What is the Demiurge?

"From the great original (according to him, depth, first father, first cause) with whom is the consciousness of himself ([inward] thought, silence) emanate in succession male and female Aeons (mind or firstborn and truth, word and life, man and church, &c. So that thirty Aeons together, divided into the octoad, decad, and dodecad, form the pleroma — fulness). From the passionate striving of the last Aeon, Sophia (wisdom), to unite itself with 'depth' itself, arises an untimely being, Achamoth, which, wandering about outside the Pleroma, communicates the germ of life to matter, and forms the Demiurge (creator) of psychical material (matter having the life of a living soul), who immediately creates the world. In the meantime two new Aeons had arisen, Christ and the Holy Ghost. Then there emanated from all the Aeons Jesus the Saviour, who, as the future associate (σύξυγος) of Achamoth, was to lead her and the spiritual nature into the Pleroma. The Saviour united Himself at His baptism with the psychical Messiah (having a living soul) promised by Demiurge." For the Old Testament came from the creator of the world, not from God. Hence Hyle, or matter, being from the bad god, or itself eternal and bad and put in order by him, they held it to be bad. Some or all of them held that when Christ was crucified the Aeon flew away, and indeed the Aeon only to have taken an apparent, or rather an ethereal, body, and hence never to have really suffered.

34 "The misery Achamoth was in, outside the Pleroma, led her to look for Jesus, the Aeon produced by the Aeons to help her, which was granted, and creation went on between her, Demiurge, and Jesus, spiritual, animal life, and matter being separated; only Achamoth put a little spiritual, unknown to Demiurge, into man. This last must go back to God; matter could not (there was no resurrection); and the living soul might or might not. Demiurge was the God of the Jews, and author of the Old Testament. Men becoming corrupt, Christ came to save them. He took human nature, spiritual, animal, and corporeal; but this last (that He might not be leavened, so to speak, with matter) was ethereal, heavenly in its nature, and only passed through the Virgin Mary. At John's baptism, Jesus descended on him as a dove. When he was going to be crucified, the Aeon Jesus and his spiritual soul left, and only his animal soul and ethereal body were crucified."

I am fully satisfied that the East was the origin of much more of all this than we are aware of, corrected partially in these Alexandrian Fathers by Christianity, and already in Plato (and, I suppose, Pythagoras) by Grecian habits of thought. The root of it was, that there was a supreme unknown God who dwelt in the depths of silence, and could have no connection with matter. Hence emanations and the Demiurge, an inferior creator, resulting in Gnosticism — the plague of the early church. Platonism, with its emanated demons and the Alexandrian philosophy, divides into the Christian and heathen parties, Clement giving his perfect Christian the name of Gnostic. Early there was a Jewish party, whom Philo represents. In all Logos was an inferior being, though divine. It resulted, in another form, in Arianism, the doctrine more or less of the Alexandrian ante-Nicene Fathers (not of Irenaeus), combated by Athanasius when it came formally to a head in Arius. Thus it was that Dr. Newman came to be called an Arian. He had imbibed a delight in these ante-Nicene statements. Hence, too, arose asceticism. Matter held, as Plato teaches, the soul down as a nail to the earth; it was to be mortified. Asceticism began in the Alexandrian church, partly indeed by persons who fled in the Decian persecution. Hence forbidding to marry, not that people might be more devoted, but as evil for the Gnostic.

First, then, we have had the thought and plan of God in respect to Israel and Christ. And it is plain that it is the destiny of the man child, not as yet the exercise of His dominion over all the nations; for if it were the latter, the woman would not have to flee to the wilderness, nor would the dragon be permitted to make war on her and the rest of her seed. To apply this historically is to entirely miss the teaching of God, who is here showing out His purpose, and no more as yet. Then the dragon appears, the one that God looks at as the ruler of this world, the prince of the power of the air, clothed with the same symbols of earthly power as we find later on in the Roman empire, save that in this last the crowns are upon the horns, or those actually swaying the power. (Rev. 13.) "And his tail draweth the third of the stars of heaven" (verse 4). This seems to be his malignant power in the way of false teaching and prophesying. In Isaiah 9 we are told that "the prophet that teacheth lies, he is the tail." The tail of the dragon does not set forth his earthly power, but his influence, through false teaching, in misleading souls, and specially those that were in the place of rule and authority — "the stars of heaven." "And the dragon stood before the woman that was about to bring forth, that when she brought forth he might devour her child." How wonderfully all scripture hangs together! For if you begin with the very first portion of scripture that speaks of the serpent, the woman and that subtle foe are seen face to face; and more than this, God appears on the scene where Satan had apparently gained a great triumph, and then it is that He gives the blessed revelation that "the seed of the woman should bruise the serpent's head." Here, at the close of scripture, the same parties reappear, but with marked differences. In the garden of Eden it was the serpent's success, but here the certain triumph of God; there it was the devil's craft, but here it is God's power, long displayed in patience, but all-glorious in the end. God permits the dragon to stand before the woman, ready to devour her child as soon as it was born. The dragon shows out his spite and wickedness to the last degree and in the next chapter his plans. Meanwhile, God turns even the suffering into more positive blessing for the faithful. The very certainty that He could crush the dragon gives Him patience to wait, and He wants His people to be like Himself.

The Gnostics, who in later years so much harassed the assembly, used this word "fulness" in a mystical and peculiar sense for the sum and source (and yet after all, in the sense of a locality; for it had limits which separated it from everything else) of divinity which developed itself in four pairs of beings — syzygies — Christ being only one of a pair. It is not necessary to go further into their reveries, except to observe that, with different shades of thought, they attribute creation to a god either inferior or evil, who also was the author of the Old Testament. Matter, they said, did not proceed from the supreme God. They did not eat meat; they did not marry; at the same time they gave themselves up to all sorts of horrors and dissoluteness; and, strange to say, associated themselves with Judaism, worshipped angels, etc.

Besides speaking of a certain class of beings, half-gods of different rank, they denied that God had created the world, but that an inferior being had called it into existence. This system taught that matter is evil and that the only way to escape from evil would be to repudiate matter completely. The worst feature of these Gnostic teachings was a denial of the deity of the Lord Jesus Christ and His work of redemption. It was a philosophical, theosophical speculation, anti-Christian throughout. Well did Polycarp say to the Gnostic Marcion, "I know thee, thou firstborn of Satan." While this evil system had not yet fully developed in the Colossian church, the foundation for it had been laid and the Holy Spirit anticipated its coming, and in sending this document to the Colossians answers the false teachings of Gnosticism. This is of equal interest and importance to the Church in the twentieth century. "Christian Science," so-called, that philosophical-theosophical-mystical cult, is a satanic revival of ancient Gnosticism. The Epistle to the Colossians must, therefore, be an effectual weapon against this cult, which denies the two pillars of Christianity, the Son of God and the finished work of the cross.

The reveries of the Gnostics are here anticipatively cut off; for Christ is shewn to have been chief of all creation, because He was Creator, and this of the highest invisible beings as well as of the visible: all things are said to have been created for Him as well as by Him; and as He is before all, so all subsist together in virtue of Him.

The idolatrous character of the Gnostic infidelity may be accounted for — at least in part. For Oriental philosophy, which influenced the West, taught as a fundamental principle that the Universe was an intelligent being, of which matter was the body and God the soul. This Pantheistic notion of God (which as a form of infidelity seems anterior to the purely Atheistic form) was the prolific source from which were educed the wildest theories — so wild that even heathen mythology might be called wisdom compared to them. Mixed with the truth the amalgam is more abhorrent than Atheism. Professors of Christianity could not of course adopt the gods of Paganism, nor Brahm's development and sudden expansion into numerous deities. These monopolisers of "true knowledge" attempted a compromise. In place of gods they had "emanations" from the "Original Unity," the "monad" of Eastern philosophy. Each prominent Gnostic had his peculiar theory to which he wickedly but vainly attempted to bend the word of God. Evil as well as good was personified as emanations or "aeons" from God. Thus making God the source of evil as well as of good. Christ was an "aeon," by some accounted the highest and sent into the world to correct the mischief wrought by others. Some maintained that He was by title the Son of God, but inferior to the Father. They denied His humanity because matter was essentially evil. His body was only the appearance of matter. It follows necessarily that there was no real suffering, no real death: it was all illusion. Where are the foundations of Christianity, and of truth? What becomes of the character of God as a Just Governor? Where is the love of God in giving His Son, or the truth of the declaration of John 3:16, if there was no reality in the cross? Without the cross all would be confusion and contradiction, the book of nature and the book of revelation alike unintelligible. The cross is the central point in the whole universe of God. It declares God's righteousness for the past or present, and is the proof of His love, upon which His highest glories hang. If the cross be an illusion, so is exaltation in millennial glory; and our glory with Christ a myth.

1883 338 But there is no part of truth which those worse than silly dreamers did not falsify, and in doing it made statements more absurd than the darkest pagan uttered. The Gnostics denied the divine authority of the New Testament, affirmed that the world was created by inferior beings, imperfect and evil in their nature, that Moses — whom some abhorred was actuated by the malignant author of this world whose object was his own glory and not the advantage of man. They denied resurrection, matter being so evil, the soul would never be reunited to it. They attributed all the calamities of the world to malevolent genii, and studied magic arts to counteract them. They manifested the superstition of idolatry with their boast of knowledge. They were infidels of the worst type. They dishonoured the written word of God more than those who utterly deny it. For even in the New Testament which they professed to receive their culpable ignorance led them to take the word, the light, the life in John 1 as so many distinct eons or emanations. Would any but the blinded dupes of Satan put forth or receive such follies?

This word is principally applied to the act of bringing things into existence that did not exist before. This is expressed in Heb. 11:3: "things which are seen were not made of things which do appear." It is also applied to making new things out of material already in existence, thus, though man was 'made' of the dust of the ground, Gen. 2:7, he is also said to have been created, the same Hebrew word, bara, being used in Gen. 1:1 for the creation of the world, that is used in Gen. 5:1-2, for the creation of man. The passage in Heb. 11 is important, because as men have no idea how anything can be brought into existence from nothing, they have talked of 'the eternity of matter;' the passage says it is 'by faith we understand' that the worlds were made by the word of God, so that seen things were not made of what is apparent.

93 The Gnostic systems evidently linked themselves up with all this — an effort of Satan to bring the old mythology spiritualized into Christianity. This I shall beg leave to call the devil's education of the world. The point of departure being an idea of one God, which man can hardly get rid of, he turned it by false human wisdom into idolatry, by deifying attributes, powers of nature, stars, and ancestors. All this was afloat in the world before Moses' account of things was written. There were traces of primeval history both of Adam, Noah, Babel, the giants, and the judgment of Babel, but all turned into idolatry. When this ripened, God gave a divine account, perfectly suited to the age, not science, which would have been unsuited to divine action, but rescuing the great facts in such a way that the divine actings — necessary for man to know morally, and as far therefore as they concerned man on the earth, with which he had to do — should be distinctly set out, and with the simplicity, dignity, and beneficence towards man, which bore the stamp of God. The whole world is witness that no man, neither the simplest nor the wisest, ever could have known, or ever did discover, such a thought as to creation as is given in Genesis. It stands not pre-eminent, but isolated and alone; short, simple, unscientific: no mental elaboration, no recognition of nature's powers (such as Jews fell into, not only in the gross way of idolatry, but in the refined Alexandrian system of Philo), no emanation or pantheism, no eternal matter, no deification of mythic ideas; no visible world counted for the Logos, as again Philo; every human thought is denied, but the fiat of God Himself brings the world into existence, and everything into order; and the relationships of God, the world, and man, are perfectly established. Had there been no cosmogonies, the value of this statement would not have been felt. The simplest mind would have known the truth, but the truth meets every error of every mind.

332 The other form these speculations took was wilder, if not worse. There was a πλήρωμα, a fulness, of Godhead, which, in spiritual abstractions, of which depth, man, church, wisdom, and other scriptural subjects, formed part in male and female characters: an idea which entered into all Brahminical, Rabbinical, Egyptian, and Gnostic theology, the Egyptian being nearest to the Rabbinical. The πλήρωμα was limited by ὄρος (boundary). The πλήρωμα was within; outside was ὔλη, or matter. The male and female of each pair were called συζύγεις, or yoked pairs. Σοφία (wisdom), one of the lower members of the πλήρωμα, wanted to unite herself with, penetrate into by research, βάθος, or depth, the first origin of the whole πλήρωμα. She got outside the limit (ὄρος), and hence this world, a mixture of matter and spirit. Christ, a new member of the πλήρωμα, came out to disengage what was spiritual from what was material, and bring it back within the limit or ὄρος. This branched out into a thousand forms and speculations useless to follow here. It connected itself with Manicheism in Persia, and reached on to the Bulgarians and Albigenses in France and Italy. But for a long time it was a great plague for the Church. They forbade to marry; commanded to abstain from meats. Christ had no real body (there was no atonement — could not be, if He was not a man). Abstinence and disengaging spirit from matter — that was really saving. This also the Spirit anticipated. The apostle John carefully tells us that confessing Jesus Christ come in flesh was essential to Christianity; that the Word was made flesh, that they had touched Him with their hands; and Paul, that all the fulness (πλήρωμα) was pleased to dwell in Him; and He was not an aijwvn, as they were called, but that all the fulness (πλήρωμα) of the Godhead dwelt in Him bodily; that every creature of God is good and to be used with thanksgiving — marriage honourable in all.