment of Jesus as the Messiah and their desire to turn away from sin. It marks the beginning of a transformed life, aligning the believer with the teachings and mission of Jesus.  

This baptism represents a purification—a symbolic washing away of sins. It brings the believer into communion with the forgiveness offered through Jesus' death and resurrection. Just as Jesus was immersed in the waters of the Jordan River to inaugurate His public ministry, believers follow this pattern, entering the "Jordan" of repentance and emerging cleansed, ready to walk in righteousness.  

In Valentinian thought, the first baptism aligns with the earthly phase of the believer’s journey. It is a necessary step to move from the world of corruption and sin into a state of imperishability, preparing for the deeper spiritual transformation to come.  

The Second Baptism: Redemption in the Name of Yahweh 

The second baptism is described in Matthew 28:19, where Jesus commands His disciples to "baptize them into the name of the Father, and of the Son, and of the Holy Spirit." Many have interpreted this as a reference to three distinct persons within a Trinitarian framework. However, a closer examination reveals that the text speaks of one name—not three names. Father, Son, and Holy Spirit are titles, not names.  

The singular name into which believers are baptized is **Yahweh**, the divine name revealed in the Hebrew Scriptures. Yahweh, often translated as "I will be who I will be," signifies the manifestation and emanation of God’s corporeal divine nature and His character in the anointed believers. The titles *Father*, *Son*, and *Holy Spirit* reflect different aspects of Yahweh's interaction with creation:  

- **Father** represents Yahweh as the source and creator of all things.  

- **Son** refers to Yahweh's manifestation through Jesus, the Messiah and Redeemer.  

- **Holy Spirit** symbolizes Yahweh's ongoing presence and guidance among believers.  

This second baptism, often called "Redemption" in Valentinian and other mystical Christian texts, is not merely about forgiveness but about the full restoration of the believer to divine wholeness. As Theodotus explains, this baptism is a process of redemption that unites believers with their angelic counterparts: "when we...have the **NAME**, we may not be hindered and kept back by the Limit and the Cross from entering the Pleroma." The second baptism, then, aligns the individual with Yahweh’s divine purpose and secures their passage into the fullness of the Pleroma.

The descent of the dove upon Jesus during His baptism is seen as a key moment of redemption. Theodotus states, "the redemption of the **NAME**...descended upon Jesus in the dove and redeemed him." Through this act, Jesus demonstrated the necessity of redemption even for Himself as a model for believers, showing the way through Wisdom without being detained by the "Notion of the Deficiency."  

This second baptism, often called "Redemption" in Valentinian and other mystical Christian texts, is not merely about forgiveness but about the full restoration of the believer to divine wholeness. Valentinian Theodotus emphasizes this, stating:  

> “At the laying on of hands they say at the end, ‘for the angelic redemption,’ that is, for the one which the angels also have, in order that the person who has received the redemption may be baptized in the same NAME in which his angel had been baptized before him.”  

Thus, the second baptism signifies the individual's entry into the Pleroma —the eternal realm of divine presence and truth. Through this baptism, the believer is not just cleansed but fully transformed, participating in the divine nature and united with Yahweh's redemptive purpose.

### **The Spiritual Journey of Baptism**  

This baptism is more than a ritual cleansing—it is a transformation into divine unity. Theodotus explains that Jesus, "having emptied himself...led out the angels of the superior seed with him." By receiving the second baptism, believers are joined with these angelic beings, who "beg remission for us, that we may enter with them." The ultimate goal is unity in the Pleroma, where "the many" become "one" in divine harmony.  

The Gospel of Philip reflects this unity, stating: “You who have united perfect light with holy spirit unite the angels also with us, as images.” This prayer demonstrates the integration of divine unity in the process of redemption, where the believer is united not only with Yahweh but also with the angelic order as a reflection of divine harmony 

The transformation brought by the second baptism is profound, as Theodotus explains:  

> “Now since we existed in separation, Jesus was baptized that the undivided should be divided until he should unite us with them in the Pleroma, that we ‘the many’ having become ‘one,’ might all be mingled in the One which was divided for our sakes.”  

This act of redemption is not limited to humanity but includes the angels as well, highlighting the interconnectedness of all creation. The NAME of Yahweh serves as the unifying factor, bridging the division between the earthly and the divine.  

Theodotus further elaborates on the transformative power of baptism:  

> “For he who was baptized unto God advanced toward God and has received ‘power to walk upon scorpions and snakes,’ the evil powers.”  

Through baptism in the **NAME** of Yahweh, Jesus "rescued us from fire" and empowered believers to "walk upon scorpions and snakes, the evil powers," as Theodotus notes. This act of redemption breaks the hold of the "old life" dominated by "evil principalities" and opens the path to new life "according to Christ."  

The second baptism thus represents an elevation beyond worldly limitations and demonic influences. As Theodotus emphasizes, "From the moment when he comes up from baptism he is called a servant of God even by the unclean spirits, and they now 'tremble' at him whom shortly before they obsessed." This baptism not only transforms the believer but also establishes their authority over opposing powers.  

### **Entering the Pleroma Through Redemption**  

The second baptism symbolizes entry into the eternal realm of divine presence and truth. Theodotus describes this progression as becoming "equal to angels" and receiving "angelic redemption." The person who undergoes this baptism is "baptized in the same **NAME** in which his angel had been baptized before him."  

This mystical process culminates in the restoration of unity with Yahweh. Through baptism in the **NAME** of the Father, Son, and Holy Spirit—revealed as the singular divine name Yahweh—the believer is fully transformed and prepared to enter the Pleroma. This is the ultimate fulfillment of God's redemptive plan, a path from separation to divine union, from limitation to eternal glory.  

Understanding this second baptism deepens the believer’s appreciation of the divine mysteries and highlights the transformative power of Yahweh's name in the process of redemption. Through it, believers are not only redeemed but united with Yahweh's eternal purpose, fulfilling their divine calling.