The Johannine Prologue

In the Prologue it is stated, “But to all who receive him, who believed in his name, he gave power to become children of God.” Christ and the Father are one, though the Prologue explicitly states that he gave the power to become the children of God. Perhaps ApJohn’s Autogenes, again guided by Christ, could represent the Father’s Spirit of Light descending upon the Immovable Race. Therefore, it doesn’t seem to be mutually exclusive that only Christ and the Father are one, but this could be the model. Excerpts from The Gospel of John’s Prologue, often referred to as tightly linked with Trimorphic Protennoia, and vice-versa:

  • 1:1-2 “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.”
    • [Note: per Rudolf Steiner during a lecture on The Gospel of John, “If we consider the first verse [of the Johannine Prologue]: ‘In the Beginning was the Word–Logos…’ we could picture the situation by using the following analogy. Before we utter it, the Word lives in us as thought. When it is uttered, waves are created in the air around us. If we think of some process in which these waves are frozen, we would see words drop to the ground as forms and configurations. We would see the creative power of the Word with our own eyes.”]
  • 1:3-4 “All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people.”
    • [Note: all things originate with the true Father, who is the Light of all people. What incredible similarity with GosThom.]
  • 1:5-9 [Note: glossing over the baptist Verses 6-8:] “The light shines in the darkness, and the darkness did not overcome it. The true light, which enlightens everyone, was coming into the world.”
    • [Note the continuation of the Light theme, as stressed in ApJohn GosThom.]
  • 1:10-13 “Yet the world does not know him. He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave the power to be children of God, who were born, not of blood or the will of the flesh or the will of man, but of God.”
    • [Note the strong reference to the Autogenes process/Spirit of Light. Notice how Johannine secessionist this set of Verses is.]
  • 1:14 “And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.”
    • [Note: this Verse theoretically could have been a later addition to attempt to ward off the docetics in the far left wing of the Johannine school. However, doceticism does not necessarily denigrate the body, but it exalts the Spirit, Christ in this case. Furthermore, if it was not a later addition as many scholars believe, moderate docesticism allows for Christ’s Spirit to enter Jesus’ body at his baptism, per the analysis in The Gospel of John Section, of course also referenced in GosMark, thereby affirming the veracity of this set of Verses since Christ was in the flesh through Jesus.]
  • 1:15-18 John testified to him and cried out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.’  From his fullness we have all received, grace upon grace. The law indeed was given through Moses; grace and truth came through Jesus Christ. [Note the stark differentiation between the Old Testament and the New Testament. In fact, elsewhere Jesus refers to how useless man’s laws are, further negating the value of the Old Testament.] No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.”

Allusion is not made to Genesis as some have believed. According to Rudolf Bultmann, a German Lutheran theologian and professor of the New Testament at the University of Marburg:

  • “In the OT the Word of God is his Word of power, which in being uttered, is active as event. God’s word is God’s deed, and his deed is his word; that is, he acts through his word, and he speaks in his action, and it is man whom he addresses. His word is 1) his sovereign rule in nature and history, in so far as it is comprehensible to man and ‘speaks’ to him, that is demands something of him; and in truth it demands, in the first place, that he become aware of his humanity before God the Creator, place his trust in God as Creator, and praise him. God’s Word in nature and history is not therefore the essence of a system of cosmic laws, such as the Stoic Logos–the meaning of which can be understood by itself, and which serves as a principle for comprehending the unity of the cosmic process. God’s Word is 2) his authoritative command, uttered by men (priests and prophets) to men, telling man what he should do. Here again is it not the essence of ethical demands, to be understood rationally in the light of a principle as a uniform law of morality. In both cases God’s Word is not the essence of something that has timeless significance, but is address, which takes place; it is a temporal event, and as such the revelation of God as Creator and Lord.”
  • “John 1:1 cannot therefore be understood on the basis of the OT: for the [Word] here is not an event recurring within the temporal world, but is eternal being, existent with God from the very beginning. This being so, the only thing that could be designated simply his “Word” would be God’s revelatory will, in so far as it stands behind, and works in, all the individual “words” of God. Even if our view of the Gospel as a whole could corroborate this interpretation, what remains inexplicable in terms of the OT, is the fact that the Prologue does not refer to “the Word of God,” but speaks simply of the Word; it takes the proper name or title [of Word] as given.”
  • “The OT motifs are not present in the Prologue, or elsewhere in the Gospel. And there is the related fact, that the idea of the election of the nation, and the covenant of God with it, does not occur at all either, and nowhere in the Gospel does the Israelite-Jewish nation appear to be raised decisively above the rest of the world.”

Additionally, GosThom’s message might be implicit, possibly with ApJohn in mind, as regards the drafting of GosJohn. Scholars are unclear themselves as to the original drafting of GosThom. Some date it back to pre-Mark (thus ~CE40,) and others date it to sometime in the second century CE. Reference The Gospel of Thomas and Dating Its Original Drafting Section for more information. GosPhil too espouses such belief with its diction “become a christ” (though it’s a later work.) Recall the Illuminators and their Aeons—Christ’s, Seth’s, and the “Seed of Seth’s” in that it establishes this hierarchy and leads to the Aeons, however that manifests. I still choose to solely focus, however, on the Barbeloite half of the Sethian equation, and I believe the Illuminators work in a horizontal fashion irrespective of Seth.