The Holy Spirit Not A Person But a Feminine Aspect of God

Title: The Nature of the Holy Spirit: A Divine Power, Not a Separate Person

Notice how Dr John Thomas calls the spirit a brooding principle

Introduction

Understanding the role and nature of the Holy Spirit, often referred to as the Comforter, is of paramount importance in the study of Christian theology. This document aims to shed light on the nature of the Holy Spirit, emphasizing that it is not a distinct or separate person but the divine power and energy emanating from God Himself. By examining key biblical passages and the teachings of the apostles, we can discern that the Holy Spirit is the source of supernatural abilities and the driving force behind spiritual transformation.

The Nature of the Holy Spirit

The Holy Spirit, holds a unique place in Christian theology. To comprehend its role fully, it is crucial to clarify its nature. Contrary to the traditional view that presents the Holy Spirit as a separate person within the Godhead, there is compelling evidence to suggest otherwise.

The Holy Spirit is not a separate or distinct person in the same manner as the Father and the Son. This distinction is rooted in several biblical passages, such as Acts 7:55-56 and Revelation 7:10, which demonstrate that the Holy Spirit is not treated as an individual entity but as a divine force and energy emanating from God's corporeal divine nature. It is essential to recognize that the Holy Spirit does not exist independently; it is continuously outflowing from God. In this sense, the Holy Spirit represents the active force that facilitates God's omnipresence. The power of the Holy Spirit, which is always in motion, is instrumental in accomplishing God's divine purpose and plan.

In an effort to delve deeper into the nature of the Holy Spirit, it becomes evident that its true essence carries a unique dimension that has long been underemphasized. This dimension is the Feminine Aspect of God, which reveals itself through the biblical framework, shedding new light on the Holy Spirit's role and its harmonious relationship with God and Jesus.

The Divine Feminine Aspect of God

Feminine Images for God

Intriguingly, the Scriptures provide an array of images depicting God with feminine attributes, particularly in the Old Testament. These images correspond to women's biological activities, offering a distinctive perspective. These images include:

A mother who does not forget the child she nurses (Isaiah 49:14-15).
A mother who comforts her children (Isaiah 66:12-13).
A mother who births and protects Israel (Isaiah 46:3-4).

The deep symbolism of these verses is noteworthy, as they underscore the Divine Feminine's vital presence within the narrative. It invites us to consider God as not only a Father but also as a nurturing Mother, reinforcing the comprehensive nature of God's character.

Feminine Descriptions of the Holy Spirit

While some may argue that the gendering of the Holy Spirit is metaphorical, biblical verses hint at a more profound interpretation. For instance, John 3:6-7 speaks of being "born of the spirit," framing the Holy Spirit in a feminine context. The language of being born implies a motherly quality, invoking the Holy Spirit as a nurturing figure. The verse in Matthew 11:19 reinforces the idea, stating, "But wisdom is justified by her children," further highlighting the feminine attributes of the Holy Spirit.

This revelation goes beyond mere symbolism and suggests a deeper layer to the nature of the Holy Spirit. These allusions depict the Holy Spirit as an essential aspect of God that encompasses both masculine and feminine qualities. It not only complements the understanding of the Father but reveals the Spirit's active role as the Divine Mother.

The Holy Spirit as a Divine Force

The Holy Spirit serves as the divine force through which God interacts with the world and His people. It is through this divine energy that God imparts supernatural abilities and initiates spiritual transformation. Far from being a distinct person within the Godhead, the Holy Spirit is the means by which God extends His influence to humanity.

The Biblical Foundation of the Holy Spirit as God's Power

In the opening verses of the Bible, God is depicted as a singular entity, with no indication of a "Spirit of God" or a "Holy Spirit" as a separate person. Genesis 1:1-3 sets the stage for the understanding of God as one person. This passage does not suggest that the "Spirit of God" is a distinct person but rather underscores that it is God's power – the boundless energy that facilitated the creation of the universe.

The Apostles' Teachings and the Holy Spirit

The apostles, specifically Peter and Paul, consistently emphasized the distinction between God and His purpose through Jesus. Their teachings underscore the concept that God, His purpose, and the Holy Spirit are not separate persons but interconnected aspects of divine influence.

For example, in the Acts of the Apostles, when believers in Jerusalem began speaking in different languages due to the gifts of the Holy Spirit, Peter explicitly attributed these manifestations to God. In his address to the people, he stated that God had authenticated Jesus through mighty works and signs. Peter firmly positioned Jesus as a man authenticated by God, and he referred to the Father as the source of power. This perspective is far from presenting the Holy Spirit as a distinct person within the Godhead but rather as the means through which God works His purpose.

Similarly, when Stephen, the martyr for his faith, had a vision of the Lord Jesus Christ in heaven, he distinguished between Jesus and God. The vision of "the Son of Man standing at the right hand of God" (Acts 7:55-56) exemplifies the continued separation between the Son and the Father, even in the heavenly realm.

The Role of the Lord Jesus Christ

After His resurrection and ascension to heaven, the Lord Jesus Christ took on a distinct role. His ascension enabled Him to fulfill His role as "the Lord the Spirit" (2 Corinthians 3:17). While in the flesh, He was limited in His ability to be present with His followers, but in His spiritual form, He could enter their minds and hearts. The intimacy of this connection was unattainable in the flesh, demonstrating that Jesus remained a distinct entity and did not merge with God.

The Revelation and the Role of Jesus

In the Revelation received by the apostle John, a vivid picture of heaven unfolds, with Jesus in the celestial realm. Importantly, John conveys that the message given to him is the one that God granted to Jesus. Even within this heavenly vision, Jesus recognizes God as His Father, highlighting their continued distinction. This relationship endures, with Jesus addressing God as His Father, a truth that remains unchanged despite His exaltation and ascension to the heavenly realm.

Baptism in the Name of the Father, Son, and Holy Spirit

The phrase "in the name of the Father and of the Son and of the Holy Spirit" is often cited as evidence of the Holy Trinity. However, this interpretation fails to recognize the distinction between Father, Son, and Holy Spirit. While they are mentioned together, there is no suggestion of their equality, unity, or separate personhood. The emphasis of this phrase is on the singular name into which believers are baptized, the name of the Father.

Conclusion

In summary, understanding the nature of the Holy Spirit is essential in navigating the complexities of Christian theology. While some traditions present the Holy Spirit as a separate person within the Godhead, biblical evidence indicates that the Holy Spirit is the divine power and energy emanating from God Himself. The apostles' teachings and the actions of the early Christians consistently support the idea that the Holy Spirit is not a distinct person but the means through which God interacts with humanity. The continued distinction between God, Jesus, and the Holy Spirit is evident in the teachings of the apostles, reinforcing the concept that the Holy Spirit is a divine force rather than a separate person. The theological view presented here highlights the importance of maintaining this biblical perspective when contemplating the role of the Holy Spirit.

Who is Sophia? Proverbs 8:22

Who is Sophia?

7:25 For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her.
7:26 For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. (Wisdom of Solomon)

In the Bible, the name "Sophia" does not refer to a specific character or person. The term "Sophia" is derived from the Greek word for "wisdom" and is often personified as a feminine attribute or concept. While wisdom is personified in various passages, it is not presented as a distinct divine being or entity.

In the Old Testament, particularly in the Book of Proverbs, wisdom is personified as a woman who calls out to people and offers guidance. Proverbs 8:1-36 and Proverbs 9:1-6 provide vivid descriptions of wisdom as a feminine figure who speaks and instructs.

In the New Testament, Jesus is described as embodying divine wisdom (1 Corinthians 1:24, 30). However, there is no specific character named "Sophia" in the biblical narrative.

7:25 For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her.
7:26 For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. (Wisdom of Solomon)

In the Wisdom of Solomon, Sophia is personified as a feminine figure and is associated with attributes such as wisdom, light, and reflection of God's glory. Some interpretations draw parallels between Sophia and the Holy Spirit, highlighting the feminine symbolism of both. However, it is crucial to recognize that this is a theological interpretation and not a universally accepted doctrine within Christianity.
Sophia is a aspects or one of the attributes of the Deity. She is is the breath of God, the Father’s first emanation, reflection, image the first of his creation (Wisdom 7:25,26; Prv 8:22) his companion (Prv 8:30) Her role as his “thought” could be read out of the Greek version of (Proverbs 24:7.48 )

Sophia is identified with the holy spirit (Wisdom 7:7 7:22-2 9:17)

Sophia is called the breath of God (Wisdom 7:25) the Hebrew word for breath can be translated spirit. Therefore wisdom is the holy spirit which in Hebrew is a feminine noun. So we can conclude that Wisdom and the holy spirit are synonymous



Sophia is personal in that she is of God Himself. Sophia is not personal in the sense of being some other person within the Godhead"

Wisdom is more than just a personification; she is an expression of the feminine aspects of God.

Jesus says wisdom is know by her children (Matt 11:19 compare Luke 7:35)
and we are born of the spirit (John 3:6)

Wisdom or Sophia is a feminine aspects of God or one of God's attributes.

In a document called the Tripartite Tractate from the Nag Hammadi Library, the Father does not have a partner therefore Sophia is not a separate person but an aspect of the Father

If Sophia is a feminine aspects of God than God is androgynous being both Father and Mother the holy spirit is the feminine aspect of God. In Hebrew the word spirit is a feminine noun. That is why it can be spoken of as a Mother giving birth. (John 3:8) However the holy spirit is a force, the invisible power and energy of the Father by which God is everywhere present. The Spirit is the power of God through which God's Family works. The chosen messengers have been given only the power and authority from Yahweh they need to accomplish their mission. (Gen 1:2; Num 11:17; Mt 3:16; John 20:22; Ac 2:4, 17, 33.) The Spirit is not a 'separate' or 'other' person. (Ac 7:55, 56; Re 7:10) The spirit is God's own radiant power, ever out flowing from Him, by which His 'everywhereness' is achieved. (Ps 104:30; 1 Cor 12:4-11.)

Therefore the Sophia is a feminine aspect of God his holy spirit. Sophia can be described as the wisdom of God, and, the holy spirit or active force which emanates from God. The Sophia is seen as being expressed in all creation and the natural world as well as, the Holy Spirit is an equivalent expression with Sophia, being the feminine counterpart to the masculine Logos. Whereas the latter is manifested in Jesus of Nazareth, the former is effectively manifested in the Church which Begets, anoints, Empowers, leads God’s people today. Joh 3:5-8; 2Co 1:21, 22 Ga 5:16, 18.


In Gnosticism Sophia is an Aeon. Aeons are both divine beings higher than the angels just like Jesus has been given a position higher than the angels. As well as been aspects of the Deity


In the Gnostic systems Sophia is s split into a higher and lower wisdom

Sophia's descent is her fall (1 enoch 42:1) her recent to her dwelling place in the clouds (1 enoch 42:2 Sir 24:4 Bar 3:29) is the creation sevenfold cosmic structure Prv 9:1

sophia descending in 1 enouch 42 should be understood as a descent before the world came into being her descent results in the creation of the physical universe

Female Angels Genesis 1:26

Female Angels

The concept of female angels is a fascinating topic that invites reflection on the nature of divinity and the role of gender within spiritual realms. A deep dive into the scriptures and theological interpretations provides insight into the creation of humanity and its reflection of divine qualities, suggesting that the divine encompasses both masculine and feminine attributes.

In Genesis 1:26, the Hebrew term "Elohim" is used to describe God. Elohim is a plural noun, often interpreted as a collective, which opens the door to understanding the divine as encompassing multiple aspects or persons. The passage states, "Let us make man in our image, after our likeness: and let them have dominion over the living creatures." The phrase "in our image" implies that both male and female were created to reflect the image of the Elohim. This suggests that the divine image is not solely masculine but also includes feminine characteristics. The creation narrative concludes with, "So Elohim created man in His image; male and female created He them," affirming that both genders reflect the divine image.

The creation of Eve further deepens this understanding. Genesis 2:21-22 describes how God formed Eve from Adam's side, using the Hebrew word "tsela," which is typically translated as "rib" but more accurately means "side." This implies that Eve was not just a derivative of Adam but was created to complement him fully, possessing qualities that were integral to humanity's complete reflection of the divine. If Adam alone was made in the image of Elohim, then the creation of Eve from Adam's side suggests that her existence also mirrors aspects of the divine, possibly those aligned with the feminine qualities within Elohim.

The interpretation that the divine includes feminine aspects is further supported by the concept that "man" in the Genesis account is a generic term encompassing both male and female. Thus, when Elohim says, "Let us make man in our image," it is not just Adam who reflects the divine image but Eve as well. This dual-gender creation in God's image implies that the divine itself possesses both masculine and feminine qualities. Therefore, it stands to reason that some of the Elohim could be represented by Adam’s form and others by Eve’s, suggesting the presence of both masculine and feminine aspects within the divine assembly.

This interpretation aligns with the notion that, when humanity is resurrected, they will rise as immortal men and women. Jesus, in the Gospels, states that in the resurrection, people "are equal to the angels," indicating that gender distinctions persist in some form even in the afterlife. This raises the possibility that angels, often perceived as genderless beings, could also reflect both masculine and feminine qualities, just as humans do.

The evidence from theological discourse further supports the idea of a neuter or gender-inclusive personality within the divine Spirit. The Greek word "Pneuma," used for Spirit, is neuter, though its gender might be understood as either masculine or feminine depending on the context. This linguistic nuance suggests that the Holy Spirit could embody a range of qualities beyond the limitations of human gender constructs.

Thus, while traditional representations of angels are often masculine, there is theological and scriptural evidence to support the existence of female angels or divine beings that embody feminine qualities. The feminine aspect of divinity, reflected in the creation of Eve, suggests that female angels could exist as counterparts to their male counterparts, completing the divine reflection in the spiritual realm just as Eve completed Adam in the physical realm.

In conclusion, the creation narrative in Genesis, along with various theological interpretations, supports the idea that the divine image encompasses both masculine and feminine qualities. This suggests that female angels, or divine beings reflecting feminine attributes, are a plausible and meaningful concept within the broader understanding of divine and spiritual realms.

Genesis 1:26 the Elohim said, "Let us make man in our image, after our likeness: and let them have dominion over the living creatures." So Elohim created man in His image; male and female created He them.

The Deity itself must be masculine and feminine, in order to make man in its image and likeness, 'male and female'"

She was not formed in the image of man, though she may have been in the image of some of the Elohim. "Man" is generic of both sexes. When, therefore, Elohim said "let us make man in our image;" and it is added, "male and female created he them;" it would seem that both the man and the woman were created in the image and likeness of Elohim. In this case, some of the Elohim are represented by Adam's form, and some by Eve's. I see no reason why it should not be so. 

When mankind rises from the dead, they will doubtless rise as immortal men and women; and then, says Jesus, "they are equal to the angels;" on an equality with them in every respect. Adam only was in the image of Him that created him; but then, the Elohim that do the commandments of the invisible God, are the virile portion of their community: 

she was after the image and likeness of some of those comprehended in the pronoun "our." and both "very good according to the sub-angelic nature they possessed. Elpis Israel Chapter Two

The evidence before us, as far as the import of words and phrases is concerned, seems to indicate the neuter personality of the Spirit, the masculine words having relation to something else that is affirmed of it, and being masculine from the custom of the language. Though the word Pneuma be neuter, the gender of the spirit might be masculine or feminine. HERALD KINGDOM AND AGE TO COME 1852

"And He took one of his ribs" —The word tsela, from tsala "to incline," is nowhere else used for "rib," but is translated "side" (e.g. Exod. 25:12). Exactly what part, or how much, of Adam's side was taken from him is not revealed. But whatever part it was, it transferred the feminine qualities of the man to Eve, his wife (Eph. 5:22). She became his counterpart; and she, complementing him, made him complete.genesis expositor

The parousia and the Paraclete

The parousia and the Paraclete

Title: The Invisible Presence: Cultivating the Christ Consciousness Within

Introduction

The concept of the "Invisible Presence" is multifaceted, extending far beyond a simple temporal understanding. In its profound essence, it signifies the establishment of Christ consciousness within the depths of our hearts and minds. To comprehend this notion, we turn to the teachings of Jesus, who spoke of the coming of the Comforter in the gospel of John (Jn 14:15-26; 15:26; 16:7-15 JBV). His words serve as a guiding light, reassuring His disciples that they need not be troubled when He departs, for He will request the Father to send a Comforter who will remind them of His teachings. Thus, the Invisible Presence, as described by Jesus, reveals itself as a Comforter, akin to Himself, and serves to instruct the world in the art of creating the Kingdom of God here on Earth.

The Comforter: An Expression of the Invisible Presence

In the Gospel of John, Jesus unfolds the concept of the Comforter. He reassures His disciples that although He is departing, He will not leave them bereft. Instead, He will beseech the Father to send a Comforter who will serve as a reminder of His teachings and continue the profound work He initiated. The Invisible Presence, as elucidated by Jesus, is embodied in this Comforter. This Comforter, akin to Jesus Himself, undertakes the noble task of guiding humanity in the realization of the Kingdom of God on Earth.

A Common Misconception: The Second Coming vs. the Invisible Presence

It is not uncommon for individuals to conflate the notion of the Invisible Presence with the second coming of Christ. However, it is vital to distinguish between these concepts. In the Gospel of John, the emphasis is placed on the Comforter, a term synonymous with the Holy Spirit. This Comforter is the divine guide, the one Jesus assured would come in His name. His role is multifaceted, involving the teaching of essential truths and facilitating an understanding of righteousness and judgment. The Comforter is, in essence, the Divine presence that continues to influence the world.

The Invisible Presence as the Manifestation of Christ's Teachings

Jesus was the harbinger of the good news of the Kingdom of God, and His teachings laid the foundation for the transformation of the world. He was the first to reveal these profound principles to humanity. However, Jesus was not alone in this mission; His legacy was carried forward by others who advocated His logos teachings. In this sense, the Invisible Presence of Jesus emerges when His Comforter, or helper, reminds the world of His anointed logos teachings. The Comforter continues to impart and reinforce these divine principles, ensuring that the legacy of Jesus lives on.

Building the Christ Consciousness: The Result of the Invisible Presence

The Invisible Presence is not merely an abstract theological concept; it is a tangible reality that emerges as a result of building the principles of Christ consciousness into the mind of a believer. When an individual begins to embrace and internalize these principles, they undergo a profound transformation. The Christ consciousness, ingrained in their very being, begins to manifest itself through them. It becomes a part of their thoughts, words, and actions. The Invisible Presence, in this context, is a dynamic force that empowers believers to express the teachings of Christ in their daily lives.

Conclusion

The Invisible Presence is a profound and transformative concept that transcends time and space. It is not confined to a specific moment in history but continues to be a living reality for those who embrace the teachings of Jesus. It is the Comforter, the divine guide, who reminds us of the principles that lead to the Kingdom of God on Earth. It is the force that enables believers to internalize the Christ consciousness, allowing them to manifest His teachings in their daily lives. The Invisible Presence of Jesus is not a distant promise; it is a living reality that continues to shape and inspire those who seek to walk in His footsteps.

original text

The ' Invisible Presence', also refers to establishing the Christ consciousness within our hearts and minds 

Jesus talks about the Coming of the comforter in Jn 14:15-26; 15:26; and 16:7-15 jbv. Here Jesus tells his disciples not to be concerned after he leaves them. 

For he will ask the Father to send a comforter to remind them of his teachings. Therefore, the Invisible Presence that Jesus talks about in John is that of a comforter who, like himself, will teach the world how to create the Kingdom of God here on Earth.

Some confuse the Invisible Presence of the comforter with the second coming of Christ. 

In [the gospel of] John, the comforter was the equivalent expression for Holy Spirit. John placed emphasis on the comforter rather than on the Invisible Presence of Christ".  

The "Comforter" or "Spirit of Truth" or "Holy Spirit" ....IS CHRIST ( Jesus Ephesians 4:7-13). " I will ask the Father and He will give you another Helper ( Advocate / Comforter ) so that He might be with you to the age of ages, even the SPIRIT OF TRUTH.

 The world cannot receive Him because the world neither sees Him nor knows Him, but you know Him , for He dwells with you and will be in you " ( JOHN 14 : 16 - 17 ) Jesus just said that the Spirit of Truth was "dwelling with them" then ( He was talking about Himself ) and that He will later be "IN THEM", after He (Jesus) goes away. Ephesians 4:7-13 

Jesus's resurrection and ascension paved the way for His invisible presence, enabling Him to fulfill His role as "the Lord the Spirit (2 Corinthians 3:17), and that this would be a good thing for the disciples, because when He goes away, He can come to them IN SPIRIT.......He can ENTER THEIR MINDS ! 

Which He cannot do in the flesh . And not only they, but ALL of those who would exercise faith in the son of man over the centuries that Christ would be "IN"......the TRUE "church"......."Christ IN YOU, the hope of glory ". Colossians 1:24-29:

The Invisible Presence is the result of building the principles of the Christ consciousness into the mind of a believer, where they begin to express them through him.

The Invisible Presence of Christ: The Comforter and Spirit of Truth

Title: The Invisible Presence of Christ: The Comforter and Spirit of Truth

Introduction

The concept of the "Comforter," "Spirit of Truth," or "Holy Spirit" as presented in the Scriptures has been a topic of deep theological exploration and discussion. One perspective suggests that the Comforter is none other than Christ Himself, and this belief is connected with the idea of the invisible presence of Jesus. This study delves into this viewpoint, exploring the biblical passages that support the teaching that Jesus is the Comforter and how it is linked to the invisible presence of Christ.

The Comforter: Christ's Invisible Presence

The discussion begins with the words of Jesus in John 14:16-17, where He promises the arrival of another Helper or Comforter, known as the Spirit of Truth. Jesus tells His disciples that this Comforter would be with them to the "age of ages." This verse is fundamental to the perspective that the Comforter is, in fact, Christ Himself. According to this view, the Comforter who was "dwelling with them" at that moment was Jesus, and He would later be "IN THEM" after His departure.

Ephesians 4:7-13: The Role of the Invisible Presence

Ephesians 4:7-13 plays a crucial role in understanding the invisible presence of Christ. It underlines the significance of Jesus's resurrection and ascension, which paved the way for His invisible presence. 2 Corinthians 3:17 refers to Jesus as "the Lord the Spirit", emphasizing the continuity of His presence even after His physical departure. This presence, however, operates in a different manner – it is no longer in the flesh but in the Spirit.

Jesus's departure had a profound implication: He could come to His disciples IN SPIRIT. This means He could enter their minds and hearts in a way that was not possible in the flesh. It was a transformational shift in the nature of His presence. But the promise of the Comforter was not solely for the disciples at that moment; it extended to all those who would exercise faith in Jesus Christ in all ages.

"Christ IN YOU, the Hope of Glory"

Colossians 1:24-29 offers further insight into the invisible presence of Christ. The verse states that Christ is "IN YOU, the hope of glory." This expression emphasizes the indwelling of Christ within believers, which is central to the perspective of the Comforter being an invisible presence. Christ's presence transcends time and space, reaching every believer across generations.

Implications for the True Church

This viewpoint holds significant implications for the concept of the "true church." Those who believe in the invisible presence of Christ understand that Christ's presence, as the Comforter and Spirit of Truth, is not limited to a particular period or location. It extends to all who accept Him, irrespective of when or where they were born. This understanding highlights the timeless and universal nature of Christ's presence.

Conclusion

The belief that the Comforter, Spirit of Truth, or Holy Spirit is, in reality, Christ Himself, contributes to the understanding of His invisible presence. His promise to dwell within believers, transcending time and space, demonstrates the profound impact of His presence throughout history. This perspective adds depth to our comprehension of Christ's ongoing influence in the lives of His followers, making His presence truly invisible but ever-present, "the hope of glory" for all who believe.

The Concept of the Divine Autogenes John 1:18

The Concept of the Divine Autogenes

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**Autogenes in Sethian Gnosticism: The Self-Begotten Son and Divine Logos**

Sethian Gnosticism is one of the most developed systems of early Gnostic thought. It centers on the figure of Seth as a savior and spiritual ancestor of the Gnostic elect, and it presents a divine cosmology with a primal triad composed of an ineffable Father, Barbelo (the Mother), and Autogenes (the Son). This theology further includes four emanated luminaries—Harmozel, Oroiael, Daveithe, and Eleleth—and a complex soteriology involving three major descents of the Savior, each associated with cosmic upheaval: flood, fire, and final judgment. Its rituals include baptism and spiritual ascent.

One of the central figures in this system is **Autogenes**, the “Self-Begotten” or “Self-Originated” Son. The Greek term *Autogenes* literally means “self-generated,” and it is often used in its untranslated form across Gnostic texts due to its theological weight.

In the *Gospel of John*, parallels to this figure appear in the Logos doctrine:

> “In \[the] beginning the Word was, and the Word was with God, and the Word was a god. This one was in \[the] beginning with God. All things came into existence through him, and apart from him not even one thing came into existence.” (John 1:1–3)

Later, John 1:18 continues:

> “No man has seen God at any time; the only-begotten god who is in the bosom \[position] with the Father is the one that has explained him.”

The Greek phrase *monogenēs theos*—“only-begotten god”—can be interpreted within Sethian terms as a reference to **Autogenes**, the self-originated Logos. He is both “only-begotten” and “self-begotten,” a paradox that underlines his unique status: begotten from the divine Barbelo, yet self-generated through the divine Mind and Will.

This is made explicit in *The Apocryphon of John*:

> “And Thought willed to create a work through the Word of the invisible Spirit, and his Will became a work. And he was revealed with Mind and Light, glorifying It. And the Word followed the Will. For because of the Word, Christ the divine Autogenes created the All. Eternal Life with Will, and Mind with Foreknowledge stood. They glorified the invisible Spirit and Barbelo, for they had come into being because of her.”

Further, the divine conception is described:

> “And It gazed into Barbelo in the pure light which surrounds the invisible Spirit and Its luminescence, and she conceived from It. It begot a spark of light in a light resembling blessedness, but it was \[not] equal to Its greatness. This one was only-begotten of the Mother-Father who had appeared. He is his only offspring, the only-begotten of the Father, the pure light.” (*Apocryphon of John*)

The Autogenes is the Logos, the Light of the World, the Self-Begotten Child, and the creative Word. As written:

> “And the holy Spirit perfected the divine Autogenes, the son of Itself and Barbelo, so he might stand before the great and invisible virginal Spirit… the invisible virginal Spirit placed Autogenes as true god over the All… that he might know the All. (He is) that one whose name they call by a name which is more exalted than any name. For they will say that name to those who are worthy of it.” (*Apocryphon of John*)

This Autogenes is also referenced throughout the *Coptic Gnostic Library* (e.g., Codex II/1; III/2; IX/2; XI/3) and plays a major role in Sethian cosmology.

The *Gospel of the Egyptians* affirms:

> “...unproclaimable Father, the aeon of the aeons, Autogenes, self-begotten, self-producing…”

And also:

> “This great name of yours is upon me, O self-begotten Perfect one, who is not outside me.”

The term *Autogenes* thus functions as both a name and a theological category. In the *Three Steles of Seth*, the divine Self is praised:

> “Great is the good Self-begotten who stood, the God who had already stood. (...) Thou art unbegotten. Thou hast appeared in order that thou mightest reveal the eternal ones.”

The theological implications are immense: Autogenes is simultaneously the Only-Begotten Son and the Self-Begotten Aeon, revealing the eternal ones and bringing forth the aeons with him. The paradox of being both begotten and self-originated reflects a mystery of divine procession unique to Gnostic thought.

Autogenes is also associated with the *Son of Man*, and in some texts, even with *Man* himself. The *Odes of Solomon* support this link:

> “The Word of truth who is self-originate, because He has been strengthened by the Holy Power of the Most High; and He is unshaken forever and ever.” (*Ode 32*)

This resembles John 5:26: “For as the Father hath life in himself, even so gave he to the Son to have life in himself.”

In *The Gospel of the Egyptians*, Autogenes brings forth the Four Lights, and from their union with Adamas (the archetypal Man), comes the great incorruptible Seth:

> “Then the great Logos, the divine Autogenes, and the incorruptible man Adamas mingled with each other. (...) And thus there came forth (...) the great incorruptible Seth, the son of the incorruptible man Adamas.”

In the Sethian tradition, *Daveithai*, one of the four luminaries, is the Father of the Elect. Sophia-Wisdom resides in *Eleleth*, which suggests that the Elect operate outside the powers of Sophia-Wisdom, though she plays a role in their awakening within the domain of Eleleth.

As Tomas Kindahl notes, the Barbeloite community may have incorporated Christian Logos theology around 150 AD. Autogenes is said to hover over the ground in the celestial realm *Domedon Doxomedon*. In comparative Gnosticism, Autogenes corresponds to the *Second Man* in Ophite theology.

Ultimately, Autogenes serves as the divine mediator, the self-begotten Light who reveals the hidden Father and initiates the salvation of the Elect. In Sethian thought, he is the nexus of divine mind, light, and creative power, the “true god over the All,” and the one whose name is known only to the worthy.

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**The Son as Autogenes, Self-Begotten, Only-Begotten, First-Begotten in Sethian Gnosticism**

In the cosmology of Sethian Gnosticism, the figure of the **Son** holds a central role in divine emanation and redemption. This Son is most frequently identified with *Christ*, *Seth*, or the *Logos*, and he is described with a series of closely related epithets: **Autogenes** (“Self-Begotten” or “Self-Originated”), **Only-Begotten**, and **First-Begotten**. These titles emphasize his uniqueness, his divine origin, and his role in the creation and restoration of all things.

Although the divine **One** (or Invisible Spirit) is sometimes called *self-begotten*, the title **Autogenes** is most often applied not to the highest deity but to the *Son*—that is, the one who comes forth through the will of the Invisible Spirit and Barbelo. This Son is the mediator of all subsequent emanations and the one through whom salvation is revealed. As summarized by scholars of Gnostic tradition:

> “Although the One is referred to above as ‘self-begotten’, usually the term *Autogenes* describes the Son (who is either the Word, the saviour Seth or the Christ). The *Autogenes* often appears in Sethian Gnostic texts.”

This identification is most thoroughly articulated in **The Apocryphon of John**, where Christ as *Autogenes* is described as the divine creative force:

> “Because of the word, Christ the divine Autogenes created everything…”

> “...the twelve aeons which attend the son of the mighty one, the Autogenes, the Christ, through the will and the gift of the invisible Spirit.” (*Apocryphon of John*)

In this passage, *Autogenes* is simultaneously the agent of creation and the Son of the divine source. His identity as Christ, the Logos, and the Self-Begotten demonstrates the unity between divine speech (Word), divine Sonship, and creative power.

The complex process of emanation continues as *Autogenes* joins with other divine entities to produce further aeons. In the *Gospel of the Egyptians*, the great savior **Seth** is the result of the union of three figures: the Logos, Autogenes, and Adamas:

> “Then the great Logos, the divine Autogenes, and the incorruptible man Adamas mingled with each other. (...) And thus there came forth (...) the great incorruptible Seth, the son of the incorruptible man Adamas.” (*Gospel of the Egyptians*)

Here, **Seth** is portrayed not only as a product of divine union but also as the “Son of Man,” representing a redeemed archetype of humanity. He is both divine and human, heavenly and redemptive.

In another text, *The Three Steles of Seth*, Seth blesses **Geradamas** (the heavenly Adam) as his father. Yet this “begetting” transcends biological generation:

> “I bless thee, Father Geradama(s), I, as thine own Son, Emmacha Seth, whom thou didst beget without begetting.” (*Three Steles of Seth*)

This paradox—*begotten without begetting*—reiterates the central Gnostic theme that the Son is both from the Father and yet also Self-Begotten, not through physical procreation but divine emanation.

In *The Sophia of Jesus Christ*, Christ himself reveals his origin from the highest Light:

> “I (Christ) came from Self-begotten and First Infinite Light, that I might reveal everything to you.” (*Sophia of Jesus Christ*)

The self-begotten origin of Christ signifies his transcendence and his unique role as the revealer of hidden knowledge to the elect. His mission is not just redemptive but revelatory: to bring knowledge (*gnosis*) from the Infinite Light.

The *Apocryphon of John* again affirms this status by identifying the Son as **Only-Begotten**:

> “This (the Christ) was an only-begotten child of the Mother-Father which had come forth; it is the only offspring, the only-begotten one of the Father, the pure Light.” (*Apocryphon of John*)

Likewise, in a text from the *Bruce Codex*:

> “And he (the Son) will fill all the aeons which belong to you with the grace of the only-begotten Son.” (*Untitled Text, Bruce Codex*)

The status of the Son as “Only-Begotten” expresses not only uniqueness but also exclusive intimacy with the divine origin. He is the pure Light, the singular expression of the divine fullness (*Pleroma*).

Moreover, the Son is also called **First-Begotten**, as in the *Prayer of Paul*:

> “Place upon me your beloved, elect, and blessed greatness, the First-born, the First-begotten.” (*Prayer of Paul*)

This language evokes early Christian and Platonic themes, where the First-Begotten is the first manifestation of the ineffable divine source—the one through whom all other things come into being.

A further nuance is found in the *Trimorphic Protennoia*, which affirms both the divinity and creative power of the Son:

> “Now those Aeons (the Four Lights) were begotten by the God who was begotten—the Christ.” (*Trimorphic Protennoia*)

Christ is described as the “God who was begotten,” who in turn begets aeons. This formulation reflects a chain of divine descent: from the unbegotten One, through the begotten God (Christ), to the aeons and cosmic structures.

But even this divine begottenness does not preclude his transcendence. In the *Teachings of Silvanus*, it is declared:

> “And even if he (Christ) has been begotten, he is (still) unbegotten.” (*Silvanus*)

The Son is both begotten and unbegotten—he exists beyond ordinary causality, transcending the duality of origin and creation.

Finally, in the text *Melchizedek*, there is a polemical edge to the portrayal of Christ:

> “Furthermore, they will say of him (Christ) that he is unbegotten, though he has been begotten, (...) that he is unfleshly, though he has come in the flesh, that he did not come to suffering, though he came to suffering, that he did not rise from the dead, though he arose from the dead.” (*Melchizedek*)

Here, the text addresses misconceptions about Christ’s nature, affirming both his divine begetting and his human incarnation, suffering, and resurrection.

In sum, the Sethian texts present **Christ the Son** as Autogenes, Self-Begotten, Only-Begotten, and First-Begotten. These terms are not mere titles but theological affirmations of his singular role in creation, revelation, and salvation. He proceeds from the divine fullness, yet remains one with it. Through him, all aeons and elect beings are formed, and through him, the invisible Father is made known.

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Sethian Gnosticism consists of the following elements: “a focus on Seth as a Savior figure and spiritual ancestor of the Gnostic elect; a primal divine triad of an ineffable Father, a Mother called Barbelo, and Son referred to as Autogenes; four emanated luminaries named Harmozel, Oroaiel, Daveithe, and Eleleth and other superterrestial beings related to them; a salvation history thought of as three descents of the Savior, or three critical periods marked by flood, fire, and final judgement; and rituals of baptism and ascent.”

1 In [the] beginning the Word was, and the Word was with God, and the Word was a god. 
2 This one was in [the] beginning with God. 
3 All things came into existence through him, and apart from him not even one thing came into existence.

God’s firstborn Son called “a god,” “the only-begotten god” as the most manuscripts of John 1:18 call him.

John 1:18 No man has seen God at any time; the only-begotten god who is in the bosom [position] with the Father is the one that has explained him.

The phrase monogenes´ theos´ rendered in a few translations as “God only begotten" could be understood as a reference to the Autogenes the self-begotten Christ or self-originate Son, an Only Begotten God, The One existing within the bosom of the Father.

And Thought willed to create a work through the Word of the invisible Spirit, and his Will became a work. And he was revealed with Mind and Light, glorifying It. And the Word followed the Will. For because of the Word, Christ the divine Autogenes created the All. Eternal Life with Will, and Mind with Foreknowledge stood. They glorified the invisible Spirit and Barbelo for they had come into being because of her. (The Apocryphon of John)

7 And It gazed into Barbelo in the pure light which surrounds the in­visible Spirit and Its luminescence, and she conceived from It. It begot a spark of light in a light resembling blessedness, but it was [not] equal to Its greatness. This one was only-begotten of the Mother‑Father who had appeared. He is his only offspring, the only-begotten of the Father, the pure light. (The Apocryphon of John)

And the holy Spirit perfected the divine Autogenes, the son of Itself and Barbelo, so he might stand before the great and invisible virginal Spirit. The divine Autogenes, the Christ, (is) that one who honored It with a mighty voice. He appeared through the Pronoia. And the invisible virginal Spirit placed Autogenes as true god over the All Nand It subjected to him all authority and the truth which dwells in It so that he might know the All. (He is) that one whose name they call by a name which is more exalted than any name. For they will say that name to those who are worthy of it. (The Apocryphon of John)

Autogenes. One word.

Autogenes, begotten, Divine Child, Pure Light, Light of the World, Logos (John 1:3)

The "Only begotten" Greek Monogenes; The Monogenes or the "Only begotten" is the Autogenes and Logos

Greek: 'Self-begotten,' 'Self-made' ... Also called ‘self-originate’ so 'autogenes' is Greek for "self-generated"

The Coptic Gnostic Library. Autogenes II/1: 7, 11, 16, 20, 24, 33; 8, 21, 23, 26, 28, 31; 9, 1, 10;

III/2:41, 5; 49, 17; 50, 19, 22; 52, 8, 16; 53, 13; 55, 5; 57, 26; 62, 26; 65, 13; 68, 16;

IX/2: 28,6;

XI/3 :46, 11; 51, 26; 58,12

 - (see also Self-begotten One

Autogenes is the third aeon in the tretractys or tetrad (a group of 10 aeons). Again according to the Barbeloite theology. Autogenes is the father-mother-son. (Tomas Kindahl)

The One as ‘unbegotten’ and ‘self-begotten’: “Great is the good Self-begotten who stood, the God who had already stood. (...) Thou art unbegotten. Thou hast appeared in order that thou mightest reveal the eternal ones. Thou art he who is. Therefore thou hast revealed those who really are.” (Three Steles of Seth)

- The One as self-begotten: “This great name of yours is upon me, O self-begotten Perfect one, who is not outside me.” (Gospel of the Egyptians)

- The expression ‘self-begotten’ (or ‘self-originate’) is often left in the ancient Greek form, as ‘Autogenes’.

- The One as self-begotten Autogenes: “...unproclaimable Father, the aeon of the aeons, Autogenes, self-begotten, self-producing...” (Gospel of the Egyptians)

From the Ennoia/Barbelo/Five-Aeon/Ten-Aeon there emanates a further Divinity, referred to as Autogenes, meaning "Self-Begotten" or "Self-Born". 

In Gospel to the Egyptians it is equated with the Logos. In Allogenes we see this as one of the three aspects of the Barbelo

It is described as the "only-begotten one of the Mother-Father" and "of the Father, the pure Light" [Nag Hammadi Library, Apocryphon of John, p.102].

On the one hand this emanation is called "Autogenes", "Self-begotten", yet on the other it is described as being "begotten" by, or the "only-begotten" of, the Mother-Father.

Autogenes also contains the Son of Man and sometimes also Man.

7. THE SON AS AUTOGENES, SELF-BEGOTTEN, ONLY-BEGOTTEN, FIRST-BEGOTTEN

Ode 32

1. To the blessed ones the joy is from their heart, and light from Him who dwells in them;
2. And the Word of truth who is self-originate,
3. Because He has been strengthened by the Holy Power of the Most High; and He is unshaken for ever and ever.
   Hallelujah.

Ode 32:2 lit. "existed (or, was) from His soul" Comp. Jn 5:26 "For as the Father hath life in himself, even so gave he to the Son to have life in himself." The Ode, by immediately adding "for He is strengthened by the holy power of the Most High," appears to imply that the "self-existence" of the Son of Truth is from the Father.

- Although the One is referred to above as ‘self-begotten’, usually the term Autogenes describes the Son (who is either the Word, the saviour Seth or the Christ). The Autogenes often appears in Sethian Gnostic texts.

- In the Apocryphon of John and the Gospel of the Egyptians, the Autogenes begets or is begotten together with the Four Lights.

- Christ the Son as Autogenes: “Because of the word, Christ the divine Autogenes created everything...” “...the twelve aeons which attend the son of the mighty one, the Autogenes, the Christ, through the will and the gift of the invisible Spirit.” (Apocryphon of John)

- The saviour Seth results from the combination of the Logos, Autogenes and Adamas: “Then the great Logos, the divine Autogenes, and the incorruptible man Adamas mingled with each other. (...) And thus there came forth (...) the great incorruptible Seth, the son of the incorruptible man Adamas.” (Gospel of the Egyptians)

I suspect the Barbeloites directly imported this from Christianity around 150 AD. Autogenes is said to hover over the ground in the heaven Domedon Doxomedon. (My source here is as usual April D DeConick). When comparing Autogenes with other Gnosticism it appears that Autogenes counterparts the Second Man in the Ophite theology. I have made no extensive comparison work regarding Autogenes, so that's about what I know here. (Tomas Kindahl)

Daveithai, He is the Father of The Elect, this is Sethian, Sophia-Wisdom is within Eleleth, so that would make The Elect completely outside of the powers of the Sophia-Wisdom. Though Sophia-Wisdom would be engage in initiating and conducting The Elect awakening in the domain of the Eleleth. (Tomas Kindahl)

Thanks to Tomas Kindahl

Valentinus

Bentley Layton has sketched out a relationship between the various gnostic movements in his introduction to The Gnostic Scriptures (SCM Press, London, 1987). In this model, "Classical Gnosticism" and "The School of Thomas" antedated and influenced the development of Valentinus, who was to found his own school of Gnosticism in both Alexandria and Rome, whom Layton called "the great [Gnostic] reformer" and "the focal point" of Gnostic development. While in Alexandria, where he was born, Valentinus probably would have had contact with the Gnostic teacher Basilides, and may have been influenced by him.

Valentinianism flourished after the middle of the 2nd century AD. This movement was named after its founder Valentinus (c. 100 – 180 AD). The school is also known to have been extremely popular: several varieties of their central myth are known, and we know of "reports from outsiders from which the intellectual liveliness of the group is evident." It is known that Valentinus' students elaborated on his teachings and materials (though the exact extent of their changes remains unknown), for example, in the version of the Valentinian myth brought to us through Ptolemy.

Valentinianism might be described as the most elaborate and philosophically "dense" form of the Syrian-Egyptian schools of Gnosticism, though it should be acknowledged that this in no way debarred other schools from attracting followers. Basilides' own school was popular also, and survived in Egypt until the 4th century.

Simone Petrement, in A Separate God, in arguing for a Christian origin of Gnosticism, places Valentinus after Basilides, but before the Sethians. It is her assertion that Valentinus represented a moderation of the anti-Judaism of the earlier Hellenized teachers; the demiurge, widely regarded as a mythological depiction of the Old Testament God of the Hebrews, is depicted as more ignorant than evil


Valentinian works are named in reference to the Bishop and teacher Valentinius. Circa 153 AD, Valentinius developed a complex cosmology outside of the Sethian tradition. At one point he was close to being appointed the Bishop of Rome of what is now the Roman Catholic Church. Works attributed to his school are listed below, and fragmentary pieces directly linked to him are noted with an asterisk:

• The Divine Word Present in the Infant (Fragment A) *
• On the Three Natures (Fragment B) *
• Adam's Faculty of Speech (Fragment C) *
• To Agathopous: Jesus' Digestive System (Fragment D) *
• Annihilation of the Realm of Death (Fragment F) *
• On Friends: The Source of Common Wisdom (Fragment G) *
• Epistle on Attachments (Fragment H) *
• Summer Harvest*
• The Gospel of Truth*
• Ptolemy's Version of the Gnostic Myth
• Prayer of the Apostle Paul
• Ptolemy's Epistle to Flora
• Treatise on the Resurrection (Epistle to Rheginus)
• Gospel of Philip