CHAPTER IX

POST-CHRISTIAN GNOSTICS: VALENTINUS

Early Ophites probably uneducated—General softening of manners under Julian Emperors and development of morality—Change in ethical ideals of Gnosticism probably starts in Alexandria—Doctrines of Saturninus and Basilides—Basilides’ system never intended for public use and probably merges in that of Valentinus—Links with Simon Magus and Ophites—Success of Valentinus’ teaching and abuse of him by Fathers—Valentinus’ theology: Bythos either bi-sexual or makes syzygy with Sigê—Emanation of Ogdoad—Valentinus’ statements as to this possibly metaphors—Emanation of Decad and Dodecad—Names of Aeons and their explanation—Sophia and her Fall in Valentinus’ system—Her Ectroma and emanation of Christos, the Holy Spirit, and the Cross—Sophia Without and Jesus the Joint Fruit of the Pleroma—Formation of worlds from passions of Sophia Without and their rulers—The different natures of men and demons—The Heavenly Banquet—Valentinus’ predestinarian views contrasted with Ophites’—Salvation of Psychics by Jesus—-Valentinus’ account of Crucifixion doubtful—Life of Valentinus—His successors—Italic School: Ptolemy, Secundus, and Heracleon—Anatolic School: Axionicus, Bardesanes, Theodotus, and Alexander—Life of Bardesanes and his Hymns—Valentinus’ innovations on Christianity and attitude of early Fathers towards them—His use of metaphor and “God is Love”—Exegesis of Valentinus and his followers and his pastoral attitude—Did Valentinus ever attempt to break with Church or to found secret sect?—Valentinus’ compliance with heathenism attracts rich and learned—Dangers of this for Church—Proceedings of Marcus—-Spread of sect after Valentinus’ death—Ptolemy’s letter to Flora—Egypt natural home of sect—Its Decay—Half-way house between earlier Gnosticism and Catholicism 83-133

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