Gnostic Doctrine

Wednesday, 5 March 2025

Vision of fire and judgement

An apostolic man who [was] in Asia saw some [people whose house was on fire]. And instead of extinguishing it, they [fanned the flames, sending] air into the fires [lying before them] and [pouring] water into the fire. And they said to them [as though they were gods], yet [they had no] power to save [them according to] their will. They received [death as a] punishment, this which is called [the outer] darkness. [The enemy comes] out of water and fire."

### **Commentary on the Passage**

This passage from the *Gospel of Philip* presents a vision in which an apostolic man sees people trapped in a burning house. Instead of putting out the fire, they **fan the flames** and even **pour water into the fire**, making it worse. They also appear to **worship the fire**, treating it as though it had the power to save them. However, their misplaced faith leads to destruction, and they end up in what is called **the outer darkness**.

### **Symbolism and Interpretation**

1. **The Burning House** – Fire in early Christian and Gnostic texts often represents **both purification and destruction**. Here, the fire appears to be **a consuming force**, and those inside the house are actively making it worse rather than escaping. This could symbolize people who are **trapped in false beliefs or misguided practices** that lead to their downfall.

2. **Pouring Water into the Fire** – This is an interesting image because water usually **extinguishes** fire. However, in some cases, **water can intensify a fire**, especially when poured on an oil-based blaze. If baptism and chrism (fire and water) are being referenced symbolically, then this might suggest **a distortion of sacred rites**, where people misuse these spiritual elements instead of properly receiving enlightenment.

3. **Saying to the Fire ‘as though it were gods’** – This could represent **idolatry or misplaced trust in religious institutions, rituals, or leaders** instead of true spiritual knowledge. If these people are calling upon the fire as if it were divine, they are engaging in **a corrupted form of worship** that leads to destruction rather than salvation.

4. **The Outer Darkness** – This phrase appears in the New Testament (e.g., Matthew 8:12) and typically signifies **exclusion, separation, or a state of ignorance**. In a Valentinian context, this could mean that those who lack true knowledge (**gnosis**) are left in darkness, cut off from divine understanding.

5. **The Enemy Comes from Water and Fire** – This phrase is intriguing because in *Gospel of Philip*, **water and fire usually represent baptism and chrism**, which are positive initiatory sacraments. However, if misused or misunderstood, they might lead to **spiritual corruption**. This could suggest that **false teachers or misguided religious leaders emerge from within the very systems meant to enlighten people**.

---

### **Could This Refer to Jerusalem in 70 AD?**

Yes, this could very well be an allusion to **the destruction of Jerusalem by the Romans in 70 AD**.

1. **Jerusalem as the Burning House** – The city was literally **set on fire** by the Romans after a brutal siege, leaving the Temple and much of Jerusalem in ruins. The image of people inside a burning house who fail to put out the fire could reflect **the Jewish factions within the city**, who fought among themselves instead of uniting against the Romans.

2. **False Worship and Misplaced Faith** – Many Jewish groups at the time, particularly the Zealots, believed they were fighting a **holy war** and that God would save them. However, their actions **only escalated the destruction**, much like the people in the vision **fanning the flames** rather than stopping the fire. If this interpretation is correct, then the passage critiques **a mistaken belief in divine intervention**, which ultimately led to disaster.

3. **The Outer Darkness as Exile** – After the fall of Jerusalem, **many Jews were exiled or killed**, and the Temple—the center of worship—was destroyed. This could be seen as the **outer darkness**, a state of being **cut off from their religious and national identity**.

4. **The Enemy Coming from Water and Fire** – The Romans surrounded Jerusalem with **siege engines and fire**, while many Jewish defenders died of **thirst** (water) due to the siege cutting off supplies. In a symbolic sense, **the destruction of the city and its leaders could be seen as emerging from their own internal conflicts, as well as the fire and water of their misguided resistance**.

---

### **Conclusion**

If this passage does refer to **Jerusalem in 70 AD**, it would be a critique of **misplaced faith and false expectations of divine salvation**. The *Gospel of Philip*, with its Valentinian perspective, often emphasizes **true knowledge (gnosis) as the key to escaping destruction**. Those who rely on **corrupted religious systems or misunderstand spiritual truth** will only find themselves in **destruction and darkness**.

This interpretation aligns with other early Christian and Gnostic perspectives, which often saw the **Temple’s destruction as a sign that physical institutions were not the path to salvation**—instead, spiritual enlightenment and knowledge were the way to escape judgment.

A messenger in a vision saw people locked up in a house of fire and bound with fiery chains, lying in a flaming ointment. He asked them, “Why can’t they be saved?” “We did not desire it,” they told the messenger, “but we got this place of punishment. It is the outer darkness, and we are in it.”

### **Commentary on the Passage**

This passage describes a vision in which an **apostolic man** sees people trapped in a **house of fire**, bound by **fiery chains**, and lying in **flaming ointment**. The apostolic man asks why they cannot be saved, to which they reply that they did not desire salvation, and as a result, they ended up in **the outer darkness**, a place of punishment.

### **Key Symbolism and Interpretation**

1. **House of Fire** – The **house of fire** could symbolize **a state of spiritual bondage**, where the people are trapped in their own **false beliefs** or **misguided actions**. The **fire** is often symbolic of judgment or destruction in Gnostic and early Christian texts. In this context, it could represent the **purifying yet destructive fire of ignorance or sin** that consumes the soul when it is not guided by true knowledge (gnosis).

2. **Fiery Chains** – Chains in ancient texts often represent **bondage** or **captivity**. The **fiery chains** suggest that these individuals are not just physically bound but are **trapped by their own spiritual ignorance**, which burns and harms them. It may also indicate that they are in a **state of judgment**, where their own actions have led them into an unbreakable situation.

3. **Flaming Ointment** – The **flaming ointment** is a striking image. Ointment or oil can be associated with **anointing** and **blessing**, but here, it is **burning** and **tormenting** them. This may symbolize how **spiritual practices or rites** (which should bring healing and illumination) are being **misused** or **distorted**, causing further suffering. It could be a **critique of corrupted religious rituals**, such as false interpretations of sacred rites, that do not lead to spiritual freedom but instead contribute to spiritual entrapment.

4. **Outer Darkness** – The phrase **"outer darkness"** is used in early Christian texts, particularly in the Gospels (e.g., Matthew 8:12), to refer to a **state of separation from God** or **ignorance**. It suggests a condition of **spiritual exile**, where the person is outside the light of divine truth and understanding. In Gnostic thought, it often represents those who are **cut off from true gnosis**, trapped in ignorance or falsehood.

5. **Their Admission** – The people in the vision admit they **did not desire salvation**. This is crucial because it indicates that the inability to escape their condition is not due to a lack of divine will but due to their **own refusal** to seek knowledge or change. This is a reflection of the Gnostic belief that salvation is not about divine intervention alone but also about the **individual’s willingness to embrace gnosis**. If they reject the possibility of salvation, they remain in **darkness and punishment**.

### **Potential Connection to the Destruction of Jerusalem (70 AD)**

Yes, this vision could indeed be interpreted as a **critique of the destruction of Jerusalem and the Temple in 70 AD**, where many people met violent ends within the city, especially in the **Temple**, which was set on fire by the Romans.

1. **Locked in the House of Fire** – Jerusalem, particularly the **Temple**, was **burned down** by the Romans. Many of those inside, including priests and zealots, were trapped and perished in the flames. The **fire** could symbolize this **destruction**, with the people unable to escape their fate. The **fiery chains** might represent the **entrapment of those who were caught in their own resistance or false beliefs**. The people who worshipped in the Temple with distorted expectations of divine salvation (e.g., Zealots believing God would deliver them) were ultimately **trapped by their own actions**.

2. **Punishment and the Outer Darkness** – The concept of **outer darkness** could be a reference to the **spiritual state of Jerusalem** in that time. The city's leaders, in particular, were **blinded by false beliefs**, expecting a military or political Messiah rather than a **spiritual one**. Their refusal to accept the **gnosis** or knowledge of Christ left them in **darkness**, leading to the physical and spiritual **destruction** of the city. The **punishment** of the outer darkness here could signify **both their physical demise and their spiritual separation** from the truth.

3. **Flaming Ointment and Misused Rites** – The **Temple rituals**, which were meant to bring people into alignment with God, were perverted by the leaders of the city. The burning ointment could represent the **sacred oils used in rituals** that, rather than bringing healing, **consumed and destroyed** those involved. In this sense, it reflects the **misuse of religious rites** during the siege, where the false expectations and corrupt practices led to a **spiritual and physical conflagration**.

4. **Desire for Salvation** – The people in the vision admit that they did not desire salvation, echoing the **rejection of Christ’s teachings** by many in Jerusalem before the fall. Despite numerous warnings, many were unwilling to **repent** or **seek spiritual enlightenment**. This rejection of salvation can be seen in the **spiritual blindness of the Jewish leaders** who failed to recognize the Messiah when He came, resulting in their ultimate destruction.

### **Conclusion**

This vision in the *Gospel of Philip* offers a profound commentary on spiritual blindness, rejection of gnosis, and the consequences of **misguided beliefs**. If we connect it to the **destruction of Jerusalem**, it becomes a **critique of those who rejected the message of Christ** and **misinterpreted religious practices**, ultimately leading to their downfall. The **fire**, **chains**, and **outer darkness** become symbols not only of physical destruction but also of **spiritual separation** from divine truth. In Gnostic terms, this passage stresses that **salvation is a matter of knowledge and desire for truth**, and when people refuse to embrace enlightenment, they remain **bound in spiritual chains**, even as they face **earthly ruin**.

Would you like to explore how this interpretation connects with other Gnostic texts, or any other themes in this vision?

Churches are Bazaars of Mahuzzims John 2:13-16

*Churches are Bazaars of Mahuzzims

**Revelation 11:1-2** (KJV):

*"And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months."*

The measuring of the temple, while the outer court is excluded, signifies a distinction between true worship and what has been profaned by the nations. This parallels Jesus' cleansing of the temple, where He expelled the merchants and money changers who had turned a house of worship into a Bazaar.

### **Bazaars in the Temple**

**Matthew 21:12 (BSB):**

*"Then Jesus went into the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the seats of those selling doves."*

**John 2:13-14:**

*"Now the Passover of the Jews was near, and Jesus went up to Jerusalem. And he found in the temple those selling cattle and sheep and doves and the money brokers in their seats."*

**John 2:15-16:**

*"So, after making a whip of ropes, he drove all those with the sheep and cattle out of the temple, and he poured out the coins of the money changers and overturned their tables. And he said to those selling the doves: 'Take these things away from here! Stop making the house of my Father a house of merchandise!'"*

### **Heracleon's Commentary on John 2:13-16**

Heracleon, one of the earliest commentators on John, interpreted this event symbolically:

**Fragment 13:**

*"Those who are found in the temple selling oxen and sheep and doves, and the money-changers sitting there represent those who give nothing away out of charity, but regard the entrance of strangers to the temple as an occasion of trade and profit-making, and who provide the sacrifices for the worship of God for their own gain and love of money."*

Heracleon connects the merchants in the temple with religious leaders who exploit worship for material gain. The presence of sellers and money changers reflects a system where spiritual access is commodified, rather than freely given.

**Fragment 13 (continued):**

*"And the whip which Jesus made of small cords and did not receive from another is an image of the power and energy of the Holy Spirit which blows away the wicked. The whip and the linen and the napkin and all such things form an image of the power and energy of the Holy Spirit... The whip was tied to a piece of wood, and this wood is a type of the Cross. On this wood the merchants who were intent on gain, and all wickedness was nailed up and done away... Out of these two substances was the whip made, for he did not make it of dead leather, but in order that he might make the Church no longer a den of robbers, but the house of his Father."*

Heracleon sees the whip as a symbol of divine authority, tied to the Cross, signifying the judgment of those who corrupt worship. The action of driving out the merchants represents a purification of the spiritual community.

### **The Merchandisers of Religion**

Those engaged in the selling of sacrifices and currency exchange within the temple courts symbolize the commercialization of faith. They were not merely providing a service; they were exploiting worshippers for financial gain. This pattern continued beyond the temple period, manifesting in the corruption of religious institutions that turned worship into a Bazaar.

**Revelation 18:13** describes the merchants who trade in “the bodies and souls of men,” reflecting the spiritual commerce that dominates institutional religion. The outer court had become a **Bazaar**—a place of traffic, where faith was reduced to transactions.

### **Bazaars as Mahuzzims**

The book of Daniel describes a religious system that venerates Mahuzzims—strong guardians, or spiritual intermediaries:

**Daniel 11:37-39 (paraphrased):**

*"Neither shall he regard the God of his fathers, nor the lawful desire of women in matrimony, nor any God, but shall magnify himself above all. And in his seat, he shall honor Mahuzzims, that is, strong guardians, the souls of the dead; even with a God whom his fathers knew not shall he honor them, in their Temples, with gold and silver, and with precious stones and valuable things."*

Mahuzzims represents the veneration of saints and relics, the institutionalization of religious commerce, and the rise of monasticism, which emphasized celibacy and the worship of the dead. The Greek Orthodox Church and the Latin Church, through councils and decrees, turned places of worship into **Bazaars**, where spiritual power was traded, and salvation was marketed.

### **The Final Judgment on the Bazaars**

The cleansing of the temple foreshadows the coming judgment upon false religious systems. Just as Jesus drove out the merchants, Revelation prophesies the fall of Babylon—the great religious and economic system that profits from spiritual deception.

The temple, measured by the reed in Revelation 11, represents true worship, while the outer court, given to the nations, signifies a corrupted religious order. The distinction between the true temple and the Bazaar remains critical in discerning authentic worship from systems that trade in spiritual merchandise.

The Bazaar is not merely a physical market but a structure of deception where faith is commodified, and salvation is put up for sale. But just as Jesus cleansed the temple, a greater purification is coming—one that will restore the house of the Father to its rightful state.

Matthew 21:12 ►,Berean Study Bible

Then Jesus went into the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the seats of those selling doves.

John 2:13 Now the passover of the Jews was near, and Jesus went up to Jerusalem.
14 And he found in the temple those selling cattle and sheep and doves and the money brokers in their seats.

Heracleon: Fragment 13, on John 2:13-16 The ascent to Jerusalem signifies the ascent of the Lord from material realm things to the animate (psychic) place, which is an image of Jerusalem. (In John 2:14, “In the sanctuary he found those who were selling oxen and sheep and pigeons, and the money-changers at their business.”) The words, "In the sanctuary, he found” and not "in the temple" are used so that it may not be thought to be the mere “calling” (animate), apart from the Spirit, which elicits help from the Lord. The sanctuary is the Holy of Holies, into which only the High-Priest enters, into which the spiritual go. The temple courtyard, where the Levites also enter, is a symbol of the animate ones who attain a salvation outside the Fullness (Pleroma).

This is a similar to a description of the Temple in the Gospel of Philip

The Gospel of Philip The Temple in Jerusalem

There were three structures for sacrifice in Jerusalem. One opened to the west and was called the holy place; a second opened to the south and was called the holy of the holy; the third opened to the east and was called the holy of holies, where only the high priest could enter. 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 is within a realm superior to [what we belong to], and you cannot find anything [like it…. These] are the ones who worship [in spirit and in truth, for they do not worship] in Jerusalem. There are people in Jerusalem who [do worship] in Jerusalem, and they await [the mysteries] called [the holy] of holies, the curtain [of which] was torn. [Our] bridal chamber is the image [of the bridal chamber] [70] above. That is why its curtain was torn from top to bottom, for some people from below had to go up.
John 2:15 So, after making a whip of ropes, he drove all those with the sheep and cattle out of the temple, and he poured out the coins of the money changers and overturned their tables.

16 And he said to those selling the doves: “Take these things away from here! Stop making the house of my Father a house of merchandise!”

Heracleon: Fragment 13, on John 2:13-16 Those who are found in the temple selling oxen and sheep and doves, and the money-changers sitting there represent those who give nothing away out of charity, but regard the entrance of strangers to the temple as an occasion of trade and profit-making, and who provide the sacrifices for the worship of God for their own gain and love of money.

Heracleon: Fragment 13, on John 2:13-16 (In John 2:15-16, “And making a whip of cords, he drove them all, with the sheep and oxen, out of the temple; and he poured out the coins of the money-changers and overturned their tables. And he told those who sold the pigeons, ‘Take these things away; you shall not make my Father's house a house of trade.’”) And the whip which Jesus made of small cords and did not receive from another is an image of the power and energy of the Holy Spirit which blows away the wicked. The whip and the linen and the napkin and all such things form an image of the power and energy of the Holy Spirit. . . The whip was tied to a piece of wood, and this wood is a type of the Cross. On this wood the merchants who were intent on gain, and all wickedness was nailed up and done away. . . Out of these two substances was the whip made, for he did not make it of dead leather, but in order that he might make the Church no longer a den of robbers, but the house of his Father.

All who were buying and selling there, are the receivers, and servitors of the rulers of the Religious World

the "Names and Denominations" of "the Religious World" are a miserably executed counterfeit of the true, and current only with such as are indifferent to, or ignorant of the truth.

the rulers of the Religious World are merchandisers of souls the house of the Father was turned into Bazaars, or places of traffic in spiritual merchandise, and in "the bodies and souls of men!" (Rev 18:13).

Tuesday, 4 March 2025

The Limitations of Using the Zodiac: A Gnostic Perspective

The Zodiac

**The Limitations of Using the Zodiac: A Gnostic Perspective**

In the Gnostic tradition, the use of the zodiac and its connection to fate, providence, and the ordering of the universe is critically examined. While ancient cultures such as the Babylonians and the Greeks saw the zodiac as a means of understanding the cosmos and human destiny, Gnosticism, particularly in texts such as *Eugnostos, the Blessed*, rejects these frameworks as incomplete and misleading. The Gnostic perspective is rooted in the belief that true knowledge of God and the divine order transcends worldly systems of thought, including astrology.

### The Zodiac in Ancient Texts

The term "zodiac" is often associated with the twelve signs that make up a band of the heavens along which the sun, moon, and planets appear to move. The Hebrew word for zodiac is *mazzaroth* (also translated as “constellations of the zodiac”), found in scriptures such as 2 Kings 23:5 and Job 38:32. In these passages, the zodiac is linked with worship practices that were condemned in ancient Israel. Kings like Josiah sought to eliminate foreign god worship, which included veneration of the celestial bodies like the sun, moon, and the signs of the zodiac.

2 Kings 23:5 specifically mentions the actions of foreign priests making sacrificial offerings "to the sun and to the moon and to the constellations of the zodiac and to all the army of the heavens." This reference places the zodiac in the context of idolatrous worship, condemning the idea of celestial bodies as divine powers influencing human destiny.

In Job 38:32, the term *mazzaroth* appears once more, but it is framed differently as a reference to the constellations in their proper course. The verse, "Can you bring forth the Mazzaroth constellation in its appointed time?" questions human ability to control or understand the divine orchestration of the cosmos. This passage highlights the celestial phenomena as part of God's domain, outside human understanding or manipulation.

### The Gnostic Rejection of the Zodiac

For Gnostics, the belief that celestial bodies or constellations could influence human fate or control the destiny of individuals was considered a false and incomplete understanding of the divine. In texts like *Eugnostos, the Blessed*, Gnostic thought directly challenges such ideas.

In the text, Eugnostos states:

*"Rejoice in this, that you know. Greetings! I want you to know that all men born from the foundation of the world until now are dust. While they have inquired about God, who he is and what he is like, they have not found him. The wisest among them have speculated about the truth from the ordering of the world. And the speculation has not reached the truth. For the ordering is spoken of in three (different) opinions by all the philosophers; hence they do not agree."*

Eugnostos critiques the common philosophical explanations of the world. He presents three views about the ordering of the universe: self-direction, providence, and fate. However, he dismisses all of them as flawed. He argues that these views are ultimately human speculations, leading nowhere near the truth of the divine. In Gnostic thought, the material world and its celestial mechanics, including the zodiac, are not responsible for human fate or the divine order.

The Gnostic rejection of astrology is profound. Eugnostos continues:

*"For some of them say about the world that it was directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of the three voices I have just mentioned, none is true. For whatever is from itself is an empty life; it is self-made. Providence is foolish. Fate is an undiscerning thing."*

Eugnostos refutes these views by explaining that real truth cannot be found through the lens of fate, providence, or self-governance. According to Gnosticism, such ideas are superficial and inadequate explanations of the divine order. The true nature of the world is not bound by celestial forces or predestination.

### The Gnostic Path to Knowledge

For Gnostics, knowledge of the divine truth is the path to immortality, not adherence to the stars or the ordering of the material world. Eugnostos emphasizes the importance of seeking knowledge of the true God, transcending the limits of human speculation and celestial influence:

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

This Gnostic principle stresses that true salvation and immortality come through direct knowledge of the divine, not through the understanding or manipulation of the cosmos. The human quest for truth, in this sense, is about transcending the physical realm and understanding the divine light that lies beyond the stars.

### Conclusion

In conclusion, the Gnostic perspective on the zodiac underscores a fundamental difference between traditional interpretations of the cosmos and Gnostic spirituality. While ancient cultures and some religious traditions used the zodiac to explain fate and divine order, Gnosticism emphasizes the inadequacy of such methods in understanding the true nature of the divine. As Eugnostos teaches, true knowledge comes not from the stars, but from transcending the false systems of the world and connecting with the God of truth.

2 Kings 23:5 And he put out of business the foreign-god priests, whom the kings of Judah had put in that they might make sacrificial smoke on the high places in the cities of Judah and the surroundings of Jerusalem, and also those making sacrificial smoke to Baal, to the sun and to the moon and to the constellations of the zodiac and to all the army of the heavens

Job 38:32 Can you bring forth the Mazzaroth constellation in its appointed time? And as for the Ash constellation alongside its sons, can you conduct them?

Zodiac meaning: a belt of the heavens within about 8° either side of the ecliptic, including all apparent positions of the sun, moon, and most familiar planets. It is divided into twelve equal divisions or signs (Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces).

The zodiac is the name given by people of old to an imaginary band passing around the heavens, wide enough to include the circuits of the sun and the planets Mercury, Venus, Mars, Jupiter, Neptune, and Saturn. It is just a convenient method of reference to the position of the stars. Animal figures and outlines were chosen to represent these stars, and their relative position in the heavens, for animistic reasons

The Hebrew word for Zodiac is Mazzaroth or mazzalohth

“The Mazzaroth constellation.” Hebrew, Mazzarohth´; Greek, Mazouroth´ (as in 2Kings 23:5 where it is translated “constellations of the zodiac”);

The Aramaic Targum equates Mazzaroth with the mazzalohth´ of 2 Kings 23:5, “constellations of the zodiac,” or “twelve signs, or, constellations.” Some believe that the word is derived from a root meaning “engird” and that Mazzaroth refers to the zodiacal circle.

-Or, the signs of the Zodiac. The Heb. is mazzaloth, probably a variant form of mazzaroth (Job 38:32). The word is used in the Targums, and by rabbinical writers, in the sense of star, as influencing human destiny, and so fate, fortune, in the singular, and in the plural of the signs of the Zodiac (e.g., Ecclesiastes 9:3; Esther 3:7). It is, perhaps, derived from 'azar, "to gird," and means "belt," or "girdle;" or from 'azal, "to journey," and so means "stages" of the sun's course in the heavens.

The constellations or signs of the zodiac are, no doubt, intended (comp. Job 38:32, where the term מַזָּדות may be regarded as a mere variant form of the מַזָּלות of this passage). The proper meaning of the term is "mansions;" or "houses," the zodiacal signs being regarded as the "mansions of the sun" by the Babylonians (see 'Ancient Monarchies,' vol. 3. p. 419). And to all the host of heaven

2 Kings 23:5 And he put out of business the foreign-god priests, whom the kings of Judah had put in that they might make sacrificial smoke on the high places in the cities of Judah and the surroundings of Jerusalem, and also those making sacrificial smoke to Baal, to the sun and to the moon and to the constellations of the zodiac and to all the army of the heavens

Beyond Fate

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

Eugnostos, the Blessed, to those who are his.

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

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

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

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

What is Fate?

**Understanding Fate and Providence in Ancient Thought**

Fate, often understood as the force that determines the course of events, has been a subject of intense philosophical and theological exploration throughout history. The concept of fate, defined as "that which is destined or decreed; appointed lot," suggests inevitability and immutability. It is typically seen as a force beyond human control, determining the outcomes of both personal and universal events. While fate is often understood as inevitable and unchangeable, it does not always carry a clear implication of whether the outcomes are good or evil. In ancient Greco-Roman thought, fate was considered an overwhelming force that governs both earthly and heavenly affairs, and various schools of thought sought to understand and interpret its role in human life.

### Fate in the Greco-Roman World

In the Greco-Roman world, fate was regarded as an essential force shaping the destiny of all beings. The Stoics, for example, emphasized fate as a central component of their philosophy. According to the Stoics, fate represented the natural order of the universe, which was governed by divine reason or logos. While individuals were encouraged to cultivate virtue, they were also taught to accept fate with equanimity. For the Stoics, the ultimate goal was to remain indifferent to external circumstances, including pleasure and pain, and to align one’s will with the natural course of the world. This philosophical approach stressed that individuals should maintain peace of mind in the face of life's uncertainties, accepting that fate often plays a significant role in their lives.

Fate in this context was not viewed negatively but was instead regarded as an integral part of the cosmos. The Stoics believed that everything, from the smallest event to the grandest universal law, was preordained according to divine reason. Human beings, in this framework, could not escape fate, but they could cultivate inner virtues that allowed them to respond to it with wisdom.

### Astrological Determinism

Astrology in the ancient world, much like today, played a significant role in shaping individuals' understanding of fate. Astrologers believed that the position of the stars and planets at the time of a person’s birth had a profound impact on their destiny. This view, known as astrological determinism, held that celestial bodies exerted influence over an individual's life, shaping their character, behavior, and future. According to ancient astrological traditions, the alignment of the stars could predict key events, such as the timing of marriages, the likelihood of success in battle, and even the outcome of political struggles.

Astrology was seen as a tool to unlock the secrets of fate. It was not simply about predicting the future but understanding the forces that guided an individual’s path. Scholars like Gesenius noted that in many ancient cultures, including the Hebrew and Chaldee traditions, astrology was widely practiced as a means of divining fate. The belief that cosmic forces shaped human existence was prevalent in many ancient societies, where astrology was considered a legitimate science for understanding fate.

### The Pharisees and Fate

The Pharisees, a prominent Jewish sect during the Second Temple period, had a nuanced understanding of fate. According to the Jewish historian Josephus, the Pharisees believed that everything was determined by both fate and God. Josephus writes, “They attribute everything to Fate and to God; they hold that to act rightly or otherwise rests, indeed, for the most part with men, but that in each action Fate co-operates” (*The Jewish War*, II, 162-163). This statement reflects the Pharisees’ belief that while human beings possess free will and are responsible for their actions, fate, as a divine force, also plays a significant role in determining the outcome of events.

For the Pharisees, fate was not seen as an entirely impersonal force. Instead, it was closely tied to divine providence, with God’s will guiding the course of events. Fate and free will were believed to coexist in a delicate balance. While individuals were expected to make moral choices, they also recognized that their lives were influenced by forces beyond their control. This dual belief in human agency and divine predestination reflects a tension that is common in many religious and philosophical systems, where individuals must navigate the interplay between personal responsibility and the greater cosmic order.

### Fate and Free Will in Ancient Thought

The ancient understanding of fate often reflects a tension between determinism and free will. While philosophers and theologians differed in their interpretations, they generally agreed that fate was an important force shaping human existence. Some traditions, such as Stoicism and astrology, emphasized the inevitability of fate and encouraged individuals to align with it. Others, like the Pharisees, acknowledged both fate and human free will, with a focus on the importance of personal responsibility in moral decision-making.

In all these systems, fate was not a simple, monolithic concept but was rather understood in various ways, often depending on the cultural, philosophical, and religious context. Whether viewed as an impersonal force, a divine will, or a combination of both, fate was seen as a guiding principle that shaped the course of individual lives and the unfolding of history. The ancient world’s understanding of fate continues to influence modern discussions about determinism, free will, and the nature of human agency.

**The Valentinian Understanding of Fate and the Cosmos**

In the cosmology of Valentinus, a distinctive and complex framework of divine emanation and creation emerges. Central to this system is the concept of the Pleroma, which represents the fullness of divine being and the origin of all creation. Within Valentinian thought, the Pleroma is the realm of the First Principle, the ultimate and unknowable source from which all existence emanates. Below this lofty divine realm, there are various levels of creation, each corresponding to a different stage in the unfolding of divine power and knowledge. This structure offers a nuanced understanding of fate, which is intertwined with the cosmic order and the intermediary forces at work in the material and spiritual realms.

### The Pleroma and the Ogdoad

The Valentinian cosmos begins with the Pleroma, the source of all divine emanations. It is the realm of the highest and most perfect existence, from which the Aeons—divine attributes or aspects—emerge. These Aeons represent the various qualities of the First Principle, which together form the totality of divine nature.

The first level beneath the Pleroma is the Ogdoad, a realm that holds particular significance in Valentinian thought. The Ogdoad is a space where the fallen Wisdom, or Sophia, resides. This Wisdom is described as having been formed “in being” and “in knowledge” through the emanations of Christ and the Holy Spirit. The formation “in being” led to the creation of the fixed stars, symbolizing the fixed order of the cosmos, while the formation “in knowledge” brought about the separation of passions from Sophia and the generation of spiritual substance. This spiritual substance, known as *pneumatikon*, plays a crucial role in Valentinian soteriology, which is concerned with the restoration of divine order and the return of the soul to the Pleroma.

Within the Ogdoad, Sophia’s passions were transformed by the Holy Spirit into two distinct substances: the material (*hylē*) and the psychic (*psychikon*). The material substance represents the lower, earthly aspects of existence, while the psychic substance relates to the soul and the intermediary nature of humanity. This separation of passions marks the beginning of the creation of the material world, with these substances forming the foundation of the lower realms.

### The Hebdomad and the Role of the Demiurge

The next level below the Ogdoad is the Hebdomad, or the realm of the seven heavens. This domain is shaped by the fallen Wisdom, specifically through the creation of the psychic substance. The Demiurge, an important figure in Valentinian cosmology, rules over the Hebdomad. The Demiurge is seen as the creator of the sublunary world, formed from the psychic and material substances that were generated by Sophia’s separation. The Hebdomad is often associated with the seven planetary spheres, each of which is governed by a celestial ruler. The Demiurge, as the ruler of this lower realm, is responsible for the formation of the material world, and it is within this context that the creation of the devil and evil spirits occurs. The devil, described as *kosmokrator* (world ruler), exercises dominion over the sublunary realm, which is the earthly domain where fate plays a significant role in the unfolding of events.

The Demiurge’s creation of the material world, as well as his role in the generation of evil spirits, introduces a dualistic element into Valentinian thought. While the Pleroma represents the fullness of divine harmony, the lower realms, under the influence of the Demiurge, are characterized by imperfection, division, and corruption. This dualism between the higher and lower realms reflects a worldview where the material world is not inherently good but instead a reflection of the fallen state of Sophia, the divine Wisdom.

### Fate and the Heavenly Bodies

In this cosmological structure, the concept of fate emerges as a force mediated by the heavenly bodies. The Valentinian understanding of fate aligns with certain ancient ideas, particularly the notion that celestial bodies exert influence over human affairs. Fate, in this view, is exerted through the positions and movements of the stars and planets, which affect the course of events in the sublunary realm. The stars and planets, as part of the heavenly order, are seen as powerful intermediaries that shape the destiny of individuals and the world.

However, Valentinian thought also distinguishes between the fate of those in the material realm and the freedom of the spiritual realm. While fate governs the lives of those who are bound to the material world, Christians—those who possess the divine spark—are believed to be exempt from the deterministic influence of fate. This duality is reflected in early Christian literature and Gnostic texts, including the writings of Bardaisan of Edessa and certain Nag Hammadi texts, which emphasize the idea that Christians, through their spiritual nature, transcend the influence of fate. In this sense, while fate is a powerful force in the sublunary world, it does not have the same hold over the divine soul or the believer, who is destined to return to the Pleroma.

### Conclusion

The Valentinian understanding of fate is deeply intertwined with its cosmological vision, where the interplay between divine emanation, spiritual substance, and material creation shapes the destiny of all beings. While fate is exerted through the heavenly bodies and governs the sublunary realm, the Christian, in their divine essence, is seen as ultimately beyond the reach of fate. The Valentinian narrative offers a unique interpretation of fate that combines the influence of the celestial order with the redemptive power of spiritual ascent, where the goal is to transcend the limitations of the material world and return to the divine fullness of the Pleroma. This understanding of fate highlights the tension between determinism and divine freedom, a theme that resonates throughout Gnostic thought and early Christian teachings.

**Valentinian Views on Fate and the Role of Salvation**

In Valentinian thought, the concept of fate is intricately intertwined with the cosmological order, the powers governing the heavens, and the potential for human salvation. The narrative of fate, especially in relation to the astrological influences on individuals' lives, is deeply connected to the teachings of Valentinus, who posited that fate was a force shaped by the heavens but could be transcended through divine knowledge and spiritual rebirth.

In Valentinian cosmology, the Hebdomad—the seven heavens, as well as the Ogdoad above them—represent the stages of creative power, with the Pleroma being the highest emanation of divine existence. Above these realms lies the realm where the divine wisdom, or Sophia, once fell. This fall led to the creation of the material world, governed by the Demiurge. The Demiurge, in this system, forms the "sublunary" world—the world beneath the moon—which is dominated by the planetary spheres (the seven "planets," including the sun and moon). These spheres are seen as the agents of the invisible forces and powers that govern fate in the physical world.

According to the *Works of Theodotu*, these powers, although invisible and intangible, control the movements of the stars and influence the fate of individuals:

*“Fate is a union of many opposing forces and they are invisible and unseen, guiding the course of the stars and governing through them. For as each of them arrived, borne round by the movement of the world, it obtained power over those who were born at that very moment, as though they were its own children”* (Extracts from the Works of Theodotu, 69). These powers, aligned with the planetary bodies, influence the lives of those born under their guidance, imprinting the course of their lives.

As these powers govern existence, they can be divided into different types: some are beneficent, others maleficent, some aligned with the right and others with the left. *“The twelve signs of the Zodiac and the seven stars which follow them rising now in conjunction, now in opposition… these, moved by the powers, show the movement of substance toward the creation of living beings”* (Extracts from the Works of Theodotu, 71). This suggests that not only do the powers guide birth and the conditions of life, but they also play a role in the spiritual and material formation of human beings. However, individuals are born into a battlefield of these opposing forces, and their fate is shaped by which side of this cosmic battle they are aligned with.

However, the Valentinian worldview provides a distinct and esoteric understanding of salvation. Central to this salvation is the concept of gnosis, or divine knowledge. Those who attain gnosis are liberated from the dominion of these heavenly forces and from the deterministic grip of fate. The coming of the Lord, according to Valentinian teachings, signals the possibility of transcending fate and moving into a state of divine providence. The text from *The Works of Theodotu* articulates this:

*“The Lord came down bringing the peace which is from heaven to those on earth, as the Apostle says, ‘Peace on the earth and glory in the heights.’ Therefore a strange and new star arose doing away with the old astral decree, shining with a new unearthly light, which revolved on a new path of salvation, as the Lord himself, men's guide, who came down to earth to transfer from Fate to his providence those who believed in Christ”* (Extracts from the Works of Theodotu, 74). The birth of the Savior is seen as a cosmic event that disrupts the old astral determinism, offering those who believe in Christ a new path—one that leads beyond fate to divine guidance.

Through baptism, believers are symbolically washed from the grip of fate, receiving a spiritual rebirth that frees them from the tyranny of the celestial bodies and their influence. The *Works of Theodotu* emphasizes the significance of this act:

*“Until baptism, fate is real, but after it the astrologists are no longer right”* (Extracts from the Works of Theodotu, 78). The washing away of the old life in baptism symbolizes freedom from the deterministic forces of the cosmos, a transition to divine providence where believers are no longer subject to the whims of fate.

In Valentinian soteriology, this freedom from fate is not simply a physical or ceremonial act but is deeply tied to spiritual knowledge and the understanding of one’s true nature. The transformation is both ontological and epistemological: those who understand who they truly are—children of the divine—are no longer subject to the arbitrary laws of the celestial bodies. As Valentinian teachings suggest, *“the results prophecied show that Fate exists for the others and the consideration of calculations is a clear proof… For example, the Magi not only saw the Lord's star but they recognized the truth that a king was born and whose king he was, namely of the pious”* (Extracts from the Works of Theodotu, 75).

This reveals a deep metaphysical truth: fate is a construct for those who lack the knowledge (gnosis) to transcend it. As *The Works of Theodotu* explains, baptism is not only a ritual washing but also a means of liberation from the cosmic forces that once ruled over one's life:

*“For he who was baptized unto God advanced toward God and has received ‘power to walk upon scorpions and snakes,’ the evil powers”* (Extracts from the Works of Theodotu, 76).

Ultimately, for the Valentinian Gnostic, salvation is about transcending fate and becoming aligned with divine providence. This path of salvation is illuminated through the teachings of Christ and the attainment of gnosis, which enables the believer to rise above the powers of fate, living not according to the stars, but according to the guidance of the divine.

**Beyond Fate: Free Will and the Human Condition**

Throughout history, human beings have grappled with the nature of existence and the forces that govern it. Philosophers, theologians, and mystics have debated whether life is ruled by fate, divine providence, or human will. The Sadducees, a Jewish sect in the Second Temple period, rejected the idea that fate controlled human destiny, insisting that individuals were responsible for their own actions. Similarly, certain Gnostic traditions, such as those found in *Eugnostos the Blessed*, dismiss fate, providence, and self-governance as inadequate explanations of reality. Instead, these traditions present a radical claim: that true understanding comes only through direct knowledge of the ultimate source of existence.

### The Denial of Fate, Providence, and Self-Governance

The Sadducees denied the workings of fate, believing that each person was solely responsible for their circumstances (Josephus, *Jewish Antiquities* XIII.172-173). This stance sharply contrasted with the Pharisees, who held that fate played a role in human affairs, albeit alongside free will. Like the Sadducees, *Eugnostos the Blessed* rejects the notion that fate, providence, or self-rule govern existence. The text states:

> "For some of them say about the world that it was directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of three voices that I have just mentioned, none is true." (*Eugnostos the Blessed*)

Here, three dominant philosophical explanations of the world’s order are dismissed. The idea that the universe governs itself is seen as empty and lifeless. Providence, often understood as divine foresight or intervention, is declared foolish. Fate, which suggests an impersonal force determining all things, is said to be incapable of discernment. These perspectives, while influential in ancient thought, are portrayed as misleading constructs of human reasoning.

### True Knowledge and the Path to Immortality

Rather than relying on philosophical speculation, *Eugnostos* insists that true understanding comes from an entirely different source—the *God of Truth*. The text emphasizes that those who attain knowledge are freed from the limitations of worldly illusions and attain a higher state of existence:

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

This statement presents knowledge (*gnosis*) as the key to transcending the limitations of earthly existence. Unlike fate, providence, or self-governance, which all fail to provide real wisdom, the direct acknowledgment of the true God leads to immortality—not in the sense of an inherent immortal essence but as a transformation brought about through knowledge.

### Responsibility and the Pursuit of Truth

The emphasis on knowledge as the means of liberation aligns with the belief that human beings are not subject to arbitrary cosmic forces but are instead responsible for their own understanding and actions. The Sadducees, who denied fate, shared a similar conviction: people are accountable for their choices, and their actions determine their outcomes. This perspective is echoed in *Eugnostos*, which portrays the pursuit of knowledge as an active process requiring discernment and effort.

In contrast to deterministic systems that leave no room for human agency, *Eugnostos* presents an invitation to those who seek understanding:

> "But to you, it is given to know; and whoever is worthy of knowledge will receive (it), whoever has not been begotten by the sowing of unclean rubbing but by First Who Was Sent, for he is an immortal in the midst of mortal men." (*Eugnostos the Blessed*)

Here, knowledge is not imposed on individuals by fate or divine decree but is granted to those who actively seek it. The reference to being "begotten by First Who Was Sent" suggests that those who attain true understanding align themselves with the highest source of wisdom.

### The Rejection of Fate and Providence

In *Eugnostos, the Blessed*, the idea of fate, providence, and self-governance is critiqued as an incomplete understanding of reality. Eugnostos rejects the notions that the world operates through predetermined outcomes or divine orchestration, instead focusing on the individual’s role in navigating life and attaining true knowledge. According to Eugnostos, any belief in fate or external control of one's life leads to an empty existence, as it removes personal agency and the ability to directly shape one’s destiny. This aligns with the view that human life is governed not by external forces, but by individual wisdom and knowledge of the truth.

Ecclesiastes 9:11 mirrors this rejection of fate and providence by acknowledging the unpredictability and randomness of life. It states: "I returned and saw under the sun that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happen to them all." This passage reinforces the idea that success is not guaranteed by one's abilities, wisdom, or strength, and that unexpected events, over which individuals have no control, often determine outcomes. Both Ecclesiastes and *Eugnostos* recognize the limitations of relying on external forces, and emphasize the necessity of personal agency in understanding and navigating life.

### Conclusion

The rejection of fate, providence, and self-governance in *Eugnostos the Blessed* and the teachings of the Sadducees presents a vision of existence that prioritizes human responsibility and the pursuit of true knowledge. Rather than being bound by impersonal forces or predetermined destinies, individuals have the capacity to seek and attain understanding. This pursuit is not merely an intellectual exercise but a transformative process that leads to a state beyond mortality.

The message is clear: those who rely on fate, providence, or self-rule are misled. True freedom and ultimate destiny lie not in passive acceptance but in the active pursuit of knowledge, leading to communion with the God of Truth.

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

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

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

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

Understanding Fate

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

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

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

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

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

Valentinian Understanding

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

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

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

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

The Powers and Forces

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

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

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

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

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

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

Birth

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

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

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

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

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

Freedom from Fate

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

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

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

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

Beyond Fate

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

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

Eugnostos, the Blessed, to those who are his.

Sunday, 2 March 2025

A Personal Relationship with God and the Covenant: Insights from Scripture and the Gospel of Thomas

Covenant Relationship With God

A Personal Relationship With God

A Personal Relationship with God and the Covenant: Insights from Scripture and the Gospel of Thomas

A personal relationship with God is a journey of profound self-discovery and spiritual awakening. While traditional biblical covenants, like that of God with Abraham, highlight a binding promise between God and His people, the Gospel of Thomas emphasizes an inward, personal connection with the divine. This relationship, both deeply individual and universally transformative, reveals the Kingdom of God that is not found in distant places but within the seeker.

The Covenant with Abraham: A Divine Promise

The covenant between God and Abraham, as seen in Genesis 17:1-10, forms the foundation for understanding God’s relationship with His people. God promises to be with Abraham and his descendants, saying, “I will establish my covenant between me and you… to be your God.” (Gen 17:7). This covenant is not merely a contract, but a divine commitment, a relationship where God makes an eternal promise to be with His people, to guide and multiply them. The core of this covenant is not the outward signs like circumcision, but the profound spiritual understanding that God is always present with His people.

For Abraham, this covenant represents more than just an agreement; it marks the beginning of a deeper faith—a faith that grows and matures through spiritual understanding. The promises of God made to Abraham and his descendants offer a glimpse of a relationship where the divine and the human intersect in meaningful, lasting ways. Just as Abraham was called to walk before God in faith and perfection (Gen 17:1), those in the covenant are also called to live a life of faith, continually learning and growing in their relationship with God.

Circumcision and the Heart: A Symbol of Faith and Transformation
For Gnostic Christians it is the anointing not baptism which brings us into covenant relationship with God and Jesus. circumcision of the flesh profits nothing in the Gospel of Thomas, Jesus touches on the true nature of circumcision:
"If it were useful, they would be born already circumcised. On the other hand, true circumcision in the spirit is entirely beneficial" (Gospel of Thomas 53).

Here, the Gospel of Thomas reflects the spiritual meaning behind the physical act. True circumcision is not about external compliance but about a transformation of the heart and spirit. This mirrors Jeremiah’s prophecy of the new covenant, where God promises to write His law on the hearts of His people:
"I will put my law in their inward parts and in their heart" (Jeremiah 31:33).

This inward transformation reflects the essence of a personal relationship with God. It is not about following external laws but about allowing the divine truth to shape and direct one’s heart and mind.

A Personal, Inner Relationship with God: Insights from the Gospel of Thomas

While the covenant with Abraham focuses on external signs and promises, the Gospel of Thomas offers a perspective on relationship with God that emphasizes inward transformation. Jesus’ teachings in this text suggest that the Kingdom of God is not a distant, external reality but an inner truth waiting to be discovered. Jesus said:
"If those who lead you say to you, ‘See, the kingdom is in the sky,’ then the birds of the sky will precede you. If they say to you, ‘It is in the sea,’ then the fish will precede you. Rather, the kingdom is inside you and outside you." (Gospel of Thomas 3).

In this saying, Jesus reveals that the divine is not far off but within and around us. A personal relationship with God begins with recognizing the presence of the divine within ourselves and others. This internal discovery is not merely intellectual but spiritual—a shift in how one perceives the world and oneself in relation to God.

The Journey of Seeking and Finding

The Gospel of Thomas emphasizes that building a relationship with God requires an active pursuit. Jesus says:
"Seek, and you will find. When you find, you will be troubled. When you are troubled, you will marvel, and you will reign over all." (Gospel of Thomas 2).

This pursuit of God is not easy—it challenges established beliefs and brings about personal transformation. Jesus’ words highlight the fact that seeking the divine is a path of disturbance and awe. Those who embark on this journey will be changed, and their perception of God and themselves will deepen as they seek the truth within.

Embodying the Divine Wisdom

A relationship with God, according to both the Gospel of Thomas and biblical teachings, also involves becoming more like Christ. In the Gospel of Thomas, Jesus said:
"Whoever drinks from my mouth will become like me. I myself shall become that person, and the hidden things will be revealed to him." (Gospel of Thomas 108).

This intimate relationship with Jesus transforms the believer into someone who reflects the divine wisdom. By living out the teachings of Jesus, one grows spiritually, becoming more aligned with God’s nature.

Trusting in the Divine Presence

In both the Gospel of Thomas and the covenantal promises in the Bible, a key aspect of the relationship with God is trust. Jesus urged His followers not to be consumed by worldly concerns but to trust in God’s providence:
"Do not be concerned from morning until evening and from evening until morning about what you will wear." (Gospel of Thomas 36).

This trust is central to the covenant relationship. It is not based on external rituals or material assurances but on a deep faith in God’s presence and guidance. Just as God promised to be with Abraham and his descendants, He promises to be present in the lives of believers, guiding them through faith.

Conclusion: A Living Relationship

A personal relationship with God, as explored in both the Old Testament covenant with Abraham and the teachings of Jesus in the Gospel of Thomas, is one of continuous transformation. This relationship is not static; it is a dynamic, living connection where the believer seeks, finds, and becomes more like Christ. Whether through the external covenant promises or the internal spiritual awakening in the Gospel of Thomas, the relationship with God is defined by trust, understanding, and the discovery of the divine within. Ultimately, as Jesus teaches, the Kingdom of God is not a far-off reality but one that is present within each believer, waiting to be discovered through a deeper relationship with Him.

Gnostic Apostolic Succession: Paulicians, Bogomils, and Cathars

Gnostic Apostolic Succession: Paulicians, Bogomils, and Cathars**

## **Introduction**

Gnostic Christianity has preserved a distinct apostolic tradition, one based not on institutional hierarchy but on the transmission of divine knowledge (*gnosis*). While the Catholic and Orthodox Churches emphasize apostolic succession through an unbroken chain of bishops, Gnostic Christians understand apostolic succession as the continuity of spiritual enlightenment, independent of formal ecclesiastical structures. This tradition continued through groups such as the Paulicians, Bogomils, and Cathars, who, despite persecution, upheld a spiritual lineage rooted in Gnostic thought.

## **Paulicians: Guardians of Apostolic Gnosis**

The Paulicians emerged in the 7th century in Armenia as a Christian movement opposed to the established Byzantine Church. They rejected the veneration of the cross, the hierarchical priesthood, and the sacraments of the institutional church, instead emphasizing direct communion with God through knowledge and inner enlightenment.

Paulician theology was deeply influenced by the teachings of Paul, particularly his emphasis on spiritual transformation and freedom from the Mosaic Law (Galatians 3:23-25). They saw themselves as restorers of the true apostolic tradition, tracing their beliefs back to the early Gnostic interpretations of Paul. The Paulicians also drew from Sethian ideas, particularly the contrast between the material world, which they viewed as corrupt, and the spiritual realm, which could be accessed through divine knowledge.

Their dualistic interpretation of reality must have originated from Sethian groups, whose cosmology depicted the material world as the creation of a lower, ignorant deity, separate from the true, transcendent God. Although the Paulicians aligned themselves with Paul’s teachings, this influence likely shaped their rejection of the material world and their view of Yaldabaoth as a false god.

Their opposition to icons and church rituals led to fierce persecution by the Byzantine Empire. Many were executed or exiled, yet their teachings persisted, spreading into the Balkans, where they influenced the later Bogomils.

## **Bogomils: The Continuation of Gnostic Apostolic Succession**

The Bogomils emerged in the 10th century in Bulgaria as successors to the Paulician tradition. Their name, meaning “beloved of God,” reflected their commitment to a spiritual Christianity free from external religious authority. Like the Paulicians, the Bogomils rejected the established church, viewing it as corrupt and aligned with Yaldabaoth, the false creator-god of the material world.

Bogomil teachings emphasized:

- The rejection of church hierarchy and sacraments.

- The belief that Jesus was sent to reveal the path to salvation through *gnosis*.

- The idea that the world was ruled by evil forces, but that through knowledge and ascetic living, believers could attain spiritual liberation.

Their theology closely resembled Sethian Gnosticism, particularly in their understanding of Jesus as a revealer rather than a sacrificial figure. However, their dualistic worldview, emphasizing an absolute opposition between spirit and matter, suggests influence from Sethian groups, who maintained that the material world was inherently flawed and ruled by an inferior deity.

The Bogomils spread their teachings throughout the Balkans and into Western Europe, influencing the Cathars in southern France. Despite efforts by the Orthodox and Catholic Churches to suppress them, their spiritual lineage persisted.

## **Cathars: The Gnostic Christians of Medieval Europe**

The Cathars, active between the 12th and 14th centuries, were the Western European inheritors of the Gnostic tradition carried by the Paulicians and Bogomils. Centered in the Languedoc region of France, the Cathars rejected the authority of the Catholic Church, which they saw as an institution of Yaldabaoth.

Key Cathar beliefs included:

- A distinction between the false, material god (Yaldabaoth) and the true, hidden God of the spiritual realm.

- The view that Jesus came to reveal knowledge, not to atone through suffering.

- The rejection of sacraments, particularly the transubstantiation, which they saw as a deception of the institutional church they view the Eucharist as a simple Thanksgiving meal they also rejected the trinity and the worship of the cross.

- The practice of asceticism to purify the self and attain spiritual enlightenment.

Cathar initiates, known as *Perfecti* (Perfected Ones), lived celibate, simple lives, rejecting wealth and worldly power. They embodied the belief that salvation was achieved through inner transformation rather than external rituals.

Like the Paulicians and Bogomils before them, the Cathars inherited a dualistic cosmology that must have originated from earlier Sethian influences. Their belief in two opposing divine forces—the benevolent God of spirit and the malevolent ruler of matter—mirrored the Sethian portrayal of the transcendent Father and the ignorant Yaldabaoth.

Due to their growing influence, the Catholic Church launched the Albigensian Crusade (1209–1229) to exterminate the Cathars. Despite severe persecution, Cathar ideas persisted underground and later influenced movements such as the Reformation and esoteric Christianity.

## **Conclusion**

The Paulicians, Bogomils, and Cathars represent a continuous thread of Gnostic apostolic succession, transmitting divine knowledge outside the structures of institutional Christianity. Their dualistic interpretation of reality must have originated from Sethian groups, who saw the material world as a deception and sought liberation through knowledge. Rather than relying on hierarchical ordination, these Gnostic Christians upheld an apostolic tradition rooted in inner revelation and direct communion with God. Though persecuted, their teachings endured, preserving the essence of Gnostic Christianity across centuries.