Irenaeus Against Heresies Book I
Chapter I.-Absurd Ideas of the Disciples of Valentinus as to the Origin, Name, Order, and Conjugal Productions of Their Fancied Aeons, with the Passages of Scripture Which They Adapt to Their Opinions.Chapter III.-Texts of Holy Scripture Used by These Heretics to Support Their Opinions.
Chapter VIII.-How the Valentinians Pervert the Scriptures to Support Their Own Pious Opinions.
Chapter IX.-Refutation of the Impious Interpretations of These Heretics.
Chapter X.-Unity of the Faith of the Church Throughout the Whole World.
Chapter XI.-The Opinions of Valentinus, with Those of His Disciples and Others.
Chapter XII.-The Doctrines of the Followers of Ptolemy and Colorbasus.
Chapter XIII.-The Deceitful Arts and Nefarious Practices of Marcus.
Chapter XIV.-The Various Hypotheses of Marcus and Others. Theories Respecting Letters and Syllables.
Chapter XVI.-Absurd Interpretations of the Marcosians.
Chapter XVIII.-Passages from Moses, Which the Heretics Pervert to the Support of Their Hypothesis.
Chapter XXI.-The Views of Redemption Entertained by These Heretics.
Chapter XXII.-Deviations of Heretics from the Truth.
Chapter XXIII.-Doctrines and Practices of Simon Magus and Menander.
Chapter XXIV.-Doctrines of Saturninus and Basilides.
Chapter XXV.-Doctrines of Carpocrates.
Chapter XXVI.-Doctrines of Cerinthus, the Ebionites, and Nicolaitanes.
Chapter XXVII.-Doctrines of Cerdo and Marcion.
Chapter XXVIII.-Doctrines of Tatian, the Encratites, and Others.
Discussion of Zoe comparable to Lucifer as the light.
Chapter XXX.-Doctrines of the Ophites and Sethians.
Chapter XXXI.-Doctrines of the Cainites.
Book I -------- 1. Inasmuch 1 as certain men have set the truth aside, and bring in lying words and vain genealogies, which, as the apostle says, 2 "minister questions rather than godly edifying which is in faith," and by means of their craftily-constructed plausibilities draw away the minds of the inexperienced and take them captive, [I have felt constrained, my dear friend, to compose the following treatise in order to expose and counteract their machinations.] These men falsify the oracles of God, and prove themselves evil interpreters of the good word of revelation. They also overthrow the faith of many, by drawing them away, under a pretence of [superior] knowledge, from Him who rounded and adorned the universe; as if, forsooth, they had something more excellent and sublime to reveal, than that God who created the heaven and the earth, and all things that are therein. By means of specious and plausible words, they cunningly allure the simple-minded to inquire into their system; but they nevertheless clumsily destroy them, while they initiate them into their blasphemous and impious opinions respecting the Demiurge; 3 and these simple ones are unable, even in such a matter, to distinguish falsehood from truth.
2. Error, indeed, is never set forth in its naked deformity, lest, being thus exposed, it should at once be detected. But it is craftily decked out in an attractive dress, so as, by its outward form, to make it appear to the inexperienced (ridiculous as the expression may seem) more true than the truth itself. One 4 far superior to me has well said, in reference to this point, "A clever imitation in glass casts contempt, as it were, on that precious jewel the emerald (which is most highly esteemed by some), unless it come under the eye of one able to test and expose the counterfeit. Or, again, what inexperienced person can with ease detect the presence of brass when it has been mixed up with silver? "Lest, therefore, through my neglect, some should be carried off, even as sheep are by wolves, while they perceive not the true character of these men, -because they outwardly are covered with sheep's clothing (against whom the Lord has enjoined 5 us to be on our guard), and because their language resembles ours, while their sentiments are very different,-I have deemed it my duty (after reading some of the Commentaries, as they call them, of the disciples of Valentinus, and after making myself acquainted with their tenets through personal intercourse with some of them) to unfold to thee, my friend, these portentous and profound mysteries, which do not fall within the range of every intellect, because all have not sufficiently purged 6 their brains. I do this, in order that thou, obtaining an acquaintance with these things, mayest in turn explain them to all those with whom thou art connected, and exhort them to avoid such an abyss of madness and of blasphemy against Christ. I intend, then, to the best of my ability, with brevity and clearness to set forth the opinions of those who are now promulgating heresy. I refer especially to the disciples of Ptolemaeus, whose school may be described as a bud from that of Valentinus. I shall also endeavour, according to my moderate ability, to furnish the means of overthrowing them, by showing how absurd and inconsistent with the truth are their statements. Not that I am practised either in composition or eloquence; but my feeling of affection prompts me to make known to thee and all thy companions those doctrines which have been kept in concealment until now, but which are at last, through the goodness of God, brought to light. "For there is nothing hidden which shall not be revealed, nor secret that shall not be made known." 7
3. Thou wilt not expect from me, who am resident among the Keltae, 8 and am accustomed for the most part to use a barbarous dialect, any display of rhetoric, which I have never learned, or any excellence of composition, which I have never practised, or any beauty and persuasiveness of style, to which I make no pretensions. But thou wilt accept in a kindly spirit what I in a like spirit write to thee simply, truthfully, and in my own homely way; whilst thou thyself (as being more capable than I am) wilt expand those ideas of which I send thee, as it were, only the seminal principles; and in the comprehensiveness of thy understanding, wilt develop to their full extent the points on which I briefly touch, so as to set with power before thy companions those things which I have uttered in weakness. In fine, as I (to gratify thy long-cherished desire for information regarding the tenets of these persons) have spared no pains, not only to make these doctrines known to thee, but also to furnish the means of showing their falsity; so shalt thou, according to the grace given to thee by the Lord, prove an earnest and efficient minister to others, that men may no longer be drawn away by the plausible system of these heretics, which I now proceed to describe. 9
Chapter I.-Absurd Ideas of the Disciples of Valentinus as to the Origin, Name, Order, and Conjugal Productions of Their Fancied Aeons, with the Passages of Scripture Which They Adapt to Their Opinions.
1. They maintain, then, that in the invisible and ineffable heights above there exists a certain perfect, pre-existent Aeon, 10 whom they call Proarche, Propator, and Bythus, and describe as being invisible and incomprehensible. Eternal and unbegotten, he remained throughout innumerable cycles of ages in profound serenity and quiescence. There existed along with him Ennoea, whom they also call Charis and Sige. 11 At last this Bythus determined to send forth from himself the beginning of all things, and deposited this production (which he had resolved to bring forth) in his contemporary Sige, even as seed is deposited in the womb. She then, having received this seed, and becoming pregnant, gave birth to Nous, who was both similar and equal to him who had produced him, and was alone capable of comprehending his father's greatness. This Nous they call also Monogenes, and Father, and the Beginning of all Things. Along with him was also produced Aletheia; and these four constituted the first and first-begotten Pythagorean Tetrad, which they also denominate the root of all things. For there are first Bythus and Sige, and then Nous and Aletheia.
And Monogenes, perceiving for what purpose he had been produced, also himself
sent forth Logos and Zoe, being the father of all those who were to come after him, and the beginning and fashioning of the entire Pleroma.
By the conjunction of Logos and Zoo
were brought forth Anthropos and Ecclesia; and thus was formed the first-begotten Ogdoad, the root and substance of all things, called among them by four names, viz., Bythus, and Nous, and Logos, and Anthropos.
For each of these is masculo-feminine, as follows:
Propator was united by a conjunction with his Ennoea;
then Monogenes, that is Nous, with Aletheia;
Logos with Zoe, and
Anthropos with Ecclesia.2. These Aeons having been produced for the glory of the Father, and wishing, by their own efforts, to effect this object, sent forth emanations by means of conjunction. Logos and Zoe, after producing Anthropos and Ecclesia, sent forth other ten Aeons, whose names are the following: Bythius and Mixis, Ageratos and Henosis, Autophyes and Hedone, Acinetos and Syncrasis, Monogenes and Macaria. 12 These are the ten Aeons whom they declare to have been produced by Logos and Zoe. They then add that Anthropos himself, along with Ecclesia, produced twelve Aeons, to whom they give the following names: Paracletus and Pistis, Patricos and Elpis, Metricos and Agape, Ainos and Synesis, Ecclesiasticus and Macariotes, Theletos and Sophia.
3. Such are the thirty Aeons in the erroneous system of these men; and they are described as being wrapped up, so to speak, in silence, and known to none [except these professing teachers]. Moreover, they declare that this invisible and spiritual Pleroma of theirs is tripartite, being divided into an Ogdoad, a Decad, and a Duodecad. And for this reason they affirm it was that the "Saviour"-for they do not please to call Him "Lord"-did no work in public during the space of thirty years, 13 thus setting forth the mystery of these Aeons. They maintain also, that these thirty Aeons are most plainly indicated in the parable 14 of the labourers sent into the vineyard. For some are sent about the first hour, others about the third hour, others about the sixth hour, others about the ninth hour, and others about the eleventh hour. Now, if we add up the numbers of the hours here mentioned, the sum total will be thirty: for one, three, six, nine, and eleven, when added together, form thirty. And by the hours, they hold that the Aeons were pointed out; while they maintain that these are great, and wonderful, and hitherto unspeakable mysteries which it is their special function to develop; and so they proceed when they find anything in the multitude 15 of things contained in the Scriptures which they can adopt and accommodate to their baseless speculations.
Chapter II.-The Propator Was Known to Mono-Genes Alone. Ambition, Disturbance, and Danger into Which Sophia Fell;
Her Shapeless Offspring: She is Restored by Horos.
The Production of Christ and of the Holy Spirit, in Order to the Completion of the Aeons. Manner of the Production of Jesus.1. They proceed to tell us that the Propator of their scheme was known only to Monogenes, who sprang from him; in other words, only to Nous, while to all the others he was invisible and incomprehensible. And, according to them, Nous alone took pleasure in contemplating the Father, and exulting in considering his immeasurable greatness; while he also meditated how he might communicate to the rest of the Aeons the greatness of the Father, revealing to them how vast and mighty he was, and how he was without beginning,-beyond comprehension, and altogether incapable of being seen. But, in accordance with the will of the Father, Sige restrained him, because it was his design to lead them all to an acquaintance with the aforesaid Propator, and to create within them a desire of investigating his nature. In like manner, the rest of the Aeons also, in a kind of quiet way, had a wish to behold the Author of their being, and to contemplate that First Cause which had no beginning.
2. But there rushed forth in advance of the rest that Aeon who was much the latest of them, and was the youngest of the Duodecad which sprang from Anthropos and Ecclesia, namely Sophia, and suffered passion apart from the embrace of her consort Theletos. This passion, indeed, first arose among those who were connected with Nous and Aletheia, but passed as by contagion to this degenerate Aeon, who acted under a pretence of love, but was in reality influenced by temerity, because she had not, like Nous, enjoyed communion with the perfect Father. This passion, they say, consisted in a desire to search into the nature of the Father; for she wished, according to them, to comprehend his greatness. When she could not attain her end, inasmuch as she aimed at an impossibility, and thus became involved in an extreme agony of mind, while both on account of the vast profundity as well as the unsearchable nature of the Father, and on account of the love she bore him, she was ever stretching herself forward, there was danger lest she should at last have been absorbed by his sweetness, and resolved into his absolute essence, unless she had met with that Power which supports all things, and preserves them outside of the unspeakable greatness. This power they term Horos; by whom, they say, she was restrained and supported; and that then, having with difficulty been brought back to herself, she was convinced that the Father is incomprehensible, and so laid aside her original design, along with that passion which had arisen within her from the overwhelming influence of her admiration.
3. But others of them fabulously describe the passion and restoration of Sophia as follows:
They say that she, having engaged in an impossible and impracticable attempt, brought forth an amorphous substance, such as her female nature enabled her to produce. 16
When she looked upon it, her first feeling was one of grief, on account of the imperfection of its generation, and then of fear lest this should end 17 her own existence.
Next she lost, as it were, all command of herself, and was in the greatest perplexity while endeavouring to discover the cause of all this, and in what way she might conceal what had happened.
Being greatly harassed by these passions, she at last changed her mind, and endeavoured to return anew to the Father.
When, however, she in some measure made the attempt, strength failed her, and she became a suppliant of the Father. The other Aeons, Nous in particular, presented their supplications along with her. And hence they declare material substance 18 had its beginning from ignorance and grief, and fear and bewilderment.
4. The Father afterwards produces, in his own image, by means of Monogenes, the above-mentioned Horos, without conjunction, 19 masculo-feminine. For they maintain that sometimes the Father acts in conjunction with Sige, but that at other times he shows himself independent both of male and female. They term this Horos both Stauros and Lytrotes, and Carpistes, and Horothetes, and Metagoges. 20 And by this Horos they declare that Sophia was purified and established, while she was also restored to her proper conjunction. For her enthymesis (or inborn idea) having been taken away from her, along with its supervening passion, she herself certainly remained within the Pleroma; but her enthymesis, with its passion, was separated from her by Horos, fenced 21 off, and expelled from that circle. This enthymesis was, no doubt, a spiritual substance, possessing some of the natural tendencies of an Aeon, but at the same time shapeless and without form, because it had received nothing. 22 And on this account they say that it was an imbecile and feminine production. 23
5. After this substance had been placed outside of the Pleroma of the Aeons, and its mother restored to her proper conjunction, they tell us that Monogenes, acting in accordance with the prudent forethought of the Father, gave origin to another conjugal pair,
namely Christ and the Holy Spirit (lest any of the Aeons should fall into a calamity similar to that of Sophia), for the purpose of fortifying and strengthening the Pleroma, and who at the same time completed the number of the Aeons. Christ then instructed them as to the nature of their conjunction, and taught them that those who possessed a comprehension of the Unbegotten were sufficient for themselves. 24 He also announced among them what related to the knowledge of the Father,-namely, that he cannot be understood or comprehended, nor so much as seen or heard, except in so far as he is known by Monogenes only. And the reason why the rest of the Aeons possess perpetual existence is found in that part of the Father's nature which is incomprehensible; but the reason of their origin and formation was situated in that which may be comprehended regarding him, that is, in the Son. 25 Christ, then, who had just been produced, effected these things among them.
6. But the Holy Spirit 26 taught them to give thanks on being all rendered equal among themselves, and led them to a state of true repose. Thus, then, they tell us that the Aeons were constituted equal to each other in form and sentiment, so that all became as Nous, and Logos, and Anthropos, and Christus.
The female Aeons, too, became all as Aletheia, and Zoe, and Spiritus, and Ecclesia.
Everything, then, being thus established, and brought into a state of perfect rest, they next tell us that these beings sang praises with great joy to the Propator, who himself shared in the abounding exaltation. Then, out of gratitude for the great benefit which had been conferred on them, the whole Pleroma of the Aeons, with one design and desire, and with the concurrence of Christ and the Holy Spirit, their Father also setting the seal of His approval on their conduct, brought together whatever each one had in himself of the greatest beauty and preciousness; and uniting all these contributions so as skilfully to blend the whole, they produced, to the honour and glory of Bythus, a being of most perfect beauty, the very star of the Pleroma, and the perfect fruit [of it], namely Jesus. Him they also speak of under the name of Saviour, and Christ, and patronymically, Logos, and Everything, because He was formed from the contributions of all. And then we are told that, by way of honour, angels of the same nature as Himself were simultaneously produced, to act as His body-guard.
Chapter III.-Texts of Holy Scripture Used by These Heretics to Support Their Opinions.
1. Such, then, is the account they give of what took place within the Pleroma; such the calamities that flowed from the passion which seized upon the Aeon who has been named, and who was within a little of perishing by being absorbed in the universal substance, through her inquisitive searching after the Father; such the consolidation 27 [of that Aeon] from her condition of agony by Horos, and Stauros, and Lytrotes, and Carpistes, and Horothetes, and Metagoges. 28 Such also is the account of the generation of the later Aeons, namely of the first Christ and of the Holy Spirit, both of whom were produced by the Father after the repentance 29 [of Sophia], and of the second 30 Christ (whom they also style Saviour), who owed his being to the joint contributions [of the Aeons]. They tell us, however, that this knowledge has not been openly divulged, because all are not capable of receiving it, but has been mystically revealed by the Saviour through means of parables to those qualified for understanding it. This has been done as follows. The thirty Aeons are indicated (as we have already remarked) by the thirty years during which they say the Saviour performed no public act, and by the parable of the labourers in the vineyard. Paul also, they affirm, very clearly and frequently names these Aeons, and even goes so far as to preserve their order, when he says, "To all the generations of the Aeons of the Aeon." 31 Nay, we ourselves, when at the giving 32 of thanks we pronounce the words, "To Aeons of Aeons" (for ever and ever), do set forth these Aeons. And, in fine, wherever the words Aeon or Aeons occur, they at once refer them to these beings.
2. The production, again, of the Duodecad of the Aeons, is indicated by the fact that the Lord was twelve 33 years of age when He disputed with the teachers of the law, and by the election of the apostles, for of these there were twelve. 34 The other eighteen Aeons are made manifest in this way: that the Lord, [according to them, ] conversed with His disciples for eighteen months 35 after His resurrection from the dead. They also affirm that these eighteen Aeons are strikingly indicated by the first two letters of His name ['Ihsou=j], namely Iota 36 and Eta. And, in like manner, they assert that the ten Aeons are pointed out by the letter Iota, which begins His name; while, for the same reason, they tell us the Saviour said, "One Iota, or one tittle, shall by no means pass away until all be fulfilled." 37
3. They further maintain that the passion which took place in the case of the twelfth Aeon is pointed at by the apostasy of Judas, who was the twelfth apostle, and also by the fact that Christ suffered in the twelfth month.
For their opinion is, that He continued to preach for one year only after His baptism. The same thing is also most clearly indicated by the case of the woman who suffered from an issue of blood. For after she had been thus afflicted during twelve years, she was healed by the advent of the Saviour, when she had touched the border of His garment; and on this account the Saviour said, "Who touched me? " 38 -teaching his disciples the mystery which had occurred among the Aeons, and the healing of that Aeon who had been involved in suffering. For she who had been afflicted twelve years represented that power whose essence, as they narrate, was stretching itself forth, and flowing into immensity; and unless she had touched the garment of the Son, 39 that is, Aletheia of the first Tetrad, who is denoted by the hem spoken of, she would have been dissolved into the general essence 40 [of which she participated]. She stopped short, however, and ceased any longer to suffer. For the power that went forth from the Son (and this power they term Horos) healed her, and separated the passion from her.
4. They moreover affirm that the Saviour 41 is shown to be derived from all the Aeons, and to be in Himself everything by the following passage: "Every male that openeth the womb." 42 For He, being everything, opened the womb 43 of the enthymesis of the suffering Aeon, when it had been expelled from the Pleroma. This they also style the second Ogdoad, of which we shall speak presently. And they state that it was clearly on this account that Paul said, "And He Himself is all things; " 44 and again, "All things are to Him, and of Him are all things; " 45 and further, "In Him dwelleth all the fulness of the Godhead; " 46 and yet again, "All things are gathered together by God in Christ." 47 Thus do they interpret these and any like passages to be found in Scripture.
5. They show, further, that that Horos of theirs, whom they call by a variety of names, has two faculties,-the one of supporting, and the other of separating; and in so far as he supports and sustains, he is Stauros, while in so far as he divides and separates, he is Horos. They then represent the Saviour as having indicated this twofold faculty: first, the sustaining power, when He said,
"Whosoever doth not bear his cross (Stauros), and follow after me, cannot be my disciple; " 48 and again, "Taking up the cross follow me; " 49 but the separating power when He said,
"I came not to send peace, but a word." 50 They also maintain that John indicated the same thing when he said,
"The fan is in His hand, and He will thoroughly purge the floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable." 51
By this declaration He set forth the faculty of Horos. For that fan they explain to be the cross (Stauros), which consumes, no doubt, all material 52 objects, as fire does chaff, but it purifies all them that are saved, as a fan does wheat.
Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words: "The doctrine of the cross is to them that perish foolishness, but to us who are saved it is the power of God." 53 And again: "God forbid that I should glory in anything 54 save in the cross of Christ, by whom the world is crucified to me, and I unto the world."
6. Such, then, is the account which they all give of their Pleroma, and of the formation 55 of the universe, striving, as they do, to adapt the good words of revelation to their own wicked inventions. And it is not only from the writings of the evangelists and the apostles that they endeavour to derive proofs for their opinions by means of perverse interpretations and deceitful expositions: they deal in the same way with the law and the prophets, which contain many parables and allegories that can frequently be drawn into various senses, according to the kind of exegesis to which they are subjected. And others 56 of them, with great craftiness, adapted such parts of Scripture to their own figments, lead away captive from the truth those who do not retain a stedfast faith in one God, the Father Almighty, and in one Lord Jesus Christ, the Son of God.
Chapter IV.-Account Given by the Heretics of the Formation of Achamoth; Origin of the Visible World from Her Disturbances.
1. The following are the transactions which they narrate as having occurred outside of the Pleroma: The enthymesis of that Sophia who dwells above, which they also term Achamoth, 57 being removed from the Pleroma, together with her passion, they relate to have, as a matter of course, become violently excited in those places of darkness and vacuity [to which she had been banished].
For she was excluded from light 58 and the Pleroma, and was without form or figure, like an untimely birth, because she had received nothing 59 [from a male parent]. But the Christ dwelling on high took pity upon her; and having extended himself through and beyond Stauros, 60 he imparted a figure to her, but merely as respected substance, and not so as to convey intelligence. 61 Having effected this, he withdrew his influence, and returned, leaving Achamoth to herself, in order that she, becoming sensible of her suffering as being severed from the Pleroma, might be influenced by the desire of better things, while she possessed in the meantime a kind of odour of immortality left in her by Christ and the Holy Spirit.
Wherefore also she is called by two names-Sophia after her father
(for Sophia is spoken of as being her father),
and Holy Spirit from that Spirit who is along with Christ.Having then obtained a form, along with intelligence, and being immediately deserted by that Logos who had been invisibly present with her-that is, by Christ-she strained herself to discover that light which had forsaken her, but could not effect her purpose, inasmuch as she was prevented by Horos. And as Horos thus obstructed her further progress, he exclaimed, Iao, 62 whence, they say, this name Iao derived its origin.
And when she could not pass by Horos on account of that passion in which she had been involved, and because she alone had been left without, she then resigned herself to every sort of that manifold and varied state of passion to which she was subject; and thus she suffered grief on the one hand because she had not obtained the object of her desire, and fear on the other hand, lest life itself should fail her, as light had already done, while, in addition, she was in the greatest perplexity. All these feelings were associated with ignorance. And this ignorance of hers was not like that of her mother, the first Sophia, an Aeon, due to degeneracy by means of passion, but to an [innate] opposition [of nature to knowledge]. 63 Moreover, another kind of passion fell upon her her (Achamoth), namely, that of desiring to return to him who gave her life.
2. This collection [of passions] they declare was the substance of the matter from which this world was formed. For from [her desire of] returning [to him who gave her life], every soul belonging to this world, and that of the Demiurge 64 himself, derived its origin. All other things owed their beginning to her terror and sorrow. For from her tears all that is of a liquid nature was formed; from her smile all that is lucent; and from her grief and perplexity all the corporeal elements of the world. For at one time, as they affirm, she would weep and lament on account of being left alone in the midst of darkness and vacuity;
while, at another time, reflecting on the light which had forsaken her, she would be filled with joy, and laugh; then, again, she would be struck with terror; or, at other times, would sink into consternation and bewilderment.
3. Now what follows from all this? No light tragedy comes out of it, as the fancy of every man among them pompously explains, one in one way, and another in another, from what kind of passion and from what element being derived its origin. They have good reason, as seems to me, why they should not feel inclined to teach these things to all in public, but only to such as are able to pay a high price for an acquaintance with such profound mysteries. For these doctrines are not at all similar to those of which our Lord said, "Freely ye have received, freely give." 65 They are, on the contrary, abstruse, and portentous, and profound mysteries, to be got at only with great labour by such as are in love with falsehood. For who would not expend lull that he possessed, if only he might learn in return, that from the tears of the enthymesis of the Aeon involved in passion, seas, and fountains, and rivers, and every liquid substance derived its origin; that light burst forth from her smile; and that from her perplexity and consternation the corporeal elements of the world had their formation?
4. I feel somewhat inclined myself to contribute a few hints towards the development of their system. For when I perceive that waters are in part fresh, such as fountains, rivers, showers, and so on, and in part salt; such as those in the sea, I reflect with myself that all such waters cannot be derived from her tears, inasmuch as these are of a saline quality only. It is clear, therefore, that the waters which are salt are alone those which are derived from her tears. But it is probable that she, in her intense agony and perplexity, was covered with perspiration. And hence, following out their notion, we may conceive that fountains and rivers, and all the fresh water in the world, are due to this source. For it is difficult, since we know that all tears are of the same quality, to believe that waters both salt and fresh proceeded from them. The more plausible supposition is, that some are from her tears, and some from her perspiration. And since there are also in the world certain waters which are hot and acrid in their nature, thou must be left to guess their origin, how and whence. Such are some of the results of their hypothesis.
5. They go on to state that, when the mother Achamoth had passed through all sorts of passion, and had with difficulty escaped from them, she turned herself to supplicate the light which had forsaken her, that is, Christ. He, however, having returned to the Pleroma, and being probably unwilling again to descend from it, sent forth to her the Paraclete, that is, the Saviour. 66 This being was endowed with all power by the Father, who placed everything under his authority, the Aeons 67 doing so likewise, so that "by him were all things, visible and invisible, created, thrones, divinities, dominions." 68 He then was sent to her along with his contemporary angels. And they related that Achamoth, filled with reverence, at first veiled herself through modesty, but that by and by, when she had looked upon him with all his endowments, and had acquired strength from his appearance, she ran forward to meet him. He then imparted to her form as respected intelligence, and brought healing to her passions, separating them from her, but not so as to drive them out of thought altogether.
For it was not possible that they should be annihilated as in the former case, 69 because they had already taken root and acquired strength [so as to possess an indestructible existence].
All that he could do was to separate them and set them apart, and then commingle and condense them, so as to transmute them from incorporeal passion into unorganized matter. 70 He then by this process conferred upon them a fitness and a nature to become concretions and corporeal structures, in order that two substances should be formed,-the one evil, resulting from the passions, and the other subject indeed to suffering, but originating from her conversion. And on this account (i.e., on account of this hypostatizing of ideal matter) they say that the Saviour virtually 71 created the world. But when Achamoth was freed from her passion, she gazed with rapture on the dazzling vision of the angels that were with him; and in her ecstasy, conceiving by them, they tell us that she brought forth new beings, partly after her oven image, and partly a spiritual progeny after the image of the Saviour's attendants.
Chapter V.-Formation of the Demiurge; Description of Him. He is the Creator of Everything Outside of the Pleroma.
1. These three kinds of existence, then, having, according to them, been now formed,-one from the passion, which was matter; a second from the conversion, which was animal; and the third, that which she (Achamoth) herself brought forth, which was spiritual,-she next addressed herself to the task of giving these form. But she could not succeed in doing this as respected the spiritual existence, because it was of the same nature with herself. She therefore applied herself to give form to the animal substance which had proceeded from her own conversion, and to bring forth to light the instructions of the Saviour. 72 And they say she first formed out of animal substance him who is Father and King of all things, both of these which are of the same nature with himself, that is, animal substances, which they also call right-handed, and those which sprang from the passion, and from matter, which they call left-handed. For they affirm that he formed all the things which came into existence after him, being secretly impelled thereto by his mother. From this circumstance they style him Metropator, 73 Apator, Demiurge, and Father, saying that he is Father of the substances on the right hand, that is, of the animal, but Demiurge of those on the left, that is, of the material, while he is at the same time the king of all. For they say that this Enthymesis, desirous of making all things to the honour of the Aeons, formed images of them, or rather that the Saviour 74 did so through her instrumentality. And she, in the image 75 of the invisible Father, kept herself concealed from the Demiurge. But he was in the image of the only-begotten Son, and the angels and archangels created by him were in the image of the rest of the Aeons.
2. They affirm, therefore, that he was constituted the Father and God of everything outside of the Pleroma, being the creator of all animal and material substances. For he it was that discriminated these two kinds of existence hitherto confused, and made corporeal from incorporeal substances, fashioned things heavenly and earthly, and became the Framer (Demiurge) of things material and animal, of those on the right and those on the left, of the light and of the heavy, and of those tending upwards as well as of those tending downwards. He created also seven heavens, above which they say that he, the Demiurge, exists. And on this account they term him Hebdomas, and his mother Achamoth Ogdoads, preserving the number of the first-begotten and primary Ogdoad as the Pleroma. They affirm, moreover, that these seven heavens are intelligent, and speak of them as being angels, while they refer to the Demiurge himself as being an angel bearing a likeness to God; and in the same strain, they declare that Paradise, situated above the third heaven, is a fourth angel possessed of power, from whom Adam derived certain qualities while he conversed with him.
3. They go on to say that the Demiurge imagined that he created all these things of himself, while he in reality made them in conjunction with the productive power of Achamoth. He formed the heavens, yet was ignorant of the heavens; he fashioned man, yet knew not man; he brought to light the earth, yet had no acquaintance with the earth; and, in like manner. they declare that he was ignorant of the forms of all that he made, and knew not even of the existence of his own mother, but imagined that he himself was all things. They further affirm that his mother originated this opinion in his mind, because she desired to bring him forth possessed of such a character that he should be the head and source of his own essence, and the absolute ruler over every kind of operation [that was afterwards attempted]. This mother they also call Ogdoad, Sophia; Terra, Jerusalem, Holy Spirit, and, with a masculine reference, Lord. 76 Her place of habitation is an intermediate one, above the Demiurge indeed, but below and outside of the Pleroma, even to the end. 77
4. As, then, they represent all material substance to be formed from three passions, viz., fear, grief, and perplexity, the account they give is as follows: Animal substances originated from fear and from conversion; the Demiurge they also describe as owing his origin to conversion; but the existence of all the other animal substances they ascribe to fear, such as the souls of irrational animals, and of wild beasts, and men. And on this account, he (the Demiurge), being incapable of recognising any spiritual essences, imagined himself to be God alone, and declared through the prophets, "I am God, and besides me there is none else." 78 They further teach that the spirits of wickedness derived their origin from grief. Hence the devil, whom they also call Cosmocrator (the ruler of the world), and the demons, and the angels, and every wicked spiritual being that exists, found the source Of their existence. They represent the Demiurge as being the son of that mother of theirs (Achamoth), and Cosmocrator as the creature of the Demiurge. Cosmocrator has knowledge of what is above himself, because he is a spirit of wickedness; but the Demiurge is ignorant of such things, inasmuch as he is merely animal. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is, in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions.
5. Having thus formed the world, he (the Demiurge) also created the earthy [part of] man, not taking him from this dry earth, but from an invisible substance consisting of fusible and fluid matter, and then afterwards, as they define the process, breathed into him the animal part of his nature. It was this latter which was created after his image and likeness. The material part, indeed, was very near to. God, so far as the image went, but not of the same substance with him. The animal, on the Other hand, was so in respect to likeness; and hence his substance was called the spirit of life, because it took its rise from a spiritual outflowing. After all this, he was, they say, enveloped all round with a covering of skin; and by this they mean the outward sensitive flesh.
6. But they further affirm that the Demiurge himself was ignorant of that offspring of his mother Achamoth, which she brought forth as a consequence of her contemplation of those angels who waited on the Saviour, and which was, like herself, of a spiritual nature. She took advantage of this ignorance to deposit it (her production) in him without his knowledge, in order that, being by his instrumentality infused into that animal soul proceeding from himself, and being thus carried as in a womb in this material body, while it gradually increased in strength, might in course of time become fitted for the reception of perfect rationality. 79 Thus it came to pass, then, according to them, that, without any knowledge on the part of the Demiurge, the man formed by his inspiration was at the same time, through an unspeakable providence, rendered a spiritual man by the simultaneous inspiration received from Sophia. For, as he was ignorant of his mother, so neither did he recognise her offspring. This [offspring] they also declare to be the Ecclesia, an emblem of the Ecclesia which is above. This, then, is the kind of man whom they conceive of: he has his animal soul from the Demiurge, his body from the earth, his fleshy part from matter, and his spiritual man from the mother Achamoth.
Chapter VI.-The Threefold Kind of Man Feigned by These Heretics: Good Works Needless for Them, Though Necessary to Others: Their Abandoned Morals.
1. There being thus three kinds of substances, they declare of all that is material (which they also describe as being "on the left hand") that it must of necessity perish, inasmuch as it is incapable of receiving any afflatus of incorruption. As to every animal existence (which they also denominate "on the right hand"), they hold that, inasmuch as it is a mean between the spiritual and the material, it passes to the side to which inclination draws it. Spiritual substance, again, they describe as having been sent forth for this end, that, being here united with that which is animal, it might assume shape, the two elements being simultaneously subjected to the same discipline. And this they declare to be "the salt" 80 and "the light of the world." For the animal substance had need of training by means of the outward senses; and on this account they affirm that the world was created, as well as that the Saviour came to the animal substance (which was possessed of free-will), that He might secure for it salvation. For they affirm that He received the first-fruits of those whom He was to save [as follows], from Achamoth that which was spiritual, while He was invested by the Demiurge with the animal Christ, but was begirt 81 by a [special] dispensation with a body endowed with an animal nature, yet constructed with unspeakable skill, so that it might be visible and tangible, and capable of enduring suffering. At the same time, they deny that He assumed anything material [into His nature], since indeed matter is incapable of salvation. They further hold that the consummation of all things will take place when all that is spiritual has been formed and perfected by Gnosis (knowledge); and by this they mean spiritual men who have attained to the perfect knowledge of God, and been initiated into these mysteries by Achamoth. And they represent themselves to be these persons.
2. Animal men, again, are instructed in animal things; such men, namely, as are established by their works, and by a mere faith, while they have not perfect knowledge. We of the Church, they say, are these persons. 82 Wherefore also they maintain that good works are necessary to us, for that otherwise it is impossible we should be saved. But as to themselves, they hold that they shall be entirely and undoubtedly saved, not by means of conduct, but because they are spiritual by nature. 83 For, just as it is impossible that material substance should partake of salvation (since, indeed, they maintain that it is incapable of receiving it), so again it is impossible that spiritual substance (by which they mean themselves) should ever come under the power of corruption, whatever the sort of actions in which they indulged. For even as gold, when submersed in filth, loses not on that account its beauty, but retains its own native qualities, the filth having no power to injure the gold, so they affirm that they cannot in any measure suffer hurt, or lose their spiritual substance, whatever the material actions in which they may be involved.
3. Wherefore also it comes to pass, that the "most perfect" among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that "they who do such things shall not inherit the kingdom of God." 84
For instance, they make no scruple about eating meats offered in sacrifice to idols, imagining that they can in this way contract no defilement. Then, again, at every heathen festival celebrated in honour of the idols, these men are the first to assemble; and to such a pitch do they go, that some of them do not even keep away from that bloody spectacle hateful both to God and men, in which gladiators either fight with wild beasts, or singly encounter one another. Others of them yield themselves up to the lusts of the flesh with the utmost greediness, maintaining that carnal things should be allowed to the carnal nature, while spiritual things are provided for the spiritual.
Some of them, moreover, are in the habit of defiling those women to whom they have taught the above doctrine, as has frequently been confessed by those women who have been led astray by certain of them, on their returning to the Church of God, and acknowledging this along with the rest of their errors. Others of them, too, openly and without a blush, having become passionately attached to certain women, seduce them away from their husbands, and contract marriages of their own with them. Others of them, again, who pretend at first. to live in all modesty with them as with sisters, have in course of time been revealed in their true colours, when the sister has been found with child by her [pretended] brother.
4. And committing many other abominations and impieties, they run us down (who from the fear of God guard against sinning even in thought or word) as utterly contemptible and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed. For they declare that we simply receive grace for use, wherefore also it will again be taken away from us; but that they themselves have grace as their own special possession, which has descended from above by means of an unspeakable and indescribable conjunction; and on this account more will be given them. 85 They maintain, therefore, that in every way it is always necessary for them to practise the mystery of conjunction. And that they may persuade the thoughtless to believe this, they are in the habit of using these very words, "Whosoever being in this world does not so love a woman as to obtain possession of her, is not of the truth, nor shall attain to the truth. But whosoever being of 86 this world has intercourse with woman, shall not attain to the truth, because he has so acted under the power of concupiscence." On this account, they tell us that it is necessary for us whom they call animal men, and describe as being of the world, to practise continence and good works, that by this means we may attain at length to the intermediate habitation, but that to them who are called "the spiritual and perfect" such a course of conduct is not at all necessary. For it is not conduct of any kind which leads into the Pleroma, but the seed sent forth thence in a feeble, immature state, and here brought to perfection.
Chapter VII.-The Mother Achamoth, When All Her Seed are Perfected, Shall Pass into the Pleroma, Accompanied by Those Men Who are Spiritual; The Demiurge, with Animal Men, Shall Pass into the Intermediate Habitation; But All Material Men Shall Go into Corruption. Their Blasphemous Opinions Against the True Incarnation of Christ by the Virgin Mary. Their Views as to the Prophecies. Stupid Ignorance of the Demiurge.
1. When all the seed shall have come to perfection, they state that then their mother Achamoth shall pass from the intermediate place, and enter in within the Pleroma, and shall receive as her spouse the Saviour, who sprang from all the Aeons, that thus a conjunction may be formed between the Saviour and Sophia, that is, Achamoth. These, then, are the bridegroom and bride, while the nuptial chamber is the full extent of the Pleroma. The spiritual seed, again, being divested of their animal souls, 87 and becoming intelligent spirits, shall in an irresistible and invisible manner enter in within the Pleroma, and be bestowed as brides on those angels who wait upon the Saviour. The Demiurge himself will pass into the place of his mother Sophia; 88 that is, the intermediate habitation. In this intermediate place, also, shall the souls of the righteous repose; but nothing of an animal nature shall find admittance to the Pleroma. When these things have taken place as described, then shall that fire which lies hidden in the world blaze forth and bum; and while destroying all matter, shall also be extinguished along with it, and have no further existence. They affirm that the Demiurge was acquainted with none of these things before the advent of the Saviour.
2. There are also some who maintain that he also produced Christ as his own proper son, but of an animal nature, and that mention was 89 made of him by the prophets.
This Christ passed through Mary 90 just as water flows through a tube;
and there descended upon him in the form of a dove it the time of his baptism, that Saviour who belonged to the Pleroma, and was formed by the combined efforts of all its inhabitants.
Note 90 "Thus," says Harvey,"we may trace back to the Gnostic period the Apollinarian error, closely allied to the Docetic,
that the body of Christ was not derived from the blessed Virgin,
but that it was of heavenly substance, and was only brought forth into the world through her instrumentality."
Max Lucado is Vice President of the Promise Keepers and a popular Evangelical author. In 1997, Lucado wrote Cosmic Christmas, a short novel which reimagines the events that occurred prior to and including the nativity of Jesus Christ. There is a disclaimer in the Afterward of Cosmic Christmas to the effect that many elements of Lucado's narrative are imaginary and not found in Scripture. As points of fundamental doctrine, however, at least a few are seriously heretical and have no place in a Christian book.
The spotlight in Cosmic Christmas is on the Archangel Gabriel, who is sent by God on a mission to announce to Mary her election to receive the Seed of God. Lucado's novel portrays God as "the Light" who sends the "treasure" of his "essence" to earth. This "essence" or "Seed" -- designated "it" -- "will become" the Son of God. Carefully note in the following excerpt from Cosmic Christmas Gabriel's words that "the fruit of the Seed," rather than the Seed, is the Son of God.
"I entered the circle of unceasing Light... I lifted my eyes to see a necklace - a clear vial on a golden chain - dangling from (God's) extended hand... Handing me the necklace, He explained,
'This vial will contain the essence of Myself; a Seed to be placed in the womb of a young girl...
The fruit of the Seed is the Son of God. Take it to her... He draped the chain around my neck. Amazingly, the vial was no longer empty. It glowed with Light. Jesus. Tell her to call my son Jesus..." 98.
Privy to this conversation is Satan, to whom God offers forgiveness if he will only repent. Max Lucado presents the following outrageous scene as the Archangel Gabriel watches on:
"From the circle of Light came His extended hand. From His throne came an honest invitation. 'Will you surrender? Will you return to me?' I do not know the thoughts of Satan. But I believe that for a fleeting second the evil heart softened..." 99.
An important Gnostic doctrine is the ultimate salvation of Lucifer. In the Afterward, Lucado does not decisively state that Lucifer can never be saved, but rather equivocates, leaving room for the remote possibility:
"Finally, the Bible tells no story of a throne room encounter where Lucifer is offered a second chance. But the Bible does contain page after page showing God giving grace to the scalawags and turncoats of the world. He seems more willing to give grace than we are to seek it. Such divine love leaves me to wonder one thing more: if the old snake himself sought mercy, wouldn't he too, find it where millions have - at the foot of the cross of Christ?" 100.
As previously noted in this report, the removal of Lucifer's judgment in Isaiah 14 leaves room for innumerable heresies, including his ultimate salvation. This aberrant doctrine was proposed, c. 250 A.D., by Clement and Origen of the Gnostic cult of Alexandria, Egypt. Although they are promoted in our day as "Church Fathers," these heretics produced copies of the Scriptures which were corrupted with Gnostic doctrine. Clement of Alexandria's false gospel is also found in his Homilies:
"After a preliminary examination of all possible different attempts at a solution of the problem of evil, the attempt is here made to represent the devil as an instrument of God. Christ and the devil are the two hands of God, Christ the right hand, and the devil the left, the devil having power over this world-epoch and Christ over the next. The devil here assumes very much the characteristics of the punishing and just God of the Old Testament, and the prospect is even held out of his ultimate pardon." 101.
In Cosmic Christmas, Max Lucado continues his subtle departure from Scripture with an allusion to the Immaculate Heart of Mary: (Note also a New Age analogy comparing angels to "stars.")
"One final time I faced the Light. We turned and plunged into the heavenlies. On a wave of His Light we flew... We flew as a torrent of stars through the universe... On a wave of worship I flew, this time alone. I circled through the clouds and over the ground... I knew her in an instant. Her heart had no shadow. Her soul was as pure as any I've seen... Her heart is so flawless, so willing..." 102.
The angels and archangels occupy center stage of Cosmic Christmas, overshadowing and preempting the second and third Persons of the Godhead. In fact, Jesus Christ is nowhere seen in the heavenly courts of this pseudo-Christian book, although Scripture declares His eternal pre-existence:
For by Him were all things created, that are in heaven and that are on the earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all thing were created by him, and for him. And he is before all things, and by him all things consist. Col. 1:16, 17
In Max Lucado's imaginary tale, the "the Light" disappears from the vial that has been entrusted to Gabriel, and presently impregnates Mary with "the essence" which will be called the Son of God. In the final analysis, Cosmic Christmas has reduced the Lord Jesus Christ to a "divine spark" which is implanted in a worthy human being:
"Mary...You will become pregnant and give birth to a son and call His name Jesus. He will be great. He will be called the Son of the Highest. The Lord God will give Him the throne of His father David; He will rule Jacob's house forever - no end, ever, to His kingdom...
"I continued, 'The Holy Spirit will come upon you, the power of the highest hover over you; therefore the child you bring to birth will be called Holy, Son of God...
'I'm the Lord's maid, ready to serve. Let it be with me just as you say.' As she spoke, a Light appeared in her womb. I glanced at the vial. It was empty." 103.
Evangelical leader, Max Lucado has portrayed in story form the Gnostic principle that human beings are, through their own merits, incipient vessels of the divine essence. Jay Gary would agree. From his Bimillennial Report we read:
"We must recover the simple idea that the spark of eternity has been placed within each human being. We must fan this flame, this tiny spark within each person - and insure that no government, not group, or no authority is allowed to smother or snuff out this sacred flame." 104.
The Annunciation scene from Max Lucado's Cosmic Christmas bears an eerie resemblance to a similar portion of New Age book titled Messiah & The Second Coming. However, as members of the Coptic Order belonging to the Spiritual United Nations (S.U.N.), John Davis and Naomi Rice are at liberty to present a more blatantly heretical account:
David and Naomi Rice.... The Christ is within each and everyone of God's creatures. É. . .the Christ is the spark of pure energy of God that has always existed within the individual manifestation of God in in many forms, but has been forgotten. (Messiah and the 2nd coming John David and Naomi Rice 1982 Coptic press Wyoming MI)
"(Mary) was considered by the elders and priests to have the most flawless character of all women in the temple. At the age of fourteen, Gabriel was sent to Mary's bed chamber. He stood outside her chamber door and poured his radiant light into her chamber. When she saw this great light she became afraid and he backed away. The procedure was repeated three times. On the third time, Gabriel spoke to her and assured her that she need not be afraid. He told Mary who he was and that he had been sent to inform her that she had been chosen among all women to bear the body of the new Messiah and to protect and raise the child with great care.
"The Holy Spirit then entered into Mary through her air pipe in her throat, and there the seed thought of the baby Messiah initially took shape.
As she held this immaculate concept within her mind and heart,
the fetus of Jesus began to take shape in her womb." 105.
Matthew Fox- The Cosmic Christ is the divine pattern that connects in the person of Jesus Christ (but creatures. The divine name from Exod. 3:14, "1 Am who I Am, "is appropriated by Jesus who shows us how to embrace our own divinity. The Cosmic Christ is the "I am" in every creature. (P154)
Notice that in Cosmic Christmas and the New Age book, the archangel is the agent who brings "the Light" to Mary. In Holy Scripture, Gabriel's mission is to simply announce to Mary that she has been chosen to bear the Son of God, the incarnation being the work of the Holy Spirit alone and that moment is never recorded in Scripture. The authors of Messiah & The Second Coming have developed the concept of the fruit of the Seed to its Gnostic conclusion:
"...the seed thought of the baby Messiah initially took shape... As she held this immaculate concept within her mind and heart, the fetus of Jesus began to take shape in her womb."
In him there existed also that spiritual seed which proceeded from Achamoth. They hold, accordingly, that our Lord, while preserving the type of the first-begotten and primary tetrad, was compounded of these four substances,-of that which is spiritual, in so far as He was from Achamoth; of that which is animal, as being from the Demiurge by a special dispensation, inasmuch as He was formed [corporeally] with unspeakable skill; and of the Saviour, as respects that dove which descended upon Him. He also continued free from all suffering, since indeed it was not possible that He should suffer who was at once incomprehensible and invisible. And for this reason the Spirit of Christ, who had been placed within Him, was taken away when He was brought before Pilate. They maintain, further, that not even the seed which He had received from the mother [Achamoth] was subject to suffering; for it, too, was impassible, as being spiritual, and invisible even to the Demiurge himself. It follows, then, according to them, that the animal Christ, and that which had been formed mysteriously by a special dispensation, underwent suffering, that the mother might exhibit through him a type of the Christ above, namely, of him who extended himself through Stauros, 91 and imparted to Achamoth shape, so far as substance was concerned. For they declare that all these transactions were counterparts of what took place above.
3. They maintain, moreover, that those souls which possess the seed of Achamoth are superior to the rest, and are more dearly loved by the Demiurge than others, while he knows not the true cause thereof, but imagines that they are what they are through his favour towards them. Wherefore, also, they say he distributed them to prophets, priests, and kings; and they declare that many things were spoken 92 by this seed through the prophets, inasmuch as it was endowed with a transcendently lofty nature. The mother also, they say, spake much about things above, and that both through him and through the souls which were formed by him. Then, again, they divide the prophecies [into different classes], maintaining that one portion was uttered by the mother, a second by her seed, and a third by the Demiurge. In like manner, they hold that Jesus uttered some things under the influence of the Saviour, others under that of the mother, and others still under that of the Demiurge, as we shall show further on in our work.
4. The Demiurge, while ignorant of those things which were higher than himself, was indeed excited by the announcements made [through the prophets], but treated them with contempt, attributing them sometimes to one cause and sometimes to another; either to the prophetic spirit (which itself possesses the power of self-excitement), or to [mere unassisted] man, or that it was simply a crafty device of the lower [and baser order of men]. 93 He remained thus ignorant until the appearing of the Lord. But they relate that when the Saviour came, the Demiurge learned all things from Him, and gladly with all, his power joined himself to Him. They maintain that he is the centurion mentioned in the Gospel, who addressed the Saviour in these words: "For I also am one having soldiers and servants under my authority; and whatsoever I command they do." 94 They further hold that he will continue administering the affairs of the world as long as that is fitting and needful, and specially that he may exercise a care over the Church; while at the same time he is influenced by the knowledge of the reward prepared for him, namely, that he may attain to the habitation of his mother.
5. They conceive, then, of three kinds of men, spiritual, material, and animal, represented by Cain, Abel, and Seth.
These three natures are no longer found in one person, 95 but constitute various kinds [of men].
The material goes, as a matter of course, into corruption. The animal, if it make choice of the better part, finds repose in the intermediate place; but if the worse, it too shall pass into destruction. But they assert that the spiritual principles which have been sown by Achamoth, being disciplined and nourished here from that time until now in righteous souls (because when given forth by her they were yet but weak), at last attaining to perfection, shall be given as brides to the angels of the Saviour, while their animal souls of necessity rest for ever with the Demiurge in the intermediate place. And again subdividing the animal souls themselves, they say that some are by nature good, and others by nature evil. The good are those who become capable of receiving the [spiritual] seed; the evil by nature are those who are never able to receive that seed.
Chapter VIII.-How the Valentinians Pervert the Scriptures to Support Their Own Pious Opinions.
1. Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. They gather their views from other sources than the Scriptures; 96 and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions. Their manner of acting is just as if one, when a beautiful image of a king has been constructed by some skilful artist out of precious jewels, should then take this likeness of the man all to pieces, should rearrange the gems, and so fit them together as to make them into the form of a dog or of a fox, and even that but poorly executed; and should then maintain and declare that this was the beautiful image of the king which the skilful artist constructed, pointing to the jewels which had been admirably fitted together by the first artist to form the image of the king, but have been with bad effect transferred by the latter one to the shape of a dog, and by thus exhibiting the jewels, should deceive the ignorant who had no conception what a king's form was like, and persuade them that that miserable likeness of the fox was, in fact, the beautiful image of the king. In like manner do these persons patch together old wives' fables, and then endeavour, by violently drawing away from their proper connection, words, expressions, and parables whenever found, to adapt the oracles of God to their baseless fictions. We have already stated how far they proceed in this way with respect to the interior of the Pleroma.
2. Then, again, as to those things outside of their Pleroma, the following are some specimens of what they attempt to accommodate out of the Scriptures to their opinions. They affirm that the Lord came in the last times of the world to endure suffering, for this end, that He might indicate the passion which occurred to the last of the Aeons, and might by His own end announce the cessation of that disturbance which had risen among the Aeons. They maintain, further, that that girl of twelve years old, the daughter of the ruler of the synagogue, 97 to whom the Lord approached and raised her from the dead, was a type of Achamoth, to whom their Christ, by extending himself, imparted shape, and whom he led anew to the perception of that light which had forsaken her. And that the Saviour appeared to her when she lay outside of the Pleroma as a kind of abortion, they affirm Paul to have declared in his Epistle to the Corinthians [in these words], "And last of all, He appeared to me also, as to one born out of due time." 98 Again, the coming of the Saviour with His attendants to Achamoth is declared in like manner by him in the same Epistle, when he says, "A woman ought to have a veil upon her head, because of the angels." 99 Now, that Achamoth, when the Saviour came to her, drew a veil over herself through modesty, Moses rendered manifest when he put a veil upon his face. Then, also, they say that the passions which she endured were indicated by the Lord upon the cross. Thus, when He said, "My God, my God, why hast Thou forsaken Me? " 100 He simply showed that Sophia was deserted by the light, and was restrained by Horos from making any advance forward. Her anguish, again, was indicated when He said, "My soul is exceeding sorrowful, even unto death; " 101 her fear by the words, "Father, if it be possible, let this cup pass from Me; " 102 and her perplexity, too, when He said, "And what I shall say, I know not." 103
3. And they teach that He pointed out the three kinds of men as follows: the material, when He said to him that asked Him, "Shall I follow Thee? " 104 "The Son of man hath not where to lay His head; "-the animal, when He said to him that declared, "I will follow Thee, but suffer me first to bid them farewell that are in my house," "No man, putting his hand to the plough, and looking back, is fit for the kingdom of heaven" 105 (for this man they declare to be of the intermediate class, even as they do that other who, though he professed to have wrought a large amount of righteousness, yet refused to follow Him, and was so overcome by [the love of] riches, as never to reach perfection)-this one it pleases them to place in the animal class;-the spiritual, again, when He said, "Let the dead bury their dead, but go thou and preach the kingdom of God," 106 and when He said to Zaccheus the publican, "Make haste, and come down, for to-day I must abide in thine house" 107 -for these they declared to have belonged to the spiritual class. Also the parable of the leaven which the woman is described as having hid in three measures of meal, they declare to make manifest the three classes. For, according to their teaching, the woman represented Sophia; the three measures of meal, the three kinds of men-spiritual, animal, and material; while the leaven denoted the Saviour Himself. Paul, too, very plainly set forth the material, animal, and spiritual, saying in one place, "As is the earthy, such are they also that are earthy; " 108 and in another place, "But the animal man receiveth not the things of the Spirit; " 109 and again: "He that is spiritual judgeth all things." 110 And this, "The animal man receiveth not the things of the Spirit," they affirm to have been spoken concerning the Demiurge, who, as being animal, knew neither his mother who was spiritual, nor her seed, nor the Aeons in the Pleroma. And that the Saviour received first-fruits of those whom He was to save, Paul declared when he said, "And if the first-fruits be holy, the lump is also holy," 111 teaching that the expression "first-fruits" denoted that which is spiritual, but that "the lump" meant us, that is, the animal Church, the lump of which they say He assumed, and blended it with Himself, inasmuch as He is "the leaven."
4. Moreover, that Achamoth wandered beyond the Pleroma, and received form from Christ, and was sought after by the Saviour, they declare that He indicated when He said, that He had come after that sheep which was gone astray. 112 For they explain the wandering sheep to mean their mother, by whom they represent the Church as having been sown. The wandering itself denotes her stay outside of the Pleroma in a state of varied passion, from which they maintain that matter derived its origin. The woman, again, who sweeps the house and finds the piece of money, they declare to denote the Sophia above, who, having lost her enthymesis, afterwards recovered it, on all things being purified by the advent of the Saviour. Wherefore this substance also, according to them, was reinstated in Pleroma. They say, too, that Simeon, "who took Christ into his arms, and gave thanks to God, and said, Lord, now lettest Thou Thy servant depart in peace, according to Thy word," 113 was a type of the Demiurge, who, on the arrival of the Saviour, learned his own change of place, and gave thanks to Bythus. They also assert that by Anna, who is spoken of in the gospel 114 as a prophetess, and who, after living seven years with her husband, passed all the rest of her life in widowhood until she saw the Saviour, and recognised Him, and spoke of Him to all, was most plainly indicated Achamoth, who, having for a little while looked upon the Saviour with His associates, and dwelling all the rest of the time in the intermediate place, waited for Him till He should come again, and restore her to her proper consort. Her name, too, was indicated by the Saviour, when He said, "Yet wisdom is justified by her children." 115 This, too, was done by Paul in these words," But we speak wisdom among them that are perfect." 116 They declare also that Paul has referred to the conjunctions within the Pleroma, showing them forth by means of one; for, when writing of the conjugal union in this life, he expressed himself thus: "This is a great mystery, but I speak concerning Christ and the Church." 117
5. Further, they teach that John, the disciple of the Lord, indicated the first Ogdoad, expressing themselves in these words: John, the disciple of the Lord, wishing to set forth the origin of all things, so as to explain how the Father produced the whole, lays down a certain principle,-
that, namely, which was first-begotten by God, which Being he has termed both the only-begotten Son and God, in whom the Father, after a seminal manner, brought forth all things.
By him the Word was produced, and in him the whole substance of the Aeons, to which the Word himself afterwards imparted form.
Since, therefore, he treats of the first origin of things, he rightly proceeds in his teaching from the beginning, that is, from God and the Word.
And he expresses himself thus: "In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God." 118
Having first of all distinguished these three-God, the Beginning, and the Word-
he again unites them, that he may exhibit the production of each of them, that is, of the Son and of the Word, and may at the same time show their union with one another, and with the Father. For "the beginning" is in the Father, and of the Father, while "the Word" is in the beginning, and of the beginning.
Very properly, then, did he say, "In the beginning was the Word," for He was in the Son; "and the Word was with God," for He was the beginning; "and the Word was God," of course, for that which is begotten of God is God. "The same was in the beginning with God"-this clause discloses the order of production. "All things were made by Him, and without Him was nothing made; " 119 for the Word was the author of form and beginning to all the Aeons that came into existence after Him. But "what was made in Him," says John, "is life." 120
Here again he indicated conjunction; for all things, he said, were made by Him, but in Him was life. This, then, which is in Him, is more closely connected with Him than those things which were simply made by Him, for it exists along with Him, and is developed by Him. When, again, he adds, "And the life was the light of men," while thus mentioning Anthropos, he indicated also Ecclesia by that one expression, in order that, by using only one name, he might disclose their fellowship with one another, in virtue of their conjunction.
For Anthropos and Ecclesia spring from Logos and Zoe. Moreover, he styled life (Zoe) the light of men, because they are enlightened by her, that is, formed and made manifest. This also Paul declares in these words: "For whatsoever doth make manifest is light." 121
Since, therefore, Zoe manifested and begat both Anthropos and Ecclesia,
she is termed their light.
see Lucifer in DocOrigin and Hypostas
Thus, then, did John by these words reveal both other things and the second Tetrad, Logos and Zoe, Anthropos and Ecclesia. And still further, he also indicated the first Tetrad. For, in discoursing of the Saviour and declaring that all things beyond the Pleroma received form from Him, he says that He is the fruit of the entire Pleroma.
For he styles Him a "light which shineth in darkness, and which was not comprehended" 122 by it, inasmuch as, when He imparted form to all those things which had their origin from passion, He was not known by it. 123
John 6:63
He also styles Him Son, and Aletheia, and Zoe, and the "Word made flesh, whose glory," he says, "we beheld; and His glory was as that of the Only-begotten (given to Him by the Father), full of grace and truth." 124 (But what John really does say is this: "And the Word was made flesh, and dwelt among us; and we beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth." 125 ) Thus, then, does he [according to them] distinctly set forth the first Tetrad, when he speaks of the Father, and Charis, and Monogenes, and Aletheia.
In this way, too, does John tell of the first Ogdoad, and that which is the mother of all the Aeons.
For he mentions the Father, and Charis, and Monogenes, and Aletheia, and Logos, and Zoe, and Anthropos, and Ecclesia. Such are the views of Ptolemaeus. 126
Chapter IX.-Refutation of the Impious Interpretations of These Heretics.
1. You see, my friend, the method which these men employ to deceive themselves, while they abuse the Scriptures by endeavouring to support their own system out of them. For this reason, I have brought forward their modes of expressing themselves, that thus thou mightest understand the deceitfulness of their procedure, and the wickedness of their error. For, in the first place, if it had been John's intention to set forth that Ogdoad above, he would surely have preserved the order of its production, and would doubtless have placed the primary Tetrad first as being, according to them, most venerable and would then have annexed the second, that, by the sequence of the names, the order of the Ogdoad might be exhibited, and not after so long an interval, as if forgetful for the moment and then again calling the matter to mind, he, last of all, made mention of the primary Tetrad. In the next place, if he had meant to indicate their conjunctions, he certainly would not have omitted the name of Ecclesia; while, with respect to the other conjunctions, he either would have been satisfied with the mention of the male [Aeons] (since the others [like Ecclesia] might be understood), so as to preserve a uniformity throughout; or if he enumerated the conjunctions of the rest, he would also have announced the spouse of Anthropos, and would not have left us to find out her name by divination.
2. The fallacy, then, of this exposition is manifest. For when John, proclaiming one God, the Almighty, and one Jesus Christ, the Only-begotten, by whom all things were made, declares that this was the Son of God, this the Only-begotten, this the Former of all things, this the true Light who enlighteneth every man this the Creator of the world, this He that came to His own, this He that became flesh and dwelt among us,-these men, by a plausible kind of exposition, perverting these statements, maintain that there was another Monogenes, according to production, whom they also style Arche. They also maintain that there was another Saviour, and another Logos, the son of Monogenes, and another Christ produced for the re-establishment of the Pleroma. Thus it is that, wresting from the truth every one of the expressions which have been cited, and taking a bad advantage of the names, they have transferred them to their own system; so that, according to them, in all these terms John makes no mention of the Lord Jesus Christ. For if he has named the Father, and Charis, and Monogenes, and Aletheia,
and Logos, and Zoe, and Anthropos, and Ecclesia, according to their hypothesis, he has, by thus speaking, referred to the primary Ogdoad,
in which there was as yet no Jesus, and no Christ, the teacher of John.
But that the apostle did not speak concerning their conjunctions, but concerning our Lord Jesus Christ, whom he also acknowledges as the Word of God, he himself has made evident. For, summing up his statements respecting the Word previously mentioned by him, he further declares, "And the Word was made flesh, and dwelt among us." But, according to their hypothesis, the Word did not become flesh at all, inasmuch as He never went outside of the Pleroma, but that Saviour [became flesh] who was formed by a special dispensation [out of all the Aeons], and was of later date than the Word.
3. Learn then, ye foolish men, that Jesus who suffered for us, and who dwelt among us, is Himself the Word of God. For if any other of the Aeons had become flesh for our salvation, it would have been probable that the apostle spoke of another. But if the Word of the Father who descended is the same also that ascended, He, namely, the Only-begotten Son of the only God, who, according to the good pleasure of the Father, became flesh for the sake of men, the apostle certainly does not speak regarding any other, or concerning any Ogdoad, but respecting our Lord Jesus Christ. For, according to them, the Word did not originally become flesh. For they maintain that the Saviour assumed an animal body, formed in accordance with a special dispensation by an unspeakable providence, so as to become visible and palpable. But flesh is that which was of old formed for Adam by God out of the dust, and it is this that John has declared the Word of God became. Thus is their primary and first-begotten Ogdoad brought to nought. For, since Logos, and Monogenes, and Zoe, and Phoµs, and Sorer, and Christus, and the Son of God, and He who became incarnate for us, have been proved to be one and the same, the Ogdoad which they have built up at once falls to pieces. And when this is destroyed, their whole system sinks into ruin,-a system which they falsely dream into existence, and thus inflict injury on the Scriptures, while they build up their own hypothesis.
4. Then, again, collecting a set of expressions and names scattered here and there [in Scripture], they twist them, as we have already said, from a natural to a non-natural sense. In so doing, they act like those who bring forward any kind of hypothesis they fancy, and then endeavour to support 127 them out of the poems of Homer, so that the ignorant imagine that Homer actually composed the verses bearing upon that hypothesis, which has, in fact, been but newly constructed; and many others are led so far by the regularly-formed sequence of the verses, as to doubt whether Homer may not have composed them. Of this kind 128 is the following passage, where one, describing Hercules as having been sent by Eurystheus to the dog in the infernal regions, does so by means of these Homeric verses,-for there can be no objection to our citing these by way of illustration, since the same sort of attempt appears in both:-
- "Thus saying, there sent forth from his house deeply groaning."-Od., x. 76.
- "The hero Hercules conversant with mighty deeds."-Od., xxi. 26.
- "Eurystheus, the son of Sthenelus, descended from Perseus."-Il., xix. 123.
- "That he might bring from Erebus the dog of gloomy Pluto."-Il., viii. 368.
- "And he advanced like a mountain-bred lion confident of strength."-Od., vi. 130.
- "Rapidly through the city, while all his friends followed."-Il., xxiv. 327.
- "Both maidens, and youths, and much-enduring old men."-Od., xi. 38.
- "Mourning for him bitterly as one going forward to death."-Il., xxiv. 328.
- "But Mercury and the blue-eyed Minerva conducted him."-Od., xi. 626.
- "For she knew the mind of her brother, how it laboured with grief."-Il., ii. 409.
Now, what simple-minded man, I ask, would not be led away by such verses as these to think that Homer actually framed them so with reference to the subject indicated? But he who is acquainted with the Homeric writings will recognise the verses indeed, but not the subject to which they are applied, as knowing that some of them were spoken of Ulysses, others of Hercules himself, others still of Priam, and others again of Menelaus and Agamemnon. But if he takes them and restores each of them to its proper position, he at once destroys the narrative in question. In like manner he also who retains unchangeable 129 in his heart the rule of the truth which he received by means of baptism, will doubtless recognise the names, the expressions, and the parables taken from the Scriptures, but will by no means acknowledge the blasphemous use which these men make of them. For, though he will acknowledge the gems, he will certainly not receive the fox instead of the likeness of the king. But when he has restored every one of the expressions quoted to its proper position, and has fitted it to the body of the truth, he will lay bare, and prove to be without any foundation, the figment of these heretics.
5. But since what may prove a finishing-stroke 130 to this exhibition is wanting, so that any one, on following out their farce to the end, may then at once append an argument which shall overthrow it, we have judged it well to point out, first of all, in what respects the very fathers of this fable differ among themselves, as if they were inspired by different spirits of error. For this very fact forms an a priori proof that the truth proclaimed by the Church is immoveable, 131 and that the theories of these men are but a tissue of falsehoods.
Chapter X.-Unity of the Faith of the Church Throughout the Whole World.
1. The Church, though dispersed through our the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith:
[She believes] in one God,
the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them;
and in one Christ Jesus, the Son of God, who became incarnate for our salvation;
and in the Holy Spirit, who proclaimed through the prophets the dispensations 132 of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father "to gather all things in one," 133 and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the wi