To the Gnostic the things of the world are worthless; they are to him matters of indifference.
From this position it easily followed that actions, being merely external, were morally indifferent, and that the true Gnostic should abandon himself to every lust with perfect indifference.
(1) If it represents a type of syncretism as definite as that known to have existed in the developed gnostic systems of the 2nd century, it is inconceivable that Paul should have passed it by as easily as he did.
(See Hilgenfeld p. 205, note 337.) The most recent opinion tends to decide against the Philosophumena; for, in its composition, Hippolytus appears to have used as his principal source the compendium of a Gnostic author who has introduced into most of the systems treated by him, in addition to the employment of older sources, his own opinions or those of his sect.
Speculations about the Perso-Hellenistic Mithras appear to have been transferred to the Gnostic Abraxas.
This conception which is repeated in nearly every Gnostic system, of (seven) world-creating angels, is a specifically oriental speculation.
If, in the Gnostic systems, these become daemonic or semi-daemonic forces, this points to the fact that a stronger monotheistic religion (the Iranian) had gained the upper hand over the Babylonian, and had degraded its gods to daemons.
2 Whether the myth of the creation of the first man by the angels, which recurs in many Gnostic systems, found a place also in the system of Basilides, cannot be determined with any certainty.
From most of the other Gnostic sects, with the exception perhaps of the JewishChristian Gnosticism, he is distinguished by the fact that with him the figure of the fallen female god (Sophia Achamoth), and, in general, the idea of a fall within the godhead is entirely wanting.
Christian teachers, especially those who had a leaning towards Gnostic speculations, took an interest in natural history, partly because of certain passages of Scripture that they wanted to explain, and partly on account of the divine revelation in the book of nature, of which also it was man's sacred duty to take proper advantage.
The most convincing proof of this is that Origen (i) takes the idea of the immutability of God as the regulating idea of his system, and (2) deprives the historical "Word made flesh" of all significance for the true Gnostic. To him Christ appears simply as the Logos who is with the Father from eternity, and works from all eternity, to whom alone the instructed Christian directs his thoughts, requiring nothing more than a perfect - i.e.
The objects of religious knowledge are beyond the plane of history, or rather - in a thoroughly Gnostic and Neo-Platonic spirit - they are regarded as belonging to a supra-mundane history.
At this point Origen succeeded in avoiding the heretical Gnostic idea of God by assigning to the Godhead the attributes of goodness and righteousness.
Here the Gnostic and philosophical character of the system is particularly manifest.
The Gnostic 13v06s, or more probably cf.
This last name is evidently meant to be Hebrew, "Yahweh of the heavens," the God of the Jews being of a secondary rank in the usual Gnostic style.
In the Gnostic basis itself it is not difficult to recognize the general features of the religion of ancient Babylonia, and thus we are brought nearer a solution of the problem as to the origin of Gnosticism in general.
The term thus in time became full of dogmatic and political meaning, connoting, when applied to the church, a universal authoritative and orthodox society, as opposed to Gnostic and other " sects " (cf.
That the epistle implies as already existent a developed system of Gnostic thought such as only came into being in the 2nd century is not true, and such a date is excluded by the external evidence.
A Gnostic sect of the 2nd century was known by the name of Cainites.
Sometimes Clement discusses chronology, sometimes philosophy, sometimes poetry, entering into the most minute critical and chronological details; but one object runs through all, and this is to show what the true Christian Gnostic is, and what is his relation to philosophy.
He thus becomes the true Gnostic, but he can become the true Gnostic only by contemplation and by the practice of what is right.
The disciples of the Gnostic Prodicus boasted (Clem.
Lipsius shows that in the present form of the book there is side by side a strange " admixture of intimate knowledge and gross ignorance of Jewish thought and custom," and that accordingly we must " distinguish between an original Jewish Christian writing and a Gnostic recast of it."
The Gnostic recast Lipsius dates about the middle of the 3rd century.
701-703.) But if we except the Zachariah and John group of legends, it is not necessary to assume the Gnostic recast of this work in the 3rd century as is done by Lipsius.
Its present form is due to an orthodox revision which discarded, so far as possible, all Gnostic traces.
Other Gospels Mainly Gnostic And Almost All Lost.
Berlin (1896), pp. 839 sqq., this gospel gives disclosures on the nature of matter (An) and the progress of the Gnostic soul through the seven planets.
Lipsius discovers Gnostic traits in the story, but these are denied by Zahn (Gesch.
The tone of the work is Catholic and anti-Gnostic. For the bibliography of the subject see Hennecke, NT.
Harnack, who was the first to show that these Acts were Catholic in character and not Gnostic as had previously been alleged, assigns their composition to this period mainly on the ground that Hippolytus was not acquainted with them; but even were this assumption true, it would not prove the non-existence of the Acts in question.
Of the Gnostic Acts.
Gnostic sects approached the question in two ways.
It seems to have arisen in Gnostic circles, and its tendency is wholly in favour of asceticism and celibacy.
It is plainly Gnostic and may perhaps have been composed by Bardaisan or his son Harmonius.0 Among recent editions of Apocrypha in Syriac may be mentioned those of the Apocalypse of Baruch, the Epistle of Baruch, ' For the later Monophysite versions, none of which attained much popularity, see Wright's Syr.
It is most probably distinct from the 'Aran&Autkes 'Af3pa6 u used by the gnostic Sethites (Epiphanius, Haer.
There exists, however, in a single MS. in Italian a longish gospel with this title, written from a Mahommedan standpoint, but probably embodying materials partly Gnostic in character and origin.
Thus Hermas's comparatively mild censures on Gnostic teachers in Sim.
On the one hand there were during the middle ages sects, like the Catharists and Albigenses, whose "opposition as a rule developed itself from dualistic or pantheistic premises (surviving effects of old Gnostic or Manichaean views)" and who "stood outside of ordinary Christendom, and while no doubt affecting many individual members within it, had no influence on church doctrine."
Trans., 1861-1862); the Gnostic and Manichaean heresies in the works of Mansel, Matter and Beausobre; the medieval heresies in Hahn's Geschichte der Ketzer im Mittelalter (1846-1850), and Preger's Geschichte der deutschen 111 - ystik (1875); Quietism in Heppe's Geschichte der quietistischen Mystik (1875); the Pietist sects in Palmer's Gemeinschaften and Secten Warttembergs (1875); the Reformation and 17th-century heresies and sects in the Anabaptisticum et enthusiasticum Pantheon and geistliches Ri st-Haus (1702).
In his time there was no fixed, divinely instituted congregational organization, no canon of New Testament Scriptures, no anti-Gnostic theology, and no Catholic Church.
There are many references in Tertullian to the teaching of the Gnostic Marcion, whose breach with the Roman Church may be dated A.D.
At Bethlehem also he found time to finish Didymi de spiritu sancto liber, a translation begun at Rome at the request of Pope Damasus, to denounce the revival of Gnostic heresies by Jovinianus and Vigilantius (Adv.
According to Clement of Alexandria this was written prophetically to apply to the Carpocratians, an antinomian Gnostic sect of c. 150; but hyper-Paulinists had given occasion to similar complaints already in Rev. ii.
It has been argued that the sacramental rites of the Christians were largely imitated from the pagan mysteries; but for the first two hundred years this is hardly true, except perhaps in the case of certain Gnostic sects whose leaders intentionally amalgamated the new faith with old pagan ideas and rites.
Later Jewish and Christian speculation followed on the lines of the angelology of the earlier apocalypses; and angels play an important part in Gnostic systems and in the Jewish Midrashim and the Kabbala.
According to the Gnostic Basilides, the world was created by angels.
The real root of the difficulty to Platonist as to Gnostic was his sharp antithesis of form as good and matter as evil.
The gnostic sects and their writings were well known to him (viii.