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It is I who am [the son]. It is I who always exist: the undefiled [and the un]mixed. (BG 21:18–22:1; cf. 31 (iii) Statement of Intention [Now I have come] to teach you: [what is] that which exists; and what is that [which has come to] be; and what is that which [must come to] be, so that you might . . the things invisible [and the things] visible, and to [. ] concerning the perfect [man]. (BG 22:2–9; cf. NHC II 2:16–20) 29 For additional references, see Berger (1976) 433–434, nn. 23–25. For a concise survey of the most relevant titles, the reader may now consult Poirier (1995) 101, n.

Exercise discovery (eÏrhsiw, inventio) over the course of learning (éske›n ëma tª mayÆsei tØn eÏrhsin), so that we may acquire a mental disposition that is neither sophist-like nor fact-oriented but reflective and philosophical” (De aud. 17–18, 47C–48D). Translated into ‘Gnostic’ jargon, knowledge is unattainable without formulating the causes of distress and perplexity into a set of ‘existentialist’ questions: It is not only a purifying water that sets one free, but also the knowledge (gn«siw) of the following: Who were we?

G≈ efimi, or yãrsei . . §g≈ efimi—also typical for visionary accounts of both pagan and Judeo-Christian provenience. The Savior’s Offenbarungsrede has the outline as follows: (i) Exhortation Formula; (ii) Ego-Proclamation (‘Selbstprädikation’); (iii) Statement of Intention; (iv) Parainesis (‘Alarm Call’). (i) Exhortation Formula [He said to me], John, [why do] you have doubts. ] Surely (gãr) you are not alien to [this appearance]? ] (BG 21:14–18; cf. II 2:9–12) 28 For the Acts of Philip see now the new edition by Bovon-Bouvier-Amsler (1999) vols.

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