Valentinian Teaching on the Resurrection

Valentinian Teaching on the Resurrection

or

Christian Gnostic Understanding of the Resurrection

Before we begin the study we will have an opening reading from the gospel of Philip

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

Another reading from the gospel of Philip 

The lord rose from the dead. He became as he was, but now his body was perfect. He possessed flesh, but this was true flesh. Our flesh isn’t true. Ours is only an image of the true. (The Gospel of Philip)

# **Valentinian Teaching on the Resurrection**  

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

From the previous study, we have already seen that the soul is mortal and that Valentinians do not believe in reincarnation but in the Resurrection of the body. Therefore, this study will focus on the Resurrection of the body.  

### **The Gospel of Philip on the Resurrection**  

The Gospel of Philip presents a unique understanding of the Resurrection, emphasizing transformation rather than mere continuation of the earthly body. Below is the full passage, followed by a breakdown and commentary:  

> Some people are afraid that they may arise from the dead naked, and so they want to arise in flesh. They do not know that it is those who wear the [flesh] who are naked. Those who are [able] to take it off are not naked. “Flesh [and blood will] not inherit God’s kingdom.” What is this flesh that will not [57] inherit? It is what we are wearing. And what is this flesh that will inherit? It is the flesh and blood of Jesus.  

Here, the Gospel of Philip addresses a common fear: the concern that the Resurrection will leave people exposed or without a body. However, it turns this fear on its head, stating that *those who are clothed in the flesh are actually the ones who are naked.* This aligns with Paul's teaching in *1 Corinthians 15:50*, which states that “flesh and blood cannot inherit the kingdom of God.” The passage contrasts two types of flesh—one that perishes and one that is transformed. The perishable flesh is the natural body subject to decay, while the flesh that inherits the kingdom is the transformed, incorruptible body of the Resurrection. This transformation is made possible through the flesh and blood of Jesus, which represent the divine reality that grants imperishability.  

> For this reason he said, “One who does not eat my flesh and drink my blood does not have life within.” What does this mean? His flesh is the word and his blood is the holy spirit. Whoever has received these has food, drink, and clothing.  

This passage interprets Jesus’ words in *John 6:53*—"Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you"—as a spiritual reality rather than a literal consumption of physical flesh. The flesh of Jesus is identified with *the Word* (Logos), and His blood is identified with *the Holy Spirit.* This highlights the Valentinian belief that participation in Christ is what leads to true life. Those who receive the Word and Spirit are *clothed*—meaning they are prepared for the transformed, incorruptible state of the Resurrection. This stands in contrast to those who remain in the perishable body, which is ultimately inadequate for the kingdom of God.  

> And I also disagree with others who say that the flesh will not arise. Both views are wrong. You say that the flesh will not arise? Then tell me what will arise, so we may salute you. You say it is the spirit in the flesh, and also the light in the flesh? But what is in the flesh is the word, and what you are talking about is nothing other than flesh.  

The Gospel of Philip rejects both extreme positions—the idea that the body is simply discarded in favor of a purely spiritual resurrection and the idea that the current corruptible body continues unchanged. Instead, it argues that the flesh will indeed arise, but in a transformed state. The "word" within the flesh—meaning the divine principle within humanity—shows that the body is essential to the Resurrection. It is not a prison to be escaped, nor is it resurrected unchanged; rather, it is renewed and made fit for eternity.  

> It is necessary to arise in this sort of flesh, since everything exists in it. In this world those who wear clothes are superior to the clothes. In heaven’s kingdom the clothes are superior to those who wear them.  

This passage emphasizes that the body is necessary for the Resurrection because it is the vessel through which divine realities manifest. While in this world, people are greater than their garments, in the kingdom of God, the “clothing” of divine transformation surpasses the earthly self. This echoes Paul's teaching in *1 Corinthians 15:53*—"this corruptible must put on incorruptibility, and this mortal must put on immortality." The perishable body is *clothed* with a new, incorruptible nature, just as the earthly body is given a glorified, spiritual reality.  

### **Resurrection and Judgment**  

The transformation of the body occurs after judgment. *2 Corinthians 5:9-11* states that all must appear before the judgment seat of Christ to receive what is due for their actions. *2 Timothy 4:1* affirms that Christ will judge the living and the dead at His coming. This judgment determines whether one is worthy of the imperishable body.  

Those approved at the judgment seat will receive the glorified, immortal body:  

*"For this corruptible must put on incorruption, and this mortal must put on immortality."* (*1 Corinthians 15:53*)  

This affirms the Valentinian teaching that the Resurrection is not a mere reanimation of the earthly body but a transformation into a higher, incorruptible state.  

### **Conclusion: The Valentinian Vision of Resurrection**  

1. **The Resurrection is bodily, not just spiritual.** The Gospel of Philip rejects the idea that only the spirit rises. The body will be transformed, not discarded.  

2. **The perishable body does not inherit the kingdom, but it must be changed.** The current physical body is corruptible, but through Christ’s Word and Spirit, it is renewed.  

3. **Those who receive the Word and Spirit are clothed for the kingdom.** The transformed body is given to those who partake in Christ, meaning resurrection is only possible through union with Him.  

4. **Judgment precedes transformation.** Believers appear before Christ’s judgment seat before being granted incorruptibility.  

Ultimately, Valentinian theology does not teach that the body is evil or that it is left behind. Instead, the Resurrection is a process in which the body is *clothed* with imperishability, becoming a glorified, spiritual body that is fit for the kingdom of God.

# **True Flesh: The Nature of the Spiritual Body in the Gospel of Philip**  

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

The Gospel of Philip presents a profound teaching on the nature of the Resurrection body. It describes the body of the risen Christ as *true flesh*, distinguishing it from our current flesh, which is only an image of the true. This study will explore the meaning of *true flesh* and incorporate insights from a 19th-century writer on the nature of the spiritual body.  

### **The Gospel of Philip on the True Flesh**  

> *The master was conceived from what is imperishable, through God. The master rose from the dead, but he did not come into being as he was. Rather, his body was completely perfect. It was of flesh, and this flesh was true flesh. Our flesh is not true flesh but only an image of the true.* *(Gospel of Philip 69)*  

This passage contrasts the body of the risen Christ with the earthly bodies that humans currently possess. It states that Jesus' post-Resurrection body was *completely perfect*—a transformed, incorruptible state. This body is called *true flesh*, implying that the flesh of mortals is only a shadow or image of the real, glorified body.  

The phrase *conceived from what is imperishable* affirms that Jesus' Resurrection body was no longer subject to corruption. Unlike ordinary flesh, which is perishable and tied to mortality, *true flesh* is incorruptible and fully aligned with the divine. This transformation aligns with Paul’s teaching in *1 Corinthians 15:53*, where he states:  

> *This corruptible must put on incorruptibility, and this mortal must put on immortality.*  

Paul emphasizes that the Resurrection involves a fundamental change. The body that rises is not identical to the current, perishable body but is a perfected, spiritual body. This aligns with the Gospel of Philip’s statement that Jesus’ risen body *was not as he was* before.  

### **The Spiritual Body: Insights from a 19th-Century Writer**  

A 19th-century writer offers additional commentary on the nature of the *true flesh* and the spiritual body:  

> *Now, a Spiritual body is as material, or corporeal and tangible, a body as that which we now possess. It is a body purified from "the law of sin and death." Hence it is termed "holy," and "spiritual," because it is born of the Spirit from the dust, is incorruptible, and sustained by the ruach, or spirit, independently of the neshemeh, or atmospheric air.*  

This description affirms that the Resurrection body is *corporeal*—not an immaterial ghost but a real, tangible body. However, it is no longer subject to the corruption of sin and decay. This aligns with the Gospel of Philip’s teaching that *true flesh* is distinct from ordinary flesh. The writer further connects this transformation to Jesus' own Resurrection, quoting *Romans 1:3-4*:  

> *Born of David's seed according to the flesh; and constituted the Son of God in power, by the spirit of holiness, through a resurrection from the dead.*  

This passage highlights the distinction between the *flesh according to the seed of David* (mortal nature) and the glorified state Jesus attained through Resurrection. The Gospel of Philip’s *true flesh* is equivalent to this glorified, Spirit-empowered body.  

### **The Independence of the Spiritual Body**  

The 19th-century writer continues:  

> *That the Spiritual body is independent of atmospheric air for its support is clear from the ascension of the Lord Jesus. An animal body can only exist in water, or in atmospheric air, and at a comparatively low altitude above the surface of the earth. Now, the air does not extend beyond forty-five miles; consequently, beyond that limit, if they could even attain to it, creatures supported by breath in the nostrils could no more live than fish in the air. Beyond our atmosphere is the ether; through which they only can pass, who, like the Lord Jesus and the angels, possess a nature adapted to it.*  

This commentary reinforces the idea that *true flesh* is fundamentally different from our current bodies. While an earthly body requires air to survive, the spiritual body is sustained by the Spirit. This supports the Gospel of Philip’s claim that our present flesh is only an *image* of the true, rather than the final, perfected state.  

> *Jesus was changed into a Spirit, and was therefore enabled to pass through it to the right hand of the Majesty in the heavens.*  

This statement connects to the Gospel of Philip’s assertion that Jesus' Resurrection body was not the same as before. He underwent a transformation, attaining *true flesh*—a body adapted for divine existence.  

### **Jesus’ Post-Resurrection Body: Flesh and Bones, Not Blood**  

> *The Spiritual body is constituted of flesh and bones vitalized by the Spirit. This appears from the testimony concerning Jesus. On a certain occasion, He unexpectedly stood in the midst of His disciples, at which they were exceedingly alarmed, supposing they beheld a spirit, or phantasm, as at a former time. But, that they might be assured that it was really He Himself, He invited them to handle Him, and examine His hands and feet: "for," said he, "a spirit hath not flesh and bones as ye see me have."* *(Luke 24:39)*  

This directly confirms the Gospel of Philip’s teaching. Jesus did not rise as a mere *spirit* but with *true flesh*, capable of being touched. However, this body was no longer dependent on blood for life. The writer explains:  

> *It is a bloodless body; for in the case of Jesus, He had poured out His blood upon the cross. The life of the animal body is in the blood; but not so that of the Spiritual body: the life of this resides in that mighty power which suspends "the earth upon nothing," and is diffused through the immensity of space.*  

This corresponds to *1 Corinthians 15:45*:  

> *The first man, Adam, became a living being; the last Adam became a life-giving spirit.*  

Jesus' Resurrection body was no longer animated by blood but by divine power. The Gospel of Philip calls this *true flesh*, indicating that the *real* human body is not the one sustained by perishable elements but the one transformed by the Spirit.  

### **Conclusion: True Flesh and the Spiritual Body**  

1. **The Gospel of Philip teaches that Jesus' Resurrection body was true flesh**—a perfected, incorruptible body distinct from ordinary mortal flesh.  

2. **The 19th-century writer confirms that the spiritual body is tangible and material, yet incorruptible and sustained by the Spirit rather than blood.**  

3. **Jesus' post-Resurrection body demonstrated this transformation**, as seen in *Luke 24:39* and *John 20:27*, where He invited His disciples to touch Him.  

4. **The distinction between current flesh and true flesh is echoed in Paul’s teaching** in *1 Corinthians 15:53*, which states that mortality must put on immortality.  

Ultimately, *true flesh* represents the glorified, imperishable body that believers will receive in the Resurrection. The Gospel of Philip affirms that Christ’s risen body was the model of what is to come, transforming our current perishable flesh into the perfect, spiritual body.

It is commonly said that the Gnostics denied the resurrection of the flesh on the ground that the flesh (being material) was evil and could have no part in the world of the spirit but the Gospel of Philip, Heracleon, Theodotus, and the Treatise on the Resurrection addressed to Rheginus show that the situation is somewhat more complex.

First Valentinians believed the soul is mortal not immortal 

By the words “it was at the point of death,” the teaching of those who claim that the soul is immortal is refuted. In agreement with this is the statement that “the body and soul are destoyed in Hell.” (Matthew 10:28) The soul is not immortal, but is possessed only of a disposition towards salvation, for it is the perishable which puts on imperishability and the mortal which puts on immortality when “its death is swallowed up in victory.” [1 Corinthians 15:54] (Heracleon: Fragments from his Commentary on the Gospel of John)

Next Valentinians understand the soul to be the natural body:

And the angels are bodies; at any rate they are seen. Why even the soul is a body, for the Apostle says, “It is sown a body of soul, it is raised a body of spirit.” And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, “Fear him who, after death, is able to cast soul and body into hell (Theodotus: Excerpta ex Theodoto)

50 “Taking dust from the earth”: not of the land but a portion of matter but of varied constitution and colour, he fashioned a soul, earthly and material, irrational and consubstantial with that of the beasts. This is the man “according to the image.” But the man who is “according to the likeness” of the Creator himself, is he whom he has breathed into and inseminated into the former, placing in him by angels something consubstantial with himself. Inasmuch as he is invisible and immaterial, he called his substance “the breath of life,” but that which was given form became a “living soul,” and he himself confesses that it is so in the prophetic writings. (Theodotus: Excerpta ex Theodoto)

The Pleroma is corporeal

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

The first passage states that neither the world of spirit and intellect, nor the archangels, nor even the First-Created (likely referring to the highest spiritual beings) are shapeless, formless, or incorporeal.
It suggests that even in the spiritual realm (the Pleroma), beings have their own shapes and bodies. These shapes and bodies are not unsubstantial but have a definite form and substance.

In the context of the resurrection, this passage contributes to the broader Gnostic understanding of the relationship between the material and the spiritual. It challenges the idea that the spiritual realm is entirely incorporeal and suggests that even within the spiritual realm, there is a level of materiality or form.

The Nature of the Resurrection 

For the Apostle says, “For he who ascended is the same as he who descended.” And they call the Creator, the image of the Only-Begotten. Therefore even the works of the image are the same and therefore the Lord, having made the dead whom he raised an image of the spiritual resurrection, raised them not so that their flesh was incorruptible but as if they were going to die again. (Theodotus: Excerpta ex Theodoto)

The passage from "Theodotus: Excerpta ex Theodoto" begins by referencing an apostolic statement that suggests a connection between the one who ascended (presumably Christ) and the one who descended. It also refers to the Creator as the image of the Only-Begotten, which could imply a theological connection between God and the image He created. The key point here is that the resurrection described is not about making the flesh incorruptible. Instead, it seems to emphasize that those raised are still subject to death, albeit experiencing a spiritual resurrection.

It implies that those raised from the dead by the Lord are an "image of the spiritual resurrection" but not necessarily granted incorruptible flesh. This indicates that their resurrection might not be of the same nature as Jesus' resurrection.

Hebrews 11:35: In Hebrews, there is a reference to women receiving their dead raised to life again. This verse also introduces the idea of a "better resurrection" that some may obtain. This "better resurrection" can be seen as a more significant or elevated form of resurrection.

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

As Christ rose from the grave and had his mortal body changed to an immortalized body, so the true believer will share his reward (Phil. 3:21). Through baptism we associate ourselves with Christ's death and resurrection, showing our belief that we, too, will share the reward which he received through his resurrection (Rom.6:3-5). Through sharing in his sufferings now, we will also share his reward: "Bearing about (now) in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body" (2 Cor. 4:10). "He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit" (Rom. 8:11). With this hope, we therefore wait for "the redemption of our body" (Rom. 8:23), through that body being immortalized.

His flesh is the word and his blood is the holy spirit

Flesh [and blood will] not inherit God’s kingdom.” What is this flesh that will not [57] inherit? It is what we are wearing. And what is this flesh that will inherit? It is the flesh and blood of Jesus.

For this reason he said, “One who does not eat my flesh and drink my blood does not have life within.” What does this mean? His flesh is the word and his blood is the holy spirit. Whoever has received these has food, drink, and clothing. (The Gospel of Philip)

the readers are warned in another saying in the Gospel of Philip "neither to fear nor to love the flesh" but at a distinction is apparently drawn between the true flesh and a flesh which is only an image of the true

Flesh and blood are allegorized as the logos and the holy spirit. while literal flesh and blood cannot inherit the kingdom the word and holy spirit surely can.

Ignatius identifies the flesh with faith and the blood with love (Trall 8 Ign Rom 8:3)

The exposition of john 6:53 forms the transition between the two parts of this saying and is possibly the link which connects them. The flesh and blood we now have will not inherit the kingdom but the flesh of Jesus is true flesh and will inherit.

And I also disagree with others who say that the flesh will not arise. Both views are wrong. You say that the flesh will not arise? Then tell me what will arise, so we may salute you. You say it is the spirit in the flesh, and also the light in the flesh? But what is in the flesh is the word, and what you are talking about is nothing other than flesh. It is necessary to arise in this sort of flesh, since everything exists in it.
 (Gospel of Philip)

The idea is that the true believer must rise in this mortal flesh in order to put on immortality to be clothed with the heavenly garment

And let no one of you say that this very flesh shall not be judged, nor rise again. Consider ye in what [state] ye were saved, in what ye received sight, if not while ye were in this flesh. We must therefore preserve the flesh as the temple of God. For as ye were called in the flesh, ye shall also come [to be judged] in the flesh.....so shall we also receive the reward in this flesh.

2 Clem. 9, for example, insists that we shall in this flesh receive our reward and Tertullian later deals with the question at length

Tertullian, who became a Christian about eighty-five years after the reception of the book of Revelation by the apostle John, that is, about a.d. 185, in writing upon the resurrection, says: "He who raises the dead to life will raise the body in its perfect integrity. This is part of the change which the body will undergo at the resurrection; for though the dead will be raised in the flesh, yet they who attain to the resurrection of happiness will pass into the angelic state and put on the vesture of immortality, according to the declaration of the apostle Paul, that 'this corruptible must put on incorruption, and this mortal must put on immortality;' and again, that 'our vile bodies will be changed that they may be fashioned like unto the glorious body of Christ.'"

In this testimony, Tertullian teaches, first, the resurrection of the same kind of flesh as that deposited in the grave; and, second, that those of them thus restored to life, who may be appointed to happiness do not remain in the same state, and of the same nature; but pass out of it in passing into the angelic state, and so putting on the vesture of immortality; in which, as Jesus expresses it, "they can die no more; for they are equal unto the angels; and are the children of the Deity, being the children of the resurrection" (Luke xx. 36). [This is for the consideration of those who style "mortal resurrection," as they term it, a new doctrine

So, never doubt concerning the resurrection, my son Rheginos! For if you were not existing in flesh, you received flesh when you entered this world. Why will you not receive flesh when you ascend into the Aeon? That which is better than the flesh is that which is for (the) cause of life (From The Treatise on the Resurrection)

The text argues that just as humans received flesh when entering the physical world, they will receive flesh in the Aeon after the Resurrection of the dead.

But the resurrection does not have this aforesaid character, for it is the truth which stands firm. It is the revelation of what is, and the transformation of things, and a transition into newness. For imperishability descends upon the perishable; the light flows down upon the darkness, swallowing it up; and the Pleroma fills up the deficiency. These are the symbols and the images of the resurrection. He it is who makes the good. (From The Treatise on the Resurrection)

Resurrection as Truth and Transformation: Resurrection is described as a revelation of truth, a transformation of the perishable into imperishable, and a transition into newness.

For if you remember reading in the Gospel that Elijah appeared and Moses with him, do not think the resurrection is an illusion, but it is truth! Indeed it is more fitting to say that the world is an illusion, rather than the resurrection which came into being through our Lord and Saviour Jesus Christ (From The Treatise on the Resurrection)

It is difficult to avoid the conclusion that the author here is defending the doctrine of the resurrection.

Some are afraid lest they rise naked [this is the false (carnal) reasoning that Adam and Eve conceived after the fall]. Because of this they wish to rise in the flesh [they labor to accrue their own power and glory by making their own fruitless garments], and they do not know that it is those who wear the flesh who are naked [these are ignorant of the Truth and continue to covet the things of the world, these have not even the capacity to reject the truth as they have not yet found it]. It is those who [...] to unclothe themselves who are not naked [likely “it is those who [are not afraid] to unclothe themselves” – not afraid to look in the mirror and see their own nakedness (their own reckless behavior] and take steps to correct it]. What is this which will not inherit? This which is on us ["Flesh and blood (the carnal nature) shall not inherit the kingdom of God" –]. But what is this, too, which will inherit [the same body only it is now recognized as a holy temple conceiving a Christ within it]? It is that which belongs to Yahushua and his blood [the body comprised of those whom He “redeemed from among men” by His seed, the promise]. Because of this he said "He who shall not eat my flesh [receive the Word and digest it believing it to be true] and drink my blood [receive the spirit of Christ, i.e. the will of the Father and the anointing that comes with it] has not life in him". What is it? His flesh is the word [as opposed to our flesh which is falsehood and desires emanating from the 5 physical senses giving rise to our carnal nature)], and his blood is the Holy Spirit [the unction of spirit which makes us One in Him so that we might receive that perfect Law in our hearts guiding us in Agape Love and selfless giving]. He who has received these [both the “Word” “Christ in you” and “holy spirit” anointing] has food [accurate knowledge of the truth] and he has drink [the fountain of life – the Spirit of Truth which he becomes himself – “no one shall ask his brother for all will know Me”] and clothing [that white robe which is symbolic of immortality earnestly desiring to be clothed with our habitation which is from heaven]. I find fault with the others who say that it [the “fleshly body”] will not rise. Then both of them are at fault. You say that the flesh will not rise. But tell me what will rise, that we may honor you [the “body” of Christ, that “new creation”!]. You say the Spirit in the flesh [wrong – “in the body” the flesh (sarx) is not the body (soma) the ways of the flesh must be sacrificed that the newly formed son within the body might grow], and it is also this light [spiritual enlightenment] in the flesh [again wrong, for the same reason above]. (But) this too is a matter which is in the flesh [i.e. it is carnal thinking and those saying it do not apprehend the truth], for whatever you [the “natural man”] shall say, you say nothing outside the flesh. It is necessary to rise in this flesh [again, we must all enter the “water below” i.e. become individual living souls, “sown first in a physical body”], since everything exists in it [everything exists in the flesh it is necessary to rise in mortal flesh so that this mortal flesh can put on immortality.] In this world, those who put on garments are better than the garments [that which is visible by outward acts of love and compassion]. In the Kingdom of Heaven, the garments are better than those that put them on [the individual spirit receives the Father’s robe which is far greater than the “body” as those that put it on are glorified by it for it is the Fathers own character] (Philip 17).

Valentinian Exposition: The Corporeality of the Theos and the Logos

.10 But not even the world of spirit and of intellect, nor the arch angels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world. Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father; and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity. For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son. And he is said to be “inapproachable Light” as” Only-Begotten,” and “First-Born,” “the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,” – and such a one shall not be found either among the First-Created or among men, – but they “always behold the face of the Father” and the face of the Father is the Son, through whom the Father is known. Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided.

Theodotus fragments showing the Pleroma is corporeal 

Yes, this fragment from Theodotus strongly supports the idea that the Pleroma is corporeal, aligning with your view. The passage explicitly rejects the notion that spiritual beings, including the Only-Begotten (the Son) and the First-Created, are shapeless, formless, or incorporeal. Instead, it affirms that everything that has come into being has a form and body, even if these bodies differ from those in the material world.  

Theodotus describes the Only-Begotten as having **his own shape and body** suited to his supremacy over all spiritual beings. Likewise, the First-Created (the Seven) also have bodies that correspond to their rank, and they exist in a state of unity, equality, and similarity. The passage even states that **seeing and being seen require form and corporeality**, reinforcing the idea that the Pleroma consists of tangible, embodied realities rather than abstract, formless essences.  

This aligns with Valentinian thought, where the Aeons are understood as **corporeal manifestations of divine attributes**, rather than purely immaterial concepts. The Pleroma, then, is not an abstract, formless realm but a structured, organized, and corporeal reality.

**Valentinian Exposition: The Corporeality of the Theos and the Logos**


In Valentinian Gnosticism, the understanding of the divine emanation presents a unique perspective, particularly in its portrayal of the relationship between the Father (Theos) and the Son (Logos). This theological framework, as explored in texts like the *Nag Hammadi* library, offers an intricate view of the cosmic order, wherein both the Theos and the Logos are corporeal, yet distinct in their roles and relationships. The Valentinian tradition teaches that the divine is not abstract or formless but rather possesses a body and form, with the Logos serving as the Mind of the All, and the Theos being the Source from which all emanates.


The *Nag Hammadi* texts offer a detailed description of the Theos and Logos, emphasizing their corporeality. The Father, the Root of the All, is the "Ineffable One" who dwells in the Monad, a singular, silent unity. This Monad, which represents the ultimate divine essence, is the source from which all emanations flow. The Theos, or Father, as the Monad, is not merely a conceptual entity; it is the foundation of all existence, and the Logos, or Son, is the expression of this divine essence.


The Logos, in Valentinian thought, is described as the "Mind of the All" — the intellectual expression of the Theos. The relationship between the Theos and the Logos can be likened to the relationship between the brain (Theos) and thought (Logos). Just as the brain gives rise to thought and reason, the Theos emanates the Logos, which is the divine Mind and the intellectual expression of the ineffable Father. The Logos is not an abstract or formless entity; rather, it possesses a form that is derived from the Father. It is in this manner that the Logos, though distinct from the Theos, is inseparable from the Father and serves as the mediator through which the divine will is made manifest.


As the *Nag Hammadi* texts reveal, "the Logos was with the Theos, and the Theos was the Logos" (*Gospel of Truth*). This statement illustrates the unity and inseparability of the Father and the Son. The Logos is not a mere abstract thought or reason; it is a living, active expression of the divine. In this sense, the Logos is not incorporeal or formless but is the embodiment of divine intellect, purpose, and creative power. The Logos, as the Mind of the All, emanates from the Theos and is the vehicle through which the divine will is expressed in the created order.


The distinction between the Theos and the Logos, while significant, does not imply a separation of essence. The *Gospel of Truth* articulates that "he who is the Only-Begotten... is the Thought and his descent below" (Valentinian Exposition). This reinforces the idea that the Logos, though distinct, is the direct manifestation of the Theos's will and essence. As the Logos is the expression of the divine thought, it is intimately connected with the Theos, just as thought is inseparable from the mind in human experience.


The *Gospel of John* offers a parallel insight into this relationship, stating, "In the beginning was the Logos, and the Logos was with God, and the Logos was God" (John 1:1). In this passage, the Logos is both distinct from and yet fully identified with the Theos, affirming the concept of a single divine essence manifesting in different ways. The Logos is described as being with the Theos in the beginning, suggesting a unity of purpose and essence between the Father and the Son. The Logos, as the Mind of the All, reveals the divine will and intelligence to the creation, acting as the mediator between the ineffable Father and the material world.


The corporeality of the Logos, as understood in Valentinian Gnosticism, emphasizes that the divine is not a mere abstraction but is manifested in a form that can be apprehended intellectually and spiritually. Just as the mind cannot exist without the brain, the Logos cannot exist without the Theos. Theos is the substance, the underlying foundation, while the Logos is the intellectual, active expression of that substance. Together, they constitute the fullness of the divine, with the Logos serving as the bridge between the invisible Father and the visible creation.


In conclusion, Valentinian Gnosticism presents a vision of the divine that is both corporeal and intellectual. The Theos, as the Root of the All, is the foundation of all existence, while the Logos, as the Mind of the All, is the active expression of divine thought. These two are inseparable, each fulfilling a distinct role within the divine economy. The analogy of the brain and thought helps to clarify the relationship between the Theos and the Logos, emphasizing their unity, corporeality, and interconnectedness in the divine emanation. Through this understanding, Valentinian theology offers a robust view of the divine that is both intellectually rich and spiritually profound.

# **The Valentinian Exposition: Theos and Logos as Corporeal Emanations**


## **Introduction**


The *Valentinian Exposition* from the *Nag Hammadi Library* presents a sophisticated vision of the divine order, focusing on the emanation of the Son (*Logos*) from the Father (*Theos*). This exposition aligns with John’s Gospel in describing the *Logos* as the "Mind of the All," revealing how divine thought and expression unfold from the ineffable root of existence. By using an analogy with the human brain, we can understand how *Theos* (God) is the substratum of intelligence, while *Logos* (Word/Mind) is the emanation of divine thought.


## **Theos as the Root of the All**


The *Valentinian Exposition* begins by describing *Theos*, or the Father, as the "Root of the All," dwelling alone in Silence:


> "He dwells alone in silence, and silence is tranquility since, after all, he was a Monad and no one was before him." (*Valentinian Exposition*)


This description portrays *Theos* as the foundational source of existence, the undivided One from whom all things proceed. In John’s Gospel, a similar concept appears:


> "In the beginning was the Logos, and the Logos was with Theos, and Theos was the Logos." (John 1:1)


This passage suggests that *Logos* is the *Mind of Theos*, the outward form through which divine thought is revealed. The *Valentinian Exposition* reinforces this by explaining that *Theos* possesses "Intention and Persistence, Love and Permanence," all of which are "unbegotten." These qualities reside in *Theos* as latent potentials until *Logos*—the Mind—comes forth.


## **Logos as the Mind of the All**


The *Valentinian Exposition* describes how *Theos* emanates *Logos*:


> "God came forth: the Son, Mind of the All, that is, it is from the Root of the All that even his Thought stems, since he had this one (the Son) in Mind."


This aligns with the idea in John’s Gospel that "all things were made through *Logos*" (John 1:3). Here, *Logos* is not a separate entity but the very expression of *Theos*, just as a person’s mind is an extension of their brain. The *Valentinian Exposition* further describes *Logos* as "the projector of the All and the very hypostasis of the Father." The term *hypostasis* suggests that *Logos* is the real, substantial presence of *Theos* in action.


## **The Brain Analogy: Theos and Logos as Corporeal**


A useful analogy to understand this relationship is the brain and its function:


- *Theos* is like the brain, the corporeal substance that underlies all mental activity.
- *Logos* is like the mind, the outward expression of thought that originates from the brain.


Just as there is no thought without a brain, there is no *Logos* without *Theos*. The *Valentinian Exposition* confirms this unity:


> "He is the one who revealed himself as the primal sanctuary and the treasury of the All."


In this model, *Logos* is the self-revealing aspect of *Theos*, the manifestation of divine intellect. Without *Logos*, *Theos* would remain hidden and unknowable. This is why John states:


> "In him was life, and the life was the light of men." (John 1:4)


Life and light emanate from *Logos* as thought and reason emanate from the brain. This is not an abstract concept but a corporeal process—just as the brain physically generates thoughts, *Theos* physically generates *Logos*.


## **Limit and the Structure of the Pleroma**


The *Valentinian Exposition* also discusses the role of *Limit* in structuring the divine realm:


> "He first brought forth Monogenes and Limit. And Limit is the separator of the All and the confirmation of the All."


*Limit* acts as a boundary that shapes the emanations of *Theos*, much like the brain’s physical structure governs how thoughts are formed. It ensures that divine emanations retain order, preventing chaos within the *Pleroma*. This concept mirrors the idea in John’s Gospel that *Logos* "became flesh" (John 1:14), meaning that divine reason took on corporeal reality.


## **The Emanation of the Tetrad and the Expansion of the Pleroma**


The *Valentinian Exposition* describes how *Theos* emanates a *Tetrad*—*Word and Life*, *Man and Church*:


> "The Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence."


This *Tetrad* expands into further emanations, forming the *Decad* and *Dodecad*, eventually making the *Pleroma* "become a hundred." This mirrors how the mind generates thoughts that expand into more complex ideas. Each stage represents the structured unfolding of divine reason, maintaining the corporeal essence of *Theos*.


## **Conclusion**


The *Valentinian Exposition* presents a vision of *Theos* and *Logos* as corporeal, interconnected realities. Using the brain analogy, we can understand:


1. *Theos* as the substantial source (the brain).
2. *Logos* as the emanation of divine thought (the mind).
3. *Limit* as the structuring force that maintains order (the brain’s framework).


This understanding aligns with John’s Gospel, where *Logos* is both *with* *Theos* and *is* *Theos*. In Valentinian thought, this means that *Theos* is not an abstract force but a living, corporeal being, manifesting through *Logos*. This perspective offers a profound insight into the nature of divine revelation, showing that the emanation of *Logos* is as real and physical as thought is to the human brain.

What is Faith? Hebews 11:1

What is Faith? Hebews 11:1

What Is Faith?

"Faith is the assured expectation of things hoped for, the evident demonstration of realities though not beheld." (Hebrews 11:1)

The Greek word for "faith" (πίστις pistis) conveys the idea of confidence, trust, firmness, or persuasion. This means faith is not a blind belief but rather a deep conviction based on evidence and reason.

Faith as Substance

Hebrews 11:1 describes faith as the "substance" (hypostasis), meaning it has a concrete reality. Faith is not a vague hope but a foundation built on the reliability of what God has revealed. The term “substance” here emphasizes the solid ground upon which faith rests.

Additionally, the phrase "things not seen" does not only refer to future promises but can also relate to past divine actions that are now learned through testimony (pragmaton). This aligns with Hebrews 11:3, which states that "faith" allows believers to perceive God’s hand in history and trust in His future fulfillment. As Romans 10:17 states, “Faith comes from hearing, and hearing through the word of Christ.”

How Do We Obtain Faith?

Faith is not something imposed by God; rather, it is our response to His revelation. Although human nature is weak, we can still trust in what God has made known through His word.

Developing faith is a process that unfolds in three stages:

• Hearing and Understanding – As we read the Scriptures, we recognize their harmony and truth. (Romans 10:17)
• Experiencing God's Work – Faith grows as we see God's influence in our lives. (1 Peter 1:3-12)
• Active Trust – Faith becomes stronger through prayer and deeper knowledge. (Colossians 3:10)

Faith and Love

Faith is not a passive state; it must be accompanied by action. The Gospel of Philip states:

"Faith receives, love gives. [No one can receive] without faith, and no one can give without love. So to receive we have faith and to love we give. If someone gives without love, that person gets no benefit from what was given. Anyone who receives something but does not receive the Lord is still a Hebrew." (Gospel of Philip)

Faith and love work together. Faith allows us to receive God's promises, while love compels us to give. Without love, faith alone is incomplete.

Faith and Justification

Justification means being counted as righteous before God. Though humans are imperfect, God considers them righteous if they truly have faith. Paul highlights this in Romans 4:3-5, where Abraham was counted righteous due to his faith, not his works. The Greek words used—logizomai ("count"), reckon, and impute—show that righteousness is attributed based on faith.

Faith as Spiritual Growth

Faith is not merely a mental concept but a transformative power. The Gospel of Philip compares faith to farming:

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

Faith is the foundation (earth) in which believers are rooted. Hope sustains them (water), love enables growth (air), and knowledge leads to spiritual maturity (light).

Faith vs. Belief

While "faith" is often equated with "belief," they are distinct. Faith implies confidence and understanding, not just intellectual assent. In Paul’s writings, faith is linked to a conscious awakening:

"'Awakened by the message' and 'faith comes from what is heard.' This emphasis on hearing, as an event, which awakens faith, is central to Paul."

Faith involves comprehension and practice, not just belief in Jesus but living by His teachings. Jesus emphasized that faith is foundational for building the Kingdom of God. He told Peter:

"According to your faith be it done unto you." (Matthew 9:29)

Faith as a Rational Understanding

Spiritual faith is more than emotional conviction—it is a rational, conscious trust in God's promises. The New Testament emphasizes that faith is based on understanding, not blind belief. Many translations use "belief" as a verb for faith because "she faiths" is not grammatically correct. However, "believe" can be misleading if it suggests a passive or blind acceptance rather than a well-founded conviction.

True faith involves confidence in God’s word, action based on that trust, and growth in spiritual wisdom. It is both substance and evidence—a reality and proof of what God has promised.

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.