Post by wornout on Jun 2, 2020 21:08:35 GMT
The Nag Hammadi Library
Part III
“.…but he alone is the one of whom it is worthy to speak, the one who will be begotten and will suffer.
Concerning that which he previously was and that which he is eternally - an unbegotten, impassible
one from the Logos, who came into being in flesh - 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 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 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. 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, 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 invisible, unknowable,
the incomprehensible in his nature, who alone is God in his will and his form, who has granted that he
“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 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, the invisible one taught them invisibly about himself.
Not only did he take upon <himself> the death of 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 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 into
being exalted, because 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 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 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 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 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 in this way they, too, received their bodily emanation, along with the body of the Savior,
through the revelation and 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, that is another.
Some come forth from passion and division, needing healing. Others are from prayer, so that they
heal 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 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 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 is the Totality in bodily form. Therefore, he
preserved the form of indivisibility, from which comes impassability. They, however, are images of
The Tripartite Tractate
Translated by Harold W. Attridge and Dieter Mueller
Note: This is a partial quote of Chapter 12
12. The Variety of Theologies
Concerning that which he previously was and that which he is eternally - an unbegotten, impassible
one from the Logos, who came into being in flesh - 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 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 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. 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, 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 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, known, and comprehended.”
13. The Incarnate Savior and his Companions
sake that he became 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, the invisible one taught them invisibly about himself.
Not only did he take upon <himself> the death of 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 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 into
being exalted, because 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 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 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 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 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 in this way they, too, received their bodily emanation, along with the body of the Savior,
through the revelation and 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, that is another.
Some come forth from passion and division, needing healing. Others are from prayer, so that they
heal 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 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 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 is the Totality in bodily form. Therefore, he
preserved the form of indivisibility, from which comes impassability. They, however, are images 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 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 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 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 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 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 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 the ignorance was ruling, forever without beginning and without
end, being something good, and a salvation of things, and a release from 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 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 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 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.”
in the places which they have reached. For the will held the Totality under sin, so that 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 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 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 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 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 the ignorance was ruling, forever without beginning and without
end, being something good, and a salvation of things, and a release from 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 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 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 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.”
14. The Tripartition of Mankind
“Mankind came to be in three essential types, the spiritual, the psychic, and the material, conforming
to the triple disposition of the Logos, from which 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 but only at the coming of the Savior, who shone upon the saints and revealed
what each was.
The spiritual race, being like light from light and like spirit from spirit, when its head appeared, it ran
toward him immediately. It immediately became a body 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 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 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 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 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 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 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 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 was brought forth, so, too, were these brought forth from him,
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 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 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. 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 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 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 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, and for this reason
to the triple disposition of the Logos, from which 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 but only at the coming of the Savior, who shone upon the saints and revealed
what each was.
The spiritual race, being like light from light and like spirit from spirit, when its head appeared, it ran
toward him immediately. It immediately became a body 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 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 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 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 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 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 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 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 was brought forth, so, too, were these brought forth from him,
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 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 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. 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 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 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 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, and for this reason
did not acknowledge that the Son of God is the Lord of all and Savior, and were not brought out of
wrath and the resemblance to the evil ones, they 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 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 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 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 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 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 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 on the subject of how men and angels who are from the order of the left have a path to
error: 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; and this is the reason for the condemnation of those who
have moved and have aroused themselves for the trials of the Church.”
wrath and the resemblance to the evil ones, they 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 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 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 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 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 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 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 on the subject of how men and angels who are from the order of the left have a path to
error: 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; and this is the reason for the condemnation of those who
have moved and have aroused themselves for the trials of the Church.”
15. The Process of Restoration
“ The election shares body and essence with 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,
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. 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 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 the Totality - and he is
all of them. And, though he has the escape from the [...] which the places will receive, he also has the
members about which we spoke earlier. When the redemption was proclaimed, the perfect man
received knowledge 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 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 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
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, 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, 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 in that one, in the proper way, who is the inconceivable one and the ineffable one, and
the invisible one and the incomprehensible one, so that it receives redemption. It was not only
release from the domination of the 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 sons, from whom none escapes without
quickly becoming theirs again, but the redemption also is an ascent to the degrees which are in the
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 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 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 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 as well, - he who had become man, - since he gave himself for
each thing which we need, we in the flesh, who are 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. For those who received the one who had
received (redemption) also received what was in him.
unity and its agreement with him. For, before every place, the Christ came for her sake. The calling,
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. 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 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 the Totality - and he is
all of them. And, though he has the escape from the [...] which the places will receive, he also has the
members about which we spoke earlier. When the redemption was proclaimed, the perfect man
received knowledge 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 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 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
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, 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, 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 in that one, in the proper way, who is the inconceivable one and the ineffable one, and
the invisible one and the incomprehensible one, so that it receives redemption. It was not only
release from the domination of the 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 sons, from whom none escapes without
quickly becoming theirs again, but the redemption also is an ascent to the degrees which are in the
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 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 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 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 as well, - he who had become man, - since he gave himself for
each thing which we need, we in the flesh, who are 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. 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
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 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 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 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 agreement [...] 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, 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 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 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, 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 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 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, as a [...] for a time, so that they might receive the enjoyment of
good things for eternity. They hold change and persistent renunciation and the cause of those who
fight against them as an adornment and marvelous quality of those who 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 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 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
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.
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, which is the redemption into God,
Father, Son and Holy Spirit, when confession is made through faith in those names, which are a single
name of the gospel, 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 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 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) 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 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 called
"the confirmation of the truth which has no fall." In an unwavering and immovable way it grasps
those who have received the restoration 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
indivisible state of those who know they have known him. It is also called "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 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, 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 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. 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, so it is Dittography with those who are that which he is. This is that
which they find it to be, 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.”
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 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 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 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 agreement [...] 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, 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 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 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, 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 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 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, as a [...] for a time, so that they might receive the enjoyment of
good things for eternity. They hold change and persistent renunciation and the cause of those who
fight against them as an adornment and marvelous quality of those who 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 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 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
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.
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, which is the redemption into God,
Father, Son and Holy Spirit, when confession is made through faith in those names, which are a single
name of the gospel, 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 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 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) 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 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 called
"the confirmation of the truth which has no fall." In an unwavering and immovable way it grasps
those who have received the restoration 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
indivisible state of those who know they have known him. It is also called "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 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, 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 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. 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, so it is Dittography with those who are that which he is. This is that
which they find it to be, 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.”
16. Redemption of the Calling
“Even if on the matter of the election 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 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
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, 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 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, 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 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 they were in need of him, 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 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 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 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 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 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 who have
the predisposition toward the good, if they intentionally desire and wish to abandon the vain,
temporal ambition, and they keep the commandment of the Lord of glory, instead of the momentary
honor, and inherit the eternal kingdom.
Now, it is necessary that we unite 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, 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, (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 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 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? 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 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 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 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. 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 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 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.
And when he was in the tomb as a dead man the angels thought that he was alive, receiving life from
the one who had died. They first desired their numerous services and wonders, which were in the
temple on their behalf, 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, 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 from
which they had come along with him, a place of gods and lords whom they served, worshipped, and
ministered to, 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 to know that
he is their Lord, over whom no one else is lord. They gave him their kingdoms; they rose from their
nonetheless, on the matter of those of the calling - for 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
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, 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 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, 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 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 they were in need of him, 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 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 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 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 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 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 who have
the predisposition toward the good, if they intentionally desire and wish to abandon the vain,
temporal ambition, and they keep the commandment of the Lord of glory, instead of the momentary
honor, and inherit the eternal kingdom.
Now, it is necessary that we unite 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, 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, (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 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 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? 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 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 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 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. 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 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 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.
And when he was in the tomb as a dead man the angels thought that he was alive, receiving life from
the one who had died. They first desired their numerous services and wonders, which were in the
temple on their behalf, 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, 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 from
which they had come along with him, a place of gods and lords whom they served, worshipped, and
ministered to, 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 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 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 [...]
companion and the angels [...], and the abundance of good which they did with it. Thus, they were
entrusted with the services 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 behalf
until all come to life and leave life, while their bodies remain on earth, serving all their [...], sharing
with them in their sufferings and persecutions and tribulations, which were brought upon the saints
in every place.
As for the servants of the evil <one>, though evil is worthy of destruction, they are in [...]. But because
of the [...] which is above all the worlds, which is their good thought 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. Then the grace which is in the bridal chamber and [...] in her house [...] in
this thought of the giving and the one who [...] 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 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. 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 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 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 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 [...] which will be [...], so too his lord, while the change alone is in those who have changed.
(6 lines missing)
... which [...] by him [...] said, while the hylics will remain until 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 [...] 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 the control which they have of the
preparation, [...] before them. - For though I continually use these words, I have not understood his
meaning. - Some elders [...] him greatness.
(6 lines missing)
... all [...] angels [...] word and the sound of a trumpet, he will proclaim the great complete amnesty
from the beauteous east, in the bridal chamber, which is the love of God the Father [...], according to
the power which [...] of the greatness [...], the sweetness of the [...] of him, since he reveals himself to
the greatnesses [...] his goodness [...] 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,
from now through all generations forever and ever. Amen.”
which we have already spoken of: their salvation and the return to a good thought until [...]
companion and the angels [...], and the abundance of good which they did with it. Thus, they were
entrusted with the services 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 behalf
until all come to life and leave life, while their bodies remain on earth, serving all their [...], sharing
with them in their sufferings and persecutions and tribulations, which were brought upon the saints
in every place.
As for the servants of the evil <one>, though evil is worthy of destruction, they are in [...]. But because
of the [...] which is above all the worlds, which is their good thought 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. Then the grace which is in the bridal chamber and [...] in her house [...] in
this thought of the giving and the one who [...] 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 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. 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 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 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 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 [...] which will be [...], so too his lord, while the change alone is in those who have changed.
(6 lines missing)
... which [...] by him [...] said, while the hylics will remain until 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 [...] 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 the control which they have of the
preparation, [...] before them. - For though I continually use these words, I have not understood his
meaning. - Some elders [...] him greatness.
(6 lines missing)
... all [...] angels [...] word and the sound of a trumpet, he will proclaim the great complete amnesty
from the beauteous east, in the bridal chamber, which is the love of God the Father [...], according to
the power which [...] of the greatness [...], the sweetness of the [...] of him, since he reveals himself to
the greatnesses [...] his goodness [...] 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,
from now through all generations forever and ever. Amen.”
“Original translation of this text was prepared by members of the
Coptic Gnostic Library Project of the Institute for Antiquity and Christianity, Claremont Graduate
School.
The Coptic Gnostic Library Project was funded by UNESCO, the National Endowment for the
Humanities, and other Institutions.
E. J. Brill has asserted copyright on texts published by the Coptic Gnostic Library Project.
The translation presented here has been edited, modified and formatted for use in the Gnostic
Society Library.
For academic citation, please refer to published editions of this text.”
Coptic Gnostic Library Project of the Institute for Antiquity and Christianity, Claremont Graduate
School.
The Coptic Gnostic Library Project was funded by UNESCO, the National Endowment for the
Humanities, and other Institutions.
E. J. Brill has asserted copyright on texts published by the Coptic Gnostic Library Project.
The translation presented here has been edited, modified and formatted for use in the Gnostic
Society Library.
For academic citation, please refer to published editions of this text.”