Two patterns

Two sequential patterns can be detected in Gos. Phil. related to the process of initiation. The first can be seen in 69:14–70:4, where the layout of the temple in Jerusalem is used to illustrate salvation as a sequence of stages. The building called “the holy” represents baptism, “the holy of the holy one” is redemption, and “the Holy of Holies” is the bridal chamber. In addition, there exists something still more exalted, beyond even the bridal chamber. Thus we have:

Baptism → redemption → the bridal chamber → something even higher.

This may be compared with the list in 67:28–30: baptism, anointing, eucharist, redemption, the bridal chamber. The following passage is also of interest here:

Jesus revealed [in the] Jordan the fullness [of the] kingdom of heaven.

He who [was born] before the All was born again; he [who] was already anointed was anointed again; he who was redeemed was once more redeemed. (70:34–71:3)

This last passage suggests the sequence rebirth, anointing, redemption. Immediately afterwards, moreover, the text goes on to speak about how the great bridal chamber was revealed (71:3–10), apparently in connection with the Jordan event. This suggests that the sequence outlined in 70:34–71:3 may be completed by the bridal chamber:

Rebirth → anointing → redemption → the bridal chamber.

As was argued in chapter 13, the redemption and the bridal chamber are not to be regarded as separate ritual events, but rather as stages in a process of salvation symbolically contained in the performance of the initiation ritual, whose basic elements are water baptism and anointing, as well as in the closing eucharistic meal.