Born of God: “The vast multitudes of humankind are evidently unaware of being Children of the Most High.”
Thomas Paterson Brown, PhD 1938-2012
Originally entitled “Theogenesis,” this essay is written by Thomas Paterson Brown, professor of philosophy, who left us in 2012. Paterson spent the better part of a life working with the Coptic gospels discovered in 1945 at Nag Hammadi. His works include brilliantly annotated and hyperlinked translations of the gospels of Thomas, Phillip and Truth (English/Spanish). These may be browsed and downloaded from FreelyReceive.
The canonical Gospels teach that the disciple per se is born of God rather than of human parents: ‘To all who received him … he gave power to be generated children of God; who were born, not of … the will of a human, but born of God’ (Jn 1:12-13); ‘You are all Brothers and Sisters. Do not call anyone on earth father, for you have one Father, and he is in heaven.’ (Mt 23:8-9). Hence the Savior’s astonishing assertion in the Thomas Gospel: ‘My mother (the Virgin) bore me, but my true Mother (the Sacred Spirit) gave me the life.’ (Th 101, interlinear).
To all who did receive him and believed in his name, he gave the right to become children of God–children born not of natural descent, nor of human decision or a husband’s will, but born of God.
John 1:12-13+Matthew 23:8-9
“We are not illegitimate children,” they protested. “The only Father we have is God himself.”
Furthermore and most importantly, with reference to the remainder of mankind (i.e. those who are not yet disciples), the canonical text states: ‘I have other sheep, which are not of this fold; I must bring them also; … so there shall be one flock, one shepherd, … to gather into One the children of God who are scattered abroad’ (Jn 10:16/11:52); and, ‘Go therefore and make disciples of all nations’ (Mt 28:19).
This most fundamental messianic doctrine may be summarized as follows: The person instructed by the Logos (Christ), who thus comes to know himself (Th 3, interlinear), thereby sees that he has in truth all along been an eternally begotten Son of God, born ‘from above’ (Greek ΑΝΩΘΕΝ, Jn 3:7-8+31). However, the vast multitudes of humankind are evidently unaware of being Children of the Most High, rather than children of local couples. Hence confusion and evil, and hence the need for evangelization (T.P. Brown, ‘God and the Good’).
Adam and Eve and Cain
Adultery occurred first, then murder. And Cain was begotten in adultery, for he was the son of the serpent. Therefore he became a manslayer just like his other father (the serpent), and he killed his brother Abel. Yet every mating which has occurred between those who are dissimilar is adultery.
Philip 46, Jn 8:44
Philip 46 is a logion which seems to genuinely illumine and clarify not only the OT concept of Original Sin, but also the notoriously difficult passage at Jn 8:44. Now, in whatever sense could it be said that Cain was not born of God, but of the serpent?
John 8:44 is traditionally one of the most difficult canonical passages. From John’s Gospel: ‘You [unbelievers] are of your father the devil; … he was a murderer from the origin; … he is a liar and the father of lies.’ Utilizing this important parallel, to say that Cain was born of the serpent is to say that he was born of a ‘lie.’ In what sense, then, was Cain born of an untruth? Of consummate relevance here is the fact that ‘Cain’ in Hebrew signifies ‘product’:
|Nyq: ‘fit together, fabricate, make artificially, forge’, Hebrew-Aramaic and English Lexicon of the Old Testament (#8544), by Francis Brown, S.R. Driver and Charles A. Briggs, 1906; based upon Wilhelm Gesenius, Lexicon Manuale Hebraicum et Chaldaicum, 1833 (included in Biblio.29).|
So in the Genesis account, by giving the name ‘Cain’ to the infant, the woman and the man were saying that the child was, at least in part, their own creation (‘With the help of the Lord I have brought forth a man.’ Gen 4:1), rather than entirely the Lord’s creation and merely produced through them (‘You do not know how the spirit comes to the bones in the womb of a woman,’ Ecc 11:5).
And so they called themselves the parents of the child, rather than calling God its sole progenitor. Furthermore, in so doing they forgot that God is their own Parent as well. And thus in turn they claimed complete moral authority over the infant as well as over themselves—judging good and evil like gods, instead of letting God alone proclaim judgment (Gen 3:5, Mt 7:1-2). 
(The Lord says) “For everyone belongs to me, the parent as well as the child–both alike belong to me. The one who sins is the one who will die…But if a wicked person turns away from all the sins they have committed and keeps all my decrees and does what is just and right, that person will surely live; they will not die.”
This then was the Fall, the ‘original transgression’ of humankind in the remotest past: accepting the misconception called human generation, instead of the reality of divine generation, down across the millenia. ‘Whoever recognizes father and mother, shall be called the son of a harlot’ (Th 105, interlinear). Which confusion Christ came to rectify, by proclaiming that all humankind are in truth Angels born of God and thus Brothers and Sisters, rather than the children of mortal beings.
(see Mt 12:46-50/18:10/23:9, Ph 64, interlinear).
- This same fundamental error is reflected in the common English expression ‘to give birth’—as if the woman were producing the child on her own, instead of receiving it from God. It would be best to use the verb ‘to bear’.
- ‘To know good and evil is equivalent to deciding on one’s own and with absolute independence what is good and what is evil; that is, to have complete autonomy [from God] in morals’—Santa Biblia Reina-Valera 95, Edición de Estudio, note to Gen 2:9 Biblio.24.