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<blockquote data-quote="doubtingmerle" data-source="post: 57279642" data-attributes="member: 6687"><p><span style="font-size: 10px"><span style="color: #ff0000"></span></span></p><p> <span style="font-size: 10px"><span style="color: #ff0000"></span></span></p><p><span style="font-size: 10px"><span style="color: #ff0000"><span style="color: black">That is odd, for I have not made that argument even once, so how can I be said to be keen on it?</span></span></span></p><p> <span style="font-size: 10px"><span style="color: #ff0000"></span></span></p><p><span style="font-size: 10px"><span style="color: #ff0000"></span><span style="color: black">The point is that the ancients often personified atributes of god and these personifications sometimes grew to the point that they were considered to be gods. For instance, Sophia (wisdom) is personified in some expressions in Valentinian writings:</span></span></p><p><span style="font-size: 10px"></span></p><p style="margin-left: 20px"><span style="font-size: 10px">Next to Sophia stands a male redeeming divinity. In the true Valentinian system, the Christ is the son of the fallen Sophia, who is thus conceived as an individual. Sophia conceives a passion for the First Father himself, or rather, under pretext of love she seeks to draw near to the unattainable Bythos, the Unknowable, and to comprehend his greatness. She brings forth, through her longing for that higher being, an Aeon who is higher and purer than herself, and at once rises into the celestial worlds. Christ has pity on the abortive substance born of Sophia and gives it essence and form, whereupon Sophia tries to rise again to the Father, but in vain. In the enigmatic figure of Christ we again find hidden the original conception of the Primal Man, who sinks down into matter but rises again.</p></span></p><p style="margin-left: 20px"><span style="font-size: 10px"></p></span></p><p style="margin-left: 20px"><span style="font-size: 10px">In the fully developed Ptolemaean system we find a kindred conception, but with a slight difference. Here Christ and Sophia appear as brother and sister, with Christ representing the higher and Sophia the lower element. When this world has been born from Sophia in consequence of her sin, Nous and Aletheia, two Aeons, by command of the Father, produce two new Aeons, Christ and the Holy Ghost; these restore order in the Pleroma, and in consequence all Aeons combine their best and most wonderful qualities to produce a new Aeon (Jesus, Logos, Soter, or Christ), the &#8220;<a href="http://en.wikipedia.org/wiki/First_Fruits" target="_blank"><span style="color: #0645ad">First Fruits</span></a>&#8221; whom they offer to the Father.</p></span></p><p style="margin-left: 20px"><span style="font-size: 10px"></p></span></p><p style="margin-left: 20px"><span style="font-size: 10px">(<a href="http://en.wikipedia.org/wiki/Valentinianism" target="_blank">Valentinianism - Wikipedia, the free encyclopedia</a> )</p></span></p><p style="margin-left: 20px"><span style="font-size: 10px"></p></span></p><p style="margin-left: 20px"><span style="font-size: 10px"></p><p>So what begins as personified wisdom in Proverbs, becomes a sister of Christ in later writings. And it is sometimes difficult to determine if a writer is speaking of a personified attribute, an expression of God, another god, simple allegory, or some combination of meanings.</span></p><p><span style="font-size: 10px"></span></p></blockquote><p></p>
[QUOTE="doubtingmerle, post: 57279642, member: 6687"] [SIZE=2][COLOR=#ff0000][COLOR=black][SIZE=2][/SIZE][/COLOR] [COLOR=black]That is odd, for I have not made that argument even once, so how can I be said to be keen on it?[/COLOR] [/COLOR][COLOR=black]The point is that the ancients often personified atributes of god and these personifications sometimes grew to the point that they were considered to be gods. For instance, Sophia (wisdom) is personified in some expressions in Valentinian writings:[/COLOR] [INDENT]Next to Sophia stands a male redeeming divinity. In the true Valentinian system, the Christ is the son of the fallen Sophia, who is thus conceived as an individual. Sophia conceives a passion for the First Father himself, or rather, under pretext of love she seeks to draw near to the unattainable Bythos, the Unknowable, and to comprehend his greatness. She brings forth, through her longing for that higher being, an Aeon who is higher and purer than herself, and at once rises into the celestial worlds. Christ has pity on the abortive substance born of Sophia and gives it essence and form, whereupon Sophia tries to rise again to the Father, but in vain. In the enigmatic figure of Christ we again find hidden the original conception of the Primal Man, who sinks down into matter but rises again. In the fully developed Ptolemaean system we find a kindred conception, but with a slight difference. Here Christ and Sophia appear as brother and sister, with Christ representing the higher and Sophia the lower element. When this world has been born from Sophia in consequence of her sin, Nous and Aletheia, two Aeons, by command of the Father, produce two new Aeons, Christ and the Holy Ghost; these restore order in the Pleroma, and in consequence all Aeons combine their best and most wonderful qualities to produce a new Aeon (Jesus, Logos, Soter, or Christ), the “[URL="http://en.wikipedia.org/wiki/First_Fruits"][COLOR=#0645ad]First Fruits[/COLOR][/URL]” whom they offer to the Father. ([URL="http://en.wikipedia.org/wiki/Valentinianism"]Valentinianism - Wikipedia, the free encyclopedia[/URL] ) [/INDENT]So what begins as personified wisdom in Proverbs, becomes a sister of Christ in later writings. And it is sometimes difficult to determine if a writer is speaking of a personified attribute, an expression of God, another god, simple allegory, or some combination of meanings. [/SIZE] [/QUOTE]
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