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?
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.
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.
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.