Gnostic Doctrine

Sunday, 23 September 2018

The Trinity is just God's Family

The Trinity is just God's Family

For this reason I kneel before the Father, from whom every family in heaven and on earth derives its name. I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, may have power, together with all the Lord’s holy people, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God.

Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us,to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.

Ephesians 3:14-21


The Greek for family (patria) is derived from the Greek for father (pater).


As for what we can say about the things which are exalted, what is fitting is that we begin with the Father, who is the root of the Totality, the one from whom we have received grace to speak about him.
2. The Father
He existed before anything other than himself came into being. The Father is singular while being many, 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 tree, branches and fruit.

3. The Son and the Church
Just as the Father exists in the proper sense, the one before whom there was no one else, and the one apart from whom there is no other unbegotten one, so too the Son exists in the proper sense, the one before whom there was no other, and after whom no other son exists. Therefore, he is a firstborn and an only Son, "firstborn" because no one exists before him and "only Son" because no one is after him. Furthermore, he has his fruit, that which is unknowable because of its surpassing greatness. Yet he wanted it to be known, because of the riches of his sweetness. And he revealed the unexplainable power, and he combined with it the great abundance of his generosity.
Not only did the Son exist from the beginning, but the Church, too, existed from the beginning. Now, he who thinks that the discovery that the Son is an only son opposes the statement (about the Church) because of the mysterious quality of the matter, it is not so. For just as the Father is a unity, and has revealed himself as Father for him alone, so too the Son was found to be a brother to himself alone, in virtue of the fact that he is unbegotten and without beginning. He wonders at himself, along with the Father, and he gives him(self) glory and honor and love. Furthermore, he too is the one whom he conceives of as Son, in accordance with the dispositions: "without beginning" and "without end." Thus is the matter something which is fixed. Being innumerable and illimitable, his offspring are indivisible. Those which exist have come forth from the Son and the Father like kisses, because of the multitude of some who kiss one another with a good, insatiable thought, the kiss being a unity, although it involves many kisses. This is to say, it is the Church consisting of many men that existed before the aeons, which is called, in the proper sense, "the aeons of the aeons." This is the nature of the holy imperishable spirits, upon which the Son rests, since it is his essence, just as the Father rests upon the Son.
4. Aeonic Emanations
[...] the Church exists in the dispositions and properties in which the Father and the Son exist, as I have said from the start. Therefore, it subsists in the procreations of innumerable aeons. Also in an uncountable way they too beget, by the properties and the dispositions in which it (the Church) exists. For these comprise its association which they form toward one another and toward those who have come forth from them toward the Son, for whose glory they exist. Therefore, it is not possible for mind to conceive of him - He was the perfection of that place - nor can speech express them, for they are ineffable and unnameable and inconceivable. They alone have the ability to name themselves and to conceive of themselves. For they have not been rooted in these places.
Those of that place are ineffable, (and) innumerable in the system which is both the manner and the size, the joy, the gladness of the unbegotten, nameless, unnameable, inconceivable, invisible, incomprehensible one. It is the fullness of paternity, so that his abundance is a begetting [...] of the aeons.
They were forever in thought, for the Father was like a thought and a place for them. When their generations had been established, the one who is completely in control wished to lay hold of and to bring forth that which was deficient in the [...] and he brought forth those [...] him. But since he is as he is, he is a spring, which is not diminished by the water which abundantly flows from it. While they were in the Father's thought, that is, in the hidden depth, the depth knew them, but they were unable to know the depth in which they were; nor was it possible for them to know themselves, nor for them to know anything else. That is, they were with the Father; they did not exist for themselves. Rather, they only had existence in the manner of a seed, so that it has been discovered that they existed like a fetus. Like the word he begot them, subsisting spermatically, and the ones whom he was to beget had not yet come into being from him. The one who first thought of them, the Father, - not only so that they might exist for him, but also that they might exist for themselves as well, that they might then exist in his thought as mental substance and that they might exist for themselves too, - sowed a thought like a spermatic seed. Now, in order that they might know what exists for them, he graciously granted the initial form, while in order that they might recognize who is the Father who exists for them, he gave them the name "Father" by means of a voice proclaiming to them that what exists, exists through that name, which they have by virtue of the fact that they came into being, because the exaltation, which has escaped their notice, is in the name.

the first part presents the eimission of divine beings from the utterly transcendent father the father is said to be a single one two beings the son and the church emanate from the Father forming a trinity

the church existed in the thought of the Father the church is also called the aeons

The Hebrew term mish·pa·chah´ (family), in addition to referring to a household, also means, by extension, a tribe, people, or nation. God is the architect of the family arrangement. He is the Father of his heavenly family and the one to whom ‘all the families on earth owe their name.’ (Eph 3:14, 15

The Greek for family (patria) is derived from the Greek for father (pater).

Paul: “If indeed any man does not know how to preside over his own household, how will he take care of God’s Church?” the Church being similar to a family.

The Church: A Family, a Fellowship, and the body and the bride of Jesus Christ a people and a temple a virgin these are just some of the metaphors used for the church

God is androgynous being both Father and Mother the holy spirit is the feminine aspect of God. In Hebrew the word spirit is a feminine noun. That is why it can be spoken of as a Mother giving birth. John 3:8

8 The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.

However the holy spirit is a force, the invisible power and energy of the Father by which God is everywhere present. The Spirit is the power of God through which God's Family works. The chosen messengers have been given only the power and authority from Yahweh they need to accomplish their mission. Gen 1:2; Num 11:17; Mt 3:16; John 20:22; Ac 2:4, 17, 33. The Spirit is not a 'separate' or 'other' person. Ac 7:55, 56; Re 7:10 The spirit is God's own radiant power, ever out flowing from Him, by which His 'everywhereness' is achieved. Ps 104:30; 1 Cor 12:4-11.

The Spirit is personal in that it is of God Himself: it is not personal in the sense of being some other person within the Godhead"

Col 2:9 For in him dwells all the fullness of the Godhead bodily.

All the fullness of the Godhead dwells in Jesus bodily and it will also dwell within us has well:

Eph 3:19 and to know the love of the Christ which surpasses knowledge, that YOU may be filled with all the fullness of the Deity.

We like Jesus are to be filled with God fullness

2Peter 1:4 Through these things he has freely given us the precious and very grand promises, that through these YOU may become sharers in divine nature, having escaped from the corruption that is in the world through lust.

we will share God's divine nature

2Th 2:14 He called you to this through the good news we declare, so that you may acquire the glory of our Lord Jesus Christ.

We shall share Jesus' glory

John 17:20 “I do not pray for these alone, but also for those who will[a] believe in Me through their word;

21 that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.

22 And the glory which You gave Me I have given them, that they may be one just as We are one:

23 I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.

In John 17 we are told that we are to be made perfect in one Christ in us and the Father in Christ


in the Age to come we shall be one with God by sharing his divine nature and being filled with his fullness.

So within the Godhead there is the Father, the son and the church. There are not 3 Gods in the Godhead; nor are there but 3 in manifestation; nevertheless, the Father is God and Jesus is God; and we may add, so are all the brethren of Jesus gods and "a multitude which no man can number." They are a manifold unit - One in many, and many in one. The Supreme Power, or Deity, is the source, fountain, or sole spring of Power. The Godhead is the fountain of the Deity; these other gods are the many streams which form this fountain flow. The springhead of Deity is one, not many; the streams are as numerous as the stars of the universe, in which a manifestation of Deity has a occurred.

Another way to look at this is to see The Godhead as the house of the Deity; these other gods or elohim are the many Members which form the house or family unit.

House does not always mean a building but it can mean the family

be quiet before you wake the whole house

So the Godhead is the family of the Deity made up of God being both Father-Mother than the son and the wife of the son the Church.

This is the multitudinous manifestation of the one Deity - one in many, and many in one, by His spirit. It is not "One God in three Gods," and "Three Gods in One;" but one Deity in a countless multitude revealed in the memorial name, and give an account of in the mystery of godliness.

The Father the son and the church God's family

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