The Lost Books of the Bible: The Great Rejected Texts

by Joseph B. Lumpkin

  Major schools fell into two categories; those who rejected the material world of the Creator God, and those who rejected the laws of the Creator God. For those who rejected the world the Creator God had spawned, overcoming the material world was accomplished by partaking of as little of the world and its pleasures as possible. These followers lived very stark and ascetic lives, abstaining from meat, sex, marriage, and all things that would entice them to remain in the material realm. Other schools believed it was their duty to simply defy the Creator God and all laws that he had proclaimed. Since the Creator God had been identified as Jehovah, God of the Jews, these followers set about to break every law held dear by Christians and Jews.

  As human nature is predisposed to do, many Gnostics took up the more wanton practices, believing that nothing done in their earthly bodies would affect their spiritual lives. Whether it was excesses in sex, alcohol, food, or any other assorted debaucheries, the Gnostics were safe within their faith, believing nothing spiritually bad could come of their earthly adventures.

  The actions of the Gnostics are mentioned by early Church leaders. One infamous Gnostic school is actually mentioned in the Bible, as we will read later.

  The world was out of balance, inferior, and corrupt. The spirit was perfect and intact. It was up to the Gnostics to tell the story, explain the error, and awaken the world to the light of truth. The Supreme God had provided a vehicle to help in their effort. He had created a teacher of light and truth.

  Since the time of Sophia’s mistaken creation of the Archons, there was an imbalance in the cosmos. The Supreme God began to re-establish the balance by producing Christ to teach and save man. That left only Sophia, now in a fallen and bound state, along with the Demiurge, and the Archons to upset the cosmic equation. In this theology one might loosely equate the Supreme God to the New Testament Christian God, Demiurge to Satan, the Archons to demons, the pleroma to heaven, and Sophia to the creative or regenerative force of the Holy Spirit. This holds up well except for one huge problem. If the Jews believed that Jehovah created all things, and the Gnostic believed that the Demiurge created all things, then to the Gnostic mind, the Demiurge must be Old Testament god, Jehovah, and that made Jehovah their enemy.

  For those who seek that which is beyond the material world and its flawed creator, the Supreme God has sent Messengers of Light to awaken the divine spark of the Supreme God within us. This part of us will call to the True God as deep calls to deep. The greatest and most perfect Messenger of Light was the Christ. He is also referred to as The Good, Christ, Messiah, and The Word. He came to reveal the Divine Light to us in the form of knowledge.

  According to the Gnostics, Christ came to show us our own divine spark and to awaken us to the illusion of the material world and its flawed maker. He came to show us the way back to the divine Fullness (The Supreme God). The path to enlightenment was the knowledge sleeping within each of us. Christ came to show us the Christ spirit living in each of us. Individual ignorance or the refusal to awaken our internal divine spark was the only original sin. Christ was the only Word spoken by God that could awaken us. Christ was also the embodiment of the Word itself. He was part of the original transmission from the Supreme God that took form on the earth to awaken the soul of man so that man might search beyond the material world.

  One Gnostic view of the Incarnation was “docetic,” which is an early heretical position that Jesus was never actually present in the flesh, but only appeared to be human. He was a spiritual being and his human appearance was only an illusion. Of course, the title of “heretical” can only be decided by the controlling authority of the time. In this case it was the church that was about to emerge under the rule of the Emperor Constantine.

  Most Gnostics held that the Christ spirit indwelt the earthly Jesus at the time of his baptism by John, at which time Jesus received the name, and thus the power, of the Lord or Supreme God.

  The Christ spirit departed from Jesus' body before his death. These two viewpoints remove the idea of God sacrificing himself as an atonement for the sins of man. The idea of atonement was not necessary in Gnostic theology since it was knowledge and not sacrifice that set one free.

  Since there was a distinction in Gnosticism between the man Jesus and the Light of Christ that came to reside within him, it is not contrary to Gnostic beliefs that Mary Magdalene could have been the consort and wife of Jesus. Neither would it have been blasphemous for them to have had children.

  Various sects of Gnosticism stressed certain elements of their basic theology. Each had its head teachers and its special flavor of beliefs. One of the oldest types was the Syrian Gnosticism. It existed around 120 A.D. In contrast to other sects, the Syrian lacked much of the embellished mythology of Aeons, Archons, and angels.

  The fight between the Supreme God and the Creator God was not eternal, though there was strong opposition to Jehovah, the Creator God. He was considered to have been the last of the seven angels who created this world out of divine material which emanated from the Supreme God. The Demiurge attempted to create man, but only created a miserable worm which the Supreme God had to save by giving it the spark of divine life. Thus man was born.

  According to this sect, Jehovah, the Creator God, must not be worshiped. The Supreme God calls us to his service and presence through Christ his Son. They pursued only the unknowable Supreme God and sought to obey the Supreme Deity by abstaining from eating meat and from marriage and sex, and by leading an ascetic life. The symbol of Christ was the serpent, who attempted to free Adam and Eve from their ignorance and entrapment to the Creator God.

  Another Gnostic school was the Hellenistic or Alexandrian School. These systems absorbed the philosophy and concepts of the Greeks, and the Semitic nomenclature was replaced by Greek names. The cosmology and myth had grown out of proportion and appear to our eyes to be unwieldy. Yet, this school produced two great thinkers, Basilides and Valentinus. Though born at Antioch, in Syria, Basilides founded his school in Alexandria around the year A.D. 130, where it survived for several centuries.

  Valentinus first taught at Alexandria and then in Rome. He established the largest Gnostic movement around A.D. 160. This movement was founded on an elaborate mythology and a system of sexual duality of male and female interplay, both in its deities and its savior.

  Tertullian wrote that between 135 A.D. and 160 A.D. Valentinus, a prominent Gnostic, had great influence in the Christian church. Valentinus ascended in church hierarchy and became a candidate for the office of bishop of Rome, the office that quickly evolved into that of Pope. He lost the election by a narrow margin. Even though Valentinus was outspoken about his Gnostic slant on Christianity, he was a respected member of the Christian community until his death and was probably a practicing bishop in a church of lesser status than the one in Rome.

  The main platform of Gnosticism was the ability to transcend the material world through the possession of privileged and directly imparted knowledge. Following this doctrine, Valentinus claimed to have been instructed by a direct disciple of one of Jesus' apostles, a man by the name of Theodas.

  Valentinus is considered by many to be the father of modern Gnosticism. His vision of the faith is summarized by G.R.S. Mead in the book “Fragments of a Faith Forgotten.”

  “The Gnosis in his hands is trying to embrace everything, even the most dogmatic formulation of the traditions of the Master. The great popular movement and its incomprehensibilities were recognized by Valentinus as an integral part of the mighty outpouring; he laboured to weave all together, external and internal, into one piece, devoted his life to the task, and doubtless only at his death perceived that for that age he was attempting the impossible. None but the very few could ever appreciate the ideal of the man, much less understand it. “ (Fragments of a Faith Forgotten, p. 297)

  Gnostic theology seemed to vacillate from polytheism to pantheism to dualism to monotheism, depending on the teacher and how he viewed and stressed certain areas of their creation myths
. Marcion, a Gnostic teacher, espoused differences between the God of the New Testament and the God of the Old Testament, claiming they were two separate entities. According to Marcion, the New Testament God was a good true God while the Old Testament God was an evil angel. Although this may be a heresy, it pulled his school back into monotheism. The church, however, disowned him.

  Syneros and Prepon, disciples of Marcion, postulated three different entities, carrying their teachings from monotheism into polytheism in one stroke. In their system the opponent of the good God was not the God of the Jews, but Eternal Matter, which was the source of all evil. Matter, in this system became a principal creative force. Although it was created imperfect, it could also create, having the innate intelligence of the “world soul.”

  Of all the Gnostic schools or sects the most famous is the Antinomian School. Believing that the Creator God, Jehovah, was evil, they sat out to disrupt all things connected to the Jewish God. This included his laws. It was considered their duty to break any law of morality, diet, or conduct given by the Jewish God, who they considered the evil Creator God. The leader of the sect was called Nicolaites. The sect existed in Apostolic times and is mentioned in the Bible.

  Revelation 2 (King James Version)

  6 But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate.

  Revelation 2 (King James Version)

  One of the leaders of the Nocolaitanes, according to Origen, was Carpocrates, whom Tertullian called a magician and a fornicator. Carpocretes taught that one could only escape the cosmic powers by discharging one's obligations to them and disregarding their laws. The Christian church fathers, St. Justin, Irenaeus, and Eusebius wrote that the reputation of these men (the Nicolaitanes), brought infamy upon the whole race of Christians.

  Although Gnostic sects varied, they had certain points in common. These commonalities included salvation through special knowledge, and the fact that the world was corrupt as it was created by an evil God.

  According to Gnostic theology, nothing can come from the material world that is not flawed. Because of this, Gnostics did not believe that Christ could have been a corporeal being. Thus, there must be some separation or distinction between Jesus, as a man, and Christ, as a spiritual being born from the Supreme, unrevealed, and eternal God.

  To closer examine this theology, we turn to Valentinus, the driving force of early Gnosticism, for an explanation. Valentinus divided Jesus Christ into two very distinct parts; Jesus, the man, and Christ, the anointed spiritual messenger of God. These two forces met in the moment of Baptism when the Spirit of God came to rest on Jesus and the Christ power entered his body.

  Here Gnosticism runs aground on its own theology, for if the spiritual cannot mingle with the material then how can the Christ spirit inhabit a body? The result of the dichotomy was a schism within Gnosticism. Some held to the belief that the specter of Jesus was simply an illusion produced by Christ himself to enable him to do his work on earth. It was not real, not matter, not corporeal, and did not actually exist as a physical body would. Others came to believe that Jesus must have been a specially prepared vessel and was the perfect human body formed by the very essence of the plumora (heaven). It was this path of thought that allowed Jesus to continue as human, lover, and father.

  Jesus, the man, became a vessel containing the Light of God, called Christ. In the Gnostic view we all could and should become Christs, carrying the Truth and Light of God. We are all potential vehicles of the same Spirit that Jesus held within him when he was awakened to the Truth.

  The suffering and death of Jesus then took on much less importance in the Gnostic view, as Jesus was simply part of the corrupt world and was suffering the indignities of this world as any man would. Therefore, from their viewpoint, he could have been married and been a father without disturbing Gnostic theology in the least.

  The Gnostic texts seem to divide man into parts, although at times the divisions are somewhat unclear. The divisions alluded to may include the soul, which is the will of man; the spirit, which is depicted as wind or air (pneuma) and contains the holy spark that is the spirit of God in man; and the material human form, the body. The mind of man sits as a mediator between the soul, or will, and the spirit, which is connected to God.

  Without the light of the truth, the spirit is held captive by the Demiurge, which enslaves man. This entrapment is called “sickness.” It is this sickness that the Light came to heal and then to set us free. The third part of man, his material form, was considered a weight, an anchor, and a hindrance, keeping man attached to the corrupted earthly realm.

  As we read the text, we must realize that Gnosticism conflicted with traditional Christianity. Overall theology can rise and fall upon small words and terms. If Jesus was not God, his death and thus his atonement meant nothing. His suffering meant nothing. Even the resurrection meant nothing, if one’s view of Jesus was that he was not human to begin with, as was true with some Gnostics.

  For the Gnostics, resurrection of the dead was unthinkable since flesh as well as all matter is destined to perish. According to Gnostic theology, there was no resurrection of the flesh, but only of the soul. How the soul would be resurrected was explained differently by various Gnostic groups, but all denied the resurrection of the body. To the enlightened Gnostic the actual person was the spirit who used the body as an instrument to survive in the material world but did not identify with it. This belief is echoed in the Gospel of Thomas.

  29. Jesus said: If the flesh came into being because of spirit, it is a marvel, but if spirit came into being because of the body, it would be a marvel of marvels. I marvel indeed at how great wealth has taken up residence in this poverty.

  Owing to the Gnostic belief of such a separation of spirit and body, it was thought that the Christ spirit within the body of Jesus departed the body before the crucifixion. Others said the body was an illusion and the crucifixion was a sham perpetrated by an eternal spirit on the men that sought to kill it. Lastly, some suggested that Jesus deceived the soldiers into thinking he was dead. The resurrection under this circumstance became a lie which allowed Jesus to escape and live on in anonymity, hiding, living as a married man, and raising a family until his natural death.

  Think of the implications to the orthodox Christian world if the spirit of God departed from Jesus as it fled and laughed as the body was crucified. This is the implication of the Gnostic interpretation of the death of Jesus when he cries out, “My power, my power, why have you left me,” as the Christ spirit left his body before his death. What are the ramifications to the modern Christian if the Creator God, the Demiurge, is more evil than his creation? Can a Creation rise above its creator? Is it possible for man to find the spark within himself that calls to the Supreme God and free himself of his evil creator?

  Although, in time, the creation myth and other Gnostic differences began to be swept under the rug, it was the division between Jesus and the Christ spirit that put them at odds with the emerging orthodox church. At the establishment of the doctrine of the trinity, the mainline church firmly set a divide between themselves and the Gnostics.

  To this day there is a battle raging in the Christian world as believers and seekers attempt to reconcile today’s Christianity to the sect of the early Christian church called, “Gnosticism.”

  The Sacred Feminine

  One of the most striking differences between the Gnostic church and the modern church is the absence of reverence for Mary, the mother of Jesus. This is due in part to the fact that today’s accepted traditions of Mother Mary were not yet in place. In fact, some of the positions of the Catholic Church regarding Mary were not officially accepted until the mid to late nineteenth century.

  In the writings of the early church fathers (Justin Martyr 165 A.D. and Irenaeus 202 A.D.), Mother Mary was seldom mentioned and only to contrast Mary's obedience with Eve's disobedience. The doctrine of Mary as Theotokos (God-bearer) probably originated in Alexandria and was first
introduced by Origen. It became common in the fourth century and accepted at the Council of Ephesus in 431 A.D.

  Since the orthodox Christian church continued to slip farther and farther toward the belief that sex was evil, the doctrine of the “Ever-Virginity” of Mary was established. This was the belief that Mary conceived as a virgin, but also remained a virgin even after giving birth to Jesus and thereafter for the rest of her life. The Catholic Church rejects the idea that Mary had other children, although the Bible speaks of the brothers and sisters of Jesus. The doctrine of “virginity” was established around 359 A.D.

  The doctrine of the bodily Assumption of Mary was formally developed by St. Gregory of Tours around 594 A.D. This doctrine stated that Mary, the mother of Jesus, was taken up into heaven to be seated at the side of Jesus. The idea has been present in apocryphal texts since the late fourth century.

  The Feast of the Assumption became widespread in the sixth century, and sermons on that occasion tended to emphasize Mary's power in heaven.

  Of all the doctrines regarding Mary, the doctrine of the Immaculate Conception widened the divide between the Catholic churches and other Christian churches. This doctrine took the position that Mother Mary was born without the stain of original sin. Both Catholics and Orthodox Christians accept this doctrine, but only the Roman Catholic Church has named it "The Immaculate Conception” and articulated it as doctrine. Eastern Orthodox Christians reject the western doctrine of original sin, preferring instead to speak of a tendency towards sin. They believe Mary was born without sin, but so was everyone else. Mary simply never gave in to sin.