The Second Discourse of Great Seth, The Dissection

The Second Discourse of Great Seth, traditionally called the Second Treatise (or Logos) of the Great Seth, is a speech or message of Jesus about salvific knowledge & the true meaning of the crucifixion in the face of the theology of the emerging Orthodox Church.

The title of the text, given entirely in Greek at the end of the document, calls the text in the 2nd, ‘logos,’ the divine word, as in John I & many gnostic texts. Great Seth, mentioned only in the tile of the text, is the leading character in other gnostic texts, especially Sethian texts such as the Holy Book of the Great Invisible Spirit.

In Christian Sethian traditions, the heavenly figure of Seth can come to expression in the person of Christ, who may be the incarnation of Seth. Thus, the Second Discourse of Great Seth may be understood to be the 2nd speech, or message, delivered by Jesus, the personification of the heavenly Seth.

The speaker throughout the Second Discourse of Great Seth is Jesus himself. Jesus proclaims the good news of salvation in the first-person. So that the text presents itself as the good news according to Jesus. Jesus explains that he’s with the majesty of the spirit, that is, God. And that he came down to this world, “Approached a bodily dwelling & evicted the previous occupant,” & went in.

The rulers of the world were confused & upset at the divine stranger in their midst, although at least on of the powers, whose name is Adonaios & who’s known from other gnostic texts, including Sethian texts, including Sethian texts, didn’t join the other archons in their opposition to Jesus.

Adonaios’ names is taken from Adonai (Hebrew for “my lord”), & Adonaios seems to be the lord of the Jewish people in the Second Discourse of Great Seth. As in the gnostic text ‘On the Origin of the World,‘ Adonaios is a good archon. The rest of the world rulers tried to kill Jesus, but in their ignorance they were unable to do so.

Jesus says, “The death they think I suffered in error & blindness. They nailed their man to their death. Their thoughts didn’t perceive me, since they were deaf & blind. By doing these things they pronounce judgment against themselves. AS for me, they saw me & punished me, but they saw me & punished me, but someone else, their father, drank the gall & the vinegar; it was not I. They were striking me with a scourge, but someone else, Simon (The same Simon as in my previous series’.), bore the cross on his shoulder. Someone else wore the crown of thorns. And I was on high, poking fun at all the excesses of the rulers & the fruit of their error & conceit. I was laughing at their ignorance.;

The leaders & members of the emerging Orthodox Church, Jesus goes on to say, mistakenly focus upon the story of the crucifixion, which they misunderstand, & they establish their theology upon it. Like Paul, they claim that baptism is dying with Christ, but Christ himself says, in the present text, that true Christ & Christ in them: “The scripture regarding the ineffable water in use among us is this word: I’m in you & you’re in me, just as the father is in me & in you, with no guile at all.”

In the emerging Orthodox Church people preach “the doctrine of a dead man,” & they behave in a legalistic fashion, so that they’re in bondage, though some of them use the name of Christ & claim to be proponents of Christ. Actually. They’ve 2 masters, Christ & Yaldabaoth, the world ruler, & even more, probably Yaldabaoth’s fellow cosmic bureaucrats is a joke, as are all those folks, from Adam to Johan the Baptizer, who are Yaldabaoth’s lackeys. The so-called Christians are the very people who, along with the ignorant, oppose the members of the perfect assembly, or church. In this way, the Second Discourse of Great Seth, like Valentubuab texts, may suggest a 3-fold division of people into the ignorant (people of the flesh), ordinary Christians (people of soul), & the members of the perfect assembly, the Gnostics (people of spirit).

According to the Second Discourse of Great Seith, Jesus teacher that he has come to his own & has united with them. He says, “Our thought was one with their thought, so they understood what I was saying.” In word & peace they’ve United in ‘gnosis’ of Jesus, & Jesus concludes, ‘They’ve come to know fully & completely that the one Whois is one, & all are one.  They’ve been taught about the One & the assembly & the members of the assembly. For the father of all is immeasurable & immutable, mind, word, division, jealousy, fire, yet he’s simply one, all in all in a single principle, because all are from a single spirit.’

The Discoursse of Great Seth is to be found in the Nag Hammadi Codex VII, tractate 2. It has been translated into Coptic but originally was composed in Greek. The Coptic is/was difficult to understand & translate, & many passages remain obscure.


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