The peace also is the power which sojourned in thy material body according to the World, this which baptised the race of the mankind, until it made them stranger unto the sin, and made them at peace with thy spirit, and become being at peace with the emanations of the Light, namely, that the righteousness with the peace kissed one another.
And according as he said, The truth burst forth out of the earth, but the truth is [111 ] thy material body, this which burst forth from me according to the earth of the mankind, this which preached of the Place of the truth (Coptic) of the Truth: and also according as he said, The righteousness burst forth out of the heaven, (so) the righteousness is the power which looked out of the Height, this which will give the mysteries of the light to the race of the mankind, and for them to become righteous and for them to be good, and inherit the kingdom of the light.
It happened therefore, Jesus having heard these words which said Maria his mother, said he: Well (done and) fairly, Maria.
Came forward the other Maria, said she, My Lord, bear with me, and be not angry with me.
While thy mother was [111 ] speaking with thee concerning the explanation of these words, my power disturbed me for to come forward, and say also the explanation of these words.
Said he to her Jesus, I command to thee for to say their explanation.
Said she Maria, My Lord, the mercy and the truth met one another.
The mercy therefore is the spirit which came upon thee, thou 61 having received baptism by Iohannes: the mercy therefore is the spirit of the divinity, this which came upon thee: he had mercy on the race of the mankind, he came down, he met the power of Sabaoth the good, this which is in thee, this which preached of the Places of the truth.
But she said also, The righteousness with the peace kissed one another.
[112 ] The righteousness therefore is the spirit of the Light, this which came upon thee, this which brought the mysteries of the Height, for to give them to the race of the mankind.
The peace also is the power which (is) in thee of Sabaoth the good, this which baptised (and) forgave to the race of the mankind, and it made them at peace with the sons of the light.
And also according as thy power said by David, The truth burst forth in the earth, namely, the power of the Sabaoth the good.
He said, It burst forth in the earth.
This which burst forth in Maria thy mother the native of earth.
The righteousness also which looked out of the heaven, that [112 ] is the spirit which (is) in the Height, this which brought all the mysteries out of the Height, he gave them to the race of the mankind, they became righteous and they became good, they inherited the kingdom of the light.
It happened therefore, Jesus having finished hearing these words, saying them Mariham, said he, Well (done) Mariham, inheritor of the light.
Came again forward Maria the mother of Jesus, she prostrated at his feet, she kissed them, and said she, My Lord and my son and my Saviour, be not angry with me, but spare me that I may say the explanation of these words another time.
The mercy with the truth met one another [113 ].
I am Maria thy mother with Elisabet the mother of Iohannes, I met her: the mercy therefore is the power which (is) in me of the Sabaoth: this which came out of me, namely thee, thou hadst mercy on all the race of the mankind.
Themes
◆Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
The divine attributes are described using human actions such as 'baptised', 'came down', and 'had mercy'.
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
References are made to the 'Height' and 'earth' as distinct levels from which powers flow.
The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.
The text mentions that mankind was made stranger unto the sin until they were reconciled.
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
Mankind is described as becoming righteous and good through divine influence, inheriting the kingdom of the light.