Apocryphote of the Day: 8-3-08

So what else is there to name it apart from "God," since it is everything. Even if it is given numberless names, they are spoken simply as a reference to it, since it transcends every word, every voice, every intellect, every thing, and (even) every silence.

Tripartite Tractate 129.15-25 (Valentinian late second century text)


Mosaic: third century, Vatican grottoe under St. Peter's Basilica, tomb of the Julii, depicting Christ (?) as the sun-god Helios or Sol Invictus riding in his chariot.

Apocryphote of the Day: 5-21-08

This is the one who is called "Son"...
the form of the formless
the body of the bodiless
the face of the invisible
the word of the unutterable
the mind of the inconceivable
the fountain which flowed from (the Father)
the root of those who have been planted
the god of those who exist
the light of those whom he illuminates
the love of those whom he has loved
the providence of those for whom he provides
the wisdom of those whom he has made wise
the strength of those he has given strength
the assembly of those with whom he is present
the revelation of that which is sought
the eye of those who see
the spirit of those who breathe
the life of those who live
the unity of those who are united.

The Tripartite Tractate 65.29-30, 66.13-30 (a late second century Valentinian text, perhaps written by Heracleon?)

Commentary: This is an old Valentinian "canon" or "creed" about the "First Man", the "Son" of the Father. It is embedded in the narrative.

Apocryphote of the Day: 3-27-08

To be able to speak about things exalted, we need to begin with the Father, who is the root of everything. From him, we have received grace to speak about him. He existed before anything other than himself came into being. The Father is a single one, like a number, for he is the first one and the one who is only himself. Yet he is not like a solitary individual. Otherwise, how could he be a father? For whenever there is a "father," the name "son" follows. But the single one, who alone is the Father, is like a root with a tree, branches, and fruit.

The Tripartite Tractate 51.1-20 (Valentinian, end of second century)

Comment: Note how the language and the topic of discussion is part of a dialogue among the second century church theologians about the nature of the Father and his relationship with the Son. The metaphor used is common among the theologians at this time, and is used by Tertullian in order to argue for three persona and one substantia in an oikonomia when he takes on Modalism.

Apocryphote of the Day: 2-21-08

Not only is he called "Without-Beginning" and "Without-End"
because he is unborn and immortal
but also because, just as he has no beginning and no end, He-Is.
He is incomprehensible in his greatness
inscrutable in his wisdom
invincible in his power
and unfathomable in his sweetness.
Truly, he alone is the good unborn and perfect Father
who is complete
who is filled with all his offspring
and with every virtue
and with everything of value...
It is not possible for mind to conceive him,
nor can words convey him,
nor can eyes see him,
nor can bodies touch him,
because of his inscrutable greatness
and incomprehensible depth
and immeasurable height
and boundless will.
This is the nature of the Unbegotten One.

Tripartite Tractate 52.35-53.11, 54.15-25 (a Valentinian creed about the Father, ca. 180-210 CE)
(translated by DeConick)