Gnostic Doctrine serves as a comprehensive research platform dedicated to exploring the intricate tapestry of Gnostic theology. Our focus revolves around the convergence of Christian mysticism and apocalyptic Judaism. Delving into texts like the Old and New Apocrypha, Pseudepigrapha, and the Nag Hammadi Library, we provide insights for those seeking self-discovery through the profound teachings that Christ imparted to his disciples in intimate setting
Dionysius the Areopagite or pseudo dionysius But, neither are the demons evil by nature; for, if they are evil by nature, neither are they from the Good, nor amongst things existing; nor, in fact, did they change from good, being by nature, and always, evil. Then, are they evil to themselves or to others? If to themselves, they also destroy themselves; but if to others, how destroying, or what destroying?—Essence, or power, or energy? If indeed Essence, in the first place, it is not contrary to nature; for they do not destroy things indestructible by nature, but things receptive of destruction. Then, neither is this an evil for every one, and in every case; but, not even any existing thing is destroyed, in so far as it is essence and nature, but by the defect of nature’s order, the principle of harmony and proportion lacks the power to remain as it was. But the lack of strength is not complete, for the complete lack of power takes away even the disease and the subject; and such a disease will be even a destruction of itself; so that, such a thing is not an evil, but a defective good, for that which has no part of the Good will not be amongst things which exist. And with regard to the destruction of power and energy the principle is the same. Then, how are the demons, seeing they come into being from God, evil? For the Good brings forth and sustains good things. Yet they are called evil, some one may say. But not as they are (for they are from the Good, and obtained a good being), but, as they are not, by not having had strength, as the Oracles affirm, “to keep their first estate.” For in what, tell me, do we affirm that the demons become evil, except in the ceasing in the habit and energy for good things Divine? Otherwise, if the demons are evil by nature, they are always evil; yet evil is unstable. Therefore, if they are always in the same condition, they are not evil; for to be ever the same is a characteristic of the Good. But, if they are not always evil, they are not evil by nature, but by wavering from the angelic good qualities. And they are not altogether without part in the good, in so far as they both are, and live and think, and in one word—as there is a sort of movement of aspiration in them. But they are said to be evil, by reason of their weakness as regards their action according to nature. The evil then, in them, is a turning aside and a stepping out of things befitting themselves, and a missing of aim, and imperfection and impotence, and a weakness and departure, and falling away from the power which preserves their integrity in them. Otherwise, what is evil in demons? An irrational anger—a senseless desire—a headlong fancy.—But these, even if they are in demons, are not altogether, nor in every respect, nor in themselves alone, evils. For even with regard to other living creatures, not the possession of these, but the loss, is both destruction to the creature, and an evil. But the possession saves, and makes to be, the nature of the living creature which possesses them. The tribe of demons then is not evil, so far as it is according to nature, but so far as it is not; and the whole good which was given to them was not changed, but themselves fell from the whole good given. And the angelic gifts which were given to them, we by no means affirm that they were changed, but they exist, and are complete, and all luminous, although the demons themselves do not see, through having blunted their powers of seeing good. So far as they are, they are both from the Good, and are good, and aspire to the Beautiful and the Good, by aspiring to the realities, Being, and Life, and Thought; and by the privation and departure and declension from the good things befitting them, they are called evil, and are evil as regards what they are not: and by aspiring to the non-existent, they aspire to the Evil But does some one say that souls are evil? If it be that they meet with evil things providentially, and with a view to their preservation, this is not an evil, but a good, and from the Good, Who makes even the evil good. But, if we say that souls become evil, in what respect do they become evil, except in the failure of their good habits and energies; and, by reason of their own lack of strength, missing their aim and tripping? For we also say, that the air around us becomes dark by failure and absence of light, and yet the light itself is always light, that which enlightens even the darkness. The Evil, then, is neither in demons nor in us, as an existent evil, but as a failure and dearth of the perfection of our own proper goods.
Demons Are Not Evil by Nature: A Study of Pseudo-Dionysius the Areopagite
The Biblical medical interpretation of demons, as understood by certain Christian perspectives, notably rejects the idea that demons are supernatural beings or entities with inherent evil. Instead, it views demons as symbolic representations of human wickedness, illness, or false gods in the Bible. The Christadelphian perspective, for example, considers demons not as malevolent spirits but as manifestations of internal struggles and external influences that are detrimental to human nature. This perspective contrasts significantly with that of Pseudo-Dionysius the Areopagite, a Christian mystic and philosopher who interpreted demons as real spiritual beings—fallen from a state of original goodness but still retaining some aspect of their created nature.
One of the key distinctions in the views of Pseudo-Dionysius and the Biblical medical interpretation is their respective conceptions of the nature of demons. According to Dionysius, demons are not inherently evil by nature, but rather have turned away from the original goodness with which they were created. He writes:
“But, neither are the demons evil by nature; for, if they are evil by nature, neither are they from the Good, nor amongst things existing; nor, in fact, did they change from good, being by nature, and always, evil. Then, are they evil to themselves or to others? If to themselves, they also destroy themselves; but if to others, how destroying, or what destroying?” (Pseudo-Dionysius, The Divine Names).
This passage clearly establishes Dionysius' view that demons are not intrinsically evil. Instead, they were created as good beings, as all things are by nature derived from the Good, and their fall into what is perceived as evil is a result of a deviation from the intended path of goodness. Dionysius does not view the demons as permanent embodiments of evil, as evil is considered unstable and changeable. In his view, demons became evil only by failing to uphold the harmony and perfection of their created nature, thus drifting from their original state.
He continues:
“How are the demons, seeing they come into being from God, evil? For the Good brings forth and sustains good things. Yet they are called evil, some one may say. But not as they are (for they are from the Good, and obtained a good being), but, as they are not, by not having had strength, as the Oracles affirm, ‘to keep their first estate.’” (Pseudo-Dionysius, The Divine Names).
Dionysius emphasizes that the demons' deviation from their original state of goodness stems not from their inherent nature but from their failure to maintain their position of goodness. The notion of "keeping their first estate" reflects the idea that demons, like all creatures, were meant to remain in a state of alignment with divine goodness. However, their fall occurred when they lost the strength to adhere to that state.
In Dionysian thought, the evil that demons embody is not a static or essential characteristic but a failure—a lack of strength and aspiration toward the Good. Dionysius elaborates further:
“The evil then, in them, is a turning aside and a stepping out of things befitting themselves, and a missing of aim, and imperfection and impotence, and a weakness and departure, and falling away from the power which preserves their integrity in them.” (Pseudo-Dionysius, The Divine Names).
Here, Dionysius underscores that demons' actions are not inherently evil; instead, their moral failing is a result of straying from their original purpose. This deviation, according to Dionysius, leads to a weakening of their powers and an inability to act in accordance with their created nature, which was originally aligned with goodness. Thus, the "evil" attributed to demons is not a creation of intrinsic malevolence but a product of their failed potential.
Interestingly, Dionysius extends this idea of imperfection to human beings as well. Just as demons are not evil by nature but by their departure from goodness, so too, humans fall into sin and evil through their failure to maintain their intended harmony with the Good:
“But does some one say that souls are evil? If it be that they meet with evil things providentially, and with a view to their preservation, this is not an evil, but a good, and from the Good, Who makes even the evil good.” (Pseudo-Dionysius, The Divine Names).
In this context, Dionysius explains that evil is not an ontological force that exists independently but is instead the result of a failure to achieve the full potential of goodness. The fall of demons, as well as the fall of human souls, is characterized by an absence or lack of the good, not the active presence of evil. Evil, then, is not a thing in itself but the absence or deprivation of the good that was meant to be.
Dionysius' view of demons challenges the idea that they are inherently evil beings bent on destruction or chaos. Instead, demons are seen as beings that were created good but became corrupted due to their inability to maintain their original state. The evil they embody is not an intrinsic nature but the result of their failure to remain aligned with the divine Good. The key takeaway from Dionysian thought is that evil is not an independent force but a failure—a turning away from the intended order and perfection.
Thus, the Biblical medical interpretation, which views demons as symbols of human weakness, illness, and spiritual fallenness, shares some similarities with Dionysius’ view in its understanding that demons represent a departure from the intended good. However, the essential difference lies in the Biblical medical perspective’s view of demons as not personal entities at all but as representations of moral and physical corruption. In contrast, Dionysius’ philosophy maintains that demons are fallen spiritual entities, who, though corrupted, retain some trace of their original goodness.
**The Serpent in Genesis: A Biblical and Philosophical Perspective**
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The serpent in Genesis 3 has long been a subject of interpretation, particularly concerning its role in human temptation and the fall from divine favor. Rather than viewing the serpent as an independent malevolent being, ancient Jewish and early Christian perspectives often saw it as a symbol of internal human struggles. This interpretation finds resonance in Philo of Alexandria’s writings, where he identifies the serpent with pleasure (*hedonē*), which binds together the mind (*nous*) and the senses. This aligns with a biblical understanding that emphasizes personal responsibility and moral choice rather than external supernatural forces.
### **The Serpent as a Symbol of Pleasure**
Genesis 3:1 states:
*"Now the serpent was the most subtle of all the beasts which are upon the earth, which the Lord God made."*
Philo, in *On the Creation* XVIII (71-74), interprets this passage allegorically. He argues that two faculties exist within a person—the mind and the outward senses. These faculties require a third element to bind them together, and this is pleasure. The serpent, then, represents this unifying force, which, when uncontrolled, leads to moral failure. Philo notes:
> "And pleasure has been represented under the form of the serpent, for this reason, as the motion of the serpent is full of many windings and varied, so also is the motion of pleasure." (*On the Creation* XVIII.74)
This understanding shifts the focus from an external tempter to an internal struggle within humanity. The mind, represented by Adam, and the senses, represented by Eve, are drawn together through the seduction of pleasure, leading to disobedience. This perspective aligns with biblical teachings that emphasize self-control and moral discipline over external blame.
### **The Consequences of Giving in to the Serpent**
The biblical narrative describes how the serpent’s words lead Eve to eat from the tree, symbolizing the misuse of human faculties in pursuit of unrestrained pleasure. This theme is reinforced in Numbers 21:6, where serpents afflict the Israelites as a punishment for their complaints. Philo connects these serpents with the destruction caused by indulgence:
> "For in real truth there is nothing which so much bringeth death upon the soul as an immoderate indulgence in pleasures." (*On the Creation* XIX.77)
Here, "death" does not refer to the end of biological life but to the corruption of moral integrity. The true danger is not physical death but the destruction of one's character through vice. This view corresponds to scriptural teachings that associate sin with self-inflicted consequences (James 1:14-15).
### **The Bronze Serpent: A Remedy Through Temperance**
In contrast to the deadly serpents of Numbers 21, Moses is commanded to make a bronze serpent and lift it up as a sign of healing:
> "Make thyself a serpent, and set it up for a sign." (*On the Creation* XX.79)
Philo interprets this act as a representation of temperance (*sōphrosynē*), the virtue opposed to unrestrained pleasure. The serpent on the pole symbolizes the disciplined life, in which pleasure is subordinated to wisdom. He writes:
> "If the mind that has been bitten by pleasure… shall have strength to behold the beauty of temperance… it shall live." (*On the Creation* XX.81)
This aligns with the biblical principle that moral transformation comes through repentance and renewal (John 3:14-15). The uplifted serpent prefigures Jesus, who offers redemption to those who look to Him in faith.
### **Moses and the Serpent: Overcoming the Struggle**
The episode in Exodus 4:3, where Moses’ staff turns into a serpent, further illustrates this theme. Philo explains that when divine instruction (the rod) is cast away, it becomes a serpent—symbolizing uncontrolled passion. But when Moses grasps it again, it returns to a rod, demonstrating the power of wisdom to subdue pleasure:
> "For truly the actions of the virtuous man are supported by education as by a rod, tranquillizing the disturbances and agitations of the mind." (*On the Creation* XXIII.90)
This aligns with biblical wisdom literature, which teaches that discipline and instruction lead to righteousness (Proverbs 3:11-12). The struggle against pleasure is not won through mere avoidance but through the active pursuit of wisdom and self-control.
### **Conclusion: The Serpent as an Internal Struggle**
Rather than viewing the serpent as a literal supernatural tempter, this interpretation sees it as an allegory for the internal human battle between virtue and indulgence. The biblical and philosophical perspectives converge on the idea that temptation is an internal force, requiring moral effort to overcome. The true "enemy" is not an external being but the inclination toward excess and self-centered desire.
Through this understanding, the biblical narrative calls believers to resist the deceitfulness of pleasure and embrace temperance, wisdom, and divine guidance. The story of the serpent, then, is not merely an ancient myth but an enduring lesson in human moral struggle.
Daemones (Personified Spirits) of the Human Condition and Abstract Concepts
The concept of Daemones, or personified spirits, played a significant role in ancient Greek thought. These figures were not individual gods with unique mythologies but rather the personifications of human emotions, conditions, and abstract qualities. Their names are simply capitalized nouns in Greek, representing the very essence of their domain—for example, Eros is "Love," Thanatos is "Death," and Dike is "Justice." The Nature of Daemones
The Greeks understood these spirits as active forces influencing human life, embodying states of being and abstract principles. Unlike the major deities of Mount Olympus, these entities had little personal mythology. They were more like symbols given a form, reinforcing how fundamental emotions, moral values, and aspects of life were viewed in antiquity. Some of these spirits were depicted in art and literature, while others existed primarily in philosophical and religious discussions. Personifications of the Human Condition and Emotions
The Daemones can be categorized into several groups: Emotions and states of mind – Love (Eros), Hate (Eris), Fear (Phobos), Hope (Elpis), and Grief (Penthos). Aspects of the human condition – Birth (Eileithyia), Old Age (Geras), Sleep (Hypnos), Death (Thanatos), and Poverty (Penia). Qualities – Strength (Kratos), Beauty (Aglaea), Grace (Charis), and Wisdom (Sophia). Moral aspects – Justice (Dike), Truth (Aletheia), Lies (Apate), and Moderation (Sophrosyne). Speech and communication – Persuasion (Peitho), Rumor (Ossa), and Eloquence (Euphrosyne). Actions and events – Victory (Nike), War (Polemos), Labor (Ponos), and Retribution (Poena). Aspects of society – Peace (Eirene), Law (Nomos), and Democracy (Demokratia).
Most of these spirits were purely conceptual, but a few—such as Eros (Love) and Nike (Victory)—were worshiped with shrines or minor cults.
From a biblical perspective, the idea of personifying abstract concepts is not entirely foreign. The Bible often speaks of wisdom (Sophia) in personal terms (e.g., Proverbs 8), and justice, righteousness, and mercy are presented as tangible forces rather than mere abstractions. However, the distinction remains that in biblical thought, these qualities are attributes of God rather than independent beings. The Greek worldview, in contrast, saw these spirits as distinct forces that influenced human affairs, sometimes in contention with one another.
The Greek View vs. Biblical Understanding
The ancient Greek worldview was deeply polytheistic, seeing divine influences behind every aspect of human existence. From love to war, from justice to vengeance, the Greeks personified these forces, making them tangible entities within their religious framework. In contrast, the biblical perspective presents a monotheistic view where all aspects of life are governed by the will of a single Creator.
Rather than assigning different divine beings to emotions and human experiences, the Bible describes such things as natural parts of life, governed by wisdom, moral responsibility, and the will of God. For example: Love (Eros, Philia, Agape in Greek thought) is central to biblical teaching but is not deified; instead, it is a virtue to be cultivated (1 Corinthians 13:4-7). Justice (Dike) is an essential principle in scripture but is attributed to God's righteous character (Deuteronomy 32:4). Fear (Phobos) is sometimes seen negatively but also has a positive meaning when referring to reverence for God (Proverbs 9:10).
Additionally, the Bible warns against viewing abstract forces as separate spiritual entities. In biblical teaching, sin, righteousness, and wisdom are not gods or spirits but are aspects of human character and divine guidance. The Greek tendency to personify these elements led to polytheism, while biblical monotheism sees all these principles as part of God's creation and moral law. The Role of Daemones in Pagan Thought
The idea of Daemones influenced later philosophical traditions, including the works of Plato and Aristotle, who discussed them as intermediary beings or moral archetypes. Stoic and Neoplatonic thinkers sometimes refined these ideas, seeing them as representations of higher realities. However, biblical teaching rejects the notion of multiple divine forces controlling different aspects of life. Instead, it affirms that all power and wisdom come from the One God, who is the ultimate source of justice, truth, and love.
While the Greek worldview saw these daemones as independent forces influencing human affairs, the biblical tradition attributes such qualities and experiences to the providence of God. Justice, for instance, is not an autonomous spirit but an attribute of God’s character. Similarly, love is not a separate deity but an expression of divine will (1 John 4:8).In biblical thought, the struggle between forces like strife (Eris) and peace (Eirene), or justice (Dike) and lawlessness (Dysnomia), is not a battle between personified spirits but a moral and ethical conflict within humanity. The Bible presents these concepts as choices rather than inevitabilities imposed by supernatural entities.
Conclusion
The personified spirits of the Greek pantheon illustrate how deeply ingrained human experiences and moral concepts were in ancient thought. However, while these figures played a role in Greek mythology, biblical teaching presents a different view—one that sees justice, love, wisdom, and even struggle as elements of human life under the guidance of God, not as separate entities to be worshiped. This distinction between polytheistic and monotheistic worldviews highlights the contrast between ancient Greek philosophy and biblical revelation, emphasizing the sovereignty of the Creator over all aspects of existence.
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Several expositors have noted that just as Israel was led by a special Angel in the wilderness—whom Isaiah 63 associates with God's Holy Spirit—so too was the early Church led by a Holy Spirit Angel, the Comforter. This Angel was sent by Jesus after His ascension, when He assumed all power over the Angels. The following points outline the reasons for understanding the Comforter as an Angel:
- **Isaiah 63:7-11** describes the Angel that guided Israel through the wilderness as the **"Holy Spirit"**, which aligns with the role of the Comforter.
- The Comforter was sent in **God and Christ’s Name** (**John 14:26**) just as the Angel was sent **in God’s Name** (**Exodus 23:21**).
- The Comforter would **teach** (**John 14:26**), **guide** (**John 16:13**), **judge** (**John 16:8**), and **prophesy** (**John 16:13**). Similarly, the Angel guided Israel through the wilderness, taught them God’s ways, judged Egypt and the Canaanites, and represented God to Israel—just as the Comforter represents Jesus to His people.
- The Comforter would **"show you things to come"** (**John 16:13**), which was fulfilled by the Angel giving the **Revelation to John**.
- The Angel testified to the churches (**Revelation 22:16**) just as the Comforter **"shall testify of Me"** (**John 15:26**).
- The Holy Spirit is frequently depicted as a **person** in Acts, as in **"The Holy Spirit said, ‘Separate to Me Barnabas and Saul’"** (**Acts 13:2**). This aligns with the Comforter being an Angel rather than an abstract force.
### The Comforter as the Spirit of Truth
The Comforter is called **"the Spirit of Truth"** (**John 14:17; 15:26; 16:13**). In the Dead Sea Scrolls, this title describes an **Angelic Spirit** who leads the righteous (**Testament of Judah 20:1-5**). Otto Betz, in *Der Paraklet* (1963), highlights connections between the Comforter and **Michael the Spirit of Truth** in contemporary Jewish writings.
Jesus stated:
**"He, the Spirit of truth… will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come."** (**John 16:13, NKJV**)
This aligns with the role of Angels as **messengers** delivering divine truth, as seen in:
**"The Revelation of Jesus Christ, which God gave Him to show His servants—things which must shortly take place. And He sent and signified it by His Angel to His servant John."** (**Revelation 1:1, NKJV**)
This passage suggests that the Comforter Angel played a role in **delivering divine knowledge**, just as the Angel in Revelation revealed prophetic truth.
### The Comforter and Angelic Mediation
The book of Acts frequently interchanges the terms "Spirit" and "Angel":
- **"Now an Angel of the Lord spoke to Philip, saying, ‘Arise and go toward the south…’"** (**Acts 8:26, NKJV**)
- **"Then the Spirit said to Philip, ‘Go near and overtake this chariot.’"** (**Acts 8:29, NKJV**)
The "Spirit" that guided Philip is clearly identified as an **Angel**. Similarly, the Angel of the Lord directed Cornelius (**Acts 10:3**), and the Spirit confirmed the message to Peter (**Acts 10:19-20**). This pattern reinforces the idea that the Holy Spirit is working through an Angelic being.
Paul’s vision also supports this idea:
**"For there stood by me this night an Angel of the God to whom I belong and whom I serve, saying, ‘Do not be afraid, Paul; you must be brought before Caesar.’"** (**Acts 27:23-24, NKJV**)
Paul states that he **serves** this Angel, which aligns with the Comforter being the Angel of the Lord guiding believers.
### The Comforter and Divine Presence
Isaiah describes the Angel of the Presence leading Israel:
**"In all their affliction He was afflicted, and the Angel of His Presence saved them… But they rebelled and grieved His Holy Spirit."** (**Isaiah 63:9-10, NKJV**)
This passage equates the **Angel of His Presence** with the **Holy Spirit**. Stephen affirms this connection:
**"You always resist the Holy Spirit; as your fathers did, so do you."** (**Acts 7:51, NKJV**)
This rejection mirrors Israel’s resistance to the Angel in the wilderness (**Exodus 23:21**).
Paul emphasizes the role of **elect Angels** in the Church:
**"I charge you before God and the Lord Jesus Christ and the elect Angels…"** (**1 Timothy 5:21, NKJV**)
The phrase “elect Angels” suggests a **divine presence** in the gatherings of believers, reinforcing the Comforter’s Angelic identity.
### The Comforter and Prophetic Revelation
The Comforter’s role in **revealing truth** aligns with Angelic mediation of prophecy:
- The Angel gave **Revelation** to John (**Revelation 1:1**).
- Jesus said the Comforter **"will show you things to come"** (**John 16:13**).
These parallels suggest that the Comforter Angel was responsible for **inspiring New Testament prophecy**.
Additionally, the Spirit is depicted as interceding in prayer:
**"The Spirit Himself makes intercession for us with groanings which cannot be uttered."** (**Romans 8:26, NKJV**)
Revelation describes Angels presenting **prayers** before God:
**"And the smoke of the incense, with the prayers of the saints, ascended before God from the Angel’s hand."** (**Revelation 8:4, NKJV**)
This suggests that the Comforter Angel acts as a **mediator** for believers’ prayers, a role consistent with **angelic intercession** throughout Scripture.
### Conclusion
The evidence suggests that the Comforter is an **Angel** rather than an abstract force or separate divine person. This understanding:
1. Aligns with the **Angel of the Presence** in the Old Testament.
2. Explains the **Holy Spirit’s personhood** in Acts as an Angelic being.
3. Connects the Comforter with **Angelic mediation** in prophecy and intercession.
4. Provides a more **cohesive interpretation** of God’s manifestation without resorting to Trinitarian doctrine.
Through the **Comforter Angel**, God continues to **guide, teach, and reveal truth** to His people, fulfilling His divine will as He did in the days of Israel’s Exodus.
**Clement of Alexandria Exposes the Pagan Lie of Demons**
Clement of Alexandria, in his writings, presents a view of demons that aligns with a rational and monotheistic perspective. He rejects the idea that demons are supernatural entities or fallen angels with independent power. Instead, he identifies them with idols, false gods, and human customs that lead people away from the true God. His view corresponds with a biblical understanding that denies demons as literal spirit beings but rather as personifications of deception, superstition, and false religion.
### **Demons as Idols and False Gods**
Clement argues that the so-called demons worshiped in Greco-Roman and Egyptian religions are nothing more than lifeless objects—stones, statues, and human fabrications that have no real power. He states:
> “For there are, in sooth, ‘on the fruitful earth thrice ten thousand’ demons, not immortal, nor indeed mortal; for they are not endowed with sensation, so as to render them capable of death, but only things of wood and stone, that hold despotic sway over men, insulting and violating life through the force of custom” (*Exhortation to the Greeks*, ch. 3).
Here, Clement dismisses demons as neither immortal nor mortal because they lack sensation and real existence. Rather, they are human inventions that influence society through ingrained traditions and superstitions. He emphasizes that these so-called demons are powerless apart from the misguided beliefs of those who revere them.
He further condemns the deification of abstract concepts such as Justice, Fortune, and Love, arguing that just as time, the sun, and the moon are not gods, neither are the entities that pagans worship as deities. He declares:
> “And if Strife and Battle be not gods, no more are Ares and Enyo. Still further, if the lightnings, and thunderbolts, and rains are not gods, how can fire and water be gods? how can shooting stars and comets, which are produced by atmospheric changes?” (*Exhortation to the Greeks*, ch. 3).
This passage reinforces Clement’s rejection of the idea that demons or pagan gods are real, autonomous beings. Instead, they are mere human misinterpretations of natural phenomena and human conditions.
### **Demons as Gluttonous, Deceptive Figures**
Clement also portrays demons as representations of the self-serving and deceptive nature of idolatrous worship. He criticizes the belief that these so-called demons serve as guardians of humanity, pointing out that they only desire offerings and flattery rather than the well-being of people:
> “If these are our guardians, it is not because they have any ardour of kindly feeling towards us, but intent on your ruin, after the manner of flatterers, they prey on your substance, enticed by the smoke. These demons themselves indeed confess their own gluttony, saying: ‘For with drink-offerings due, and fat of lambs, My altar still hath at their hands been fed; Such honour hath to us been ever paid’” (*Exhortation to the Greeks*, ch. 3).
Clement exposes the absurdity of pagan sacrifice by showing that these so-called demons are merely imagined entities that require nothing but empty rituals to maintain their influence. He likens them to flatterers who mislead people for selfish gain.
### **Demons as Deceptive Cultural Constructs**
Clement ridicules the idea that divine communication comes through animals or inanimate objects, a common belief in ancient paganism. He contrasts the foolishness of such superstition with the wisdom of God’s revelation to humanity:
> “For there are miserable wretches of human kind, who consider that God utters His voice by the raven and the jackdaw, but says nothing by man; and honour the raven as a messenger of God. But the man of God, who croaks not, nor chatters, but speaks rationally and instructs lovingly, alas, they persecute” (*Exhortation to the Greeks*, ch. 3).
Clement denounces the belief that supernatural knowledge comes through animals or omens, emphasizing that true wisdom is found in the rational, spoken word of God rather than in mystical or superstitious practices.
The Role of Pagan Worship and the "Deception" of Demons
Clement continues by exposing the absurdity of the Greeks' reverence for these lifeless idols:
> “For think not that stones, and stocks, and birds, and serpents are sacred things, and men are not; but, on the contrary, regard men as truly sacred, and take beasts and stones for what they are.” (*Protrepticus*, ch. 4)
The people who believe in the power of demons, he argues, are under a kind of mental and spiritual blindness. They have elevated lifeless objects and irrational animals above human beings, despite humanity being created in the image of God.
He also denounces the pagan belief that certain historical figures became demons or heroes after death. He lists several examples:
> “If the lickerish and impure are demons, indigenous demons who have obtained sacred honours may be discovered in crowds throughout your cities: Menedemus among the Cythnians; among the Tenians, Callistagoras; among the Delians, Anius; among the Laconians, Astrabacus; at Phalerus, a hero affixed to the prow of ships is worshipped.” (*Protrepticus*, ch. 4)
For Clement, such figures were merely men who lived and died, yet were later venerated as divine beings due to human superstition. This view reinforces his consistent argument that demons are not real, active spirits but rather dead objects and false traditions.
### **Demons Distinction from Pagan Beliefs in the Context of Scripture**
Clement affirms that only the true God possesses real power, and that demons—whether they be idols, false religious traditions, or human corruption—are nothing in comparison. He quotes Scripture to emphasize God's sovereignty:
> “‘The earth is the LORD'S,’ it is said, ‘and the fulness thereof.’ Then why darest thou, while luxuriating in the bounties of the Lord, to ignore the Sovereign Ruler?” (*Exhortation to the Greeks*, ch. 3).
This biblical reference (Psalm 24:1) supports Clement’s argument that nothing apart from God is worthy of reverence, as all things belong to Him. By contrasting God's authority with the powerless nature of demons, Clement reinforces the idea that demons are not literal spirit beings but empty constructs of human imagination and false religion.
### **Conclusion**
Clement of Alexandria presents a rational and biblical view of demons that denies their existence as supernatural beings. Instead, he identifies them with false gods, idols, religious customs, and corrupt societal practices that mislead humanity. His writings show that demons do not possess independent power but are simply the result of human superstition and deception. By emphasizing monotheism and the authority of God, Clement rejects the polytheistic and dualistic notions that were prevalent in his time. For him, the only true being worthy of worship is the one God, the Creator and Sovereign of all.
# Apocalyptic and Prophetic Vision in the Concept of Our Great Power
The **Concept of Our Great Power** from the *Nag Hammadi Library* presents an apocalyptic prophecy that outlines the corruption of religious authority, the reign of an imitator, and the final restoration of divine wisdom. This text parallels biblical prophecies concerning the Antichrist, false teachings, and the second coming of Jesus Christ. It describes the rise of a deceptive ruler who changes divine ordinances, performs great signs, and leads people astray before ultimate divine judgment.
### The Rise of the False Ruler
> *Then the ruler of the west arose. He will act from the east and will teach people his wickedness. He wishes to eradicate all teaching of words of true wisdom, for he loves false wisdom. He raised his hand against what is old, with the intent of bringing wickedness in and dressing in the clothing of dignity. He could not do it, because his garments are exceptionally filthy. Then he got angry and made an appearance. He wished to go up and pass over to that place. The moment came, and he approached. He changes the ordinances.* (*The Concept of Our Great Power*)
This passage describes the emergence of a ruler who corrupts true wisdom and replaces it with falsehood. The phrase **“He changes the ordinances”** directly recalls *Daniel 7:25*, which prophesies a ruler who will change **times and laws**. This is widely interpreted as referring to the papacy’s alteration of divine commandments, particularly:
- **Changing the Sabbath to Sunday:** The Council of Laodicea (363-364 AD) declared, *“Christians must not Judaize by resting on the Sabbath, but must work on that day, rather honoring the Lord’s Day.”* This decree officially replaced the biblical Sabbath with Sunday worship.
- **Establishing Papal Authority over Kings and Nations:** The papacy claimed supreme authority over both spiritual and temporal matters, fulfilling the role of a ruler who seeks to “pass over to that place,” symbolizing the desire to dominate the world.
### The Imitator Who Rules the Earth
> *Then the time came when the child grew up. When he reached maturity, the rulers sent the imitator to that person, so that they might come to know our great Power. They expected that he would work a sign for them, and he performed great signs. He reigned over the whole earth and all who are under heaven. He set his throne over the end of the earth. It is said, “I shall make you God of the world.” He will perform signs and wonders. The people will turn from me and go astray.* (*The Concept of Our Great Power*)
This prophecy suggests that the **child** represents a figure who will grow into a global leader. In the context of *Revelation 12:4-5*, this figure aligns with the development of the **papacy**, which evolved from the early bishops of Rome into a powerful institution ruling over kings and nations. The description of the **imitator** matches the papal claims to divine authority:
- **The Pope as “Vicar of Christ”** – This title implies that the Pope stands in Christ’s place, acting as His representative, which critics argue is an imitation rather than a true representation.
- **Performing Signs and Wonders** – Catholic tradition attributes miracles, Marian apparitions, and transubstantiation (the Eucharist becoming the literal body of Christ) to papal authority.
- **“I shall make you God of the world”** – The papacy historically asserted spiritual supremacy over all people, effectively placing itself as divine authority on earth.
This passage warns that people will **turn away from God** due to the deception of this ruler, mirroring Paul’s warning in *2 Thessalonians 2:3-4* that the **man of sin** will exalt himself as God in the temple.
### The Future Jewish Pope and the Final Judgment
> *Those people who follow the imitator will introduce circumcision. He will pronounce judgment upon those who are from the uncircumcision, who are the real people. For he has sent many preachers beforehand, and they have preached on his behalf. When he has completed the time set for the kingdom of the earth, the purification of souls will occur, for wickedness has become stronger than you. The powers will tremble. All the seas will dry up. The firmament will not send down dew.* (*The Concept of Our Great Power*)
This passage describes a future **Jewish Pope** who will enforce circumcision and judge those who reject his authority. This suggests that:
- A **Jewish Pope** will arise, enforcing Jewish traditions within the Church.
- Those who refuse his authority (the real people of God) will be persecuted.
- A final **purification** will occur after his reign, preparing for the second coming of Jesus.
The prophecy also describes **cosmic destruction**, symbolizing divine judgment. Drying seas and a lack of dew echo biblical plagues (*Revelation 16*), signifying the end of a corrupted religious system.
### The Fall of the Imitator’s Kingdom
> *The springs will stop giving water. The rivers will no longer flow back to their springs. The waters of the springs of the earth will stop flowing. The depths will be laid bare and will lie open. The stars will expand and the sun will stop shining. I shall withdraw with all those who know me. They will enter into immeasurable light, where there is no being of flesh or seduction of fire to seize them. They will be free and holy, and no one will be able to drag them down. I am protecting them with my hand, and they have holy garments that fire cannot touch.* (*The Concept of Our Great Power*)
Here, the prophecy speaks of **final separation** between the faithful and the wicked. Those who remain true to God will enter into **immeasurable light**, symbolizing the resurrection and restoration of the righteous. This echoes *Matthew 13:43*, where Jesus says:
> *“Then the righteous will shine like the sun in the kingdom of their Father.”*
### The 1,468-Year Prophecy and the Loss of Papal Power
> *Next are darkness, wind, and a moment as short as the blink of an eye. Then he will come to destroy everything. They will be chastised until they are pure. The period of time allotted for them to have power is 1,468 years. When the fire has consumed everything and can find nothing else to burn, it will extinguish itself.* (*The Concept of Our Great Power*)
The prophecy states that **the false ruler’s power will last 1,468 years**. If we count from **363 AD (Council of Laodicea, enforcing Sunday worship)**, this leads to **1831 AD**, aligning with events that weakened the papacy:
- **1831** – Nationalist movements in Italy challenged papal authority.
- **1848** – The Roman Republic briefly overthrew papal rule.
- **1870** – The papacy lost Rome to Italian troops, ending its temporal power.
### The Aeon of Beauty and the Restoration
> *Then mercy will come…through Sophia…. The firmaments will collapse down to the abyss. The children of matter will perish. From that moment they will not exist. Then will appear the souls who are holy through the light of the Power that is exalted above all powers, the immeasurable, the universal.* (*The Concept of Our Great Power*)
This marks the transition into the **Aeon of Beauty**, a time of **divine restoration**. Sophia (Wisdom) will bring mercy, and the faithful will be **adorned with wisdom**, living eternally in God’s light.
> *"They all have come to be as reflections in his light. They all have shone, and they have found rest in his rest."*
Thus, this prophecy warns of a great deception, the rise and fall of false religious authority, and the final victory of divine truth. The faithful will ultimately be restored, entering into an **unchanging aeon** under the divine presence of Jesus Christ.
Write a 800 word document prophecy in the concepts of our great power
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The concept of our great power from the Nag Hammadi Library is an apocalyptic prophecy about the corruption of the church and the second coming of Jesus
Then the wrath of the rulers burned. They were ashamed of their dissolution. They fumed and grew angry at life. Cities were overthrown; mountains dissolved.The ruler came, with the [44] rulers of the west, to the east, to the place where the word first appeared. Then the earth trembled and the cities were shaken. The birds ate and had their fill of their dead. The earth mourned, along with the inhabited world. They were desolate. When the times were completed, wickedness increased greatly, until the final end of the word.(the concept of our great power)
This is referring to the destruction of Jerusalem in 70 ad
Then the ruler of the west arose.
39 He will act from the east and will teach people his wickedness. He wishes to eradicate all teaching of words of true wisdom, for he loves false wisdom. He raised his hand against what is old, with the intent of bringing wickedness in and dressing in the clothing of dignity. He could not do it, because his garments are exceptionally filthy. Then he got angry and made an appearance. He wished to go up and pass over to that place. The moment came, and he approached. He changes the ordinances.(the concept of our great power)
This is now referring to the rise of the antichrist the papacy The popes "changes the ordinances" compare Daniel 7:25 change times and laws how did the Pope change times and laws Changing the Sabbath to Sunday – Many argue that the papacy altered God's appointed day of rest from the seventh-day Sabbath (Saturday) to Sunday, citing the Council of Laodicea (4th century) and later papal enforcement.The Council of Laodicea (363-364 AD), under the influence of Roman authority, decreed: "Christians must not Judaize by resting on the Sabbath, but must work on that day, rather honoring the Lord’s Day." This act symbolized a direct challenge to the divine order, altering the sacred rhythms of time to suit human power.
Then the time came when the child grew up. When he reached maturity, [45] the rulers sent the imitator to that person, so that they might come to know our great Power. They expected that he would work a sign for them, and he performed great signs. He reigned over the whole earth and all who are under heaven. He set his throne over the end of the earth. It is said, “I shall make you God of the world.” He will perform signs and wonders. The people will turn from me and go astray.(the concept of our great power)
The child the bishop of Rome grows up to become the man of sin the Antichrist which is the papacy The Popes
The Pope is called the “Vicar of Christ”, a title that implies he stands in Christ’s place, which some critics argue is an imitation rather than a representation.
The Pope sits on a throne, ruling over the Catholic Church, which historically had influence over kings and nations, fulfilling the phrase, “He reigned over the whole earth.”
The idea of “performing signs and wonders” may relate to claims of papal miracles, canonizations, Marian apparitions, and the doctrine of transubstantiation, which asserts that the Eucharist becomes the literal body of Christ.
The statement, “I shall make you God of the world,” suggests a figure taking divine authority, much like the papal office, which has historically claimed supremacy in both spiritual and political matters.
The warning that “the people will turn from me and go astray” aligns with concerns that Catholic traditions, such as the veneration of saints, indulgences, and changes to biblical teachings, have led many away from the original faith.
Those people who follow the imitator will introduce circumcision. He will pronounce judgment upon those who are from the uncircumcision, who are the real people. For he has sent many preachers beforehand, and they have preached on his behalf. When he has completed the time set for the kingdom of the earth, the purification of souls will occur, for wickedness has become stronger than you. The powers will tremble. All the seas will dry up. The firmament will not send down dew. (the concept of our great power)
This is a prophecy about a future Jewish pope. The phrase “He will pronounce judgment upon those who are from the uncircumcision, who are the real people” could symbolize the future Jewish pope’s persecution of those who reject his authority (those who do not accept the authority of the Jewish pope will be labeled as heretics). The mention of “many preachers preaching on his behalf” could refer to the future spread of the Jewish pope's influence by his followers, missionaries, and clergy. The phrase “the purification of souls will occur” after the imitator’s reign suggests a future cleansing or restoration of true faith, which will take place after the reign of the future Jewish pope, before the second coming of Jesus. The cosmic imagery (“the powers will tremble,” “all the seas will dry up,” “the firmament will not send down dew”) suggests a dramatic divine judgment upon the imitator’s kingdom, paralleling biblical prophecies of Babylon’s fall in Revelation 17-18.
The springs will stop giving water. The rivers will no longer flow [46] back to their springs. The waters of the springs of the earth will stop flowing. The depths will be laid bare and will lie open. The stars will expand and the sun will stop shining. I shall withdraw with all those who know me. They will enter into immeasurable light, where there is no being of flesh or seduction of fire to seize them. They will be free and holy, and no one will be able to drag them down. I am protecting them with my hand, and they have holy garments that fire cannot touch.(the concept of our great power)
Next are darkness, wind, and a moment as short as the blink of an eye. Then he will come to destroy everything. They will be chastised until they are pure. The period of time allotted for them to have power is 1, 468 years. When the fire has consumed everything and can find nothing else to burn, it will extinguish itself. Then the [47] [judgment of fire], which is the [second] power, will be completed.(the concept of our great power)
Starting Point: 363 AD (Council of Laodicea, which enforced Sunday worship) Adding 1,468 years (from Our Great Power) End Date: 1831 AD
From 1831 to 1870, significant events led to the papacy losing its temporal power:
1831 – Rising nationalist movements in Italy challenged papal authority.
1848 – The Roman Republic briefly overthrew papal rule.
1860 – Most of the Papal States were annexed by Italy.
1870 – The Papacy lost Rome when Italian troops entered the city, marking the complete loss of papal temporal power.
The Third Age of the Spirit Is an Aeon of Beauty:
Then mercy will come…through Sophia…. The firmaments [will collapse] down to the abyss. The children of matter will perish. From that moment they will not exist. Then will appear the souls who are holy through the light of the Power that is exalted above all powers, the immeasurable, the universal. That is I, and all who know me. They will be in the aeon of beauty, of the aeon of marriage, and they will be adorned through Sophia. After praising the one who is in incomprehensible oneness, they behold him on account of his will that is within them. They all have come to be as reflections in his light. They all have shone, and they have found rest in his rest. The one who is in oneness will free the souls being chastised, and they come to live in purity.They will see the holy ones and call out to them, “Have mercy on us, Power above all powers.”(the concept of our great power)
For [48]…in the iniquity that exists…to him their eyes.[They] do not seek him because they do not seek us, nor do they believe us. They have acted in accordance with the creation of the rulers and the other rulers of creation. We also have behaved according to our fleshly origin, in the creation of the rulers, which establishes law. Yet we are the ones who have come to live in the unchangeable aeon. (the concept of our great power)
Finally, the prophecy speaks of the end of this age of suffering and the beginning of the restoration, where the faithful will be separated from the wicked, and mercy will come through Sophia, the divine wisdomThis marks the transition from the age of destruction and purification to the age of beauty, where the faithful are purified and adorned with the wisdom of Sophia, living eternally in the unchangeable aeon.
The prophecy concludes with the final restoration, where the holy ones and the purified souls find rest in the divine presence:
"They all have come to be as reflections in his light. They all have shone, and they have found rest in his rest."
This vision of the future points toward the ultimate return of Christ, the second coming that brings about the final judgment and the restoration of divine order, where the righteous are rewarded with eternal peace and purity.Thus, the prophecy in the Nag Hammadi Library speaks of a time of judgment and purification, where the corrupt rulers of the earth—symbolized by the papacy—are overthrown, and the faithful are raised into the divine light, free from the corruptions of the world. This apocalyptic vision underscores the ultimate triumph of divine wisdom and the restoration of the world to its true, unchanging state.
Include all quotations and references
Chat GPT first the attempt
**Prophecy in the Concepts of Our Great Power**
Welcome to Pleroma Pathways apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts. In the *Nag Hammadi Library*, we encounter a profound and apocalyptic prophecy that unfolds through the rise and eventual downfall of earthly powers, leading to the ultimate restoration and purification of all things. This prophecy traces the corruption of the church, the false wisdom of earthly rulers, and the arrival of divine judgment, culminating in the second coming of Jesus Christ.
The prophecy begins by describing the wrath of the rulers, who are ashamed of their dissolution and their inability to maintain power over the divine order. As it is written:
> *"Then the wrath of the rulers burned. They were ashamed of their dissolution. They fumed and grew angry at life. Cities were overthrown; mountains dissolved. The ruler came, with the rulers of the west, to the east, to the place where the word first appeared. Then the earth trembled and the cities were shaken. The birds ate and had their fill of their dead. The earth mourned, along with the inhabited world. They were desolate. When the times were completed, wickedness increased greatly, until the final end of the word."*
This passage refers to the destruction of Jerusalem in 70 AD, which is seen as a historical fulfillment of the wrath of the rulers who sought to suppress the truth. The earth mourns, cities tremble, and the powers of this world find their ultimate decay, a picture of the failure of earthly rulers and their systems.
The prophecy then turns to the rise of a new ruler, one who comes from the west, symbolizing the corrupt establishment of false authority, most often associated with the rise of the papacy. This ruler is described as one who will change the ordinances, marking a profound alteration in the divine order:
> *"Then the ruler of the west arose. He will act from the east and will teach people his wickedness. He wishes to eradicate all teaching of words of true wisdom, for he loves false wisdom. He raised his hand against what is old, with the intent of bringing wickedness in and dressing in the clothing of dignity. He could not do it, because his garments are exceptionally filthy. Then he got angry and made an appearance. He wished to go up and pass over to that place. The moment came, and he approached. He changes the ordinances."*
This passage points to the rise of the papacy, which historically began changing the times and laws, most notably with the shift from the seventh-day Sabbath to Sunday observance. The Council of Laodicea (363-364 AD) under Roman authority decreed: *"Christians must not Judaize by resting on the Sabbath, but must work on that day, rather honoring the Lord’s Day."* This change symbolized a direct challenge to the divine order, as the papacy sought to establish its authority by altering sacred time itself.
The prophecy continues by describing the maturation of this figure, who is now the bishop of Rome, growing into the figure of the "man of sin" or the Antichrist:
> *"Then the time came when the child grew up. When he reached maturity, the rulers sent the imitator to that person, so that they might come to know our great Power. They expected that he would work a sign for them, and he performed great signs. He reigned over the whole earth and all who are under heaven. He set his throne over the end of the earth. It is said, 'I shall make you God of the world.' He will perform signs and wonders. The people will turn from me and go astray."*
The child here represents the bishop of Rome, who grows into the man of sin—the embodiment of false wisdom and a perversion of the teachings of Christ. This figure performs signs and wonders, leading people astray and setting his throne over the earth, embodying earthly power and authority.
The prophecy also speaks of the false teachings introduced by the imitator, who will seek to impose circumcision upon those who are not of the circumcision, symbolizing the introduction of legalistic teachings that detract from true wisdom:
> *"Those people who follow the imitator will introduce circumcision. He will pronounce judgment upon those who are from the uncircumcision, who are the real people. For he has sent many preachers beforehand, and they have preached on his behalf."*
This speaks to the ecclesiastical establishment that imposes human laws upon spiritual matters, distorting the true teaching of the gospel.
As the time allotted for the kingdom of the earth nears its end, the prophecy foresees a great purification of souls, as wickedness grows stronger and the natural world begins to break down:
> *"When he has completed the time set for the kingdom of the earth, the purification of souls will occur, for wickedness has become stronger than you. The powers will tremble. All the seas will dry up. The firmament will not send down dew. The springs will stop giving water. The rivers will no longer flow back to their springs. The waters of the springs of the earth will stop flowing. The depths will be laid bare and will lie open. The stars will expand and the sun will stop shining."*
This passage speaks of the dissolution of the created order, as the natural world itself reacts to the corruption of the powers that be. The seas dry up, the stars expand, and the sun ceases to shine—signs of the divine judgment that will come upon the earth.
Finally, the prophecy speaks of the end of this age of suffering and the beginning of the restoration, where the faithful will be separated from the wicked, and mercy will come through Sophia, the divine wisdom:
> *"Then mercy will come…through Sophia…. The firmaments will collapse down to the abyss. The children of matter will perish. From that moment they will not exist. Then will appear the souls who are holy through the light of the Power that is exalted above all powers, the immeasurable, the universal. That is I, and all who know me. They will be in the aeon of beauty, of the aeon of marriage, and they will be adorned through Sophia."*
This marks the transition from the age of destruction and purification to the age of beauty, where the faithful are purified and adorned with the wisdom of Sophia, living eternally in the unchangeable aeon.
The prophecy concludes with the final restoration, where the holy ones and the purified souls find rest in the divine presence:
> *"They all have come to be as reflections in his light. They all have shone, and they have found rest in his rest."*
This vision of the future points toward the ultimate return of Christ, the second coming that brings about the final judgment and the restoration of divine order, where the righteous are rewarded with eternal peace and purity.
Thus, the prophecy in the *Nag Hammadi Library* speaks of a time of judgment and purification, where the corrupt rulers of the earth—symbolized by the papacy—are overthrown, and the faithful are raised into the divine light, free from the corruptions of the world. This apocalyptic vision underscores the ultimate triumph of divine wisdom and the restoration of the world to its true, unchanging state
Welcome to Pleroma Pathways apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts.
The *Corpus Hermeticum* and Valentinian Gnosticism share profound thematic and structural parallels, particularly regarding the relationship between the divine, the human condition, and the concept of spiritual ascent. Both systems, deeply influenced by Egyptian traditions, emphasize the *Nous* (Mind), the Logos, and the role of the Ogdoad in spiritual transcendence. These connections suggest that rather than direct borrowing, both traditions drew from a shared well of esoteric wisdom.
### The Son and the Pleroma
One of the central themes in both traditions is the identity of the Son and His relationship to the Father. In *Corpus Hermeticum*, Hermes Trismegistus instructs Tat about the nature of the Son, stating:
> "Is this Son then, asks Tat, other than God? No, answers Hermes; it is the Mystery of Sameness, not of Difference; it is the Plērōma, not the Insufficiency,—'All in all, out of all powers composed.'"
This understanding of the Son as the fullness (*Pleroma*) resonates with Valentinian thought. The Valentinian system holds that Christ embodies the totality of divine emanations, integrating all the Aeons into Himself as the *Common Fruit of the Pleroma*. The Hermetic perspective, which affirms the Son as the completion of divine powers, aligns with the Valentinian view that Christ is the unifying principle of divine manifestation.
### The Ogdoad and Spiritual Ascension
The *Ogdoad* plays a crucial role in both traditions, signifying the threshold between material existence and the higher divine realms. In Valentinianism, the Ogdoad is described in *Excerpts from Theodotus*:
> "Him whom the Mother brings to birth, she leadeth unto Death and to the world; but him whom Christ brings to rebirth, He changeth into Life, unto the Ogdoad."
This transformation represents the transition from worldly bondage to spiritual liberation. Similarly, in *Corpus Hermeticum*, the Ogdoad marks the stage where the soul transcends fate:
> "Tat now desires to hear the Praise-giving of the Powers, which only those can sing who have reached the stage called Eighth, or the Ogdoad; this is the state above the Harmony or the Hebdomad of Fate."
This Ogdoadic state, described as the "Hearer of the Eternal Praise-giving," aligns with the Valentinian concept of escaping the material realm and entering divine wisdom. The Hermetic and Valentinian systems, therefore, portray the Ogdoad as the realm of spiritual renewal, a gateway to higher knowledge.
### The Perfected Human and the Logos
Both traditions emphasize the role of the Logos in forming the perfected human, who embodies divine knowledge. In *Corpus Hermeticum*, Hermes teaches about the mind-led individual:
> "The 'perfect man' is he who has 'received the Mind.'"
This echoes Basilides' concept of the "perfect man," as well as the Valentinian understanding of spiritual maturity. Hippolytus records that Valentinus himself had a vision of the Logos as an infant:
> "Valentinus says that he once saw a babe that had only just been born, and that he proceeded to question it to find out who it was. And the babe replied and said it was the Logos."
This imagery aligns with *Corpus Hermeticum*, where Hermes speaks of the pure infant:
> "Behold an infant's soul, my son, that is not yet cut off, because its body is still small and not as yet come unto its full bulk."
Both systems use the infant motif to symbolize the Logos as a manifestation of divine purity, untainted by material corruption. The Valentinian *Psalm of Valentinus* further reflects this hierarchical structure of spiritual dependency:
> "All things depending from Spirit I see;
> All things supported by Spirit I view;
> Flesh from Soul depending; Soul by Air supported;
> Air from Æther hanging; Fruits borne of the Deep;
> Babe borne of the Womb."
This depiction of emanation mirrors the Hermetic *Scheme of Dependency*, highlighting a cosmic order where all things derive from the ultimate divine source.
### The Renewal of the Heart and Divine Purity
Both traditions emphasize purification of the heart as essential for spiritual enlightenment. In one of his letters, Valentinus writes:
> "One [alone] is Good, whose free utterance is His manifestation through His Son; it is by Him alone that the heart can become pure, when every evil essence has been expelled from it."
This notion of divine purification closely resembles *Corpus Hermeticum*'s teaching on the Mind’s action upon the soul:
> "With the action of the Mind on the soul in incarnation compare C. H., x. (xi.), 18, 19, where the office of the Mind in respect to the soul out of incarnation is graphically described."
The heart, defiled by worldly influences, is likened by Valentinus to an unclean inn:
> "As far as I can see, the heart seems to receive somewhat the same treatment as an inn… Thus is it with the heart so long as it has no care taken of it, ever unclean and the abode of many daimons."
However, once the Father’s light enters, purification occurs, and the purified heart is granted divine vision:
> "But when the Alone Good Father hath regard unto it, it is sanctified and shineth with light; and he who possesseth such a heart is so blessed that 'he shall see God.'"
This mirrors the Hermetic doctrine that spiritual ascent requires a mind free from material corruption, allowing one to perceive divine truth.
### Conclusion
The *Corpus Hermeticum* and Valentinianism share a deep esoteric foundation, expressed through the concepts of the Pleroma, the Ogdoad, the Logos, and spiritual purification. Both systems describe a hierarchical cosmology, emphasizing the need for divine illumination and the purification of the human heart. The similarities between these traditions suggest that they were drawing from a common spiritual tradition, shaped by Egyptian and Hellenistic thought.
Rather than direct borrowing, the parallels indicate that the Valentinian Gnosis and Hermetic philosophy were part of a broader mystical discourse, seeking to reveal the path from material bondage to divine realization. The echoes between Hermes’ teachings and Valentinus’ revelations affirm a shared pursuit of wisdom, where the Son, the Mind, and the Logos guide the soul toward the fullness of divine knowledge.
**Welcome to Pleroma Pathways, apocalyptic and mystic Christianity where we explore esoteric and apocalyptic texts.**
## **Prophecies about the Corruption of the Church**
The theme of the corruption of the church is central to many Gnostic writings, reflecting concerns over the church's deviation from spiritual truths. These texts often critique earthly institutions claiming to represent Christ while practicing hypocrisy, partiality, and materialism. Below, we examine insights from the *Nag Hammadi* scriptures, alongside comparisons to Biblical prophecy.
### **The Acts of Peter and the Twelve Apostles**
The Gnostic critique of church corruption is grounded in observations of partiality and sinfulness. The *Acts of Peter and the Twelve Apostles* warns:
> “For many in the churches have shown partiality to the rich, because they also are sinful, and they give occasion for others to sin. But judge them with uprightness, so that your ministry may be glorified, and that my name also may be glorified in the churches.”
This critique mirrors James 2:4, which admonishes believers against favoritism, highlighting the enduring problem of inequality and moral compromise in religious communities.
### **On the Origin of the World**
Gnostic cosmology introduces the idea of contamination in the visible church, where divine truths become mixed with false teachings. *On the Origin of the World* states:
> “And out of envy, the authorities mixed their seed with them, in hopes of polluting them. … Each one of them, starting out in his land, revealed his (kind of) knowledge to the visible church constituted of the modelled forms of perdition.”
This parallels 2 Thessalonians 2:3-4, describing the "man of sin" who corrupts God’s temple. The Gnostic perspective sees false doctrines and leaders as manifestations of the "modelled forms of perdition."
### **The Second Treatise of the Great Seth**
The *Second Treatise of the Great Seth* critiques those who persecute genuine spiritual seekers while claiming allegiance to Christ:
> “We were hated and persecuted, not only by those who are ignorant but also by those who think they are advancing the name of Christ, since they were unknowingly empty, not knowing who they are, like dumb animals.”
This aligns with Revelation 2:9, which warns of false believers who claim authority but act as a “synagogue of Satan.” The treatise suggests that ignorance and arrogance have led to a counterfeit Christianity.
### **The Odes of Solomon**
The *Odes of Solomon* describes the deceptive allure of false teachings and their destructive effects:
> “All the poisons of error, and pains of death which are considered sweetness. And the corrupting of the Corruptor, I saw when the bride who was corrupting was adorned, and the bridegroom who corrupts and is corrupted.”
The ode’s imagery recalls Revelation 17:4-5, where the "great harlot" symbolizes a corrupted institution adorned with wealth and abominations. The deceivers’ allure leads followers to “vomit up their wisdom and knowledge,” leaving them in a state of spiritual desolation.
### **The Gospel of Thomas**
In the *Gospel of Thomas*, Jesus denounces the religious authorities who withhold divine knowledge:
> “The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered, nor have they allowed those who want to enter to go inside.”
This critique extends to modern institutions that prioritize control over spiritual enlightenment. The analogy of the unsound grapevine (saying 40) further emphasizes the futility of corrupted traditions:
> “A grapevine has been planted outside the Father. And because it is not sound, it will be plucked out by the root and will perish.”
### **The Gospel of Judas**
The *Gospel of Judas* provides an allegorical vision of a corrupted priesthood:
> “They sacrifice their own children, others their wives… some sleep with men; some are involved in slaughter; some commit a multitude of sins and deeds of lawlessness. And the men who stand before the altar invoke your name, and in all the deeds of their deficiency, the sacrifices are brought to completion.”
Jesus interprets this as a prophecy of the church’s decline, where leaders invoke His name but perpetuate sin:
> “They have planted trees without fruit, in my name, in a shameful manner.”
This echoes Jude 13, describing such leaders as “wandering stars” destined for judgment.
### **The Testimony of Truth**
Finally, the *Testimony of Truth* critiques superficial faith devoid of true understanding:
> “The foolish—thinking in their heart that if they confess, ‘We are Christians,’ in word only (but) not with power—give themselves over to ignorance, to a human death, not knowing where they are going nor who Christ is.”
This condemnation of empty professions of faith resonates with Matthew 7:21, where Jesus warns: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven.”
### **Conclusion**
The *Nag Hammadi* texts illuminate the spiritual dangers of institutionalized corruption, false teachings, and superficial religiosity. Their critiques align with Biblical warnings of a "falling away" and the rise of false leaders. By discerning these patterns, believers are encouraged to seek the incorruptible truth of Christ, free from worldly distortion.
Prophecies about the corruption of the church
There are many prophecies in the bible about the the corruption of the church but what do the Gnostic Gospels say
The Acts of Peter and the Twelve Apostles For many in the churches have shown partiality to the rich, because they also are sinful, and they give occasion for others to sin. But judge them with uprightness, so that your ministry may be glorified, and that my name also, may be glorified in the churches." The disciples answered and said, "Yes, truly this is what is fitting to do."
James 2:4, My brothers,show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. ..(4) have you not shown partiality among yourselves, and become judges with evil thoughts?
On the Origin of the World And out of envy the authorities mixed their seed with them, in hopes of polluting them. They could not. Then when the blessed beings appeared in luminous form, they appeared in various ways. And each one of them, starting out in his land, revealed his (kind of) knowledge to the visible church constituted of the modelled forms of perdition. It (viz., the church) was found to contain all kinds of seed, because of the seed of the authorities that had mixed with it.
forms of perdition reminds me of
2Th 2:3Let no one deceive you by any means; for thatDaywillnotcomeunless the falling away comes first, and the man of sin is revealed, the son of perdition, 4who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.
The Second Treatise of the Great Seth we were hated and persecuted, not only by those who are ignorant (gentiles, pagans), but also by those who think that they are advancing the name of Christ (so-called Chistians), since they were unknowingly empty, not knowing who they are, like dumb animals.
revelatin 2:8 “And to the [a]angel of the church in Smyrna write,
‘These things says the First and the Last, who was dead, and came to life:
9 “I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a [b]synagogue of Satan.
10 Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.
The Odes Of Solomon
Ode 38
All the poisons of error, and pains of death which are considered sweetness. And the corrupting of the Corruptor, I saw when the bride who was corrupting was adorned, and the bridegroom who corrupts and is corrupted. And I asked the Truth, Who are these? And He said to me: This is the Deceiver and the Error. And they imitate the Beloved and His Bride, and they cause the world to err and corrupt it. And they invite many to the wedding feast, and allow them to drink the wine of their intoxication; So they cause them to vomit up their wisdom and their knowledge, and prepare for them mindlessness. Then they abandon them; and so they stumble about like mad and corrupted men. Since there is no understanding in them, neither do they seek it. But I have been made wise so as not to fall into the hands of the Deceivers, and I myself rejoiced because the Truth had gone with me.
17 Then one of the seven angels who had the seven bowls came and talked with me, saying [a]to me, “Come, I will show you the judgment of the great harlot who sits on many waters, 2 with whom the kings of the earth committed fornication, and the inhabitants of the earth were made drunk with the wine of her fornication.”3 So he carried me away in the Spirit into the wilderness. And I saw a woman sitting on a scarlet beast which was full of names of blasphemy, having seven heads and ten horns. 4 The woman was arrayed in purple and scarlet, and adorned with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the filthiness of [b]her fornication. 5 And on her forehead a name was written:
MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS
OF THE EARTH. 6 I saw the woman, drunk with the blood of the saints and with the blood of the martyrs of Jesus. And when I saw her, I marveled with great amazement.
The Gospel of Thomas
(39) Jesus said, The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered, nor have they allowed those who want to enter to go inside. You should be shrewd as snakes and innocent as doves.
The Pharisees here are a symbol of all false religion and undoubtedly today the Lord would speak this way of the priests and clergy of orthodox Christianity, the churches have lost the keys. The keys of knowledge are the one true faith and hope of Abraham the promises made to him. Therefore we must have the faith as that of Abraham for those who are of faith are blessed with believing Abraham Gal 3:9 who is the father of us all saying 105 cp. Rom 4:11,12,16. Now his faith and ours is this that the gentiles shall be blessed in him and this promises was made to him before the law and his seed who is the Christ
39) ## Jesus said, "The Pharisees and the scribes [who are still operating today through the Triple Crown Power controlled by the Vatican] have taken the keys of Knowledge [the higher/inward (spiritual) meaning of the scriptures] and hidden them [behind the fleshly locks of earthly types and images]. They themselves have not entered [in their depraved condition and deceptive practices they have shut themselves out of the Kingdom], nor have they allowed to enter those who wish to [these have become "wolves in sheep's clothing" who subvert the knowledge of truth that they may continue to "lord it over you" for the glory of men]. #You, however, be as wise as serpents [the Pharisees and scribes (Mat 23:33, 12:34 etc.. we must be aware that the devil will use many deceptions and tricks through your own flesh and the people around you to find ways "to accuse you day and night before the Father"] and as innocent as doves [we are to take great care not to harm anyone, even "those who hate you and despitefully use you" for they are all your brothers and some are there for the sole purpose of the Elect (doves/peacemakers) that they may be tested and refined in the Way]." saying 40 Jesus said, "A grapevine has been planted outside the father. And because it is not sound, it will be plucked out by the root and will perish."
But what orthodox churches of Christianity called the error was planted outside of the father’s wises in the days of the apostles and Paul also tells us that wolfs will come in and destroy the truth and this evenly gave birth to the man of lawlessness when Constine removed that which was holding it back.. This grapevine cannot bear fruit (everlasting life) and those in it are already dead not knowing the knowledge of the truth that brings everlasting life.
40)# Jesus said, "A grapevine [religion] has been planted outside of the Father, but being unsound [in health being rooted in the depraved imaginations of men], it will be pulled up by its roots [that it has no chance to come back] and destroyed [by Jesus the true vine (Jn. 15:1)]."
(102) Jesus said, Shame on the Pharisees.[today, the Churches that spread the wrong message to gain power and profit for themselves like most Churches that call themselves 'Catholic', 'Christian' or 'Evangelic', Mormons] They are like a dog sleeping in the cattle manger. It does not eat or let the cattle eat. [They will spiritually starve, because instead of drinking from Jesus Christ's mouth, they spread lies either because they have their own agenda or they simply just don't see the truth and don't let their 'believers' drink from Jesus Christ's words either]."
102) Jesus said, "Woe to the Pharisees [who hid the Key of Knowledge], for they are like a dog [unclean animal] sleeping [spiritually dead in law] in the manger [where the animals (beasts) food is kept] of oxen [the Laity who are to tread out the corn (the Word of God)], for neither does he eat ["if anyone is not willing to work, neither let him eat"] nor does he let the oxen eat [the Laity are always discouraged or kept from doing so by religious leaders who love to "lord it over them"]."
In The Gospel of Judas we can we the corruption of the church
THE GOSPEL OF JUDAS THE DISCIPLES SEE THE TEMPLE AND DISCUSS IT
They [said, “We have seen] a great [house (Ezekiel 8:6) with a large] altar [in it, and] twelve men (Ezekiel 8:11,16)— they are the priests, we would say—and a name; and a crowd of people is waiting at that altar, [until] the priests [… and receive] the offerings. [But] we kept waiting.” [Jesus said], “What are [the priests] like?” They [said, “Some …] two weeks; [some] sacrifice their own children, others their wives, in praise [and] humility with each other; some sleep with men; some are involved in [slaughter]; some commit a multitude of sins and deeds of lawlessness. And the men who stand [before] the altar invoke your [name], [39] and in all the deeds of their deficiency, the sacrifices are brought to completion […].” After they said this, they were quiet, for they were troubled. JESUS OFFERS AN ALLEGORICAL INTERPRETATION OF THE VISION OF THE TEMPLE
Jesus said to them, “Why are you troubled? Truly I say to you, all the priests who stand before that altar invoke my name. Again I say to you, my name has been written on this […] of the generations of the stars through the human generations. [And they] have planted trees without fruit, in my name, in a shameful manner.” Jesus said to them, “Those you have seen receiving the offerings at the altar—that is who you are. That is the god you serve, (2 Thess 2:3,4) and you are those twelve men you have seen. The cattle you have seen brought for sacrifice are the many people you lead astray [40] before that altar. […] will stand and make use of my name in this way, and generations of the pious will remain loyal to him. After him another man will stand there from [the fornicators], and another [will] stand there from the slayers of children, and another from those who sleep with men, and those who abstain, and the rest of the people of pollution and lawlessness and error, and those who say, ‘We are like angels’; they are the stars that bring everything to its conclusion. For to the human generations it has been said, ‘Look, God has received your sacrifice from the hands of a priest’—that is, a minister of error. But it is the Lord, the Lord of the universe, who commands, ‘On the last day they will be put to shame.’” [41] Jesus said [to them], “Stop sac[rificing …] which you have […] over the altar, since they are over your stars and your angels and have already come to their conclusion there. So let them be [ensnared] before you, and let them go [—about 15 lines missing—] generations […]. A baker cannot feed all creation [42] under [heaven]. And […] to them […] and […] to us and […]. Jesus said to them, “Stop struggling with me. Each of you has his own star, (Jude 13) and every[body—about 17 lines missing—] [43] in […] who has come [… spring] for the tree […] of this aeon […] for a time […] but he has come to water God’s paradise, and the [generation] that will last, because [he] will not defile the [walk of life of] that generation, but […] for all eternity.” what the disciples have seen in Jerusalem is interpreted as a foreshadowing of the emerging Catholic church
The vision of the temple and twelve priests should first be understood from an historical point of view.The Gospel of Judas challenges the idea that God wants people to die as martyrs—just as it challenges the idea that God wanted Jesus to die. Whoever wrote this gospel—and the author is anonymous—is challenging church leaders who teach that. The Testimony of Truth
The foolish - thinking in their heart that if they confess, "We are Christians," in word only (but) not with power, while giving themselves over to ignorance, to a human death, not knowing where they are going nor who Christ is, thinking that they will live, when they are (really) in error - hasten towards the principalities and authorities. They fall into their clutches because of the ignorance that is in them. For (if) only words which bear testimony were effecting salvation, the whole world would endure this thing and would be saved. But it is in this way that they drew error to themselves. ... ... (3 lines unrecoverable) ... they do not know that they will destroy themselves. If the Father were to desire a human sacrifice, he would become vainglorious.
For the Son of Man clothed himself with their first-fruits; he went down to Hades and performed many mighty works. He raised the dead therein; and the world-rulers of darkness became envious of him, for they did not find sin in him. But he also destroyed their works from among men, so that the lame, the blind, the paralytic, the dumb, (and) the demon-possessed were granted healing. And he walked upon the waters of the sea. For this reason he destroyed his flesh from [...] which he [...]. And he became [...] salvation [...] his death ... ... (4 lines unrecoverable) ... everyone [...] how many they are! They are blind guides, like the disciples. They boarded the ship; at about thirty stadies, they saw Jesus walking on the sea. These are empty martyrs, since they bear witness only to themselves. And yet they are sick, and they are not able to raise themselves.
But when they are "perfected" with a (martyr's) death, this is the thought that they have within them: "If we deliver ourselves over to death for the sake of the Name we will be saved." These matters are not settled in this way. But through the agency of the wandering stars they say they have "completed" their futile "course", and [...] say, [...]. But these [...] they have delivered themselves ... ... (7 lines unrecoverable)
... but they resemble [...] them. They do not have the word which gives life. (The Testimony of Truth)
