## Extra-canonical

Disclaimer
This is extra-canonical. I annotate to see if I can understand, and core gospel is a more important read. My writing is my thinking. Some of these scriptures seem 'educational' in nature, rather than about selfless love. If a person teaches about integrity, say, that to me is good. It's hard to know when to draw the line sometimes but I do my best.

I honestly am not sure about this idea of demiurge yet. This letter is an argument for the demiurge’s existence. The demiurge is surely a great concept though, when designing the metaverse.

It doesn’t really matter anyway. It’s a conceptual thing. So long as God the Father is the foremost ‘god’ – particularly, spiritually, the rest may be in the fallible human belief system.

What is a god? A god is that which you serve and place above yourself.

Exodus 20:3
Thou shalt have no other gods before me.

Key word ‘before’.

Ptolemy tries to make sense of the structure of the universe, human law and order from chaos) by attributing it to a deity called the demiurge.

### Ptolemy’s Letter to Flora

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410  The Law was ordained through Moses, my dear | sister Flora, has not been understood by many | persons, who have accurate knowledge neither | of him who ordained it nor of its | commandments. | | I think that this will be perfectly clear to | you when you have learned the contradictory | opinions about it. | | Some say that it is legislation given by God | the Father; others, taking the contrary | course, maintain stubbornly that it was | ordained by the opposite, the Devil who causes | destruction, just as they attribute the | fashioning of the world to him, saying that he | - demiurge is the Father and maker of this universe. | https://en.wikipedia.org/wiki/On_the_Origin_of_the_World | Both are completely in error; they refute each | - both are in error other and neither has reached the truth of the | matter. | | For it is evident that the Law was not | ordained by the perfect God the Father, for it | is secondary, being imperfect and in need of | completion by another, containing commandments | - says the law is meaningless without alien to the nature and thought of such a God. | one who completes/imputes the laws | On the other hand, one cannot impute the Law | to the injustice of the opposite, God, for it | is opposed to injustice. | | Such persons do not comprehend what was said | by the Savior. | | For a house or city divided against itself | cannot stand [Matt 12:25], declared our | Savior. | | Furthermore, the apostle says that creation of | the world is due to him, for Everything was | made through him and apart from him nothing | was made. | | [John 1:3] Thus he takes away in advance the | baseless wisdom of the false accusers, and | shows that the creation is not due to a God | who corrupts but to the one who is just and | hates evil. | | Only unintelligent men have this idea, men who | do not recognize the providence of the creator | and have blinded not only the eye of the soul | The creation of the world was not done but also of the body. | from a god that corrupts. | From what has been said, it is evident that | these persons entirely miss the truth; each of | the two groups has experienced this, the first | because they do not know the God of justice, | the second because they do not know the Father | of all, who alone was revealed by him who | alone came. | | It remainds for us who have been counted | worthy of the knowledge of both these to | provide you with an accurate explanation of | the nature of the Law and the legislator by | whom it was ordained. | | We shall draw the proofs of what we say from | the words of the Savior, which alone can lead | us without error to the comprehension of | reality. | | First, you must learn that the entire Law | Pentateuch of Moses: contained in the Pentateuch of Moses was not | Genesis, Exodus, Leviticus, Numbers, and Deuteronomy ordained by one legislator - I mean, not by | God alone, some commandments are Moses', and | I agree with this. some were given by other men. | | The words of the Savior teach us this triple | division. | | The first part must be attributed to God | alone, and his legislation; the second to | Moses - not in the sense that God legislates | through him, but in the sense that Moses gave | some legislation under the influence of his | own ideas; and the third to the elders of the | people, who seem to have ordained some | commandments of their own at the beginning. | | You will now learn how the truth of this | theory is proved by the words of the Savior. | | In some discussion with those who dispute with | the Savior about divorce, which was permitted | in the Law, he said Because of your hard- | heartedness Moses permitted a man to divorce | his wife; from the beginning it was not so; | for God made this marriage, and what the Lord | joined together, man must not seperate. | | [Matt 19:8] In this way he shows there is a | Divorce is prohibited. Law of God, which prohibits the divorce of a | wife from a husband, and another law, that of | Moses, which permits the breaking of this yoke | because of hard-heartedness. | | In fact, Moses lays down legislation contrary | to that of God; for joining is contrary to not | joining. | | But if we examine the intention of Moses in | giving this legislation, it will be seen that | he did not give it arbitrarily or of his own | accord, but by the necessity because of the | weakness of those for whom the legislation was | given. | | Since they were unable to keep the intention | Divorce was the lesser evil, to prevent of God, according to which it was not lawful | greater evil. for them to reject their wives, with whom some | of them disliked to live, and therefore were | in the danger of turning to greater injustice | and thence to destruction, Moses wanted to | remove the cause of dislike, which was placing | them in jeopardy of destruction. | | Therefore because of the critical | circumstances, choosing a lesser evil in place | of a greater, he ordained, on his own accord, | a second law, that of divorce, so that if they | could not observe the first, they might keep | this and not turn to unjust and evil actions, | through which complete destruction would be | the result for them. | | This was his intention when he gave | legislation contrary to that of God. | | Therefore it is indisputeable that here the | law of Moses is different from the Law of God, | even if we have demonstrated the fact from | only one example. | | The Savior also makes plain the fact that | there are some traditions of the elders | interwoven in the Law. | | For God,he says, Said, Honour your father and | your mother, that it may be well with you, But | you , he says addressing the elders, ...have | declared as a gift to God, that by which you | have nullified the Law of God through the | tradition of your elders. | | Isaiah also proclaimed this, saying, This | people honours me with their lips, but their | hearts are far from me, teaching precepts | which are the commandments of men. | | [Matt 15:4-9]. | | Therefore it is obvious that the whole Law is | divided into three parts; we find in it the | legislation of Moses, of the elders, and of | God himself. | | This division of the entire Law, as made by | us, has brought to light what is true in it. | | This part, the Law of God himself, is in turn | Romans 10 divided into three parts: the pure legislation | https://www.biblegateway.com/passage/?search=Romans%2010&version=NIV not mixed with evil, which properly called | Christ is the culmination of the law. Law, which the Savior came not to destroy but | to complete [Matt 5:17] -- for what he | completed was not alien to him but needed | completion, for it did not possess perfection; | This says that the original divine law next the legislation interwoven with the | i.e. 10 commandments wasn't complete; inferiority and injustice, which the Savior | Jesus completed the law. destroyed because it was alien to his nature; | and finally, the legislation which is | allegorical and symbolic, an image of what is | spiritual and transcendent, which the Saviour | It recognises the spiritual and transcendent transferred from the perceptible and | nature of some legislation which phenomenal to the spiritual and invisible. | | The Law of God, pure and not mixed with | Excellent. Yes, the 10 commandments. inferiority, is the Decalogue, those ten | sayings engraved on two tables, forbidding | things not to be done and enjoining things to | be done. | | These contains pure but imperfect legislation | Jesus completed the divine law (10 commandments). and required the completion made by the | Savior. | | There is also the law interwoven with | injustice, laid down for vengeance and the | requital of previous injuries, ordaining that | an eye should be cut out for an eye, and a | tooth for a tooth, and that a murder should be | avenged by a murderer. | | The person who is the second one to be unjust | is no less unjust than the first; he simply | changes the order of events while performing | the same action. | | Admittedly, this commandment was a just one | and still is just, because of the weakness of | those for whom the legislation was made so | thay would not transgress the pure law. | | But it is alien to the nature and goodness of | Only the pure divine law: the Father of all. | (decalogue, and completions from Jesus) | represent God's character. No doubt it was appropiate to the | circumstances, or even necessary; for he who | does not want one murder comitted, saying, You | shall not kill and then commanded a murder to | be repaid by another murder, has given a | second law which enjoins two murders although | he had forbidden one. | | This fact proves that he was unsuspectingly | the victim of necessity. | | This is why, when his son came, he destroyed | Yes, Mosaic law was destroyed by Jesus. this part of the law while admitting that it | came from God. | | He counts this part of the law as in the old | religion, not only in other passages but also | where he said, God said, He who curses father | or mother shall surely die. | | Finally, there is the allegorical (exemplary) | Interesting - the transcendent and spiritual part, ordained in the image of the spiritual | law is to do with circumcision, the sabbath, and trascendent matters, I mean the part | fasting and Passover etc. dealing with offerings and circumcision and | the sabbath and fasting and Passover and | unleavened bread and other similar matters. | | Since all these things are images and symbols, | when the truth was made manifest they were | translated to another meaning. | | In their phenomenal appearance and their | literal application they were destroyed, but | in their spiritual meaning they were restored; | the names remained the same but the content | was changed. | | Thus the Savior commaned us to make offerings | not of irrational animals or of the incense of | this worldly sort, but of spiritual praise and | glorification and thanksgiving and of sharing | and well-doing with our neighbors. | | He wanted us to be circumcised, not in regard | to our physical foreskin but in regard to our | spiritual heart; to keep the Sabbath, for he | wishes us to be idle in regard to evil works; | to fast, not in physical fasting but in | Spiritual fasting from everything evil. spiritual, in which there is abstinence from | everything evil. | | Among us external fasting is also observed, | since it can be advantageous to the soul if it | is done reasonably, not for imitating others | or from habit or because of a special day | appointed for this purpose. | | It is also observed so that those who are not | yet able to keep the true fast may have a | reminder of it from the external fast. | | Similarely, Paul the apostle shows that the | Passover and the unleavened bread are images | when he says, Christ our passover has been | sacrificed, in order that you may be | unleavened bread, not containing leaven (by | leaven he here means evil), but may be a new | lump. | | [1 Cor 5:7] Thus the Law of God itself is | obviously divided into three parts. | | The first was completed by the Savior, for the | commandment, You shall not kill , You shall | not commit adultery, you shall not swear | falsely are included in the forbiding of | The actions are replaced with anger, anger, desire and swearing. | desire, swearing, lying (heart issues). | The second part was entirely destroyed, for An | eye for an eye and a tooth for a tooth | interwoven in with injustice, was destroyed by | the Savior through its opposite. | | Opposites cancel out, For I say to you, do not | Is this talking about eliminating spiritual error? resist the evil man, but if anyone strikes | you, turn the other cheek to him. | Jesus' commandment redacted the original commandment. | Finally, there is the part translated and | changed from the literal to the spiritual, | this symbolic legislation which is an image of | transcendent things. | | For the images and symbols which represent | other things were good as long as the Truth | has not come; but since the Truth has come, we | The Truth has come (God of Truth sent Jesus). must perform the actions of the Truth, not | those of the image. | | The disciples of the Savior and the Apostle | Paul showed that this theory is true, speaking | of the part dealing with images, as we have | already said, in mentioning The passover for | us and the Unleavened bread; for the law | interwoven with injustice when he says that | the law of commandments in ordinances were | destroyed [Eph 2:15]; and of that not mixed | with anything inferior when he says that The | law is holy, and the commandment is holy and | just and good [Rom 7:12]. | | I think I have shown you sufficiently, as well | as one can in brief compass, the addition of | human legislation in the Law and the triple | division of the Law of God itself. | | It remains for us to say who this God is who | ordained the Law; but I think this too has | been shown you in what we have already said, | if you have listened to it attentively. | | For if the Law was not ordained by the perfect | God himself, as we have already thaught you, | nor by the devil, a statement one cannot | possibly make, the legislator must be some one | other than these two. | | In fact, he is the demiurge and maker of this | Ah, OK, so the case for the demiurge is universe and everything in it; and because he | a causal attribution of the creation of is essentially different from these two and is | imperfect law to a god. between them, he is rightly given the name, | Therefore, the 'demiurge' is merely a intermediate. | construction of conceptual convenience. | And if the perfect God is good by nature, in | fact he is, for our Savior declared that there | is only a single good God, his Father whom he | manifested; and if the one who is the opposite | Opposite nature? Hmmm. I do not believe this. nature is evil and wicked, characterized by | Perhaps opposing but ultimately to its own demise, injustice; then the one situated between the | due to negligible intelligence compared to two is neither good nor evil or unjust, but | the Father of all. can properly be called just, since he is the | arbitrator of the justice which is his. | But this Ptolemy still tries to attribute | and make sense of the in-between structure On the one hand, this god will be inferior to | (order from chaos) to the so-called demiurge. the perfect God and the lower than his | justice, since he is generated and not | ungenerated -- there is only one ungenerated | Father, from whom are all things [1 Cor 8:6], | since all things depend on him in their own | ways. | | On the other hand, he will be greater and more | The demiurge has substance of both the Father and powerful than the adversary, by nature, since | the devil/adversary. he has a substance of either of them. | | The substance of the adversary is corruption | Corruption and darkness, material and complex. and darkness, for he is material and complex, | while the substance of the ungenerated Father | of all is incorruption and self-existent | light, simple and homogeneous. | I love this; ungenerated Father. | The substance of the latter produced a double | power, while the Savior is an image of the | greater one. | | And now, do not let this trouble you for the | present in your desire to learn how from one | first principle of all, simple, and | acknowledged by us and believed by us, | ungenerated and incorruptible and good, were | constituted these natures of corruption and | the Middle, which are different substances, | The Middle (demiurge) although it is characteristic of the good to | generate and produce things which are like | itself and have the same substance. | | For, if God permit, you will later learn about | their origin and generation, when you are | https://tabletalkmagazine.com/posts/what-is-eternal-generation/ judged worthy of the apostolic tradition which | What about generation of: we too have received by succession. | - incorruption / good | - Middle We too are able to prove all our points by the | - corruption teaching of the Savior. | | In making these brief statements to you, my | sister Flora, I have not grown weary; and | while I have treated the subject with brevity, | I have also discussed it sufficiencly. | | These points will be of great benefit to you | in the future, if like fair and good ground | you have received fertile seeds and go on to | show forth their fruit. |