Christian Magicians: The Gospel and the Magical Papyri

(The above image is taken from Asterion Mage’s Occult Art Website)

In Johnny Mercury, we explored many different connections between John the Baptist with Mercury/Hermes as well as other wisdom gods and Zodiacal signs. Simon Magus’ and Jesus’ connection with Egypt were also explored. In this post, we will explore more aspects of ritual magic and its relationship with Christianity, the rumors of Templar faustian pacts with the devil Baphomet, and how it all relates to Faustus, the man who would trade his soul to the Devil for universal knowledge and ritual black magic. As many other scholars have pointed out, the legend of Faustus comes down to us directly from the myths and legends associated with Simon Magus. And it is Simon Magus who also gives us the lore associated with the Holy Grail and alchemy.

As we point out in the book, Baphomet: The Temple Mystery Unveiled, Jesus was accused of possessing the spirit of dead John the Baptist as a “familiar” servitor spirit. Ancient Christians were also accused of being sorcerers who utilized the spirit of Christ, as well as daimons to perform their miracles (see Celsus’ “The True Doctrine”). On this issue, Morton Smith in Jesus the Magician writes:

If a magician could call up and get control of, or identify himself with such a spirit, he could then control inferior spirits or powers. (In third-century Smyrna, Christians were believed to do their miracles by just such necromantic control of the spirit of Jesus, because he had been crucified.) More frequent are spells by which spirits of the dead are themselves given assignments. Particularly interesting in relation to Mark 6:14 is a prayer to Helios-Iao-Horus to assign to the magician, as perpetual “assistance and defender,’ the soul of a man wrongfully killed. This would establish approximately the sort of relation Jesus was believed to have the soul of John. In the light of these beliefs it seems that Mark 6:14 should be understood as follows: “John the Baptist has been raised from the dead <by Jesus’ necromancy; Jesus now has him>. And there <since Jesus-John can control them> the <inferior> powers work <their wonders> by him (that is, by his orders).” A little later, after Jesus had been executed, the Samaritan magician, Simon, was similarly thought to “be” Jesus. The Christians, of course, maintained that the spirit of which Simon did his miracles was not Jesus, but merely a murdered boy.

Later Morton Smith continues discussing the ancient Christian tradition of magic:

One of the greatest figures of antiquity, a man of incalculable influence of the thought and history of the western world, himself claimed to be possessed by, and identified with, the spirit of an executed criminal, and to do whatever he did by the power this indwelling spirit. By its power he could even hand over his opponents to Satan. This man and his claims are known from his own correspondence—he is Saint Paul, who asserted, “I live no longer I, but Christ lives in me” (Gal. 2:20), and “I dare speak of nothing save those things which Christ has done through me, by word and deed, by the power of signs and miracles, by the power of <his> spirit, to make the gentiles obedient” (Rom. 15.19). He wrote the Corinthians about a member of their church that, “Being absent in body, but present in spirit, I have already judged <the offender> … uniting you and my spirit with the power of our Lord Jesus, to give this fellow over to Satan for the destruction of his flesh” (1 Cor. 5.3ff). If Paul thus proves the possibility of ancient belief in such a relationship as that supposed to have existed between Jesus and the spirit of the Baptist, he also provides the strongest evidence that this was not, in fact, the source of Jesus’ power.

Christian and Johannite sorcery, as Morton Smith writes, was quite a staple, even around the time of Paul. Mark 6:14 tells us that Herod claims that John the Baptist has risen from the dead and that Jesus has his powers. This sort of thing could be done by necromancy and would be dangerous, since according to sources like the Greek Magical Papyri the demon of a man killed violently is powerful and easy to control. As stated above, Morton Smith says the end of Mark 6:14 could be translated, “the inferior powers work by his orders,” implying that Jesus now possessed John as his daimonic slave, just like how King Solomon controlled 72 demons under the authority of a magical ring engraved with the divine name of Sabaoth. In the Acts of the Martyr Ponius (13.3) it said that Jesus was a mere man who died as a convicted criminal under Roman and Jewish decree.

For you have heard that the Jews say: Christ was a man and he died as a “biothanes” (convicted criminal).

Unsurprisingly, as Smith mentions, there are reports of magicians vying for control of Jesus’ spirit following his crucifixion now that he died as a “convicted criminal” as a type of familiar spirit, and was readily accessible through invocations. Interestingly, the earliest depictions of Jesus are as a magician. Jesus was commonly depicted as resurrecting Lazarus with the use of a magic wand. The image below is an ancient Christian amulet depicting Christ with a magic wand.


Then there is the infamous magical cup, which reads “DIA CHRSTOU O GOISTAIS” or “Chrestos, the Magical One” or “magician”. The inscription on the cup is meant to bind the spirit being evoked, so CHRESTOU must be in reference to a benign spiritual force that can tame lesser spirits. Chrestos means good one, as opposed to Christos, which means anointed one. I’ve noticed a few scholars have a tantrum over this issue in that something from ancient antiquity references Christ as a magician, or more specifically, a demon-summoner. As I stated earlier, on another post about Simon Magus, a “goistais” would be closer to a necromancer/nigromancer than an ordinary magician, as the term implies someone who calls up infernal spirits! It’s where the term “goetia” comes from. They’re from the same root. The earliest inscription to Christ is of one who evokes demons. That’s great. I love it.

All of this brings us to yet again, Simon Magus. If the recorded accounts by the church fathers (including the Clementines) of Simon are accurate, he was quite the evil dude. If he’s a cipher for Paul, we could get conspiratorial and say that the archons inspired the orthodox to create him to hide the real Paul and snuff out Gnosticism. It could very well have been either. There are undeniable parallels between the two, like Simon offering Peter money for the Holy Spirit, just like Paul offered Peter, James, and John money for the poor when he went to Jerusalem to announce his apostleship to the church in Jerusalem. However, it’s not implausible, either, to say that Simon may have been a first-century Aleister Crowley who imitated Jesus and feigned to be God with Satanic occult powers, just as Satan imitates the Holy Spirit. The Clementine Homilies (XXI) tells us this exactly:

He having disciplined himself greatly in Alexandria, and being very powerful in magic, and being ambitious, wishes to be accounted a certain supreme power, greater even than the God who created the world. And sometimes intimating that he is Christ, he styles himself the Standing One.

One thing I have a hard time believing is that Paul was involved in sorcery. He’s so condemning of anything that operates outside faith. The only hint of possible diabolism in Paul is when he hands the Corinthian man over to Satan for the destruction of his flesh, as quoted by Morton Smith. This would make sense, considering Satan is considered one and the same with Samael, the angel of death or the destroying angel, according to 2 Samuel and 1 Chronicles. That always read weird to me, and I’ve always been curious if he simply meant that he was to be ostracized from the church, or if he performed some sort of magical curse that the Devil might torment the man until he repented. In the church fathers, Simon is described as working with different types of spirits, as well. But one can hardly imagine Paul conjuring Satan to curse somebody. It just seems quite out of character. It’s an odd little verse, that one is (1 Corinthians 5).

It is actually reported that there is sexual immorality among you, and of a kind that even pagans do not tolerate: A man is sleeping with his father’s wife. … As one who is present with you in this way, I have already passed judgment in the name of our Lord Jesus on the one who has been doing this. So when you are assembled and I am with you in spirit, and the power of our Lord Jesus is present, hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved on the day of the Lord.

This is reminiscent of the sacrificing of two goats—one for the Jewish god Yahweh, and one for the fallen angel, Azazel (Leviticus 16:10). Similarly, St. Cyprian was a pagan magician who converted to Christianity. Legend has it, according to some of the grimoires attributed to him, that he was tormented by Satan for the rest of his life. We are also reminded of Doctor Faustus and his pact with Mephistopheles, who is a constant reminder of the torments that await him on the other side in later versions of the story, Faustus. (More on this in a following post). And yet, in Galatians 5:19, sorcery is listed as being a part of the “works of the flesh” and those who practice such things “will not inherent the kingdom of God.”

Morton Smith reports in Salvation in the Gospels, Paul, and the Magical Papyri, that Paul’s crucifixion mysticism can be seen quite close to that of the Greek Magical Papyri:

First, how do we get the spirit? If immediately when we hear the gospel and believe (Gal 3:2), then, since the spirit is Christ, we should at once become participants in Christ’s death and resurrections and new life. How, then, can we account for Paul’s description of baptism as a magic rite by which one who has already believed is at least made to share the death and resurrection of the god (Romans 6:3)?

Another question raised by Paul’s account concerns the consequence of receiving the spirit. If the baptized believer adheres to the Lord so that the two become one and he thenceforth lives no longer as himself, but Christ lives in his body (1 Cor 6:17; Gal 2:20), then to whom is Paul talking when he urges his converts to side with the spirit against the flesh (Gal 5:16; Rom 7:14-25)?

Getting spirits is one of the major functions of the magic of the magical papyri. Without counting, I should guess that about 70% of the longer texts in PGM deal with ways of getting spirits and things one can hope to do with their help. In many of these rites the magician, to control an inferior spirit, declares, especially at the climax of a spell, [69] that he “is” a greater one: Iao, or the headless daimon, or Moses, or some other supernatural entity (PGM 5.110, 145, 147; et passim). These identifications are even more transient than Paul’s No consequences are drawn from them save for that which they are asserted—to compel the obedience for the inferior power.

As we said, most of the magical papyri are concerned with salvation in the synoptic sense—attaining, improving, or perpetuating our good life in this world. Consequence, when they call up spirits it is usually for one or another particular task, most often prophecy. These are strictly “ministering spirits” which must be kept in their place and made to obey (PG 1.80; 3.288; etc.), as Paul insists that “the spirits of (sc. Called up by) the (Christian) prophets are to be subject to the prophets (1 Cor 14:3). It was for dealing with such spirits that the gift of discerning (i.e. Distinguishing, knowing the nature of spirits” was important in Paul’s churches (1 Cor 12:10; 14:29). Here, too, the spirits spoke through those who called them up—that is why they are called the “spirits of the prophets,” i.e. of those who through whom they speak. The practice was evidently like that of modern “mediums” and represents another form of combatively brief, auto-hypnotic “possession”.


There are Jewish accusations made against Jesus in Babylonian Talmud, of cutting magic Egyptian marks into his flesh, which could be a reference to either scarification or tattooing. (Matthew admits that Jesus was visited by magi (magicians) and lived in Egypt, although only in his infancy.) Magicians of the time did write spells on their flesh and instructions for doing so are found in magical papyri of the time. Paul tells us he was tattooed or branded with the marks of Jesus in this way, as well (Galatians 6:17). The spirit of Jesus Christ is specifically invoked in the Greek Magical Papyri as well under the name of the Marcionite “Chrestos” or the good one, while also calling upon Helios (although some think the mention of “Chrestos” is a Christian interpolation). Here is Eleni Pachoumi’s translation of the text from An invocation of Chrestos in Magic. The question of the orthographical spelling of Chrestos and interpretation issues in PGM XIII.288-95:

Releasing from bonds. Say; ‘Hear me, Chrestos, in tortures, help in necessities, pitiful in times (throughout the years), who died violently, very powerful in the world, who created compulsion and punishment and torture. Twelve days hissing thrice eight times, say the whole name of Helios from Achebycrom. ‘Let every bond, every force be released, let every iron be broken, every rope, or every strap, every knot, every chain be opened, and let no one subdue me by force, for I am’ (say the name).

Jesus is described in the PGM as “the god of the Hebrews” as well. In Ancient Christian Magic: Coptic Texts of Ritual Power by Marvin Meyer & Richard Smith, they list two spells taken from the PGM which also specifically calls on the Markian exorcist power of Christ in explicit terms, in the Spell for Protection Against Evil Spirits:

[Christ! I adjure] you, 0 lord, almighty, first-begotten, self-begotten, begotten without semen, [ • • • ) as well as all-seeing are you, and Yao, Sabao, Brinthao: Keep me as a son, protect me from every evil spirit, and subject to me every spirit of impure, destroying demons-on the earth, under the earth, of the water and of the land-and every phantom. Christ!

In another spell, called the Spell for protection against headless powers, it reads:

0 angels, archangels, who hold back the floodgates of heaven, who bring forth the light from the four comers of the world: Because I am having a clash with some headless beings, seize them and release me through the power of the father and the son and the holy spirit. 0 blood of my Christ, which was poured out in the place of a skull, spare me and have mercy.




In Mark 3:7-12, it presents unclean spirits or demons as being subservient and under the authority of Jesus, who have no choice but to acknowledge him as the Son of God. Perhaps this is where Christian magic, found in the PGM, is based on:

7 Jesus withdrew with his disciples to the sea, and a great multitude from Galilee followed; also from Judea 8 and Jerusalem and Idume’a and from beyond the Jordan and from about Tyre and Sidon a great multitude, hearing all that he did, came to him. 9 And he told his disciples to have a boat ready for him because of the crowd, lest they should crush him; 10 for he had healed many, so that all who had diseases pressed upon him to touch him. 11 And whenever the unclean spirits beheld him, they fell down before him and cried out, “You are the Son of God.” 12 And he strictly ordered them not to make him known.

Please note that in the above quotations, Iao or Yao is invoked. This term is often used interchangeably with that of Abraxas. We’ve already seen how the Ophites, among many other Gnostic and Christians sects were accused of being a secret society involved in diabolical rites by their Roman enemies. Another sect, who revered the figure of Abrasax or Abraxas, were also considered to be perhaps, the first secret society within the framework of early Christianity, anticipating the much later Templars, Rosicrucian’s, Freemasons and Illuminati. We discuss this in Baphomet: The Temple Mystery Unveiled but here is some more juicy gossip. The early Church Father Irenaeus, who flourished late second century CE, wrote as quoted by Charles William King in The Gnostics and Their Remains:

“The disciple[s] of Basilides remain unknown to the rest of mankind… and nevertheless must live amongst strangers, therefore must they conduct themselves towards the rest of the world as beings invisible and unknown. Hence their motto, ‘Learn to know all, but keep thyself unknown’ and for this cause they are accustomed to deny the fact of their being Basilidans [Basilidians or Basilideans]. Neither can they be detected as Christian heretics because they assimilate themselves to all sects. Their secret constitution, however, is known to but a few, perhaps one in a thousand or two in ten thousand…  Their doctrine is contained in a sacred book, and likewise in Symbolic Figures. The Supreme Lord, the head of all things, they call Abrasax, which name contains the number 365.” (Quoted in King, pp. 262-263.)

There are also many engraved gems bearing the symbolic figure of Abraxas, which worked as sacred amulets and talismans, and also served as secret tokens, the possession of which allowed the bearer into clandestine gatherings of followers of the Abraxas cult.

It is said that the Great Work of the magician is to recognize that they are in fact, an immortal daimon, awakening from the lower, mundane world, and arising to become as Heraclitus would say, “One and the same thing, present [in us] living and dead and the waking and the sleeping and young and old….” Philosophers such as Empedocles and Parmenides, would declare themselves immortal daimons, because of their connection with certain Orphic deities, in that they become the “children” of that deity. According to many scholars, the Stele of Jeu or the Rite of the Headless One from the Greek Magical Papyri (PGM) is an exorcism or sanctification rite. Such imagery of a “headless one” reminds us of the decapitated John the Baptist, as well. And yet, we see another spell that calls upon Jesus to protect the user from the evils of the “headless powers.” Acharya S in Christ in Egypt, also equates John the Baptist with the “headless god” that is also equated with Set/Seth, who apparently has a demiurgical role in creation. This is delineated very neatly in the Rite of the Headless One. First, you call on that god:

I summon you, Headless One, who created earth and heaven, who created night and day, you who created the Light and the Darkness; you are Osonnophris whom none has ever seen; you are Iabas; you are Iapos; you have distinguished the just from the unjust; you have made female and male; you have revealed seed and fruits; you have made men love each other and hate each other.

Then you identify yourself:

I am Moses your prophet to whom you have transmitted your mysteries celebrated by Israel; you have revealed the moist and the dry and all nourishment; hear me.

“I am the messenger of Pharoah Osoronnophris; this is your true name which has been transmitted to the prophets of Israel. Hear me, ARBATHIAŌ REIBET ATHELEBERSĒTH ARA BLATHA ALBEU EBENPHCHI CHITASGOĒ IBAŌTH IAŌ; listen to me and turn away this daimon.”

Then you lay down the request:

I call upon you, awesome and invisible god with an empty spirit, AROGOGOROBRAŌ SOCHOU MODORIŌ PHALARCHAŌ OOO. Holy Headless One, deliver him, NN, from the daimon that restrains him, ROUBRIAŌ MARI ŌDAM BAABNABAŌTH ASS ADŌNAI APHNIAŌ ITHŌLETH ABRASAX AĒŌŌY; mighty Headless One, deliver him, NN, from the daimon which restrains him. MABARRAIŌ IOĒL KOTHA ATHORĒBALŌ ABRAŌTH, deliver him, NN, AŌTH ABRAŌTH BASYM ISAK SABAŌTH IAŌ.
“He is the Lord of the Gods; he is the Lord of the Inhabited World; he is the one whom the winds fear; he is the one who made all things by command of his voice.”
“Lord, King, Master, Helper, save the soul, IEOU PYR IOU IAŌT IAĒŌ IOOU ABRASAX SABRIAM OO YY EY OO YY ADŌNAIE, immediately, immediately, good messenger of GodANLALA LAI GAIA APA DIACHANNA CHORYN.”


It is the Lord of the Gods, the one whom the winds fear, which is full of aerial daimons. And yet here is this Headless One, who not only can control gods and daimons around as he chooses but he is the one who made all things by command of his voice. Even the Gnostic-slandering and hating Neoplatonists like Plotinus would admit that the sublunary realm of the world, bound up by fate and providence, is a mixture between God and daimonic, and the passions are the daimonic part, “And so [the All] is a God when that [the highest divine soul] is counted in with it, but the rest, he [i.e. Plato] says, is a great Daimon, and the passions in it are daimonic.”


“I am the Headless Daimon with sight in my feet; I am the mighty one who possesses the immortal fire; I am the truth who hates the fact that unjust deeds are done in the world; I am the one who makes the lightning flash and the thunder roll; I am the one whose sweat falls upon the earth as rain so that it can inseminate it; I am the one whose mouth burns completely; I am the one who begets and destroys; I am the Favor of the Aion; my name is a Heart Encircled by a Serpent; Come Forth and Follow.”

Preparation for the foregoing ritual: Write the formula (AOTH ABRAOTH BASYM ISAK SABAOTH IAO) on a new sheet of papyrus, and after extending it from one of your temples to the other, read the six names, while you face north saying, Subject to me all daimons, so that every daimon, whether heavenly or aerial or earthly or subterranean or terrestrial or aquatic, might be obedient to me and every enchantment and scourge which is from God. And all daimons will be obedient to you.

The magician as the Headless-One embodies his divine qualities while commanding those daimons that afflict the soul (either his own or another’s) to come out, and rather than dismissing them, he commands them to follow him. This is all reminiscent of Zosimos and in his advice to a lady, Theosebeia in Final Quittance, Fest. p. 367, ll. 24-27.

“But be not thou, O lady, [thus] distracted, as, too, I bade thee in the actualizing [rites], and do not turn thyself about this way and that in seeking after God; but in thy house be still, and God shall come to thee, He who is everywhere and not in some wee spot as are daimonian things. And having stilled thyself in body, still thou thyself in passions too—desire, [and] pleasure, rage [and] grief, and the twelve fates of Death. And thus set straight and upright, call thou unto thyself Divinity; and truly shall He come, He who is everywhere and [yet] nowhere. And [then], without invoking them, perform the sacred rites unto the daimones,—not such as offer things to them and soothe and nourish them, but such as turn them from thee and destroy their power, which Mambres taught to Solomon, King of Jerusalem, and all that Solomon himself wrote down from his own wisdom. And if thou shalt effectively perform these rites, thou shalt obtain the physical conditions of pure birth. And so continue till thou perfect thy soul completely. And when thou knowest surely that thou art perfected in thyself, then spurn . . . from thee the natural things of matter, and make for harbour in Pœmandres’ arms, and having dowsed thyself within His Cup, return again unto thy own [true] race.”

So, what is going on here? Zosimos is clearly appealing to the Hermetica in his advice on being baptized or “dowsed” with Poemandre’s cup. It relates directly to rebirth as described in Corpus Hermeticum XIII (with the 12 tormentors of the zodiac which must be transcended), as well as the symbolic cup or krater of knowledge of the Demiurge in Corpus Hermeticum IV (where the enlightened ones immersed themselves). Here is what the scholar Kyle Fraser has to say about this in Zosimos of Panopolis and the Book of Enoch: Alchemy as Forbidden Knowledge:

Zosimos here shows his familiarity with the folk legends of Solomon as a magus and exorcist, who holds divine dominion over daimons. One wonders whether he has read the Testament of Solomon, in which Solomon describes how he harnessed the powers of the daimons, with the aid of their angelic superiors, in order to complete the construction of the Temple. Solomon, through the divine power of his ring, commands each demon, in turn, to reveal its name, its distinctive activity, its planetary or zodiacal designation, and the angelic or divine power that thwarts it. So long as he maintains a pious relation to God, he is able to control the demons, through their divine superiors, and harness their powers for sacred ends. But when his piety is compromised, and he sacrifices to pagan gods, his control over the demons is lost, and he becomes enslaved to them: ‘. . . my spirit was darkened and I became a laughingstock to the idols and demons.’ (Testament 26.7-8).

As K. von Stuckrad argues, one sees in the Testament a monotheistic response to the problem of the malevolent astral powers. Of special interest is the manner in which the Egyptian decan gods are demoted to daimons, now held under the dominion of the Jewish angels and, ultimately, the Jewish God (Testament, 18). If Zosimos does have this Solomonic tradition in mind, then he may be suggesting to Theosebeia that the daimons which are attempting to control and seduce her can, in turn, be controlled and made subject to the spiritual work of the alchemist—just as Solomon was able to harness the daimons toward the spiritual ends of the Temple.

As we noted in previous posts, being a “Son of God” was not a Jewish title but a magical one, insinuating that those who bore the title were magicians or theurgists who sought apotheosis. It also implies the one who bares this title was a supernatural being cloaked in human form, performing miracles by his own divine power. This is how Zosimos sees the Son of God as well as “becoming all things for holy souls, that he may draw her forth from out the region of the Fate into the Incorporeal [Man].” It also denotes doceticism. And without the salvific role of the Son of God in man, much like the role of Hermes in the Hermetica, Hans Jonas puts it succinctly in The Gnostic Religion:

In a rather late source, we even encounter, as the contrast-term to spiritual man, the expression “demonic man” instead of the usual “psychic” or “sarkic” (fleshly). Each man, so the text explains, is from birth possessed by his demon, which only the mystical power of prayer can expel after the extinction of all passions. In this voided state the soul unites with the spirit as bride with bridegroom. The soul which does not thus receive Christ remains “demonic” and becomes the habitation of “the serpents.”

If Paul is to be believed, he placed something not terribly Jewish called “the spirit” before the Law (Romans 7: 6; 2 Corinthians 3: 6). Even the rituals of baptism, exorcism and prayer have their roots in ritual magic—specifically in Egyptian magic, as Morton Smith reveals, again in Salvation in the Gospels, Paul, and the Magical Papyri:

In Egypt sanctification was effected by drowning; even an animal or an insect could be “made an Osiris” by being properly drowned, mummified, and worshipped (PGM 1.5 [hawk]; 3.1 [cat]; etc.). This may be the background for the equation of baptism with Christ’s death, burial, and resurrection—a problem generally neglected, but not negligible. Immersion in water does not resemble crucifixion at all, nor burial closely, so the probably pre-Pauline interpretation of baptism as a means of acquiring Jesus’ spirit/nature through participation in Jesus’ death by crucifixion and burial, is odd. The deification points to Egypt, and the earliest connection between Christianity and Egypt may be Rabbi Eliezer’s report, about A.D. 80 (?), that Jesus had gone to Egypt and learned magic there. I argued in Jesus the Magician (1978), p. 48, that this was supported by Matthew’s legend of the light into Egypt (made up to “explain” Jesus’ having been there; it is also supported by the many Egyptian elements in Jesus’ magic, particularly the Eucharist, to which the closest parallel is in the Demotic Magical Papyrus (DMP).

Indeed, deification of the magician was a stable in Egyptian religion, as testified in the Pyramid Texts, to the Coffin Texts, to the Book of the Dead. In 2 Corinthians 12:2-4, Paul goes on to boast about the visions and revelations from the Lord:

I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of it I do not know, but God knows. And I know that this man — whether in the body or out of it I do not know, but God knows — was caught up into Paradise. The things he heard were too sacred for words, things that man is not permitted to tell.…

In the Mithras Liturgy, we see an immortalization or deification rite, where the magician in a postmortem journey translates into the heavens:

Draw in breath from the rays, drawing up three times as much as you can, and you will see yourself being lifted up and (540) ascending to the height, so that you seem to be in mid-air. You will hear nothing either of man or of any other living thing, nor in that hour will you see anything of mortal affairs on earth, but rather you will see all immortal things. For in that day (545) and hour you will see the divine order of the skies: the presiding gods rising into heaven, and others setting.

In Paul, we see that the gifts of the spirit of 1 Corinthians 12 (miracles, discernment of spirits, spirits of knowledge and wisdom, prophecy, tongues, interpreting tongues, healing, demon exorcism, baptized in a spiritual body under the headship of Christ, etc.) are quite similar to that of those described in the PGM. But as Morton Smith notes, the most important element of Pauline Christology lacking in the PGM is the reference to life after death, which brings us to Faustus, who, like Paul (under the authority of Jesus, strangely enough) in 1 Corinthians 5, makes a deal with the Devil.


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