Pistis Sophia · 107 of 160 · tr. George Horner

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And also if he did not do that which is worthy of the mysteries, and he became in the transgression with every sin (the sins the sins, MS ) and also after these he turned, he became in a great repentance, he renounced all the World with all its matter which is in it, and he ceased from the sins of the World, and ye know truly that he was not being hypocritical but wishing for God of the truth, turn ye again forgive to him, (and receive from him his repentance, M) because a compassion of mercy is the First Mystery: pass on, also, that man inwards, give [246 ] to him the three mysteries one after (upon, MS ) another in the second Space of the First Mystery.

If that man should transgress and become in every sin (the sins the sins, MS ) ye shall not forgive to him from this hour, nor shall ye receive from him his repentances, but let him become among you as a scandal and as transgressor: for Amen I say to you, Those three mysteries will become to him witness unto his last repentance, and he hath not repentance from that hour.

Amen I say unto you, That man they have not cast back his soul unto the World which is on the Height from this hour, but it will become in the dwelling place of the dragon of the Darkness which is outer.

[246 ] For concerning the souls of these men of this kind, I said unto you once in a parable saying, Whenever thy brother 135 sinneth against thee reprove him (thee, MS ) between thee and him alone.

If he should hearken unto thee, thou wilt gain thy brother.

If he should not hearken unto thee, take with thee another, if he should not hearken unto thee with the other, bring him unto the ecclesia, if he should not hearken unto the others, let him become with you as a scandal, [and] which is this, if he should not be profitable in the first mystery, give to him the second; and if he should not be profitable in the second, give to him the three one after another, namely, the ecclesia, and if he should not be profitable in the third mystery, [247 ] let him become with you as scandal and as transgressor.

And the word which I said unto you once, that upon witness two, as far as three witnesses, every word shall stand, namely, those three mysteries will be witness unto his last repentance: and Amen I say unto you, Whenever that man should repent, having not any mystery (to) forgive to him his sins, nor have they received his repentance from him, nor have they heard him at all from any of the mysteries except from the first mystery of the First Mystery with the mystery of the Ineffable.

These only are those which will receive the repentance of that man from him, and they will forgive his sins, because that compassions of mercy are those Mysteries, forgiving at every time.

These therefore [247 ] having said them the Saviour, continued Iohannes, said he to the Saviour, My Lord, then if a brother, sinner greatly, having renounced all the World with the matter which is in it, with all its sins, and with all its cares and we proved him and knew that he (was) not becoming in guile with hypocrisy but he is wishing to become in verity with truth, and ye know that he was worthy of the mysteries of the second Space or the third, wishest thou once for us to give to him out of the mysteries of the second Space or the third, he having not yet received mystery at all of the kingdom of the Light, wishest thou for us to give to him, or otherwise?

Themes

◆Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

The text explicitly states that one must cease from the sins of the World and renounce all its matter to be worthy of the mysteries.

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◆Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

The passage establishes a clear ontological opposition between the Kingdom of Light and the Dragon of Darkness governing the outer world.

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◆Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The text contrasts the Kingdom of the Light with the Dragon of Darkness and mentions the Light as a source of mysteries.

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◆Eschatological Judgmentsoteriology

Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.

The passage details a final verdict where transgressors are sentenced to become scandals and dwellings of the Dragon of Darkness.

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◆Evil As Privationtheology

Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.

Transgression is described as a state of becoming in sin rather than possessing true verity or light.

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◆Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

The text explicitly refers to 'mysteries' and 'Ineffable' that are reserved for those worthy and reveal truth to the initiated.

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◆Kingdom Withinanthropology

The claim that the divine realm is present inside the individual, accessible without external mediation.

The mysteries are described as being accessible through inward turning and personal repentance rather than external mediation.

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◆Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

God is depicted as actively responding to repentance with compassion and mercy.

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◆Love Of Neighbourethics

Active compassionate care for others as a central spiritual obligation or expression of divine love.

The passage instructs the community to forgive transgressors who repent sincerely.

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◆Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

The text uses the paradoxical statement that one must renounce the World to be worthy of its mysteries.

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◆Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

Iohannes directly addresses the Saviour in a petition regarding mercy and forgiveness for a repentant sinner.

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◆Renunciation Of Wealthethics

The spiritual danger of attachment to material possessions; wealth as a spiritual obstacle.

The passage commands renouncing all the World with all its matter as a prerequisite for receiving mysteries.

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◆Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The text emphasizes turning inward and renouncing worldly attachments to return to God's truth.

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◆Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

Repentance and the cessation of sins are required conditions for receiving mysteries and forgiveness.

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◆Self Examinationpraxis

Daily review of thought and action as spiritual practice.

The passage requires knowing whether a sinner is worthy of mysteries through repentance and truth.

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◆Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The text outlines a staged journey of purification through mysteries to reach the Kingdom of Light.

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◆Theosis Deificationsoteriology

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.

Salvation is linked to becoming worthy of the mysteries and turning inward toward God's truth.

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Related passages · 2 parallels

◆christian_mysticism|Meister Eckhart's Sermons (Field translation)|Ic

“In order that God may draw more to Himself, and forget His wrath, the Son saith, “Beloved Father, seeing that Thou wouldest not forgive sins because of all the former sacrifices offered, lo I, Thine Only begotten Son, Who resemble Thy Godhe…”

Both passages discuss the themes of repentance, forgiveness, and divine mercy. They emphasize the importance of sincere repentance and the role of divine intervention in the process of redemption, though they come from different mystical traditions.

◆platonism|Plato: Phaedo|Section 1

“Those again who have committed crimes, which, although great, are not unpardonable-who in a moment of anger, for example, have done violence to a father or mother, and have repented for the remainder of their lives, or who have taken the li…”

Both passages discuss the themes of repentance, forgiveness, and the consequences of sin. They describe a process by which individuals can be redeemed or condemned based on their actions and sincerity, reflecting a common mystical concern with moral transformation and divine justice.