Gospels of Thomas and Philip and Truth - Syriac Christian Church

coherent form of the Trinitarian concept has for centuries been effectively obscured
by a simple grammatical shift.
One might therefore say that in the flesh Yeshua was once born of the Virgin
Mariam, whereas in the Spirit he is eternally born of the Virgin Spirit; so that Mariam
can be understood as the Incarnation of the maternal Sacred Spirit, just as Yeshua is
the Incarnation of God the Father (Jn 19:26-27!).
Herewith are the other passages in Thomas, Philip and Valentine which directly
concern this topic: ‘Yeshua sees little children who are being suckled. He says to his
Disciples: These little children who are being suckled are like those who enter the
Sovereignty.’ (Th 22) ‘In the days when we were Hebrews we were orphans, having
only our Mother. Yet when we became Messianics, the Father came to be with the
Mother for us.’ (Ph 6) ‘She alone is the truth. She makes the multitude, and
concerning us she teaches this alone in a love thru many.’ (Ph 12) ‘His (true) Mother
and Sister and Mate is (called) “Mariam”.’ (Ph 36) ‘A Disciple one day made request
of the Lord for something worldly; he says to him: Request of thy Mother and she will
give to thee from what belongs to another.’ (Ph 38) ‘Wisdom is barren without Sons
— hence she is called the Mother,... the Sacred Spirit, who multiplies her Sons.’ (Ph
40) ‘The wisdom which humans call barren is the Mother of the Angels.’ (Ph 59)
‘Adam came into being from two virgins— from the Spirit and from the virgin
earth.’ (Ph 90) ‘The Mother is the truth, yet the conjoining is the recognition.’ (Ph
116) ‘He supports them all, he atones them and moreover he assumes the face-form
of every one, purifying them, bringing them back— within the Father, within the
Mother, Yeshua of infinite kindness. The Father uncovers his bosom, which is the
Sacred Spirit, revealing his secret. His secret is his Son!’ (Tr 17)
In numerous entries in the latter part of Philip, reference is then made to the
ΝΥΜΦΩΝ or Bridal-Chamber wherein the Son is born of the mystical union of the
Father with the Spirit— thus for example: ‘If it is appropriate to tell a mystery, the
Father of the totality mated with the Virgin who had come down— and a fire shone
for him on that day. He revealed the power of the Bridal-Chamber. Thus his body
came into being on that day. He came forth from the Bridal-Chamber as one who
has issued from the Bridegroom with the Bride. This is how Yeshua established the
totality in his heart. And thru these, it is appropriate for each one of the Disciples to
enter into his repose.’ (Ph 89) This primal mystery is then celebrated in the
sacrament of the Holy Bridal-Chamber (Th 75, Ph 73 79).
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