The Powers or Forces in the Gospel of Philip

# The Powers or Forces in the *Gospel of Philip*  

The *Gospel of Philip* speaks frequently of "powers" or "forces" (*δυνάμεις*), which in biblical and early Christian literature can refer to both divine and earthly authorities. The term *δύναμις* is used in the New Testament to describe the power of angels (Ephesians 1:21; 2 Peter 2:11), the power of rulers (1 Corinthians 15:24), and even the power of God (Matthew 22:29; Mark 12:24; Luke 22:69). In the *Gospel of Philip*, these powers seem to be linked to both false gods and human institutions that oppose true spiritual understanding. The Hebrew word *Elohim*, often translated as “God,” also means “powers” or “mighty ones,” and is sometimes used in reference to pagan deities (Exodus 12:12; Psalm 82:1). This suggests that the powers in the *Gospel of Philip* could symbolize false religious authorities and idols rather than supernatural evil beings.  

## The Powers as Pagan Gods  

The text states:  

> "There are forces that do [favors] for people. They do not want people to come to [salvation], but they want their own existence to continue. For if people come to salvation, sacrifice will [stop]…and animals will not be offered up [55] to the forces. In fact, those to whom sacrifices were made were animals. The animals were offered up alive, and after being offered they died. But a man was offered up to God dead, and he came alive."  

This passage aligns with biblical criticism of idol worship, where false gods are maintained through sacrifices and rituals (Isaiah 44:9-20; Psalm 135:15-18). The statement that these forces "do not want people to come to salvation" suggests that they represent the religious systems that depend on sacrifices, mirroring Old Testament passages where God condemns idolatry and the belief that pagan rituals bring favor (Jeremiah 7:22-23; Hosea 6:6). The *Gospel of Philip* contrasts these sacrifices with Jesus, who was "offered up to God dead, and he came alive," emphasizing the resurrection as a divine act of true restoration.  

## "God Is a Man-Eater"  

Another passage in the *Gospel of Philip* states:  

> "God is a man-eater, [63] and so men are [sacrificed] to him. Before men were sacrificed, animals were sacrificed, because those to whom they were sacrificed were not gods."  

This could be interpreted as a critique of pagan rituals in which humans were sacrificed to false deities (Deuteronomy 12:31; 2 Kings 16:3). The phrase “those to whom they were sacrificed were not gods” directly recalls biblical denunciations of idolatry (Jeremiah 16:20; Psalm 115:4-8). The *Gospel of Philip* may be emphasizing that the true God does not require sacrifices in the way that pagan gods do.  

## The Holy Spirit and the Forces  

Another key passage states:  

> "Evil forces serve the saints, for they have been blinded by the holy spirit into thinking they are helping their own people when they really are helping the saints."  

If we understand "evil forces" as false religious systems or oppressive political powers, this could mean that even misguided human institutions can inadvertently serve God's purpose. This aligns with biblical teachings that God uses human rulers and systems—even corrupt ones—to fulfill His plan (Isaiah 10:5-7; Acts 4:27-28 Romans 9:17).  

This passage is followed by a saying:  

> "So a disciple once asked the master for something from the world, and he said, 'Ask your mother, and she will give you something from another realm.'"  

The “mother” here likely refers to the Holy Spirit, which in some early Christian traditions was considered a feminine principle. This could imply that spiritual nourishment comes from God’s wisdom rather than worldly sources, similar to how Jesus instructed his followers to seek the kingdom of God rather than material concerns (Matthew 6:33).  

## Mary and the Powers  

The *Gospel of Philip* discusses Mary’s conception:  

> "Some said Mary became pregnant by the holy spirit. They are wrong and do not know what they are saying. When did a woman ever get pregnant by a woman?"  

This could be rejecting misunderstandings of the virgin birth, emphasizing that Mary’s conception was a divine miracle rather than a literal physical process involving the Holy Spirit.  

Another passage states:  

> "Mary is the virgin whom none of the powers defiled. This is greatly repugnant to the Hebrews, who are the apostles and apostolic persons. This virgin whom none of the powers defiled [wishes that] the powers would defile themselves."  

Here, "powers" again seem to represent human authorities and religious systems that opposed the truth. The statement that Mary "was not defiled" by these powers suggests that she remained pure from corrupt influences, much like biblical figures who resisted temptation and remained faithful to God (Luke 1:38; Revelation 14:4).  

## Tame and Wild Powers  

The text also compares powers to tame and wild animals:  

> "Some animals are tame, such as the bull, the donkey, and the like, while others are wild and live off in the wild. Man plows fields with tame animals, and as a result, people are nourished, together with animals, whether tame or wild. So also the perfect man plows with powers that are tame and prepares everything to come into being."  

This analogy suggests that some powers—likely human institutions—can be harnessed for good, while others are chaotic and unrestrained. The Holy Spirit is depicted as the guiding force that "tends everything and rules over all the powers," reinforcing the idea that God's wisdom ultimately governs human affairs.  

## Wearing the Light  

Another passage states:  

> "The powers cannot see those who have put on the perfect light, and they cannot seize them. One puts on the light in the mystery of union."  

This echoes biblical themes of light as protection from darkness (John 1:5; Ephesians 6:11-13). The “perfect light” could symbolize divine wisdom, which allows believers to transcend the corrupt influence of human authorities.  

## Adam and the Powers  

The Gospel of Philip states:

"When Adam was united with spirit, [he] uttered words superior to the powers, and the powers envied him."

This aligns with Valentinus Fragment 1:

"Something like fear overcame the angels in the presence of that modeled form (i.e., Adam) because he uttered things that were superior to what his origins justified."

Rather than seeing the angels as hostile, these passages suggest they were awed by Adam’s divine wisdom. Adam, created in God’s image (Genesis 1:26-28), reflected a higher essence within himself. Valentinus Fragment 1 clarifies this:

"For Adam, modeled as representing a human being, made them stand in awe of the preexistent human being; for precisely the latter stood in him."

The angels’ reaction was not fear in an evil sense but astonishment at the divine reflection within Adam. The text further states:

"They were stricken with terror and quickly concealed the work."

This suggests they revered Adam’s wisdom, as one might be awed by a great creation. Rather than opposition, their response highlights Adam’s unique role in manifesting divine truth.

## Conclusion  

The *Gospel of Philip* presents the "powers" as forces that resist divine wisdom—whether they are pagan gods, false religious institutions, or oppressive rulers. These powers seek to maintain control, but those who embrace true understanding are not subject to them. The text aligns with biblical warnings about idolatry and corrupt leadership while emphasizing that true salvation comes through divine wisdom, not worldly systems. Rather than depicting supernatural evil beings, the *Gospel of Philip* critiques the human structures that oppose God's truth.

Write a 800 word document include all quotations and references

Make sure you deal with every saying here 

 title The powers or forces in the gospel of Philip 

δύναμις is used of the power of angels: Ephesians 1:21 (cf. Meyer at the passage]) 2 Peter 2:11; of the power of the devil and evil spirits, 1 Corinthians 15:24; τοῦ ἐχθροῦ, i. e. of the devil, Luke 10:19; τοῦ δράκοντος, Revelation 13:2; angels, as excelling in power, are called δυνάμεις (cf. (Philo de mutat. nora. § 8 δυνάμεις ἀσωματοι) Meyer as above; Lightfoot on Colossians 1:16; see ἄγγελος): Romans 8:38; 1 Peter 3:22. ἡ δύναμις τοῦ Θεοῦ, universally, the power of God: Matthew 22:29; Mark 12:24; Luke 22:69; Acts 8:10; Romans 1:20; Romans 9:17; 1 Corinthians 6:14;

In the gospel of Philip the powers are the forces referred to angels this comes from the Hebrew word Elohim which means powers or powerful ones. Elohim is a plural word which means powers are powerful ones. Since the Hebrew word Elohim also refers to false gods or Idols the gospel of Philip could be referring to pagan gods and idols

There are forces that do [favors] for people. They do not want people to come to [salvation], but they want their own existence to continue. For if people come to salvation, sacrifice will [stop]…and animals will not be offered up [55] to the forces. In fact, those to whom sacrifices were made were animals. The animals were offered up alive, and after being offered they died. But a man was offered up to God dead, and he came alive.

I believe this verse is referring to pagan gods this can be confirmed by comparing with the saying about God as a Mam eater <because those to whom they were sacrificed were not gods.>

God Is a Man-Eater

God is a man-eater, [63] and so men are [sacrificed] to him. Before men were sacrificed, animals were sacrificed, because those to whom they were sacrificed were not gods.

 The Holy Spirit and Evil Forces

Evil forces serve the saints, for they have been blinded by the holy spirit into thinking they are helping their own people when they really are helping the saints. So a disciple once asked the master for something from the world, and he said, “Ask your mother, and she will give you something from another realm.”

Mary Conceiving

Some said Mary became pregnant by the holy spirit. They are wrong and do not know what they are saying. When did a woman ever get pregnant by a woman? Mary is the virgin whom none of the powers defiled. This is greatly repugnant to the Hebrews, who are the apostles and apostolic persons. This virgin whom none of the powers defiled [wishes that] the powers would defile themselves.

Tame and Wild Animals

Some animals are tame, such as the bull, the donkey, and the like, while others are wild and live off in the wild. Man plow fields with tame animals, and as a result people are nourished, together with animals, whether tame or wild. So also the perfect man plows with powers that are tame and prepares everything to come into being. Thus the whole place has stability, good and evil, right and left. The holy spirit tends everything and rules over [all] the powers, whether tame or wild and running loose. For the spirit is [resolved] to corral them, so that they cannot escape even if [they] wish.

A Donkey Turning a Millstone

A donkey turning a millstone walked a hundred miles. When it was set loose, it found itself in the same place. Some people travel long distances but get nowhere. By nightfall they have seen no cities or villages, nothing man-made or natural, no powers or angels. These miserable people have labored in vain.

Marriage

The mystery of marriage is great. [Without] it, the world would [not] exist. The existence of [the world depends on] people, and the existence [of people depends on] marriage. Then think of the power of [pure] intercourse, though its image [65] is defiled

.

Whoever Leaves the World

Whoever leaves the world can no longer be held back as if still in the world. Such a person clearly is beyond desire…and fear, is dominant…, and is above envy. If…, that person is grasped and choked. How can that person escape the [great grasping powers]? How can that person [hide from them]? Some [say], “We are faithful,” in order that they [may escape [66] unclean] spirits and demons. For if they had the holy spirit, no unclean spirit could grab them. Do not fear the flesh and do not love it. If you fear the flesh, it will dominate you. If you love the flesh, it will swallow you up and strangle you.

Wearing the Light

The powers cannot see those who have put on the perfect light, and they cannot seize them. One puts on the light in the mystery of union.

Adam’s Soul

Adam’s soul came from a breath. The soul’s companion is spirit, and the spirit given to him is his mother. His soul was [taken] from him and replaced with [spirit]. When he was united with spirit, [he] uttered words superior to the powers, and the powers envied him. They [separated him from his] spiritual companion…hidden…bridal chamber….

<[he] uttered words superior to the powers, and the powers envied him. > We can compare this with Valentinus Fragment 1: Adam's Faculty of Speech

Valentinus Fragment 1: Adam's Faculty of Speech

Something like fear overcame the angels in the presence of that modeled form (i.e. Adam) because he uttered things that were superior to what his origins justified, owing to the agent who had invisibly deposited a seed of higher essence and who spoke freely. So too in the races of worldly people, human artifacts become objects of fear for their creators - for example statues and images and everything that is made by human hands as representing a god. For Adam, modeled as representing humanity, made them stand in fear of the preexistant Humanity; for precisely the latter stood in him. And they were stricken with terror and quickly concealed the work.

The Chief Archon, the Papacy, and the Spirit of the Antichrist

The Chief Archon, the Papacy, and the Spirit of the Antichrist

In the Greek language, the word archon refers to a ruler, chief, or leader. In ancient Greek society, archons were principal magistrates, often holding significant political and judicial authority. The word archon carries the connotation of power and governance. In biblical and apocryphal texts, this term extends beyond just civil rulers, often being used metaphorically to describe spiritual leaders or figures that govern over belief systems. In the context of early Christianity, the archons also came to symbolize those who mislead or control the faithful, a role which would later be attributed to the Papacy.

"The rulers wanted to fool people, since they saw that people have a kinship with what is truly good. They took the names of the good and assigned them to what is not good, to fool people with names and link the names to what is not good. So, as if they were doing people a favor, they took names from what is not good and transferred them to the good, in their own way of thinking. For they wished to take free people and enslave them forever." (Gospel of Philip)

In this passage from the Gospel of Philip, the rulers (or archons) are described as those who deceive others by manipulating names and symbols. These rulers, referring here to the religious authorities, use names of goodness to create associations with what is inherently bad. They sought to lead the people away from true freedom and towards a false form of enslavement under their own control. This practice of deception through naming is a fundamental tool used by those in power to maintain control over others.

The rulers in this passage can be understood as the leaders of the Roman Catholic Church—the chief archon—who have used their positions to impose false doctrines and bind people to a distorted view of God. The Papacy and its system have historically represented the archons of Christianity, individuals who, by twisting the names of the Father, Son, and Holy Spirit, have established a false religious structure. They did not merely seek to deceive people with words; they used these names as masks to cover the truth of God’s unity and led many to worship a divided deity—an image of God distorted into three parts, which is not the true nature of God.

"They took the name of those that are good [holy] and gave it to those that are not good [false religious doctrines], so that through the names [the Father, the Son, and the Holy Spirit—the false doctrine of the Trinity] they might deceive men and bind them to those that are not good." (Gospel of Philip)

Here, the archons are said to have taken the name of goodness—an essential part of the true God—and attributed it to false doctrines. The false doctrine of the Trinity, as taught by the Papacy, is the primary deception being referenced here. By baptizing individuals in the name of the Father, the Son, and the Holy Spirit, the Papacy has essentially bound people to a false concept of God, obscuring the true, indivisible nature of God and replacing it with a divided and constructed "Trinitarian" deity. This false understanding of God, akin to a mask, has deceived countless followers into worshipping an image of God rather than the true, unified Creator.

The Papacy and its religious system have utilized this form of spiritual deception to gain power over individuals, ensuring that they remain bound to doctrines that mislead and oppress. These teachings, however, are not new—they have been part of the Antichrist spirit that works to lead people astray from the true knowledge of God. Just as the archons in the Gospel of Philip manipulated the names of the good for their own purposes, the Papacy has taken the names of holiness and used them to enforce its own teachings, thus keeping people enslaved to false beliefs.

"They created images or 'personas' of God in the form of the Trinity, using these false masks to deceive people. By assigning distinct 'faces' or 'roles' to the Father, Son, and Holy Spirit, they obscured the true, indivisible nature of God, leading people to believe in a divided deity."

The Trinity doctrine, a product of the Papacy and its religious influence, is an example of how these archons have used masks to deceive the faithful. By assigning different roles to the Father, Son, and Holy Spirit, they have created a distorted image of God. This deception binds people to a false understanding of God, leading them to worship a constructed persona rather than the true, unified Creator. The false image of God, represented by these masks, has been used to manipulate the faithful into serving an institution that seeks power and control, much like the archons in the Gospel of Philip.

The Papacy, as the chief archon, has perpetuated the spirit of the Antichrist by teaching doctrines that obscure the true nature of God. The Antichrist is not just a figure; it is a spirit of deception that denies the truth of God’s nature. By teaching the false doctrine of the Trinity, the Papacy has created a barrier between the people and the true God, leading them away from the path of salvation.

"These things they [the church leaders] knew, for they wanted to take the free man [ransomed, free from sin, born again, sanctified] and make him a slave to them forever."

The Papacy has continually sought to bind individuals to its system of control, using deception and false teachings to enslave them spiritually. The chief archon, the Papacy, has deceived people into believing in doctrines that lead them away from the truth of God and the freedom that comes from understanding His true nature. This manipulation of truth is the essence of the Antichrist spirit, which seeks to dominate and control, rather than liberate and reveal the truth of God’s love and freedom for His people.

The Papacy, with its false teachings and corrupt practices, embodies the spirit of the Antichrist. By distorting the image of God and deceiving the masses, the Papacy continues to fulfill its role as the chief archon, leading people away from the truth and into spiritual bondage. The false doctrine of the Trinity is just one example of how the Papacy has manipulated the names of the good to enslave people to a false understanding of God, binding them to a constructed image of the divine that is not true.

The Rulers, The Archons, and False Religious Leaders

**The Rulers, The Archons, and False Religious Leaders**

In religious texts, the term *archons* often refers to rulers, but their meaning goes beyond the political or governmental figure. Initially, *archons* were principal magistrates in Greek society, serving as rulers or governors in various capacities. The term itself is derived from the Greek word **"archon"**, a masculine noun that signifies a ruler, leader, or chief. In its general use, it denotes those in positions of power, including civil magistrates and government officials (cf. **Acts 16:19, 20; Romans 13:3**). Within the Jewish context, the term also applied to official members of the assembly of elders or the leadership of the synagogue (**Luke 23:13, 35; Acts 3:17**). Over time, however, the meaning of *archon* evolved, particularly in the context of Christian teachings, as the term was applied to religious authorities.

The *archons* in the **Gospel of Philip** refer not to supernatural beings, as often depicted in some Gnostic texts, but to religious leaders who misled their followers, specifically the *apostate bishops and deacons* within the early Christian Church. The *archons* are described as deceptive rulers who misused their authority to manipulate people and hinder true knowledge. The **Gospel of Philip** provides a striking portrayal of these figures as individuals who wished to deceive the people by associating the names of the "good" with that which is "not good," ultimately enslaving the followers spiritually:

**“The rulers wanted to fool people, since they saw that people have a kinship with what is truly good. They took the names of the good and assigned them to what is not good, to fool people with names and link the names to what is not good. So, as if they were doing people a favor, they took names from what is not good and transferred them to the good, in their own way of thinking. For they wished to take free people and enslave them forever.”** (**Gospel of Philip**)

This description captures the spirit of manipulation, where those in power, instead of guiding their flock with wisdom, sought to entrap them in spiritual bondage. The rulers in question, like the Pharisees and scribes of Jesus’ time, are portrayed as individuals who, although in positions of knowledge, chose to hoard this knowledge and deceive others.

**"Woe to you lawyers! For you have taken away the key of knowledge; you yourselves did not enter, and you hindered those who were entering.”** (**Luke 11:52**)  

The **Gospel of Philip**'s condemnation of these corrupt religious leaders echoes the rebuke of Jesus to the legal experts and religious authorities who withheld true understanding from the people. The false rulers, the bishops and deacons in the Christian context, had transformed the role of the *archon* from a civil ruler to a spiritual oppressor. These men, who were meant to lead with humility and grace, instead used their positions to prevent others from gaining true knowledge, thus keeping them bound.

Additionally, the **Gospel of Philip** emphasizes that while these rulers thought they acted by their own will and power, it was ultimately the Holy Spirit working through them—though they were unaware of this spiritual truth. The text reads:

**"The rulers thought they did all they did by their own power and will, but the Holy Spirit was secretly accomplishing all through them by the spirit’s will."** (**Gospel of Philip 9**)

This passage likely refers to the crucifixion of Jesus Christ, where the *archons* (the rulers) believed that their decisions and actions were their own, but in reality, they were unknowingly fulfilling the divine will of the Spirit. The passage reveals that even those who oppose God's plan may, unknowingly, serve its purpose. The power of the Spirit transcends human intentions, reminding us that divine influence operates even through those who may not fully recognize it.

To further clarify, **the Gospel of Philip** elaborates:

**“The rulers (archons) wanted to deceive man, since they saw that he had a kinship with those that are truly good [the ‘rulers,’ although having some knowledge of the truth, had no love for their brothers and kept it for themselves in selfish pride and covetousness]. They took the name of those that are good and gave it to those that are not good [they created images or ‘personas’ of people who are loyal to the deception in order to confuse people].”** (**Gospel of Philip 9**, commentary added)

This illustrates the manipulation of religious leaders who created false representations of goodness, all the while keeping true wisdom from the people. The rulers are depicted as self-serving, desiring not only to control others but to perpetuate their own positions of power. The commentary further explains how these *archons* “bind” people spiritually, leading them into servitude for their own gain.

The theme of **spiritual theft** is clearly portrayed in the **Gospel of Philip** and its commentary:

**"And afterward, what a favor they do for them! They make them be removed from those that are not good [who are actually good] and place them among those that are good [who are actually not good].”**

Ultimately, the *archons* of the **Gospel of Philip** represent those who, in their pursuit of power, manipulate religious truth for personal gain, leading people astray from the true path. The *rulers* are condemned not just for their ignorance but for their deliberate actions to bind others in spiritual servitude, keeping them from the true freedom of knowledge and salvation. This condemnation is not just a historical critique but a timeless warning against the abuse of religious authority.

Born Again by Sophia

Welcome to Pleroma Pathways apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts. The concept of being "born again" is central to the transformative journey of a believer in Christ, and it is a theme deeply rooted in both scripture and divine wisdom. Through the teachings of Jesus, we understand that this rebirth is not merely a physical renewal, but a spiritual awakening and transformation. Born again by Sophia, the divine wisdom, we undergo a twofold renewal: first, through knowledge, baptism, and the Holy Spirit, and second, at the Resurrection of the Dead, when we are clothed with immortality. This document will delve into the biblical understanding of being born again, highlighting the spiritual and esoteric dimensions of this powerful concept.

# Born Again by Sophia  

Jesus said to Nicodemus, *“Very truly I tell you, no one can see the kingdom of God unless they are born again”* (John 3:3). This statement puzzled Nicodemus, who asked, *“How can someone be born when they are old? Surely they cannot enter a second time into their mother’s womb to be born!”* (John 3:4). But Jesus explained, *“No one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit”* (John 3:5-6).  

Being "born again" is not a physical rebirth but a transformation initiated by divine wisdom—Sophia—and accomplished through knowledge, baptism, and the Holy Spirit. This renewal occurs in two stages: first, through enlightenment and spiritual rebirth in this life, and second, at the Resurrection when we put on incorruptibility.  

## **The First Birth: Renewal by Knowledge and the Spirit**  

The Apostle Paul describes the first stage of being born again as the renewal of the mind: *“And have put on the new self, which is being renewed in knowledge in the image of its Creator”* (Colossians 3:10). This renewal begins when we embrace divine wisdom, which calls out in Proverbs: *“Now then, my children, listen to me; blessed are those who keep my ways. Listen to my instruction and be wise; do not disregard it. Blessed are those who listen to me, watching daily at my doors, waiting at my doorway. For those who find me find life and receive favor from the Lord. But those who fail to find me harm themselves; all who hate me love death”* (Proverbs 8:32-36).  

Wisdom—Sophia—leads us to truth, and this truth brings spiritual rebirth. This is why Jesus said, *“You will know the truth, and the truth will set you free”* (John 8:32). To be born again is to be liberated from ignorance and sin through divine knowledge and understanding.  

But this renewal is not complete without baptism and the Holy Spirit. Jesus commanded, *“Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit”* (Matthew 28:19). Baptism is the moment we put on Christ, as Paul writes: *“For all of you who were baptized into Christ have clothed yourselves with Christ”* (Galatians 3:27).  

Through the anointing of the Holy Spirit, we receive the name Christian. The early disciples were called Christians because they had received the anointing from Christ, the Anointed One. As John writes, *“But you have an anointing from the Holy One, and all of you know the truth”* (1 John 2:20). This anointing confirms our new birth in the Spirit.  

## **The Second Birth: Resurrection from the Dead**  

The first birth renews the mind and spirit, but the second birth transforms the body at the Resurrection. Paul explains, *“For the trumpet will sound, the dead will be raised imperishable, and we will be changed. For the perishable must clothe itself with the imperishable, and the mortal with immortality”* (1 Corinthians 15:52-53).  

This is the ultimate rebirth—when we receive incorruptibility. Jesus, the firstborn from the dead, paved the way: *“Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep”* (1 Corinthians 15:20). Just as He was raised, we too will be raised in incorruptible bodies. *“When Christ, who is your life, appears, then you also will appear with him in glory”* (Colossians 3:4).  

This second birth fulfills Jesus’ promise: *“Very truly I tell you, the hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear will live”* (John 5:25). The fullness of being born again is not complete until we are raised in glory.  

## **Conclusion**  

To be born again is to undergo a twofold transformation—first by receiving wisdom, baptism, and the Holy Spirit in this life, and second, by being resurrected in incorruptibility. Jesus declared, *“I am the resurrection and the life. The one who believes in me will live, even though they die”* (John 11:25). This promise is fulfilled through divine wisdom, Sophia, leading us to renewal in knowledge, and ultimately to the Resurrection of the Dead, when we will be clothed with immortality.  

As Jesus said, *“Blessed are those who are invited to the wedding supper of the Lamb!”* (Revelation 19:9). Those who are born again in both wisdom and resurrection will enter the fullness of the Kingdom of God.

Let us, then, seek divine wisdom, be renewed in knowledge, walk in the Spirit, and hold fast to the hope of the Resurrection. As Paul reminds us:

“We eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.” (Philippians 3:20-21)

The Holy Spirit the Chief Angel

Holy Spirit the Chief Angel







**The Holy Spirit: The Chief Angel**  

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

We understand that the Trinity is a false teaching, and we recognize that God's Spirit is His active force. However, an alternative perspective, rooted in early Christian thought, associates the Holy Spirit with the Chief Angel who guides and instructs believers. This view is supported by scriptural references to the role of angels in divine guidance, revelation, and governance. This document explores the evidence suggesting that the Holy Spirit is the Chief Angel, particularly in relation to biblical passages and early Christian writings.  

### Angels as Divine Agents in Early Christian Thought  

The early Christians understood that angels played an active role in mediating divine revelation. Some early traditions suggest that the Holy Spirit operates through the Chief Angel, who carries out divine instruction and guidance.  

Irenaeus, in *Against Heresies*, describes how angels govern the nations and how one Chief Angel is particularly associated with Israel:  

*"Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews; and inasmuch as he desired to render the other nations subject to his own people, that is, the Jews, all the other princes resisted and opposed him. Wherefore all other nations were at enmity with his nation."* (*Against Heresies*)  

This passage suggests that a Chief Angel was responsible for guiding Israel, a concept that aligns with the biblical role of the Holy Spirit in leading God's people.  

### The Holy Spirit as the Comforter Angel  

The Epistle to the Hebrews connects the Holy Spirit with the Angel who guided Israel:  

*"Therefore, as the Holy Spirit says: 'Today, if you will hear His voice, Do not harden your hearts as in the rebellion, In the day of trial in the wilderness, Where your fathers tested Me, tried Me, And saw My works forty years...'"* (Hebrews 3:7-9)  

The phrase "tempted me" suggests that the one being tested was an angel rather than God Himself, as James 1:13 states that God cannot be tempted. This aligns with the idea that the Holy Spirit, as the Comforter Angel, was the divine presence leading Israel.  

1 Corinthians 2:10-11 also suggests an angelic role for the Holy Spirit:  

*"God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God... Even so the things of God knoweth no man, but the Spirit of God."*  

If the Spirit here refers to the Comforter Angel, then the passage teaches that divine knowledge is mediated through an angelic being.  

### Pentecost and Angelic Manifestations  

The tongues of fire at Pentecost indicate an angelic presence:  

*"And there appeared unto them cloven tongues like as of fire, and it sat upon each of them."* (Acts 2:3)  

This imagery recalls Psalm 104:4:  

*"Who maketh his angels spirits; his ministers a flaming fire."*  

The association between fire and angels suggests that the manifestation of the Holy Spirit at Pentecost was angelic in nature.  

### Angels as Instruments of Divine Repentance  

Acts 11:18 states that God "granted repentance unto life," implying divine influence on human hearts. This action is associated with "the hand of the Lord" in Acts 11:21, a phrase often used for angelic intervention.  

Likewise, in Acts 27:23-25, Paul describes an angel guiding him:  

*"The Angel of God, whose I am, and whom I serve, stood by me this night, saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee."*  

Paul's statement that he serves "the Angel of God" aligns with the concept of the Holy Spirit being the Chief Angel guiding believers.  

### The Angel of the Presence and the Holy Spirit  

The Holy Spirit is often equated with the Angel of the Presence in the Old Testament. Isaiah 63:9-10 states:  

*"In all their affliction he was afflicted, and the Angel of his presence saved them... But they rebelled, and vexed his Holy Spirit."*  

This passage suggests that the Holy Spirit and the Angel of the Presence are one and the same. Stephen reinforces this connection in Acts 7:51, when he accuses Israel of resisting the Holy Spirit, just as their ancestors resisted the Angel of the Presence in the wilderness.  

### The Church as the Dwelling Place of the Holy Spirit-Angel  

The phrase "the living God" (1 Timothy 3:15) may be understood as "the God of the living ones" (i.e., the cherubic angels). If so, then "the church of the living God" would refer to a community indwelt by an angelic presence.  

Paul also warns Timothy in 1 Timothy 5:21:  

*"I charge thee before God, and the Lord Jesus Christ, and the elect angels..."*  

The mention of "elect angels" suggests that angels were present in the gatherings of believers, reinforcing the idea that the Holy Spirit is an angelic being dwelling among God's people.  

### The Holy Spirit as the Revealer of Truth  

John 16:13 describes the Holy Spirit as the Spirit of Truth:  

*"He, the Spirit of truth... will guide you into all truth; for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come."*  

This description aligns with the role of angels in delivering divine messages, as seen in Revelation 1:1:  

*"The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John."*  

The angelic mediation of revelation confirms that the Holy Spirit, as the Chief Angel, continues this role in guiding believers.  

### Conclusion  

The evidence from Scripture and early Christian thought suggests that the Holy Spirit functions as the Chief Angel guiding believers. The Holy Spirit's role in leading Israel, revealing divine truth, and inspiring repentance aligns with angelic functions in both the Old and New Testaments.  

While mainstream Christianity has often interpreted the Holy Spirit as an impersonal force or a distinct divine person, an alternative view—rooted in early Christian thought—identifies the Holy Spirit as the Chief Angel who governs and instructs God's people. This perspective aligns with biblical references to the Comforter Angel, the Angel of the Presence, and the guiding role of the Holy Spirit in the church.  

By understanding the Holy Spirit as the Chief Angel, we gain a deeper appreciation of God's active involvement through His messengers, who continue to work among believers to reveal divine truth and prepare them for the age to come.

Becoming Christians according to the Gospel of Philip

How to become a Christian according to the Gospel of Philip

# Becoming Christians According to the Gospel of Philip  

## The Name "Christian"  

The word *Christian* appears three times in the New Testament (Acts 11:26; Acts 26:28; 1 Peter 4:16). The first recorded use of this term was in Antioch, Syria, where the followers of Jesus were identified as Christians.  

**Acts 11:26 (KJV)** – "And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch."  

The Greek word for *Christian* (Χριστιανός, *Christianos*) is derived from *Christos* (Χριστός), meaning "anointed one." In the Greek Septuagint, *Christos* is used to translate the Hebrew *Mašíaḥ* (מָשִׁיחַ), meaning "Messiah" or "anointed."  

The word rendered "called" in Acts 11:26 is *chrematisai*, meaning "to utter an oracle" or "to be divinely called." Some translations clarify that the name *Christian* was divinely appointed:  

- **Young’s Literal Translation**: "The disciples also were divinely called first in Antioch Christians."  

- **New World Translation (NWT)**: "It was first in Antioch that the disciples were by divine providence called Christians."  

Early non-Christian sources such as Josephus (*Antiquities of the Jews*, XVIII.3:3), Tacitus (*Annals*), and Pliny the Younger confirm that Christians were recognized by this name. Early Christian writings such as Ignatius (*Ephesians* 11.2; *Romans* 3.2) and the *Didache* (12.4) also affirm the term's significance.  

## The Gospel of Philip on Becoming a Christian  

The *Gospel of Philip*, discovered in 1948 among the *Nag Hammadi* texts, is classified as a Valentinian work. It uses the word *Christian* ten times and distinguishes between Jews, Romans, Greeks, and Christians.  

**"If you say, 'I am a Jew,' no one will be moved. If you say, 'I am a Roman,' no one will be disturbed. If you say, 'I am a Greek, barbarian, slave, free,' no one will be troubled. If you say, 'I am a Christian,' the [world] will be shaken. May I [receive the one] whose name the [world] cannot bear to hear."** (*Gospel of Philip*)  

This passage reflects the early Christian experience of persecution and the distinctiveness of their identity. Unlike ethnic categories (Jew, Greek, Roman), *Christian* was a spiritual designation open to all people.  

## The Anointing and the Name Christian  

The *Gospel of Philip* teaches that the name *Christian* comes from *anointing* rather than from *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. He who has been anointed possesses everything."** (*Gospel of Philip*)  

Although baptism is an important initiation, it is through anointing with the Holy Spirit that a believer truly becomes a Christian. This anointing was understood as the means by which the apostles transferred spiritual power, mirroring Jesus' own anointing:  

- **Acts 10:38** – "God anointed Jesus of Nazareth with the Holy Spirit and with power."  

- **2 Corinthians 1:21** – "Now He who establishes us with you in Christ and anointed us is God."  

The *Gospel of Philip* further states:  

**"Anyone who goes down into the water and comes up without receiving anything and says, ‘I am a Christian,’ has borrowed the name. But one who receives the Holy Spirit has the name as a gift."**  

This suggests that true Christian identity is not based on a ritual but on the reception of the Holy Spirit. The anointing with oil was symbolic of the deeper anointing of the Spirit, which marked a person as truly belonging to Christ.  

## Becoming Christ  

The *Gospel of Philip* goes beyond calling believers *Christians*—it teaches that the goal is to *become Christ*:  

**"We are born again through the Holy Spirit, and we are conceived through Christ in baptism with two elements. We are anointed through the spirit, and when we were conceived, we were united."** (*Gospel of Philip*)  

This passage implies that spiritual rebirth (*being born again*) through the Holy Spirit leads to the name *Christian*. However, true union with Christ (symbolized by anointing and baptism) brings about a transformation beyond mere Christian identity:  

**"Those who receive the name of the Father, Son, and Holy Spirit and have accepted them must do this. If someone does not accept them, the name will also be taken from that person. A person receives them in the chrism with the oil of the power of the cross… This person is no longer a Christian but is Christ."** (*Gospel of Philip*)  

Here, the *Gospel of Philip* presents a mystical progression:  

1. A believer first receives the name *Christian* through anointing.  

2. As they grow spiritually, they move beyond being a *Christian* to becoming *Christ*.  

This idea is echoed in the concept of the believer being transformed into the divine image:  

**"People cannot see anything that really is without becoming like it… you have seen Christ and have become Christ, you have seen the Father and will become Father."** (*Gospel of Philip*)  

## Conclusion  

The *Gospel of Philip* presents a unique view of becoming a Christian. Unlike mainstream Christian teachings that emphasize baptism, this text highlights *anointing* with the Holy Spirit as the defining moment of Christian identity. The name *Christian* is received through this anointing, not merely through baptism.  

Furthermore, the *Gospel of Philip* teaches that being a Christian is not the final goal. Instead, spiritual growth leads one beyond the title *Christian* to full unity with Christ—*becoming Christ*. This reflects the Valentinian understanding of salvation as a process of divine transformation, where believers ultimately become one with Christ through the anointing of the Spirit.  

Thus, according to the *Gospel of Philip*, to become a Christian is to be anointed with the Spirit, but the journey does not end there. The true fulfillment of the Christian path is to be transformed into the very likeness of Christ.

How does a person become a Christian according to the Gospel of Philip? We well answer this question below but first we will look at the meaning of the name Christian 

The Name “Christian”

The word christian is used three times in the New Testament (Ac 11:26, Acts 26:28; 1Peter 4:16) It was first Antioch in Syrian that Christ’s followers became known as Christians. 

5546. Χριστιανός Christianos [khris-tee-an-os’]; from 5547; a Christian, i.e. the exponents of Christ: —  Christian.

— Gr. christianous: "Christ-like; Christ-ones." the Bible shows that it was a God-given name; they "were divinely called first in Antioch Christians" (Young’s) it confirmed their identity (Acts 26:28; 1Peter 4:16).

In the Greek Septuagint, christos was used to translate the Hebrew מָשִׁיחַ (Mašíaḥ, messiah), meaning "[one who is] anointed.

Acts 11:26  And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch. (KJV)

The word rendered "called" is chrematisai, defined by Strong as "to utter an oracle, i.e., divinely intimate; by impl. to constitute a firm for business; (gen.) to bear as a title." The word is rendered "warned from God" in ch. 10:22. 

The NWT and Young’s Literal Translation specify that God was involed with the court megerstes using  the name “Christian”

Acts 11:26 and having found him, he brought him to Antioch, and it came to pass that they a whole year did assemble together in the assembly, and taught a great multitude, the disciples also were divinely called first in Antioch Christians. (Young’s Literal Translation)

Acts 11:26 and, after he found him, he brought him to Antioch. It thus came about that for a whole year they gathered together with them in the congregation and taught quite a crowd, and it was first in Antioch that the disciples were by divine providence called Christians. (NWT)

From this we can see that the name christian was divinely appointed

The earliest occurrences of the term in non-Christian literature include Josephus, referring to "the tribe of Christians, so named from him;" ( Josephus. "Antiquities of the Jews — XVIII, 3:3".)

Pliny the Younger in correspondence with Trajan; and Tacitus, writing near the end of the 1st century. In the Annals he relates that "by vulgar appellation [they were] commonly called Christians" (Tacitus, Cornelius; Murphy, Arthur (1836). The works of Cornelius Tacitus: with an essay on his life and genius, notes, supplements, &c. Thomas Wardle. p. 287.) and identifies Christians as Nero's scapegoats for the Great Fire of Rome. ( Bruce, Frederick Fyvie (1988). The Book of the Acts. Eerdmans. p. 228.)

We next see the word appear in other early Christian sources in Ignatius, Eph 11.2; Rom 3.2; Pol 7.3. Cf. too Did 12.4; MPol 3.1; 10.1; 12.1-2; EpDiog 1.1; 4.6; 5.1;

This brings us to the gospel of philip a lost christian text found in 1948 it has been classified as a Valentinian document the word Christian is used ten times in the Gospel of Philip the first few paragraphs in the Gospel of Philip make a distinction between a Hebrew and a Christian this is carried on later in the text which we will look at now

I am a Christian

If you say, “I am a Jew,” no one will be moved. If you say, “I am a Roman,” no one will be disturbed. If you say, “I am a Greek, barbarian, slave, free,” no one will be troubled. If you say, “I am a Christian,” the [world] will be shaken. May I [receive the one] whose name the [world] cannot bear to hear. (Gospel of Philip)

If you say, “I am a Jew,” no one will be moved. If you say, “I am a Roman,” no one will be disturbed. 

no one will be disturbed because the world loves its own

The Gentile symbolizes the material, the Jew symbolizes soulical and the Christian typifies the spiritual  .

If you say, "I am a Christian," the world will tremble 

This passage reflects a period when Christians had begun to be persecute for the name at any rate they are thought of as standing apart from other people

In the early years of the church from the 1st century until the 4th century AD Christianity was still a new and unknown faith. it was viewed with suspicion by many and internally Christianity was full of divisions with a huge variety of sects calling themselves christian. Greek Romam Barbarian and jew are fundamentally ethnic categories whereas Christians could come from any race nationality or culture from slaves or free men and women.

The Anointing

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. He who has been anointed possesses everything.

Although baptism is often seen as the major expression of a convert’s faith, the Gospel of Philip regarded it as far less important than the anointing—it is only with the anointing that a convert can truly be termed a Christian. Receiving this title is the most immediate effect of anointing.

Notice that the name “Christian” (coming only after the anointing) is one that will make everyone "tremble.”

"And it is because of the anointing that "the Christ" has his name." Jesus was anointed at his baptism with holy spirit and power ()

The verb xplw and the name Christ occur in association in 2 Corinthians 1:21.

Segelberg (193) compares Theophilus ad Autol. i. 12, where it is said that we are called Christians because we are anointed with the oil of God. Tertullian (de Bapt. 7) also derives the name of Christ from the chrism (c£ Iren. Dem. 53; Froidevaux 114 n. 8).

For the Father anointed the Son, and the Son anointed the apostles [giving them the “power to become sons”], and the apostles anointed us [and still do to this day by the written Word].

"He who has been anointed possesses everything." is joint heir with Christ being joined together in union by the fellowship of the spirit

The anointing with literal oil is only symbolic of the anointing of the holy spirit. The anointing with the spirit appears to happen at the same time as the baptism:

Anyone who goes down into the water and comes up without receiving anything and says, “I am a Christian,” has borrowed the name. But one who receives the holy spirit has the name as a gift. A gift does not have to be paid back, but what is borrowed must be paid. This is how it is with us, when one of us experiences a mystery. (Gospel of Philip)

a definite going down and coming up, that is, it was not a baptism of sprinkling only.'

it is a baptism of full submersion in water

"he has borrowed the name at interest" his sin debt has not yet been forgiven (paid) and is accruing interest - this is what the christo-pagan community is all about.

it appears that at the same time a person goes down into the water they receive the holy spirit:

We are anointed through the spirit
"But one who receives the holy spirit has the name as a gift" 
The name of course is the "Christian" name the holy spirit is the anointing

no longer a Christian but is a Christ

We are born again through the holy spirit, and we are conceived through Christ in baptism with two elements. We are anointed through the spirit, and when we were conceived, we were united. No one can see oneself in the water or in a mirror without light, nor can you see yourself in the light without water or a mirror. So it is necessary to baptize with two elements, light and water, and light is chrism.(Gospel of Philip)

to be born again by the holy spirit is to receive the name christian.to be conceived by Christ is to become Christ

Those who receive the name of the father, son, and holy spirit and have accepted them must do this. If someone does not accept them, the name will also be taken from that person. A person receives them in the chrism with the oil of the power of the cross. The apostles called this power the right and the left. This person is no longer a Christian but is Christ. (Gospel of Philip)

receiving the name christian is only the beginning of the journey the end goal is to be come a Christ

People cannot see anything that really is without becoming like it. It is not so with people in the world, who see the sun without becoming the sun and see the sky and earth and everything else without becoming them.

Rather, in the realm of truth,
you have seen things there and have become those things,
you have seen the spirit and have become spirit,
you have seen Christ and have become Christ,
you have seen the [father] and will become father.

[Here] in the world you see everything but do not [see] yourself, but there in that realm you see yourself, and you will [become] what you see.



A Christian is a person who has been anointed with holy spirit
Christian means Christ-like; Christ-ones
A Christian as both Father and Mother

Gnosis of the Dead Sea Scrolls

• 

# Gnosis of the Dead Sea Scrolls


The Dead Sea Scrolls provide a remarkable insight into the spiritual and theological world of the Qumran community. While this sectarian group was engaged in an apocalyptic struggle, anticipating an eventual triumph of divine light, they also cultivated a profound inner spiritual tradition. This duality—political-religious conflict and mystical introspection—characterizes their worldview.


Paul, in his epistles, speaks of a spiritual knowledge (*gnosis*), which suggests he was familiar with similar teachings to those preserved at Qumran. The Pharisaic authorities of his time largely forbade deep psychological or mystical introspection, but some members of the Qumran community actively pursued what they called the “Mystery of Existence” and sought “the Knowledge of the Secret of the Truth.” This esoteric wisdom is revealed in their texts:


> "Also, do not take Riches from a man you do not know, lest it only add to your poverty. If (God) has ordained that you should die in [you]r poverty, so He has appointed it; but do not corrupt your spirit because of it. Then you shall lie down with the Truth, and your sinlessness will He clearly proclai[m to th]em (the recording angels). As your destiny, you will inherit [Eternal] bliss. [For] though you are Poor, do not long for anything except your own portion; and do not be swallowed up by desire, lest you backslide because of it. And if He restores you, conduct yourself honorably. And inquire among His children about the Mystery of Existence; then you will gain knowledge of the inheritance and walk in Righteousness." (*4Q416, 418, plate 22, fragment 10, column 2, lines 6–11*)


The community members saw poverty not as an impediment to spiritual insight but as an opportunity to cultivate wisdom. They were instructed:


> "Though you are poor, do not say ‘I am penniless, so I cannot seek out knowledge.’ (Rather) bend your back to all discipline and through al[l Wisdo]m, purify your heart, and in the abundance of your intellectual potential, investigate the Mystery of Existence. And ponder all the Ways of Truth, and consider all the roots of Evil." (*Fragment 10, column 2, lines 13–15*)


This pursuit of wisdom was to be carried into daily life, including relationships:


> "If you take a wife in your poverty, take her from among the daughter[s of . . . ] . . . (fragment 10, column 2, line 21) from the Mystery of Existence. In your companionship, go forward together. With the helpmate of your flesh . . ." (*Fragment 10, column 2, line 22*)


Moreover, there was a warning against materialism at the expense of spiritual inheritance:


> "Do not exchange your Holy Spirit for any Riches, because no price is worth [your Soul]." (*4Q 416, 418, plate 22, fragment 9, column 2, line 6*)


A particularly fascinating fragment among the Dead Sea Scrolls is the so-called *Beatitudes* (*4Q 525, plate 12*), which presents wisdom teachings similar to those found in Jesus' Sermon on the Mount. In one passage, the teacher instructs his disciples:


> "[Now, hear me, all my sons, and I will speak] about that Wisdom which God gave me . . . (column 1, line 1) [For He gave the Kn]owledge of Wisdom and instruc[tion] to teach [all the sons of Truth . . . (column 1, line 2)]"


The concept of the “Mystery of Existence” remains elusive, but the ecstatic and visionary elements in these writings suggest that the Qumran community had access to profound mystical experiences. They spoke of hidden mysteries within their *holy spirits* and of encountering divine realities through meditation and study of the Torah. However, their gnosis was not aimed at individual liberation, as seen in later Gnostic movements, but rather at affirming the covenant and reinforcing their Torah-based identity.


Their visions of divine knowledge often involved heavenly secrets:


> "Secret Wisdom and image of Knowledge and Fountain of Understanding, Fountain of Discovery and counsel of Holiness and Secret Truth, treasurehouse of Understanding from the sons of Righteousness." (*4Q 286–87, plate 21, manuscript A, fragment 1, line 6*)


This esoteric wisdom, with its imagery of divine chariots and fiery splendors, bears striking resemblance to the *Merkabah* (chariot) mysticism later found in the Kabbalah:


> "Of Your Holiness and the chariots of Your Glory with their (mu)ltitudes and wheel-angels, and all [Your] Secrets, Foundations of fire, flames of Your lamp, Splendors of honor, fi[re]s of lights and miraculous brilliances, [hon]or and virtue and highness of Glory, holy Secret and pla[ce of Spl]endor and the highness of the beauty of the Fou[ntain]." (*Manuscript A, fragment 1, lines 3–4*)


This raises the possibility that the roots of Jewish mysticism—what would later emerge as Kabbalah—can be traced back to Qumran. While Jewish gnosis may have developed more fully in the urban centers of Babylonia, Alexandria, and Syria, the presence of mystical contemplation in the Dead Sea Scrolls suggests an early form of this tradition.


The Qumran texts demonstrate a blend of apocalyptic hope and mystical insight. While their strict adherence to Torah law may have limited the development of a more liberating form of gnosis, their emphasis on inner transformation and divine mysteries places them at an important crossroads between Jewish apocalypticism and later mystical traditions. Understanding the *gnosis* of the Dead Sea Scrolls provides valuable context for the broader development of Jewish and early Christian mystical thought.








Gnosis of the Dead Sea Scrolls




Regarding the second question—gnosis at Qumran—we can see from the evidence that the “community” lived in two different worlds, apparently simultaneously. There was a politico-religious conflict with (it was believed) an eventual historical denouement with the coming of the Era of Light, and an inner spiritual world whence they extracted their precious visions. This latter side of “Qumrani” life has proved to hold a more enduring value.


When we think, for example, of Paul’s claim to spiritual knowledge (gnosis),72 we can be reasonably sure that he was familiar with the kinds of spiritual treasury once preserved near Qumran. While it seems that Pharisaic rabbis in this period forbade psychological introspection into the nature of one’s being, some “Qumranis” pondered deeply on what they called “the Mystery of Existence,” seeking “the Knowledge of the Secret of the Truth”:


Also, do not take Riches from a man you do not know, lest it only add to your poverty. If (God) has ordained that you should die in [you]r poverty, so He has appointed it; but do not corrupt your spirit because of it. Then you shall lie down with the Truth, and your sinlessness will He clearly proclai[m to th]em (the recording angels). As your destiny, you will inherit [Eternal] bliss. [For] though you are Poor, do not long for anything except your own portion; and do not be swallowed up by desire, lest you backslide because of it. And if He restores you, conduct yourself honorably. And inquire among His children about the Mystery of Existence; then you will gain knowledge of the inheritance and walk in Righteousness. (4Q416, 418, plate 22, fragment 10, column 2, lines 6–11) 75


Though you are poor, do not say “I am penniless, so I cannot seek out knowledge.” (Rather) bend your back to all discipline and through al[l Wisdo]m, purify your heart, and in the abundance of your intellectual potential, investigate the Mystery of Existence. And ponder all the Ways of Truth, and consider all the roots of Evil. (fragment 10, column 2, lines 13– 15)


If you take a wife in your poverty, take her from among the daughter[s of . . . ] . . . (fragment 10, column 2, line 21) from the Mystery of Existence. In your companionship, go forward together. With the helpmate of your flesh . . . (fragment 10, column 2, line 22)


Do not exchange your Holy Spirit for any Riches, because no price is worth [your Soul]. Willingly seek the face of him who has authority over your storehouse, and in his own tongue, and in his own tongue [speaks with him] . . . (4Q 416, 418, plate 22, fragment 9, column 2, line 6)


Do not forsake your Laws, and keep (secret) your Mysteries. (fragment 9, column 2, line 8)


If He assigns His service to you . . . (don’t allow) sleep (to enter) your eyes until you have done it . . . (fragment 9, column 2, line 9)


Do not sell your Glory for money, and do not transfer it as your inheritance, lest your bodily heirs be impoverished. (fragment 9, column 2, line 18)


There is a striking and tantalizing fragment that Eisenman calls the “Demons of Death” from a series of what he calls “Beatitudes” (4Q 525, plate 12), a text that contains a Wisdom discourse from a teacher to his “sons” (pupils):


[Now, hear me, all my sons, and I will speak] about that Wisdom which God gave me . . . (column 1, line 1) [For He gave the Kn]owledge of Wisdom and instruc[tion] to teach [all the sons of Truth . . . (column 1, line 2)


Bring forth the knowledge of your inner self and in . . . meditate. (fragment 2, column 4, line 19) 76


Darkness . . . poison . . . [all] those born [on the earth] . . . Heaven . . . (column 5, line 1) . . .


serpents in [it, and you will] go to him, you will enter . . . there will be joy [on the day] the Mysteries of God [are revealed] for[ever] . . . (column 5, line 2)


The problem for us in all this is that we cannot be certain about the substance of what is meant by the “Mystery of Existence” and the “inner self” of the pupil. Nevertheless, it is clear from the ecstatic and highly imaginative character of some of the new fragments that the authors of the works clearly found authentic spiritual wisdom in their meditations on God and God’s Law. They recognize that there are hidden mysteries in their “holy spirits” that can be accessed and that offer ecstatic visions of the life of God within them.


The sense of certainty gained from these experiences, however, is always used to justify the strict Torah-mindset of the community. This undoubtedly puts their gnosis more in the category of apocalyptic revelation than of Gnostic liberation. The “knowledge” invariably concerns the secrets of God’s heavenly places, while the Messiah invariably appears as a separate being.  While the reliance on external legal formulas for understanding spiritual experiences may have proved a weakness for the community as eschatological commandos, the vein of spiritual discovery nonetheless proved to be a comforting treasure afterward.


As stated earlier in this chapter, the apocalyptic hope eventually became almost entirely internalized. Perhaps it is at this point that we can discern the beginnings of that tree called Jewish Gnosticism, or rather the Kabbalah (especially Merkabah—that is, “chariot” or “throne” mysticism), a tradition of piety and redemption from the material world sought through inner exploration.


Themes and language such as those found in the following fragment were to be developed by Jewish communities in the Middle East (particularly in Baghdad), to emerge in medieval Europe among certain pious Jews of Spain and the Languedoc:

Secret Wisdom and image of Knowledge and Fountain of Understanding, Fountain of Discovery and counsel of Holiness and Secret Truth, treasurehouse of Understanding from the sons of Righteousness. (From 77 “The Chariots of Glory,” 4Q 286–87, plate 21, manuscript A, fragment 1, line 6) . . . of Your Holiness and the chariots of Your Glory with their (mu)ltitudes and wheel-angels, and all [Your] Secrets, Foundations of fire, flames of Your lamp, Splendors of honor, fi[re]s of lights and miraculous brilliances, [hon]or and virtue and highness of Glory, holy Secret and pla[ce of Spl]endor and the highness of the beauty of the Fou[ntain]. (Manuscript A, fragment 1, lines 3–4)


It may be that we see the roots of the kabbalistic tradition in the Qumran fragments published by Eisenman and Wise. However, it is as likely that the movement of Jewish gnosis—and its frequently accompanying magic—was more profitably developed in the relative safety of Babylonia, Alexandria, and Syria and in initiated circles in the Diaspora generally. Nevertheless, merely to know that some kind of Kabbalah existed historically at least as early as the first century A.D. not only is a boon to scholarship, but also gives us new tools for understanding the Jesus both of the New Testament and of the so-called Gnostic Gospels.

Valentinianism and Kabbalistic Parallels: A Jewish-Christian Synthesis

 # Valentinianism and Kabbalistic Parallels: A Jewish-Christian Synthesis  

Valentinian Gnosticism, one of the most developed forms of early Christian mystical thought, exhibits striking parallels with Jewish Kabbalistic traditions. These correspondences suggest that Valentinus or his followers may have drawn upon Jewish-Christian mystical traditions, particularly those associated with early Kabbalah. Samuel Zinner has highlighted numerous points of convergence between the Valentinian system and Jewish esotericism, demonstrating how both traditions share an emanationist metaphysical framework and a symbolic numerical structure.  

## The Emanationist Structure of the Pleroma and the Sefirot  

One of the most significant similarities between Valentinianism and Kabbalah is their shared doctrine of emanations. In the Valentinian system, the primal Father, also called the Depth (*Bythos*), generates a series of emanations known as Aeons. These Aeons emerge in structured pairs and are responsible for the manifestation of divine attributes within the Pleroma. According to Zinner, in the Valentinian tradition, "Logos and Zoe (Word and Life) emit ten emanations whereas the celestial Son of Man and Ecclesia (Church) emit twelve emanations" (Zinner, *The Gospel of Thomas*). This numerical structure directly corresponds to the ten *Sefirot* of Jewish Kabbalah and the twelve tribes of Israel. Kabbalists often add these two numbers together to reach 22, representing the 22 letters of the Hebrew alphabet, which are believed to be the building blocks of divine creation.  

Moreover, the Valentinian tradition speaks of Sophia (*Wisdom*) as the final emanation of the Aeonic hierarchy, a concept that aligns closely with the Kabbalistic *Shekhinah*. In later Valentinian schools, particularly that of Ptolemy, the distinction between two Sophias—one celestial and pure, the other fallen and morally ambiguous—mirrors the Kabbalistic differentiation between the Upper and Lower *Shekhinah* (Zinner, *The Gospel of Thomas*). This parallel suggests a shared understanding of divine wisdom as both transcendent and immanent, existing in both higher and lower aspects of reality.  

## The Role of the Divine Name and the Logos  

The Valentinian use of divine names also has strong affinities with Jewish mystical traditions. According to Zinner, the Gospel of Truth, which is often attributed to Valentinus, "avoids using the word 'God' except once, which is strongly suggestive of the traditional Jewish avoidance of the divine name" (Zinner, *The Gospel of Thomas*). This is reminiscent of Jewish mystical practices where the divine name is considered too sacred to be spoken directly.  

Furthermore, in the Gospel of Truth, the Son is described as the Name of the Father, echoing the Jewish-Christian doctrine that the divine essence itself is unnameable:  

> "This passage implies that the Father's essence is unnameable, for his essence cannot be named; therefore, the Son is his Name" (Zinner, *The Gospel of Thomas*).  

This aligns with Kabbalistic teachings where the ineffable divine essence is revealed through the *Tetragrammaton* (YHWH) and other permutations of the divine name.  

## Valentinian Gematria and the Creative Words of God  

The Valentinian system also incorporates numerical symbolism akin to Jewish Kabbalistic gematria. According to Zinner, the name *Iesous* (Jesus) was used in gematric calculations in ways that resemble typical Kabbalistic methods (Zinner, *The Gospel of Thomas*). Although gematria was present in Greek thought, Zinner argues that given the broader Jewish-Christian elements in Valentinianism, it is more natural to associate this practice with Jewish mysticism rather than Hellenistic numerology.  

Additionally, Ptolemy, a major Valentinian teacher, taught that all Aeons were Words (*Logoi*), a doctrine strikingly similar to the Kabbalistic teaching that the ten *Sefirot* correspond to God's ten creative words in Genesis (Zinner, *The Gospel of Thomas*). In Kabbalah, these words are understood as divine commands that shape existence, just as the Valentinian Aeons embody the creative aspects of the Father.  

## The Hypostatic Book and Emanational Attributes  

Another deeply Jewish-Christian element in the Gospel of Truth is the imagery of the "hypostatic Book," which contains emanational attributes of the Pleroma. Zinner notes that many of these attributes closely correspond to the Kabbalistic *Sefirot*, including Wisdom, Knowledge, Forbearance, Crown, Glory, and Love (Zinner, *The Gospel of Thomas*). The concept of divine knowledge being inscribed or contained within a metaphysical book has strong parallels in Jewish mysticism, where the Torah is sometimes envisioned as a pre-existent divine blueprint.  

Furthermore, the Gospel of Truth reflects the idea of a feminine aspect of God, identifying the Holy Spirit with the "bosom of the Father." This corresponds to the Jewish-Christian understanding of the Holy Spirit as a maternal presence:  

> "Folio 24 reflects the Syrian Jewish-Christian idea that the feminine bosom of the Father is the Holy Spirit. Jewish-Christian as well is the Triad of Father, Mother (=Holy Spirit), and Son" (Zinner, *The Gospel of Thomas*).  

This conception resonates with Kabbalistic depictions of *Binah* (Understanding) as the motherly aspect of divinity.  

## The Influence of Theudas and Jewish-Christian Transmission  

Zinner proposes that Valentinus may have been influenced by Jewish-Christian traditions transmitted through Theudas, a lesser-known early Christian figure:  

> "Naturally, qualifications must be made with regard to various details, but the overall general paradigms seem sufficient to indicate a strong Jewish—or better, Jewish-Christian—component within Valentinianism, and we would suggest that the best candidate for transmission of these ideas to Valentinus would be Theudas" (Zinner, *The Gospel of Thomas*).  

If Valentinianism indeed absorbed elements of early Jewish-Christian mysticism, Theudas could have played a pivotal role in transmitting these traditions. This would help explain the numerous points of contact between the Valentinian Pleroma and the Kabbalistic *Sefirot*.  

## Conclusion  

The evidence provided by Zinner strongly suggests that Valentinian theology was not solely a product of Hellenistic speculation but was deeply intertwined with Jewish-Christian mystical traditions. From the structure of the Aeons and the use of divine names to the numerical symbolism and hypostatic attributes of the Pleroma, Valentinian thought exhibits clear affinities with Kabbalistic teachings. While direct historical connections remain speculative, the conceptual parallels indicate a common esoteric worldview that transcended rigid sectarian boundaries in the early centuries of Christianity.