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NAG Hammadi Codices- part III.- ArchBishop Uwe AE.Rosenkranz

  1. The Organization

NAG Hammadi Codicespart III.-

ArchBishop Uwe AE.Rosenkranz

Altar Desk

Centre of Global University, Entry Hall- Commencement Ceremony -2010

It is fitting, from 96 the prayer which he made and the | conversion which occurred because of it, | that some should perish | while others benefit 5 and still others be | set apart. He first prepared | the punishment of those who are | disobedient, making use of a power | of the one who appeared, the one from whom he received 10 authority over all things, | so as to be separate from him. He is | the one who is below and he also keeps himself | apart from that which is exalted, until he | prepares the organization of all those things 15 which are external, and gives to each the place | which is assigned to it. |

The Logos established him(self) at | first, when he beautified the Totalities, as | a basic principle and cause 20 and ruler of the things which | came to be, like the Father, the one who | was the cause of the establishment, | which was the first to exist after him. | He created the pre-existent images, 25 which he brought forth | in thanks and glorification. Then | he beautified the place of those whom he had | brought forth in glory, which is called | “Paradise” and 30 “the Enjoyment” and “the Joy full | of sustenance” and “the Joy,” which | pre-exist. And of | every goodness which exists in | the Pleroma, it preserves the image. 35 Then he beautified the kingdom, | like a city | filled with everything pleasing, | which is brotherly love and | the great generosity, which is filled 97 with the holy spirits and [the] | mighty powers which govern | them, which the Logos | produced and established 5 in power. Then (he beautified) the place of | the Church which assembles in this place, | having the form of the | Church which exists in the aeons, which glorifies | the Father. After these (he beautified) the place 10 of the faith and obedience (which arises) from | hope, which things the Logos received | when the light appeared; | then (he beautified the place of) the disposition, which is prayer [and] | supplication, which were followed by forgiveness 15 and the word concerning | the one who would appear.

All the spiritual places | are in spiritual power. | They are separate from the beings | of the thought, since the power is established in 20 an image, which is that which separates | the Pleroma from the Logos, while the power | which is active in prophesying about | the things which will be, directs the beings of the thought | which have come into being toward that which is pre-existent, 25 and it does not permit them to mix with the things which | have come into being through a vision of the things which are | with him.

The beings of the thought which | is outside are humble; they | preserve the representation of the pleromatic, 30 especially because of the sharing | in the names by which they are beautiful. |

The conversion is | humble toward the beings of the thought, and the law, | too, is humble toward them, 35 (the law) of the judgment, which is the condemnation and | the wrath. Also humble toward them | is the power which separates those who | fall below them, sends them | far off and does not allow them 98 [to] spread out over the beings of the thought and | the conversion, which (power) consists in fear and | perplexity and forgetfulness and astonishment and | ignorance and the things which have come into being 5 in the manner of a likeness, through phantasy. | And these things, too, which were in fact lowly, | are given the exalted names. | There is no knowledge for those who have come | forth from them with arrogance 10 and lust for power | and disobedience and falsehood. |

To each one he gave | a name, since the two orders are | in a name. Those belonging to the thought and those of the representation 15 are called | “the Right Ones” and “Psychic” and | “the Fiery Ones” and “the Middle Ones.” | Those who belong to the arrogant thought and those of the likeness | are called “the Left,” 20 “Hylic,” “the Dark Ones,” and “the Last.” |

After the Logos established | each one in his order, | both the images and the representations and the likenesses, | he kept the aeon of the images 25 pure from all those who | fight against it, since it is a place of joy. | However, to those of the thought he revealed | the thought which he had stripped | from himself, desiring to draw them 30 into a material union, for the sake | of their system and dwelling place | and in order that they might also bring forth | an impulse for diminution from | their attraction to evil, so that they might not any more 35 rejoice in the glory | of their environment and be dissolved, | but might rather see | their sickness in which they suffer, 99 so that they might beget love | and continuous searching after | the one who is able to heal them | of the inferiority. Also over those 5 who belong to the likeness, he set | the word of beauty, so that he might | bring them into a form. He also set | over them the law of judgment. | Again, he set over them [the] 10 powers which the roots had produced | [in] their lust for power. He [appointed] | them as rulers over them, so that | either by the support of the word which is beautiful | or by the threat of the [law] 15 or by the power of lust for | power the order might be preserved | from those who have reduced it to evil, | while the Logos is pleased with them, | since they are useful for the organization.

The Logos knows the agreement 20 in the lust for power of the | two orders. | To these and to all the others, he | graciously granted their desire. He gave | to each one the appropriate rank, 25 and it was ordered | that each one | be a ruler over a | place and an activity. He yields to the place | of the one more exalted than himself, in order to command 30 the other places in an activity | which is in the allotted activity | which falls to him to have control over | because of his mode of being. | As a result, there are commanders and 35 subordinates in positions of domination | and subjection among the angels 100 and archangels, while the activities | are of various types and are different. | Each one of the archons with his | race and his perquisites to which his lot 5 has claim, just as they | appeared, each was on guard, since they have been entrusted | with the organization and none | lacks a command and | none is without kingship from 10 the end of the heavens to the end of the | [earth], even to the foundations of the [earth] | and to the places beneath the earth. There are | kings, there are lords and those who give | commands, some 15 for administering punishment, others | for administering justice, still others for | giving rest and healing, others | for teaching, others for guarding. |

Over all the archons he appointed an Archon 20 with no one commanding | him. He is the lord of all of them, | that is, the countenance which the Logos | brought forth in his thought | as a representation of the Father of the Totalities. Therefore, 25 he is adorned with every <name> | which <is> a representation of him, since he is characterized by every property | and glorious quality. For he too is called | “father” and “god” and “demiurge” and | “king” and “judge” and “place” 30 and “dwelling” and “law.” |

The Logos uses him | as a hand, to beautify and | work on the things below and he | uses him as a mouth, 35 to say the things which will be prophesied. |

The things which he has spoken he does. | When he saw that they were great and | good and wonderful, he was | pleased and rejoiced, as 101 if he himself in his own thought | had been the one to say them and do | them, not knowing that the movement | within him is from the spirit who moves 5 him in a determined way toward those things which he wants. |

In regard to the things which came into being from him, he spoke of them | and they came into being as a representation of the spiritual | places which we mentioned previously | in the discussion about the images.

Not only 10 <did> he work, but also, as | the one who is appointed as father of [his] organization, | he engendered by himself and by the seeds, yet also [by | the spirit] which is elect and which will descend | through him to the places which are below. 15 Not only does he speak spiritual words | of his own, <but> in | an invisible way, | (he speaks) through the spirit which calls out | and begets things greater than his own essence. 20

Since in his | essence he is a “god” | and “father” [and] all the rest of | the honorific titles, he was | thinking that they were elements 25 of his own essence. He established | a rest for those who obey | him, but for those who | disobey him, he also established punishments. | With him, too, 30 there is a paradise and a | kingdom and everything else | which exists in the aeon | which exists before him. They are more valuable | than the imprints, because of the thought which 35 is connected with them, which is like 102 a shadow and a garment, so to | speak, because he does not see | in what way the things which exist actually do exist.

He established | workers and 5 servants, assisting in | what he will do and what he will say, | for in every place where he worked | he left his countenance | in his beautiful name, 10 effecting and speaking of | the things which he thinks about.

He | established in his place | images of the light | which appeared and of [those things which are] 15 spiritual, though they were of | his own essence. For, thus they were | honored in every place by him, | being pure, from the countenance | of the one who appointed them, and they were 20 established: paradises | and kingdoms and rests | and pro miser and multitudes | of servants of his will, | and though they are lords of dominions, 25 they are set beneath the one who is | lord, the one who appointed them. |

After he listened to him | in this way, properly, about the lights, | which are the source 30 and the system, he set them over | the beauty of the things below. | The invisible spirit moved him in this way, | so that he would 103 wish to administer through | his own servant, | whom he too used, | as a hand and 5 as a mouth and as if | he were his face, (and his servant is) the things which he brings, | order and threat and | fear, in order that those [with] whom he has done | what is ignorant 10 might despise the order which [was given for them to] | keep, since they are fettered in the [bonds of | the] archons which are on them [securely]. |

The whole establishment of matter | [is divided] into three. The [strong] powers 15 which the spiritual Logos | brought forth from phantasy | and arrogance, he established | in the first spiritual rank. | Then those (powers) which these produced by 20 their lust for power, he set | in the middle area, since they are powers | of ambition, so that they | might exercise dominion and give commands with compulsion and force | to the establishment which is beneath them. 25 Those | which came into being through envy | and jealousy and all the other offspring | from dispositions of this sort, he set | in a servile order 30 controlling the extremities, commanding | all those which exist and all (the realm of) generation, | from whom come | rapidly destroying illnesses, | who eagerly desire begetting, who are something 35 in the place where they are from | and to which they will return. | And therefore, he appointed over | them authoritative powers, | acting [continuously] on matter, in order that 104 the offspring of those which exist might also exist | continuously. For this is their | glory. |

Part II

  1. The Creation of Material Humanity

The matter which flows through its form 5 (is) a cause by which the | invisibility which exists through the powers | […] for them all, for | […], as they beget before them and | [destroy.]

The thought which is set 10 between those of the right [and] | those of the left is a power of [begetting]. | All those which the [first ones] | will wish to make, so to | speak, a projection of theirs, 15 like a shadow cast from | and following a body, those things which | [are] the roots of the visible creations, | namely, the entire preparation of the | adornment of the images and representations 20 and likenesses, have come | into being because of those who need | education and teaching and formation, | so that the smallness | might grow, little 25 by little, as through a mirror image. | For it was for this reason that he created | mankind at the end, having first | prepared and | provided for him the things which he had created 30 for his sake. |

Like that of all else is the creation of mankind as well. | The spiritual Logos | moved him | invisibly, as he perfected 35 him through the 105 Demiurge and his angelic servants, | who shared in the act of fashioning in [multitudes, when he] | took counsel with his archons. | Like a shadow is earthly man, 5 so that he might be like [those] | who are cut off from the Totalities. Also | he is something prepared by all of them, those of the right | and those of the left, since each one in [the] | orders gives a form to the […], 10 in which it exists.

The […] which | the Logos [who was] | defective brought forth, who [was] | in the sickness, did not resemble him | because he brought it forth [forgetfully,] 15 ignorantly, and [defectively,] | and in all the other weak ways, | although the Logos gave the first form | through the Demiurge | out of ignorance, so that he 20 would learn that the exalted one exists | and would know that he needs [him]. | This is what the prophet called | “Living Spirit” and “Breath | of the exalted aeons” and “[the] 25 Invisible” and this is the living soul | which has given life to the power | which was dead at first. For that which | is dead is ignorance. |

It is fitting that we explain 30 about the soul of the first human being, | that it is from the spiritual Logos, | while the creator thinks | that it is his, since it is from | him, as from a mouth through which 35 one breathes. The creator also sent | down souls | from his substance, since he, | too, has a power of procreation, 106 because he is something which has come into being from the representation | of the Father. Also those of the left brought forth, | as it were, men | of their own, since they have 5 the likeness of <being>. |

The spiritual substance is a | [single thing] and a single representation, | [and] its weakness is the determination | [in many] forms. As for the substance 10 of the psychics, its determination | is double, since it has the knowledge | and the confession of the exalted one, | and it is not inclined to evil, because of | the inclination of the thought. As for the material substance 15 its way is different | and in many forms, and it was a weakness | which existed in many types | of inclination.

The first human being is a | mixed formation, and a 20 mixed creation, and a deposit | of those of the left and those of the right, | and a spiritual word | whose attention is divided between each of the two | substances from which he takes 25 his being. Therefore, | it is said that | a paradise was planted for him, so that he might | eat of the food of three | kinds of tree, since it is a garden of the 30 threefold order, | and since it is that which gives enjoyment.

The | noble elect substance | which is in him was more exalted. | It created and it did not wound 35 them. Therefore they issued | a command, making a threat and bringing upon him a great 107 danger, which is death. Only the | enjoyment of the things which are evil | did he allow him to taste, | and from the other tree with 5 the double (fruit) he did not allow him | to eat, much | less from the tree of life, so that [they would not] | acquire honor […] | them and so that [they would not be …] 10 by the evil power [which] | is called “the serpent.” And he is more cunning | than all the evil powers. | He led man astray [through] | the determination of those things which belong to the thought 15 and the desires. <He> made him transgress | the command, so that he would die. | And he was expelled from | every enjoyment of that place. |

This is the expulsion which was made 20 for him, when he was expelled from the enjoyments | of the things which belong to the likeness and those of the representation. | It was a work of providence, so that | it might be found that it is a short time | until man will receive the enjoyment 25 of the things which are eternally good, | in which is the place of rest. | This the spirit ordained when | he first planned | that man should experience the 30 great evil, which is death, | that is complete ignorance of the Totality, | and that he should experience | all the evils which | come from this and, 35 after the deprivations and cares which are in these, | that he should receive of the greatest 108 good, which is | life eternal, that is, | firm knowledge of the Totalities | and the reception of all good things. 5 Because of the transgression of the first man | death ruled. It was accustomed | to slay every man | in the manifestation of its | [domination] which had been given it 10 [as] a kingdom, because of the organization | of the Father’s will, | of which we spoke previously. |

Part III

  1. The Variety of Theologies

If both the orders, | those on the right and those on the left, 15 are brought together with one another by | the thought which is set between them, | which gives them their organization | with each other, it happens | that they both act with the same 20 emulation of their deeds, with | those of the right resembling those of the left | and those of the left resembling | those of the right. And if at times the evil order | begins to do 25 evil in a | foolish way, | the <wise> order emulates, | in the form of a man of violence, | also doing what is evil, 30 as if it were a power of a man | of violence. At other times | the foolish order | attempts to do good, | making itself like it, since the hidden order, 35 too, is zealous to do it. | Just as it is in | the things which are established, [so] (it is) in the 109 things which have come to be. Since they bring | things unlike one another, | those who were not instructed were | unable to know the cause of the things which exist. 5 Therefore, | they have introduced other types (of explanation), | some saying that | it is according to providence that the things which exist have their being. | These are the people who observe 10 the stability and the conformity of the movement of creation. | Others say | that it is something alien. | These are people who observe the | diversity and the lawlessness and the evil of the powers. 15 Others say | that the things which exist are what | is destined to happen. These are the people who were | occupied with this matter. Others say | that it is something in accordance with nature. 20 Others say that | it is a self-existent. The majority, however, | all who have reached as far as the visible elements, | do not know anything more | than them.

Those who were wise 25 among the Greeks and the barbarians | have advanced to the powers which have | come into being by way of imagination and | vain thought. Those who have | come from these, in accord with the mutual conflict 30 and rebellious manner | active in them, | also spoke in a likely, | arrogant and | imaginary way concerning the things 35 which they thought of as wisdom, | although the likeness deceived them, | since they thought that they had attained the truth, 110 when they had (only) attained error. | (They did so) not simply in minor appellations, but | the powers themselves seem to hinder them, | as if they were the Totality. 5 Therefore, the | order was caught up in fighting | itself alone, because of the | arrogant hostility of | one [of the offspring] of the archon who is 10 superior, who exists before him. | Therefore, nothing | was in agreement with its fellows, | nothing, neither | philosophy nor types of medicine 15 nor types of rhetoric nor types | of music nor types of | logic, but they are opinions and | theories. | Ineffability held sway 20 in confusion, because of the indescribable quality | of those who hold sway, who give them | thoughts.

Now, as for the things which came | forth from the <race> of the | Hebrews, things which are written by 25 the hylics who speak in the fashion of the Greeks, | the powers of those who think about all | of them, so to speak, the “right ones,” the powers | which move them all to think of | words and a representation, they <brought> them, and 30 they grasped so as to attain | the truth and used the confused powers | which act in them. | Afterwards they attained to the order | of the unmixed ones, the one which is established, the 35 unity which exists as a | representation of the representation of the Father. It is not invisible 111 in its nature, but | a wisdom envelops it, so that | it might preserve the form of the | truly invisible one. Therefore, 5 many angels have not been able to see it. | Also, other men of | the Hebrew race, of whom we | already spoke, namely the righteous ones | and the prophets, did not think of anything 10 and did not say anything | from imagination or through a | likeness or from esoteric thinking, | but each one | by the power which was at work in him, 15 and while listening to the things which he saw | and heard, spoke of them in […]. | They have a unified harmony | with one another after the manner | of those who worked in them, 20 since they preserve the connection and the | mutual harmony primarily | by the confession of the one more exalted | than they. And there is one who is greater than they, | who was appointed since they have need 25 of him, and whom the spiritual Logos | begot along with them as one who needs | the exalted one, in hope and | expectation in accord with the thought which | is the seed of salvation. 30 And he is an illuminating word, which | consists of the thought and his offspring and | his emanations. Since the righteous ones and | the prophets, whom we have previously mentioned, | preserve the confession and the 35 testimony concerning | the one who is great, made by their fathers who were 112 looking for the hope and | the hearing, in them is sown | the seed of prayer and the searching, | which is sown in many 5 who have searched for strengthening. | It appears and draws them to | love the exalted one, to proclaim | these things as pertaining to a unity. | And it was a unity which 10 worked in them when they spoke. | Their vision and their words do not differ | because of the multitude | of those who have given them the vision and | the word. Therefore, those who have 15 listened to what they have said | concerning this do not reject any | of it, but have accepted the scriptures | in an altered way. By interpreting | them they established 20 many heresies which | exist to the present among the | Jews. Some | say that God is one, | who made a proclamation 25 in the ancient scriptures. Others | say that he is many. | Some say | that God is simple | and was a single mind 30 in nature. Others say | that his activity is linked with | the establishment of good | and evil. Still others | say that he is the 35 creator of that which has come into being. Still others | say that 113 it was by the angels that he created. |

The multitude of ideas of | this sort is the multitude of forms and the abundance | of types of scripture, that which produced 5 their teachers of the Law. The | prophets, however, did not say anything of | their own accord, | but each one of them | (spoke) of the things which he had seen and 10 heard through the proclamation of | the Savior. This is what he proclaimed, | with the main subject of their | proclamation being that which each said concerning | the coming of the Savior, which is this coming. 15 Sometimes the prophets speak about it | as if it will be. | Sometimes (it is) as if the Savior speaks | from their mouths, saying that the Savior will come | and show favor to those who have not 20 known him. They have not all joined | with one another in confessing anything, | but each one, on the basis of the | thing from which he received power | to speak about him 25 and on the basis of the place which he saw, | thinks that it is from it | that he will be begotten and that he will | come from that place. Not | one of them knew 30 whence he would come nor by whom he | would be begotten, but he alone | is the one of whom it is worthy to speak, the one who | will be begotten and | will suffer. Concerning 35 that which he previously was | and that which he is eternally, | an unbegotten, impassible one from | the Logos, who came into being in flesh, 114 he did not come into their thought. And this | is the account which they received an impulse | to give concerning his flesh | which was to appear. They say that 5 it is a production from all of them, | but that before all things it is from | the spiritual Logos | who is the cause of the things which | have come into being, from whom the Savior received 10 his flesh. He had | conceived <it> at the revelation | of the light, according to the | word of the promise, at his revelation | from the seminal state. 15 For the one who exists is not a seed of the things which exist, | since he was begotten at the end. But to the one | by whom the Father ordained the manifestation | of salvation, who is | the fulfillment of the promise, 20 to him belonged all these instruments for | entry into life, through which he | descended. His Father is one | and alone is | truly a father to him, the 25 invisible, unknowable, | the incomprehensible in his nature, who | alone is God in his will | and his form, who | has granted that he might be seen, 30 known and comprehended. |

  1. The Incarnate Savior and His Companions

He it is who was our Savior | in willing compassion, | who is that which | they were. For it was for their sake that he became 35 manifest in an involuntary suffering. | They became flesh and soul, — | that is, eternally — which (things) hold | them and with corruptible things | they die. And as for those who [came into being] 115 [the] invisible one | taught them invisibly about himself. |

Not | only did he take upon <himself> the death of 5 those whom he thought | to save, but he also accepted their smallness | to which they had descended when they were <born> | in body and soul. | (He did so), because he had let himself be conceived 10 and born as an infant, in | body and soul.

Among all the others | who shared in them | and those who fell and received the light, | he came being exalted, because 15 he had let himself be conceived without sin, | stain and | defilement. | He was begotten in life, being in life | because the former and the latter are in 20 passion and changing opinion | from the Logos who moved, | who established them to be body | and soul. He it is <who> has taken | to himself the one who came from those whom we previously 25 mentioned.

He came into being from the | glorious vision and the unchanging thought | of the Logos who | returned to himself, after his movement, | from the organization, just as 30 those who came with him took body and soul | and a confirmation | and stability and judgment of | things. They too intended | to come.

When they thought of 35 the Savior they came, and [they came] when he knew; | they also came more exalted in the | emanation according to the flesh than those | who had been brought forth from a defect, because 116 in this way | they, too, received their bodily emanation along with | the body of the Savior, through | the revelation and 5 the mingling with him. These | others were those of one substance | and it indeed is the spiritual (substance). | The organization | is different. This is one thing, 10 that is another. Some | come forth from passion | and division, needing | healing. Others are from | prayer, so that they heal 15 the sick, when they have been appointed | to treat those who have fallen. These | are the apostles and the evangelists. | They are the disciples | of the Savior, and teachers 20 who need instruction. Why, then, | did they, too, share in the passions | in which | those who have been brought forth | from passion share, if indeed they are bodily productions 25 in accordance with the organization and | <the> Savior, who did not | share in the passions? |

The Savior was an image | of the unitary one, he who 30 is the Totality in bodily form. | Therefore, he preserved the form of | indivisibility, from which | comes impassibility. | They, however, are images 35 of each thing which | became manifest. Therefore, they | assume division from | the pattern, having taken form for the planting which | exists beneath [the heaven.] This also 117 is what shares in the evil which exists | in the places which they have reached. | For the will | held the Totality under sin, so that 5 by that will he might have mercy | on the Totality and they might be saved, while a single one | alone is appointed to give life and all the rest | need salvation. Therefore, | it was from (reasons) of this sort that 10 it began to receive grace to give the | honors which were proclaimed | by Jesus, which were suitable for | him to proclaim to the rest, | since a seed of the 15 promise of Jesus Christ was set up, whom we have | served in (his) revelation and union. | Now the promise possessed | the instruction and the return | to what they are from 20 the first, from which they possess | the drop, so as to return | to him, which is that which is called | “the redemption.” And it is the release | from the captivity and the acceptance 25 of freedom. In its places the captivity of | those who were slaves of ignorance | holds sway. | The freedom is the knowledge of | the truth which existed before 30 the ignorance was ruling, | forever without beginning and | without end, being something good | and a salvation of things | and a release from 35 the servile nature | in which they have suffered.

Those | who have been brought forth in a lowly thought | of vanity, | that is, (a thought) which goes to things which are evil 118 through the thought which [draws] them | down to the lust for power, these have | received the possession which is freedom, | from the abundance of the grace which looked 5 upon the children. It was, however, a disturbance of the | passion and a destruction of | those things which he cast off from | himself at first, when the Logos separated them | from himself, (the Logos) who 10 was the cause of their being destined for | destruction, though he kept <them> at <the> end of the organization | and allowed them to exist | because even they were useful for the things which were | ordained.

  1. The Tripartition of Mankind

Mankind came 15 to be in three essential types, | the spiritual, the psychic | and the material, conforming | to the triple disposition | of the Logos, from which 20 were brought forth the material ones and the | psychic ones and the spiritual ones. Each | of the three essential types | is known by its fruit. | And they were not known at first 25 but only at the coming of the Savior, | who shone upon the saints | and revealed what each | was.

The | spiritual race, being 30 like light from | light and like spirit from | spirit, when its head | appeared, it ran toward him | immediately. It immediately became a body 35 of its head. It suddenly received knowledge | in the revelation. | The psychic race is like light “ | from a fire, since it hesitated to accept knowledge 119 of him who appeared to it. (It hesitated) even | more to run toward him in faith. | Rather, through a voice it was instructed | and this was sufficient, since it is not far 5 from the hope according to the promise, | since it received, so to speak as a | pledge, the assurance of the things | which were to be. The material | race, however, is alien in 10 every way; since it is dark, it | shuns the shining of the light | because its appearance destroys | it. And since it has not received its unity, | it is something excessive and 15 hateful toward the Lord at his | revelation.

The spiritual race | will receive complete salvation in | every way. The material will receive | destruction in every way, just as 20 one who resists him. The psychic | race, since it is in the middle | when it is brought forth and also when it is created, | is double according to its determination | for both good and evil. It takes its 25 appointed departure | suddenly and its complete escape | to those who are good. | Those whom the Logos brought forth | in accordance with the first element of his 30 thought, when he remembered the | exalted one and prayed for salvation, | have salvation [suddenly.] | They will be saved completely [because of] | the salvific thought. As he 35 was brought forth, so, [too], | were these brought forth from | him, 120 whether angels or men. | In accordance with the confession that there is | one who is more exalted than themselves, | and in accordance with the prayer and the search for 5 him, they also will attain the | salvation of those who have been brought forth, since | they are from the disposition | which is good. They were appointed for | service in proclaiming the coming l0 of the Savior who was to be and | his revelation which had come. | Whether angels or men, when | he was sent as a service to them, they received, | in fact, the essence of their being. 15 Those, however, who are from | the thought of lust for | power, who have come into being from | the blow of those who fight | against him, those whom the thought 20 brought forth, from these, | since they are mixed, they will receive their end | suddenly. Those who will be brought forth | from the lust for | power which is given to them for a 25 time and for certain periods, and who will give glory to | the Lord of glory, and who will relinquish | their wrath, they will receive the reward for | their humility, which is to remain | forever. Those, however, who 30 are proud because of the desire | of ambition, and who love temporary | glory and who forget that | it was only for certain periods and times which they have | that they were entrusted with power, 35 and for this reason | did not acknowledge that the Son of God 121 is the Lord of all and | Savior, and were not brought | out of wrath and the | resemblance to the evil ones, they 5 will receive judgment for their ignorance | and their senselessness, | which is suffering, along with those | who went astray, anyone | of them who turned away; and 10 even more (for) wickedness in | doing to the Lord things | which were not fitting, | which the powers of the left did to him, | even including his death. They persevered 15 saying, “We shall become rulers | of the universe, if | the one who has been proclaimed king of the universe | is slain,” (they said this) when they labored to do | this, namely the men and angels 20 who are not from the good disposition | of the right ones but | from the mixture. And | they first chose for themselves | honor, though it was only a temporary wish 25 and desire, while the | path to eternal rest is by way | of humility for salvation of | those who will be saved, those of | the right ones. After they confess 30 the Lord and the thought of that which | is pleasing to the church and the song of | those who are humble along with her to the full extent | possible, in that which is pleasing to do | for her, in sharing in her sufferings 35 and her pains in the manner of | those who understand what is good | for the church, they will have a share | in [her] hope. This is to be said 122 on the subject of how men and angels | who are from the | order of the left | have a path to error: 5 not only did they deny the Lord | and plot evil against him, | but also toward the Church did they direct | their hatred | and envy and jealousy; l0 and this is the reason for the condemnation | of those who have moved and Have aroused themselves | for the trials of the Church.

  1. The Process of Restoration

The election | shares body | and essence with 15 the Savior, since it is like a bridal | chamber because of its unity | and its agreement with him. For, before | every place, the Christ came for her sake. | The calling, 20 however, has the place | of those who rejoice at the bridal chamber | and who are glad and happy | at the union of the bridegroom | and the bride. 25 The place which the calling will have is the aeon | of the images, where | the Logos has not yet joined with the Pleroma. And | since the man of the Church was happy and | glad at this, as he was hoping for 30 it, | he separated spirit, soul, and body in | the organization of the one who thinks that | he is a unity, though within him | is the man who is 35 the Totality — and he is all of them. | And, though he has the escape from the […] which 123 the places will receive, he also has | the members about which we spoke | earlier. When the redemption was proclaimed, | the perfect man received knowledge 5 immediately, | so as to return in haste to his | unitary state, to the place from | which he came, to return | there joyfully, to the place 10 from which he came, to the place from which | he flowed forth. His | members, however, needed a place of instruction, | which is in the places which | are adorned, so that [they] might receive from them resemblance 15 to the images and archetypes, | like a mirror, until | all the members of the body of | the Church are in a single place | and receive the restoration at one 20 time, when they have been manifested as the | whole body, — namely the restoration | into the Pleroma. — | It has a preliminary concord | with a mutual agreement, 25 which is the concord which belongs to the Father, | until the Totalities receive a countenance | in accordance with him. The restoration is | at the end, after the Totality | reveals what it is, the Son, 30 who is the redemption, that | is, the path toward the | incomprehensible Father, that is, the return to | the pre-existent, and (after) | the Totalities reveal themselves 35 in that one, in the proper way, who | is the inconceivable one and the | ineffable one, 124 and the invisible one and the | incomprehensible one, so that it | receives redemption. It was not only release | from the domination of the 5 left ones, nor was it only [escape] | from the power | of those of the right, to each of which | we thought | that were slaves and 10 sons, from whom none | escapes without quickly | becoming theirs again, but | the redemption also is an ascent | [to] the degrees which are in the 15 Pleroma and [to] those who have named | themselves and who conceive of themselves | according to the power of each of | the aeons, and (it is) an entrance | into what is silent, where there is no 20 need for voice nor for | knowing nor for forming a concept | nor for illumination, | but (where) all things are | light, while they do not need to be 25 illumined.

Not only | do humans need | redemption, but also the angels, | too, need redemption along with | the image and the rest of the Pleromas of 30 the aeons and the wondrous powers of | illumination. So that we might not be in doubt in regard to | the others, even the Son | himself, who has the position of | redeemer of the Totality, [needed] redemption 125 as well, — he who had become | man, — since he gave | himself for each thing which we need, | we in the flesh, who are 5 his Church. Now, when he | first received redemption from | the word which had descended upon him, | all the rest received redemption from | him, namely those who had taken him to themselves. 10 For those who received the one who had received (redemption) | also received what was in him.

Among | the men who are in the flesh redemption | began to be given, his first-born, | and his love, the 15 Son who was incarnate, while the | angels who are in heaven | asked to associate, so that they might form an association | with him upon the earth. Therefore, | he is called “the Redemption 20 of the angels of the Father,” he who | comforted those who were laboring | under the Totality for his knowledge, | because he was given the grace | before anyone else.

The Father had foreknowledge 25 of him, since he was | in his thought before | anything came into being and since he had | those to whom he has revealed him. | He set the deficiency on the one who 30 remains for certain periods and times, | as a glory for his Pleroma, since | the fact that he is unknown | is a cause | of his production from his 35 agreement […] 126 of him. Just as reception of | knowledge of him is a manifestation of his lack | of envy and the revelation | of the abundance of his sweetness, 5 which is the second glory, | so, too, he has been found | to be a cause | of ignorance, although he is also | a begetter of knowledge.

In a 10 hidden and incomprehensible wisdom | he kept the knowledge to the end, | until the Totalities became weary while searching for | God the Father, whom no one | found through his own wisdom 15 or power. | He gives himself, so that they might receive knowledge of the abundant thought about | his great glory, which | he has given, and (about) the cause, which he has | given, which is his unceasing thanksgiving, 20 he who, from | the immobility of his counsel, | reveals himself eternally | to those who have been worthy of the Father | who is unknown in his nature, so that they 25 might receive knowledge of him, through his desire | that they should come to experience the | ignorance and its pains. |

Those of whom he first thought | that they should attain knowledge and 30 the good things which are in it, | they were planning — which is the wisdom | of the Father, — that they might experience | the evil things and might | train themselves in them, 35 as a […] for a time, | [so that they might] receive the enjoyment | [of good things] for | eternity. 127 They hold change and | persistent renunciation and the | cause of those who fight against them as an adornment | and marvelous quality of those who 5 are exalted, so that it is manifest | that the ignorance of | those who will be ignorant of the Father was | something of their own. He who gave them | knowledge of him was one of his powers 10 for enabling them to grasp that | knowledge in the fullest sense is | called “the knowledge of | all that which is thought of” and “the | treasure” and “the addition for the 15 increase of knowledge,” “the revelation | of those things which were known at first,” | and “the path toward harmony | and toward the | pre-existent one,” which is the 20 increase of those who have | abandoned the greatness which was theirs |in the organization of | the will, so that the end | might be like the beginning. 25

As for the baptism which exists | in the fullest sense, into | which the Totalities will descend | and in which they will be, there is no other | baptism apart from this one alone, 30 which is the redemption into | God, Father, Son and | Holy Spirit, when | confession is made through | faith in those names, 35 which are a single name of | the gospel, 128 when they have come to believe what has been said to them, | namely that they exist. From | this they have their | salvation, those who have 5 believed that they exist. This | is attaining in an invisible way | to the Father, Son, | and Holy Spirit in an | undoubting faith. And when they 10 have borne witness to them, it is also with a | firm hope that they | attained them, so that the return to them might | become the perfection of those who have believed | in them and (so that) 15 the Father might be one with them, the Father, | the God, whom they have confessed | in faith and who | gave (them) their union with him in | knowledge.

The baptism which we 20 previously mentioned is called | “garment of those who do not | strip themselves of it,” for those who | will put it on and those who have | received redemption wear it. It is also 25 called “the confirmation of the | truth which has no fall.” | In an unwavering and | immovable way it grasps those | who have received the [restoration] 30 while they grasp it. (Baptism) is | called “silence” because of | the quiet and the tranquility. | It is also called “bridal chamber” | because of the agreement and the 35 indivisible state of those who know | they have known him. It is also called 129 “the light which does not set | and is without flame,” since it does not give light, | but those who have worn it | are made into light. They 5 are the ones whom he wore. | (Baptism) is also called, “the | eternal life,” which is | immortality; and it is called | “that which is, entirely, simply, 10 in the proper sense, what is pleasing, | inseparably and irremovably | and faultlessly and | imperturbably, for the one who exists | for those who have received a beginning.” For, what else is there 15 to name it | apart from “God,” since it is the Totalities, | that is, even if it is given | numberless names, | they are spoken simply as a reference to it. 20 Just as he transcends every word | and he transcends every voice | and he transcends every mind | and he transcends everything | and he transcends every silence, 25 so it is | [Dittography] | with those who are that | which he is. This is that which they find | it to be, 30 ineffably and inconceivably in (its) visage, for the coming into being in those who | know, through him whom they have comprehended, | who is the one to whom | they gave glory.

  1. Redemption of the Calling

Even if on the matter of the election 130 there are many more things for | us to say, as it is fitting to | say, nonetheless, on the | matter of those of the calling — for 5 those of the right are so named | — it is necessary | for us to return once again to them | and it is not profitable | for us to forget them. We have spoken 10 about them, — If there is enough in | what preceded at some length, how have we | spoken? In a partial way, — | since I said about all those who came | forth from the Logos, 15 either from the judgment of | the evil ones or from | the wrath which fights against them and the | turning away from them, which | is the return to 20 the exalted ones, or from the prayer and | the remembrance of those who pre-existed | or from hope and | faith that [they] would receive their salvation | from good work 25 since they have been deemed worthy because | they are beings from the good | dispositions, (that) they have | cause of their begetting | which is an opinion from the one who 30 exists. Still further (I said) that before the | Logos concerned himself with | them in an invisible way, | willingly, the exalted one added | to this thought, because 35 they were [in need] of him, 131 who was the cause of | their being. They did not exalt themselves, | when they were saved, as if there were nothing | existing before them, but they 5 confess that they have a beginning | to their existence and they | desire this: to know him | who exists before them. | Most of all (I said) that they worshipped 10 the revelation of the light | in the form of lightning and | they bore witness that it appeared | as <their> salvation. |

Not only those who have come forth 15 from the Logos, about whom | alone we said that | they would accomplish the good work, | but also those whom these brought forth | according to the good dispositions 20 will share | in the repose according to the abundance | of the grace. Also those who have been | brought forth from the desire | of lust for 25 power, having the | seed in them which is the | lust for power, will receive | the reward for (their) good deeds, | namely those who acted and those 30 who have the predisposition | toward the good, if they | intentionally desire and wish | to abandon the | vain, temporal ambition 35 and [they] keep the commandment of the Lord 132 of glory, instead of the momentary | honor, and inherit | the eternal kingdom.

Now, | it is necessary that we unite 5 the causes and the effects on them | of the grace and the impulses, | since it is fitting that we say what | we mentioned previously about the salvation | of all those of the right, 10 of all those unmixed and those mixed, | to join them | [with] one another. And as for the repose, [which] | is the revelation of [the] form <in> which they believed, 15 (it is necessary) that we should treat it with a | suitable discussion. For when we | confessed the kingdom | which is in Christ, <we> escaped from | the whole multiplicity of forms and from 20 inequality and change. For the end | will receive a unitary existence | just as the beginning is unitary, | where there is no | male nor female, nor slave 25 and free, nor circumcision | and uncircumcision, neither angel | nor man, but | Christ is all in all. What is the form | of the one who did not exist at first? 30 It will be found that he will exist. And | what is the nature of the one who was a slave? | He will take a place with a 133 free man. For, they will receive the vision | more and more by nature | and not only by a little word, | so as to believe, only through 5 a voice, that this is the way | it is, that | the restoration to that which used to be is a unity. | Even if some are | exalted because of the organization, since they have been appointed 10 as causes of the things which have come into being, | since they are more active as natural forces | and since they are desired because of these things, | angels and men will receive the kingdom and the confirmation | [and] the salvation. 15 These, then, are the causes. |

About the <one> who appeared in flesh they believed | without any doubt | that he is the Son of the unknown | God, who 20 was not previously spoken of | and who could not be seen. | They abandoned their gods | whom they had previously worshipped | and the lords who are 25 in heaven and on | earth. Before | he had taken them up, and while he was still | a child, they testified that he had already | begun to preach, 30 and when he was in the tomb | as a dead man the | [angels] thought that he was alive, | [receiving] life 134 from the one who had died. | They first desired their numerous services | and wonders, | which were in the temple on their behalf, 5 to be performed continuously <as> the confession. | That is, it can | be done on their behalf through | their approach to him. |

That preparation which they did not accept 10 they rejected | because of the one who had not been sent | from that place, but [they granted to] | Christ, of whom they thought | that he exists in [that] place 15 from which they had come | along with him, a place of gods | and lords whom they served, | worshipped | and ministered to 20 in the names which they had received on loan. | — They were given to the one who is designated | by them properly. — | However, after his | assumption, they had the experience 25 to know that he is their Lord, | over whom no one else is lord. | They gave him their kingdoms; | they rose from their thrones; | they were kept from their 30 crowns. He, however, revealed himself to them, | for the reasons which we have already spoken of, | their salvation and the [return to a] | good thought until […] 135 […] companion and the angels | […] and the abundance of good | [which they did] with it. Thus, | they were entrusted with the services, 5 which benefit the elect, | bringing their iniquity | up to heaven. They tested them eternally | for the lack of humility from the inerrancy | of the creation, continuing on their 10 behalf until all come to life and | leave life, while their | bodies [remain] on earth, serving | all their […], sharing | [with them] in their sufferings 15 [and] persecutions and | tribulations, which were brought | upon the saints in [every] place. |

As for the servants of the | evil (one), though 20 evil is worthy of destruction, they are in | […]. But because of the | […] which is above | all the worlds, which is | their good thought 25 and the fellowship, | the Church will remember them | as good friends | and faithful servants, once she has received | redemption [from the one who gives] requital. 30 Then the [grace] which is in | the bridal [chamber] and [… | …] in her house [… | …] in this thought | of the giving and the one who […] 136 Christ is the one with her [and the] | expectation of the Father [of] | the Totality, since she will produce for them | angels as guides and 5 servants.

They will | think pleasant thoughts. | They are services for her. She will | give them their requital for all that which | the aeons will think about. 10 He is an emanation from them, so that, | just as Christ [did] his | will which he brought [forth and] | exalted the greatnesses of the Church [and] | gave them to her, so 15 will she be a thought for | [these.] And to men he gives [their] | eternal dwelling places, in | which they will dwell, [leaving] | behind the attraction toward 20 the defect, while | the power of the Pleroma pulls them up | in the greatness of the | generosity and [the] sweetness of | the aeon which pre-exists. This 25 is the nature of the entire begetting of those | whom he had when he shone | on them [in] a [light] which he | revealed […]. | Just as his […] 30 which will be […] | so too his [lord] | [while] the change alone is | in those who have changed. 137 which […] by | him […] | […] said, | while the hylics will remain until 10 the end for destruction, since they will not give | forth for their [names], if | [they would] return once again to that which | [will not be]. As they were | […] they were not 15 […] but they were of use | [in the] time that they were | [in it] among them, although they were not | […] at first. If | […] to do something else concerning 20 the control which | they have of the preparation, | […] before them. | — For though I continually use | these words, I have not understood 25 his meaning. — Some | [elders …] him | [greatness.] 138 all […] angels | […] word | and [the sound of] a trumpet | he will proclaim the great 10 complete amnesty | from the beauteous east, in the | bridal chamber which is the love | of God the Father […] | according to the power which […] 15 of the greatness […] | the sweetness of […] | of him, since he reveals | himself to the greatnesses […] | his goodness […] 20 the praise, the dominion, [and] the [glory] | through […] the Lord the | Savior, the Redeemer of all those belonging to the one filled | with Love, | through his Holy Spirit 25 from now through all | generations forever | and ever. Amen.

| Small strokes above the line indicate line divisions. Every fifth line a small number is inserted in place of a stroke; the frequency of these numbers, however, may vary in tractates which are quite fragmentary. A new page is indicated with a number in bold type. When the beginning of a new line or page coincides with the opening of a paragraph, the line divider or number is placed at the end of the previous paragraph.

( Parentheses indicate material supplied by the editor or translator. Although this material may not directly reflect the text being translated, it provides useful information for the reader.

[ Square brackets indicate a lacuna in the manuscript. When the text cannot be reconstructed, three dots are placed within the brackets, regardless of the size of the lacuna; a fourth dot, if appropriate, may function as a period. An exception to this rule is the occasional use of a different number of dots to estimate the extent of the missing portion of a proper noun. In a few instances the dots are used without brackets to indicate a series of Coptic letters which do not constitute a translatable sense unit. A bracket is not allowed to divide a word, except for a hyphenated word or a proper noun. Other words are placed entirely inside or outside the brackets, depending on the certainty of the Coptic word and the number of Coptic letters visible.

< Pointed brackets indicate a correction of a scribal omission or error. The translator has either inserted letters unintentionally omitted by the scribe, or replaced letters erroneously inserted with what the scribe presumably intended to write.

Robinson, James McConkey ; Smith, Richard ; Coptic Gnostic Library Project: The Nag Hammadi Library in English. 4th rev. ed. Leiden; New York : E.J. Brill, 1996, S. 83


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