2.39.1 The Mother, having put forth the Christ whole and having been left behind by him, thereafter no longer put forth anything whole, but held fast to the things possible to her; so that having put forth the angelic things of the Place and of the called, she herself holds them with herself, the elect angelic ones having been put forth still earlier by the Male. For the right-hand things were brought forth by the Mother before the request for the Light; but the seeds of the Church after the request for the Light, when the angelic things of the seeds were put forth by the Male. He says the excellent seeds came forth neither as passions (for if they were dissolved, the seeds would also have been dissolved), nor as 2.41.2 a creation, but as children (for if the creation were being completed, the seeds would also have been completed with it). Therefore also it has affinity with the Light, which he first brought forth, that is, Jesus, the Christ who requested the Aeons; in whom the seeds also were filtered through according to power, coming together with him into the Pleroma. For which reason it is reasonably said that the Church was chosen before the foundation of the world. In the beginning therefore, they say, we were conceived and we were 2.41.3 manifested. For this reason the Savior says: "Let your Light shine," indicating the Light which appeared and gave form, about which the Apostle says: "Which enlightens every Man coming into the world," 2.41.4 the man of the excellent seed. For when the Man "was enlightened," then "he came into the world," that is, he ordered himself, having separated from himself the passions that darkened and were commingled with him. And the Demiurge, having molded Adam with thought, brought him forth at the end of the creation. 2.42.1 The Cross is a sign of the Limit in the Pleroma; for it separates the unbelievers from the believers as that one separates the world from the Pleroma. 2.42.2 Therefore also Jesus, bearing the seeds on his shoulders through the sign, brings them into the Pleroma. For Jesus is called the shoulders of the seed; but Christ, the Head. 2.42.3 Whence it is said: "He who does not take up his Cross and follow me, is not my brother." He took up, therefore, the body of Jesus, which was consubstantial with the Church. 2.43.1 They say, therefore, that the right-hand ones knew the names of Jesus and Christ even before the advent; but they did not know the power of the sign. 3.43.2 And when the Father had given all authority, and the Pleroma had also consented, "the Angel of counsel" is sent forth. And he becomes Head of 3.43.3 all things after the Father; "For in him were created all things visible and invisible, Thrones, Dominions, Kingdoms," Deities, Ministries. 3.43.4 "Therefore God also has highly exalted him and given him the Name which is above every name, that every knee should bow and every tongue confess that Jesus Christ is Lord of glory" Savior, "he who ascended and 3.43.5 descended; but what does 'he ascended' mean, except that he also descended? He who descended is himself into the lowest parts of the earth and ascended above the heavens." 3.44.1 But Sophia, seeing him like the Light that had left her, recognized him and ran to him and rejoiced and worshipped; but seeing the male Angels sent with him, she was ashamed 3.44.2 and put on a veil. Through this mystery Paul commands women "to wear authority on their head because of the Angels."

3.45.1 Immediately, therefore, the Savior brings to her the formation according to knowledge and the healing of the passions, having shown from the unbegotten Father the things in the Pleroma and the things up to her. 3.45.2 And having removed the passions from her who had suffered, he made her impassible, but having separated the passions, he kept them; and they were not dispersed like the things within, but he brought into substance both them and the things of the second 3.45.3 disposition. Thus through the appearance of the Savior, Sophia becomes impassible, and the things outside are created; "For all things were made through him, and without him was not anything made."

2.39.1 Ἡ Μήτηρ, προβαλοῦσα τὸν Χριστὸν ὁλόκληρον καὶ ὑπ' αὐτοῦ καταλειφθεῖσα, τοῦ λοιποῦ οὐκέτι οὐδὲν προέβαλεν ὁλόκληρον, ἀλλὰ τὰ δυνατὰ παρ' αὐτῇ κατέσχεν· ὥστε καὶ τοῦ Τόπου καὶ τῶν κλητῶν οὖν τὰ ἀγγελικὰ αὐτὴ προβαλοῦσα παρ' αὐτῇ κατέχει, τῶν ἐκλεκτῶν τῶν ἀγγελικῶν ὑπὸ τοῦ Ἄρρενος ἔτι πρότερον προβεβλημένων. Τὰ μὲν γὰρ δεξιὰ πρὸ τῆς τοῦ Φωτὸς αἰτήσεως προηνέχθη ὑπὸ τῆς Μητρός· τὰ δὲ σπέρματα τῆς Ἐκκλησίας μετὰ τὴν τοῦ Φωτὸς αἴτησιν, ὅτε ὑπὸ τοῦ Ἄρρενος τὰ ἀγγελικὰ τῶν σπερμάτων προεβά λετο. Τὰ διαφέροντα σπέρματά φησι μήτε ὡς πάθη (ὧν λυομένων συνελύθη ἂν καὶ τὰ σπέρματα), μήτε ὡς 2.41.2 κτίσιν προεληλυθέναι, ἀλλ' ὡς τέκνα (ἀπαρτιζομένης γὰρ τῆς κτίσεως, συναπηρτίσθη ἂν καὶ τὰ σπέρματα). ∆ιὸ καὶ τὴν οἰκειότητα ἔχει πρὸς τὸ Φῶς, ὃ πρῶτον προήγαγεν, τουτέστι τὸν Ἰησοῦν, ὁ αἰτησάμενος τοὺς Αἰῶνας Χριστός· ἐν ᾧ συνδιυλίσθη κατὰ δύναμιν καὶ τὰ σπέρματα, συνελθόντα αὐτῷ εἰς τὸ Πλήρωμα. ∆ιὸτι πρὸ καταβολῆς κόσμου εἰκότως λέγεται ἡ Ἐκκλησία ἐκλελέχθαι. Ἐν ἀρχῇ τοίνυν συνελογίσθημεν, φασί, καὶ ἐφανε 2.41.3 ρώθημεν. ∆ιὰ τοῦτο ὁ Σωτὴρ λέγει· "Λαμψάτω τὸ Φῶς ὑμῶν", μηνύων περὶ τοῦ Φωτὸς τοῦ φανέντος καὶ μορφώσαντος, περὶ οὗ ὁ Ἀπόστολος λέγει· "Ὃ φωτίζει πάντα Ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον", 2.41.4 τὸν τοῦ διαφόρου σπέρματος. Ὅτε γὰρ "ἐφωτίσθη" ὁ Ἄνθρωπος, τότε "εἰς τὸν κόσμον ἦλθεν", τουτέστιν ἑαυτὸν ἐκόσμησεν, χωρίσας αὑτοῦ τὰ ἐπισκοτοῦντα καὶ συναναμεμιγμένα αὐτῷ πάθη. Καὶ τὸν Ἀδὰμ ὁ ∆ημιουργὸς ἐννοίᾳ προσχών, ἐπὶ τέλει τῆς δημιουργίας αὐτὸν προήγαγεν. 2.42.1 Ὁ Σταυρὸς τοῦ ἐν Πληρώματι Ὅρου σημεῖόν ἐστιν· χωρίζει γὰρ τοὺς ἀπίστους τῶν πιστῶν ὡς ἐκεῖνος τὸν κόσμον τοῦ Πληρώματος. 2.42.2 ∆ιὸ καὶ τὰ σπέρματα ὁ Ἰησοῦς, διὰ τοῦ σημείου ἐπὶ τῶν ὤμων βαστάσας, εἰσάγει εἰς τὸ Πλήρωμα. Ὦμοι γὰρ τοῦ σπέρματος ὁ Ἰησοῦς λέγεται· Κεραλὴ δὲ ὁ Χριστός. 2.42.3 Ὅθεν εἴρηται· "Ὃς οὐκ αἴρει τὸν Σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ μοι, οὐκ ἔστι μου ἀδελφός." Ἦρεν οὖν τὸ σῶμα τοῦ Ἰησοῦ, ὅπερ ὁμοούσιον ἦν τῇ Ἐκκλησίᾳ. 2.43.1 Λέγουσιν οὖν ὅτι αἱ δεξιαὶ ᾔδεσαν τοῦ Ἰησοῦ καὶ τοῦ Χριστοῦ τὰ ὀνόματα καὶ πρὸ τῆς παρουσίας· ἀλλὰ τοῦ σημείου οὐκ ᾔδεσαν τὴν δύναμιν. 3.43.2 Καὶ δόντος πᾶσαν τὴν ἐξουσίαν τοῦ Πατρός, συναινέσαντος δὲ καὶ τοῦ Πληρώματος, ἐκπέμπεται "ὁ τῆς βουλῆς Ἄγγελος". Καὶ γίνεται Κεφαλὴ τῶν 3.43.3 ὅλων μετὰ τὸν Πατέρα· "Πάντα γὰρ ἐν αὐτῷ ἐκτίσθη τὰ ὁρατὰ καὶ τὰ ἀόρατα, Θρόνοι, Κυριότητες, Βασιλεῖαι", Θεότητες, Λειτουργίαι. 3.43.4 "∆ιὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσεν καὶ ἔδωκεν αὐτῷ Ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα πᾶν γόνυ κάμψῃ καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι Κύριος τῆς δόξης Ἰησοῦς Χριστὸς" Σωτήρ, "ἀναβὰς αὐτὸς καὶ 3.43.5 καταβάς· τὸ δὲ ἀνέβη τί ἐστιν, εἰ μὴ ὅτι καὶ κατέβη; Ὁ καταβὰς αὐτός ἐστιν εἰς τὰ κατώτατα τῆς γῆς καὶ ἀναβὰς ὑπεράνω τῶν οὐρανῶν." 3.44.1 Ἰδοῦσα δὲ αὐτὸν ἡ Σοφία ὅμοιον τῷ καταλιπόντι αὐτὴν Φωτί, ἐγνώρισεν καὶ προσέδραμεν καὶ ἠγαλλι άσατο καὶ προσεκύνησεν· τοὺς δὲ ἄρρενας Ἀγγέλους τοὺς σὺν αὐτῷ ἐκπεμφθέντας θεασαμένη, κατῃδέσθη 3.44.2 καὶ κάλυμμα ἐπέθετο. ∆ιὰ τούτου τοῦ μυστηρίου ὁ Παῦλος κελεύει τὰς γυναῖκας "φορεῖν ἐξουσίαν ἐπὶ τῆς κεφαλῆς διὰ τοὺς Ἀγγέλους".

3.45.1 Εὐθὺς οὖν ὁ Σωτὴρ ἐπιφέρει αὐτῇ μόρφωσιν τὴν κατὰ γνῶσιν καὶ ἴασιν τῶν παθῶν, δείξας ἀπὸ Πατρὸς ἀγεννήτου τὰ ἐν Πληρώματι καὶ τὰ μέχρι αὐτῆς. 3.45.2 Ἀποστήσας δὲ τὰ πάθη τῆς πεπονθυίας, αὐτὴν μὲν ἀπαθῆ κατεσκεύασεν, τὰ πάθη δὲ διακρίνας ἐφύλαξεν· καὶ οὐχ ὥσπερ τὰ τῆς ἔνδον διεφορήθη, ἀλλ' εἰς οὐσίαν ἤγαγεν αὐτά τε καὶ τὰ τῆς δευτέρας διαθέ 3.45.3 σεως. Οὕτως διὰ τῆς τοῦ Σωτῆρος ἐπιφανείας, ἡ Σοφία ἀπαθὴς γίνεται, καὶ τὰ ἔξω κτίζεται· "Πάντα γὰρ δι' αὐτοῦ γέγονεν, καὶ χωρὶς αὐτοῦ γέγονεν οὐδέν."