![]() ![]() This scenario is precisely what salvation is all about, for this author (and some others who also thought of themselves as followers of Christ).īut don’t expect to understand such mythology easily, since the documents that present it presume some previous knowledge of this way of thinking. and might from two become one,” one with the perfect spiritual realm of the Forefather. The Saviour came to bring the knowledge of the situation so that “they (the drops) might be joined with that Spirit and Breath. Here the god of the Hebrew Bible is cast as the ignorant creator of the material realm (demiurge), whose work necessitated the sending of a Saviour from another God, the perfect and ineffable Forefather, to awaken and bring back the drops of the perfect spiritual realm (trapped within bodies-prisons in this material realm) to the place they belong. She created, by this mistake, the “Almighty”, the god of the Hebrew Bible, and his “robber” buddies, in this author’s view. This is a reference to the story of Sophia’s mistake in desiring, by herself and without her consort, “to bring these (authorities including Almighty, or Yaldabaoth) to existence” (114 BG 118). Here we have what does recur (in variant forms) in some other Nag Hammadi documents (such as the Apocryphon of John) and which is referred to in some heresiologists (like Irenaeus). Parrott in The Nag Hammadi Library in English explanatory notes added by me). Tread upon their (the robbers or authorities who rule the material realm) malicious intent” ( Sophia of Jesus Christ 106-108 trans. And you (disciples being addressed) were sent by the Son, who was sent that you might receive Light and remove yourselves from the forgetfulness of the authorities. I have cut off the work of the robbers (powers that created or control the material realm) I have wakened that drop that was sent from Sophia, that it might bear much fruit. But I (Saviour) came from the places above by the will of the great Light. And the bond of his forgetfulness bound him by the will of Sophia, that the matter might be revealed through it to the whole world in poverty concerning his (Almighty’s) arrogance and blindness and the ignorance that he was named. “All who come into the world, like a drop from the Light, are sent by him to the world of Almighty, that they may be guarded by him. Absent in Eugnostos is any elaboration on how the material realm (rather than the spiritual realm discussed above) came to be, or on who it was that created the material realm in which we humans live and on how we got here.Įnter Sophia and her mistake, referred to in The Sophia document. The Sophia places the whole letter of instruction into the form of a dialogue between “the Saviour” (identified with Christ) and his disciples ( Eugnostos, on the other hand, shows no signs of being “Christian”, and very little, if any, indication of being “Jewish”). ![]() What I especially want to point out is what The Sophia of Jesus Christ does with this source and an important “story” which the author uses to supplement this scenario. So far, so confused, and I won’t try and sort these out for you now (in the document it is only the Saviour who can explain the whole thing in order to bring understanding). Each of these figures are androgynous and have their corresponding “female” portion, usually called “Sophia” (Greek for Wisdom). These beings include the “Self-Father” (the image of the Forefather as if viewed in a mirror), the “Immortal Androgynous Man” (who emerges in the beam of light as the Forefather views his/her image), the “Son of Man” (who is the first- begotten–the others were not begotten), and the “Saviour” (who is “revealed” as a “great androgynous light” by the Son of Man). ( Eugnostos and The Sophia available online here - check them out for yourself).īoth Eugnostos and The Sophia then go on to innumerate the other main emanations or beings that came to constitute the perfect, spiritual realm along with the Forefather. One of The Sophia‘s main sources, Eugnostos the Blessed, is saturated in such Platonisms (and Sophia takes them on) in presenting its insights into the five main beings which emerged from the one perfect and indescribable Good, called “God of truth” or “Forefather” by the author. ![]() ![]() Often they build on the assumptions and concepts of contemporary Platonic philosophers who elaborated on the creation of the universe in Plato’s Timaeus (online article on “ Middle Platonism“ online translation of Timaeus). Many, such as The Sophia (Wisdom) of Jesus Christ (usually dated to the second century CE) quite clearly express their views concerning the origins of the divine realm. The mythologies preserved in the Nag Hammadi documents can be both fascinating and bewildering to the modern reader. ![]()
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