History of Dogma Volume I Part 15

We have hitherto tacitly presupposed that in Gnosticism the h.e.l.lenic spirit desired to make itself master of Christianity, or more correctly of the Christian communities. This conception may be, and really is still contested. For according to the accounts of later opponents, and on these we are almost exclusively dependent here, the main thing with the Gnostics seems to have been the reproduction of Asiatic Mythologoumena of all kinds, so that we should rather have to see in Gnosticism a union of Christianity with the most remote Oriental cults and their wisdom. But with regard to the most important Gnostic systems the words hold true, "The hands are the hands of Esau, but the voice is the voice of Jacob." There can be no doubt of the fact, that the Gnosticism which has become a factor in the movement of the history of dogma, was ruled in the main by the Greek spirit, and determined by the interests and doctrines of the Greek philosophy of religion,[307] which doubtless had already a.s.sumed a syncretistic character. This fact is certainly concealed by the circ.u.mstance that the material of the speculations was taken now from this, and now from that Oriental religious philosophy, from astrology and the Semitic cosmologies. But that is only in keeping with the stage which the religious development had reached among the Greeks and Romans of that time.[308] The cultured, and these primarily come into consideration here, no longer had a religion in the sense of a national religion, but a philosophy of religion. They were, however, in search of a religion, that is, a firm basis for the results of their speculations, and they hoped to obtain it by turning themselves towards the very old Oriental cults, and seeking to fill them with the religious and moral knowledge which had been gained by the Schools of Plato and of Zeno. The union of the traditions and rites of the Oriental religions, viewed as mysteries, with the spirit of Greek philosophy is the characteristic of the epoch. The needs, which a.s.serted themselves with equal strength, of a complete knowledge of the All, of a spiritual G.o.d, a sure, and therefore very old revelation, atonement and immortality, were thus to be satisfied at one and the same time. The most sublimated spiritualism enters here into the strangest union with a cra.s.s superst.i.tion based on Oriental cults. This superst.i.tion was supposed to insure and communicate the spiritual blessings. These complicated tendencies now entered into Christianity.

We have accordingly to ascertain and distinguish in the prominent Gnostic schools, which, in the second century on Greek soil, became an important factor in the history of the Church, the Semitic-cosmological foundations, the h.e.l.lenic philosophic mode of thought, and the recognition of the redemption of the world by Jesus Christ. Further, we have to take note of the three elements of Gnosticism, viz., the speculative and philosophical, the mystic element connection with worship, and the practical, ascetic. The close connection in which these three elements appear,[309] the total transformation of all ethical into cosmological problems, the upbuilding of a philosophy of G.o.d and the world on the basis of a combination of popular Mythologies, physical observations belonging to the Oriental (Babylonian) religious philosophy, and historical events, as well as the idea that the history of religion is the last act in the drama-like history of the Cosmos--all this is not peculiar to Gnosticism, but rather corresponds to a definite stage of the general development. It may, however, be a.s.serted that Gnosticism antic.i.p.ated the general development, and that not only with regard to Catholicism, but also with regard to Neo-platonism, which represents the last stage in the inner history of h.e.l.lenism.[310] The Valentinians have already got as far as Jamblichus.

The name Gnosis, Gnostics, describes excellently the aims of Gnosticism, in so far as its adherents boasted of the absolute knowledge, and faith in the Gospel was transformed into a knowledge of G.o.d, nature and history. This knowledge, however, was not regarded as natural, but in the view of the Gnostics was based on revelation, was communicated and guaranteed by holy consecrations, and was accordingly cultivated by reflection supported by fancy. A mythology of ideas was created out of the sensuous mythology of any Oriental religion, by the conversion of concrete forms into speculative and moral ideas, such as "Abyss,"

"Silence," "Logos," "Wisdom," "Life," while the mutual relation and number of these abstract ideas were determined by the data supplied by the corresponding concretes. Thus arose a philosophic dramatic poem, similar to the Platonic, but much more complicated, and therefore more fantastic, in which mighty powers, the spiritual and good, appear in an unholy union with the material and wicked, but from which the spiritual is finally delivered by the aid of those kindred powers which are too exalted to be ever drawn down into the common. The good and heavenly which has been drawn down into the material, and therefore really non-existing, is the human spirit, and the exalted power who delivers it is Christ. The Evangelic history as handed down is not the history of Christ, but a collection of allegoric representations of the great history of G.o.d and the world. Christ has really no history. His appearance in this world of mixture and confusion is his deed, and the enlightenment of the spirit about itself is the result which springs out of that deed. This enlightenment itself is life. But the enlightenment is dependent on revelation, asceticism and surrender to those mysteries which Christ founded, in which one enters into communion with a _praesens numen_, and which in mysterious ways promote the process of raising the spirit above the sensual. This rising above the sensual is, however, to be actively practised. Abstinence therefore, as a rule, is the watchword. Christianity thus appears here as a speculative philosophy which redeems the spirit by enlightening it, consecrating it, and instructing it in the right conduct of life. The Gnosis is free from the rationalistic interest in the sense of natural religion. Because the riddles about the world which it desires to solve are not properly intellectual, but practical, because it desires to be in the end [Greek: gnosis soterias], it removes into the region of the suprarational the powers which are supposed to confer vigour and life on the human spirit.

Only a [Greek: mathesis], however, united with [Greek: mystagogia], resting on revelation, leads thither, not an exact philosophy. Gnosis starts from the great problem of this world, but occupies itself with a higher world, and does not wish to be an exact philosophy, but a philosophy of religion. Its fundamental philosophic doctrines are the following: (1) The indefinable, infinite nature of the Divine primeval Being exalted above all thought. (2) Matter as opposed to the Divine Being, and therefore having no real being, the ground of evil. (3) The fulness of divine potencies, aeons, which are thought of partly as powers, partly as real ideas, partly as relatively independent beings, presenting in gradation the unfolding and revelation of the G.o.dhead, but at the same time rendering possible the transition of the higher to the lower. (4) The Cosmos as a mixture of matter with divine sparks, which has arisen from a descent of the latter into the former, or, as some say, from the perverse, or, at least, merely permitted undertaking of a subordinate spirit. The Demiurge, therefore, is an evil, intermediate, or weak, but penitent being; the best thing therefore in the world is aspiration. (5) The deliverance of the spiritual element from its union with matter, or the separation of the good from the world of sensuality by the Spirit of Christ which operates through knowledge, asceticism, and holy consecration: thus originates the perfect Gnostic, the man who is free from the world, and master of himself, who lives in G.o.d and prepares himself for eternity. All these are ideas for which we find the way prepared in the philosophy of the time, antic.i.p.ated by Philo, and represented in Neoplatonism as the great final result of Greek philosophy. It lies in the nature of the case that only some men are able to appropriate the Christianity that is comprehended in these ideas, viz., just as many as are capable of entering into this kind of Christianity, those who are spiritual. The others must be considered as non-partakers of the Spirit from the beginning, and therefore excluded from knowledge as the _profanum vulgus_. Yet some, the Valentinians, for example, made a distinction in this _vulgus_, which can only be discussed later on, because it is connected with the position of the Gnostics towards Jewish Christian tradition.

The later opponents of Gnosticism preferred to bring out the fantastic details of the Gnostic systems, and thereby created the prejudice that the essence of the matter lay in these. They have thus occasioned modern expounders to speculate about the Gnostic speculations in a manner that is marked by still greater strangeness. Four observations shew how unhistorical and unjust such a view is, at least with regard to the chief systems. (1) The great Gnostic schools, wherever they could, sought to spread their opinions. But it is simply incredible that they should have expected of all their disciples, male and female, an accurate knowledge of the details of their system. On the contrary, it may be shewn that they often contented themselves with imparting consecration, with regulating the practical life of their adherents, and instructing them in the general features of their system.[311] (2) We see how in one and the same school, for example, the Valentinian, the details of the religious metaphysic were very various and changing. (3) We hear but little of conflicts between the various schools. On the contrary, we learn that the books of doctrine and edification pa.s.sed from one school to another.[312] (4) The fragments of Gnostic writings which have been preserved, and this is the most important consideration of the four, shew that the Gnostics devoted their main strength to the working out of those religious, moral, philosophical and historical problems, which must engage the thoughtful of all times.[313] We only need to read some actual Gnostic doc.u.ment, such as the Epistle of Ptolemaeus to Flora, or certain paragraphs of the Pistis Sophia, in order to see that the fantastic details of the philosophic poem can only, in the case of the Gnostics themselves, have had the value of liturgical apparatus, the construction of which was not of course a matter of indifference, but hardly formed the princ.i.p.al interest. The things to be proved, and to be confirmed by the aid of this or that very old religious philosophy, were certain religious and moral fundamental convictions, and a correct conception of G.o.d, of the sensible, of the creator of the world, of Christ, of the Old Testament, and the evangelic tradition. Here were actual dogmas. But how the grand fantastic union of all the factors was to be brought about, was, as the Valentinian school shews, a problem whose solution was ever and again subjected to new attempts.[314] No one to-day can in all respects distinguish what to those thinkers was image and what reality, or in what degree they were at all able to distinguish image from reality, and in how far the magic formulae of their mysteries were really objects of their meditation. But the final aim of their endeavours, the faith and knowledge of their own hearts which they instilled into their disciples, the practical rules which they wished to give them, and the view of Christ which they wished to confirm them in, stand out with perfect clearness. Like Plato, they made their explanation of the world start from the contradiction between sense and reason, which the thoughtful man observes in himself. The cheerful asceticism, the powers of the spiritual and the good which were seen in the Christian communities, attracted them and seemed to require the addition of theory to practice. Theory without being followed by practice had long been in existence, but here was the as yet rare phenomenon of a moral practice which seemed to dispense with that which was regarded as indispensable, viz., theory. The philosophic life was already there; how could the philosophic doctrine be wanting, and after what other model could the latent doctrine be reproduced than that of the Greek religious philosophy?[315] That the h.e.l.lenic spirit in Gnosticism turned with such eagerness to the Christian communities and was ready even to believe in Christ in order to appropriate the moral powers which it saw operative in them, is a convincing proof of the extraordinary impression which these communities made. For what other peculiarities and attractions had they to offer to that spirit than the certainty of their conviction (of eternal life), and the purity of their life? We hear of no similar edifice being erected in the second century on the basis of any other Oriental cult--even the Mithras cult is scarcely to be mentioned here--as the Gnostic was on the foundation of the Christian.[316] The Christian communities, however, together with their worship of Christ, formed the real solid basis of the greater number and the most important of the Gnostic systems, and in this fact we have, on the very threshold of the great conflict, a triumph of Christianity over h.e.l.lenism. The triumph lay in the recognition of what Christianity had already performed as a moral and social power. This recognition found expression in bringing the highest that one possessed as a gift to be consecrated by the new religion, a philosophy of religion whose end was plain and simple, but whose means were mysterious and complicated.

-- 3. _History of Gnosticism and the forms in which it appeared._

In the previous section we have been contemplating Gnosticism as it reached its prime in the great schools of Basilides and Valentinus, and those related to them,[317] at the close of the period we are now considering, and became an important factor in the history of dogma. But this Gnosticism had (1) preliminary stages, and (2) was always accompanied by a great number of sects, schools and undertakings which were only in part related to it, and yet, reasonably enough, were grouped together with it.

To begin with the second point, the great Gnostic schools were flanked on the right and left by a motley series of groups which at their extremities can hardly be distinguished from popular Christianity on the one hand, and from the h.e.l.lenic and the common world on the other.[318]

On the right were communities such as the Encrat.i.tes, which put all stress on a strict asceticism, in support of which they urged the example of Christ, but which here and there fell into dualistic ideas.[319] There were further, whole communities which, for decennia, drew their views of Christ from books which represented him as a heavenly spirit who had merely a.s.sumed an apparent body.[320] There were also individual teachers who brought forward peculiar opinions without thereby causing any immediate stir in the Churches.[321] On the left there were schools such as the Carpocratians, in which the philosophy and communism of Plato were taught, the son of the founder and second teacher Epiphanes honoured as a G.o.d (at Cephallenia), as Epicurus was in his school, and the image of Jesus crowned along with those of Pythagoras, Plato and Aristotle.[322] On this left flank are, further, swindlers who take their own way, like Alexander of Abonoteichus, magicians, soothsayers, sharpers and jugglers, under the sign-board of Christianity, deceivers and hypocrites who appear using mighty words with a host of unintelligible formulae, and take up with scandalous ceremonies, in order to rob men of their money and women of their honour.[323] All this was afterwards called "Heresy" and "Gnosticism,"

and is still so called.[324] And these names may be retained, if we will understand by them nothing else than the world taken into Christianity, all the manifold formations which resulted from the first contact of the new religion with the society into which it entered. To prove the existence of that left wing of Gnosticism is of the greatest interest for the history of dogma, but the details are of no consequence. On the other hand, in the aims and undertakings of the Gnostic right, it is just the details that are of greatest significance, because they shew that there was no fixed boundary between what one may call common Christian and Gnostic Christian. But as Gnosticism, in its contents, extended itself from the Encrat.i.tes and the philosophic interpretation of certain articles of the Christian proclamation, as brought forward without offence by individual teachers in the communities, to the complete dissolution of the Christian element by philosophy, or the religious charlatanry of the age, so it exhibits itself formally also in a long series of groups which comprised all imaginable forms of unions.

There were churches, ascetic a.s.sociations, mystery cults, strictly private philosophic schools,[325] free unions for edification, entertainments by Christian charlatans and deceived deceivers, who appeared as magicians and prophets, attempts at founding new religions after the model and under the influence of the Christian, etc. But, finally, the thesis that Gnosticism is identical with an acute secularising of Christianity, in the widest sense of the word, is confirmed by the study of its own literature. The early Christian production of Gospel and Apocalypses was indeed continued in Gnosticism yet so that the cla.s.s of "Acts of the Apostles" was added to them, and that didactic, biographic and "belles lettres," elements were received into them, and claimed a very important place. If this makes the Gnostic literature approximate to the profane, that is much more the case with the scientific theological literature which Gnosticism first produced.

Dogmatico-philosophic tracts, theologico-critical treatises, historical investigations and scientific commentaries on the sacred books, were, for the first time in Christendom, composed by the Gnostics, who in part occupied the foremost place in the scientific knowledge, religious earnestness and ardour of the age. They form, in every respect, the counterpart to the scientific works which proceeded from the contemporary philosophic schools. Moreover, we possess sufficient knowledge of Gnostic hymns and odes, songs for public worship, didactic poems, magic formulae, magic books, etc., to a.s.sure us that Christian Gnosticism took possession of a whole region of the secular life in its full breadth, and thereby often transformed the original forms of Christian literature into secular.[326] If, however, we bear in mind how all this at a later period was gradually legitimised in the Catholic Church, philosophy, the science of the sacred books, criticism and exegesis, the ascetic a.s.sociations, the theological schools, the mysteries, the sacred formulae, the superst.i.tion, the charlatanism, all kinds of profane literature, etc., it seems to prove the thesis that the victorious epoch of the gradual h.e.l.lenising of Christianity followed the abortive attempts at an acute h.e.l.lenising.

The traditional question as to the origin and development of Gnosticism, as well as that about the cla.s.sification of the Gnostic systems, will have to be modified in accordance with the foregoing discussion. As the different Gnostic systems might be contemporary, and in part were undoubtedly contemporary, and as a graduated relation holds good only between some few groups, we must, in the cla.s.sification, limit ourselves essentially to the features which have been specified in the foregoing paragraph, and which coincide with the position of the different groups to the early Christian tradition in its connection with the Old Testament religion, both as a rule of practical life, and of the common cultus.[327]

As to the origin of Gnosticism, we see how, even in the earliest period, all possible ideas and principles foreign to Christianity force their way into it, that is, are brought in under Christian rules, and find entrance, especially in the consideration of the Old Testament.[328] We might be satisfied with the observation that the manifold Gnostic systems were produced by the increase of this tendency. In point of fact we must admit that in the present state of our sources, we can reach no sure knowledge beyond that. These sources, however, give certain indications which should not be left unnoticed. If we leave out of account the two a.s.sertions of opponents, that Gnosticism was produced by demons[329] and--this, however, was said at a comparatively late period--that it originated in ambition and resistance to the ecclesiastical office, the episcopate, we find in Hegesippus, one of the earliest writers on the subject, the statement that the whole of the heretical schools sprang out of Judaism or the Jewish sects; in the later writers, Irenaeus, Tertullian and Hippolytus, that these schools owe most to the doctrines of Pythagoras, Plato, Aristotle, Zeno, etc.[330] But they all agree in this, that a definite personality, viz., Simon the Magician, must be regarded as the original source of the heresy. If we try it by these statements of the Church Fathers, we must see at once that the problem in this case is limited--certainly in a proper way. For after Gnosticism is seen to be the acute secularising of Christianity the only question that remains is, how are we to account for the origin of the great Gnostic schools, that is, whether it is possible to indicate their preliminary stages. The following may be a.s.serted here with some confidence: Long before the appearance of Christianity, combinations of religion had taken place in Syria and Palestine,[331] especially in Samaria, in so far, on the one hand, as the a.s.syrian and Babylonian religious philosophy, together with its myths, as well as the Greek popular religion, with its manifold interpretations, had penetrated as far as the eastern sh.o.r.e of the Mediterranean, and been accepted even by the Jews, and, on the other hand, the Jewish Messianic idea had spread and called forth various movements.[332] The result of every mixing of national religions, however, is to break through the traditional, legal and particular forms.[333] For the Jewish religion syncretism signified the shaking of the authority of the Old Testament by a qualitative distinction of its different parts, as also doubt as to the ident.i.ty of the supreme G.o.d with the national G.o.d. These ferments were once more set in motion by Christianity. We know that in the Apostolic age there were attempts in Samaria to found new religions, which were in all probability influenced by the tradition and preaching concerning Jesus. Dositheus, Simon Magus, Cleobius, and Menander appeared as Messiahs or bearers of the G.o.dhead, and proclaimed a doctrine in which the Jewish faith was strangely and grotesquely mixed with Babylonian myths, together with some Greek additions. The mysterious worship, the breaking up of Jewish particularism, the criticism of the Old Testament, which for long had had great difficulty in retaining its authority in many circles, in consequence of the widened horizon and the deepening of religious feeling, finally, the wild syncretism, whose aim, however, was a universal religion, all contributed to gain adherents for Simon.[334]

His enterprise appeared to the Christians as a diabolical caricature of their own religion, and the impression made by the success which Simonianism gained by a vigorous propaganda even beyond Palestine into the West, supported this idea.[335] We can therefore understand how, afterwards, all heresies were traced back to Simon. To this must be added that we can actually trace in many Gnostic systems the same elements which were prominent in the religion proclaimed by Simon (the Babylonian and Syrian), and that the new religion of the Simonians, just like Christianity, had afterwards to submit to be transformed into a philosophic, scholastic doctrine.[336] The formal parallel to the Gnostic doctrines was therewith established. But even apart from these attempts at founding new religions, Christianity in Syria, under the influence of foreign religions and speculation on the philosophy of religion, gave a powerful impulse to the criticism of the law and the prophets which had already been awakened. In consequence of this, there appeared, about the transition of the first century to the second, a series of teachers, who, under the impression of the Gospel, sought to make the Old Testament capable of furthering the tendency to a universal religion, not by allegorical interpretation, but by a sifting criticism.

These attempts were of very different kinds. Teachers such as Cerinthus, clung to the notion that the universal religion revealed by Christ was identical with undefined Mosaism, and therefore maintained even such articles as circ.u.mcision and the Sabbath commandment, as well as the earthly kingdom of the future. But they rejected certain parts of the law, especially, as a rule, the sacrificial precepts, which were no longer in keeping with the spiritual conception of religion. They conceived the creator of the world as a subordinate being distinct from the supreme G.o.d, which is always the mark of a syncretism with a dualistic tendency; introduced speculations about aeons and angelic powers, among whom they placed Christ, and recommended a strict asceticism. When, in their Christology, they denied the miraculous birth, and saw in Jesus a chosen man on whom the Christ, that is, the Holy Spirit, descended at the baptism, they were not creating any innovation, but only following the earliest Palestinian tradition. Their rejection of the authority of Paul is explained by their efforts to secure the Old Testament as far as possible for the universal religion.[337] There were others who rejected all ceremonial commandments as proceeding from the devil, or from some intermediate being, but yet always held firmly that the G.o.d of the Jews was the supreme G.o.d. But alongside of these stood also decidedly anti-Jewish groups, who seem to have been influenced in part by the preaching of Paul. They advanced much further in the criticism of the Old Testament and perceived the impossibility of saving it for the Christian universal religion. They rather connected this religion with the cultus-wisdom of Babylon and Syria, which seemed more adapted for allegorical interpretations, and opposed this formation to the Old Testament religion. The G.o.d of the Old Testament appears here at best as a subordinate Angel of limited power, wisdom and goodness. In so far as he was identified with the creator of the world, and the creation of the world itself was regarded as an imperfect or an abortive undertaking, expression was given both to the anti-Judaism and to that religious temper of the time, which could only value spiritual blessing in contrast with the world and the sensuous. These systems appeared more or less strictly dualistic, in proportion as they did or did not accept a slight co-operation of the supreme G.o.d in the creation of man; and the way in which the character and power of the world-creating G.o.d of the Jews was conceived, serves as a measure of how far the several schools were from the Jewish religion and the Monism that ruled it. All possible conceptions of the G.o.d of the Jews, from the a.s.sumption that he is a being supported in his undertakings by the supreme G.o.d, to his identification with Satan, seem to have been exhausted in these schools.

Accordingly, in the former case, the Old Testament was regarded as the revelation of a subordinate G.o.d, in the latter as the manifestation of Satan, and therefore the ethic--with occasional use of Pauline formula--always a.s.sumed an antinomian form, compared with the Jewish law, in some cases antinomian even in the sense of libertinism.

Correspondingly, the anthropology exhibits man as bipart.i.te, or even tripart.i.te, and the Christology is strictly docetic and anti-Jewish. The redemption by Christ is always, as a matter of course, related only to that element in humanity which has an affinity with the G.o.dhead.[338]

It is uncertain whether we should think of the spread of these doctrines in Syria in the form of a school, or of a cultus; probably it was both.

From the great Gnostic systems as formed by Basilides and Valentinus they are distinguished by the fact, that they lack the peculiar philosophic, that is h.e.l.lenic element, the speculative conversion of angels and aeons into real ideas, etc. We have almost no knowledge of their effect. This Gnosticism has never directly been a historical factor of striking importance, and the great question is whether it was so indirectly.[339] That is to say, we do not know whether this Syrian Gnosticism was, in the strict sense, the preparatory stage of the great Gnostic schools, so that these schools should be regarded as an actual reconstruction of it. But there can be no doubt that the appearance of the great Gnostic schools in the Empire, from Egypt to Gaul, is contemporaneous with the vigorous projection of Syrian cults westwards, and therefore the a.s.sumption is suggested, that the Syrian Christian syncretism was also spread in connection with that projection, and underwent a change corresponding to the new conditions. We know definitely that the Syrian Gnostic, Cerdo, came to Rome, wrought there, and exercised an influence on Marcion. But no less probable is the a.s.sumption that the great h.e.l.lenic Gnostic schools arose spontaneously, in the sense of having been independently developed out of the elements to which undoubtedly the Asiatic cults also belonged, without being influenced in any way by Syrian syncretistic efforts. The conditions for the growth of such formations were nearly the same in all parts of the Empire. The great advance lies in the fact that the religious material as contained in the Gospel, the Old Testament, and the wisdom connected with the old cults, was philosophically, that is, scientifically, manipulated by means of allegory, and the aggregate of mythological powers translated into an aggregate of ideas. The Pythagorean and Platonic, more rarely the Stoic philosophy, were compelled to do service here. Great Gnostic schools, which were at the same time unions for worship, first enter into the clear light of history in this form, (see previous section), and on the conflict with these, surrounded as they were by a mult.i.tude of dissimilar and related formations, depends the progress of the development.[340]

We are no longer able to form a perfectly clear picture of how these schools came into being, or how they were related to the Churches. It lay in the nature of the case that the heads of the schools, like the early itinerant heretical teachers, devoted attention chiefly, if not exclusively, to those who were already Christian, that is, to the Christian communities.[341] From the Ignatian Epistles, the Shepherd of Hermas (Vis. III. 7. 1; Sim. VIII. 6. 5; IX. 19. and especially 22) and the Didache (XI. 1. 2) we see that those teachers who boasted of a special knowledge, and sought to introduce "strange" doctrines, aimed at gaining the entire churches. The beginning, as a rule, was necessarily the formation of conventicles. In the first period therefore, when there was no really fixed standard for warding off the foreign doctrines--Hermas is unable even to characterise the false doctrines--the warnings were commonly exhausted in the exhortation: [Greek: kollasthe tois hagiois, hoti hoi kollomenoi autois hagiasthesontai] ["connect yourselves with the saints, because those who are connected with them shall be sanctified"]. As a rule, the doctrines may really have crept in un.o.bserved, and those gained over to them may for long have taken part in a two-fold worship, the public worship of the churches, and the new consecration. Those teachers must of course have a.s.sumed a more aggressive att.i.tude who rejected the Old Testament.

The att.i.tude of the Church, when it enjoyed competent guidance, was one of decided opposition towards unmasked or recognised false teachers. Yet Irenaeus' account of Cerdo in Rome shews us how difficult it was at the beginning to get rid of a false teacher.[342] For Justin, about the year 150, the Marcionites, Valentinians, Basilideans and Saturninians, are groups outside the communities, and undeserving of the name "Christians."[343] There must therefore have been at that time, in Rome and Asia Minor at least, a really perfect separation of those schools from the Churches (it was different in Alexandria). Notwithstanding, this continued to be the region from which those schools obtained their adherents. For the Valentinians recognised that the common Christians were much better than the heathen, that they occupied a middle position between the "pneumatic" and the "hylic", and might look forward to a kind of salvation. This admission, as well as their conforming to the common Christian tradition, enabled them to spread their views in a remarkable way, and they may not have had any objection in many cases, to their converts remaining in the great Church. But can this community have perceived everywhere and at once, that the Valentinian distinction of "psychic" and "pneumatic" is not identical with the scriptural distinction of children and men in understanding? Where the organisation of the school (the union for worship) required a long time of probation, where degrees of connection with it were distinguished, and a strict asceticism demanded of the perfect, it followed of course that those on the lower stage should not be urged to a speedy break with the Church.[344] But after the creation of the catholic confederation of churches, existence was made more and more difficult for these schools.

Some of them lived on somewhat like our freemason-unions, some, as in the East, became actual sects (confessions), in which the wise and the simple now found a place, as they were propagated by families. In both cases they ceased to be what they had been at the beginning. From about 210, they ceased to be a factor of the historical development, though the Church of Constantine and Theodosius was alone really able to suppress them.

4. _The most important Gnostic Doctrines._

We have still to measure and compare with the earliest tradition those Gnostic doctrines which, partly at once and partly in the following period, became important. Once more, however, we must expressly refer to the fact, that the epoch-making significance of Gnosticism for the history of dogma, must not be sought chiefly in the particular doctrines, but rather in the whole way in which Christianity is here conceived and transformed. The decisive thing is the conversion of the Gospel into a doctrine, into an absolute philosophy of religion, the transforming of the _disciplina Evangelii_ into an asceticism based on a dualistic conception, and into a practice of mysteries.[345] We have now briefly to shew, with due regard to the earliest tradition, how far this transformation was of positive or negative significance for the following period, that is, in what respects the following development was antic.i.p.ated by Gnosticism, and in what respects Gnosticism was disavowed by this development.[346]

(1) Christianity, which is the only true and absolute religion, embraces a revealed system of doctrine (positive).

(2) This doctrine contains mysterious powers, which are communicated to men by initiation (mysteries).

(3) The revealer is Christ (positive), but Christ alone, and only in his historical appearance--no Old Testament Christ (negative); this appearance is itself redemption: the doctrine is the announcement of it and of its presuppositions (positive).[347]

(4) Christian doctrine is to be drawn from the Apostolic tradition, critically examined. This tradition lies before us in a series of Apostolic writings, and in a secret doctrine derived from the Apostles, (positive).[348] As exoteric it is comprehended in the _regula fidei_ (positive),[349] as esoteric it is propagated by chosen teachers.[350]

(5) The doc.u.ments of revelation (Apostolic writings), just because they are such, must be interpreted by means of allegory, that is, their deeper meaning must be extracted in this way (positive).[351]

(6) The following may be noted as the main points in the Gnostic conception of the several parts of the _regula fidei_.

(a) The difference between the supreme G.o.d and the creator of the world, and therewith the opposing of redemption and creation, and therefore the separation of the Mediator of revelation from the Mediator of creation.[352]

(b) The separation of the supreme G.o.d from the G.o.d of the Old Testament, and therewith the rejection of the Old Testament, or the a.s.sertion that the Old Testament contains no revelations of the supreme G.o.d, or at least only in certain parts.[353]

(c) The doctrine of the independence and eternity of matter.

(d) The a.s.sertion that the present world sprang from a fall of man, or from an undertaking hostile to G.o.d, and is therefore the product of an evil or intermediate being.[354]

(e) The doctrine, that evil is inherent in matter, and therefore is a physical potence.[355]

(f) The a.s.sumption of aeons, that is, real powers and heavenly persons in whom is unfolded the absoluteness of the G.o.dhead.[356]

(g) The a.s.sertion that Christ revealed a G.o.d hitherto unknown.

(h) The doctrine that in the person of Jesus Christ--the Gnostics saw in it redemption, but they reduced the person to the physical nature--the heavenly aeon, Christ, and the human appearance of that aeon must be clearly distinguished, and a "distincte agere" ascribed to each.

Accordingly, there were some, such as Basilides, who acknowledged no real union between Christ and the man Jesus, whom, besides, they regarded as an earthly man. Others, e.g., part of the Valentinians, among whom the greatest differences prevailed--see Tertull. adv. Valent.

39--taught that the body of Jesus was a heavenly psychical formation, and sprang from the womb of Mary only in appearance. Finally, a third party, such as Saturninus, declared that the whole visible appearance of Christ was a phantom, and therefore denied the birth of Christ.[357]

Christ separates that which is unnaturally united, and thus leads everything back again to himself; in this redemption consists (full contrast to the notion of the [Greek: anakephalaiosis]).

(i) The conversion of the [Greek: ekklesia] (it was no innovation to regard the heavenly Church as an aeon) into the college of the pneumatic, who alone, in virtue of their psychological endowment, are capable of Gnosis and the divine life, while the others, likewise in virtue of their const.i.tution, as hylic perish. The Valentinians, and probably many other Gnostics also, distinguished between pneumatic, psychic and hylic.

They regarded the psychic as capable of a certain blessedness, and of a corresponding certain knowledge of the supersensible, the latter being obtained through Pistis, that is, through Christian faith.[358]

(k) The rejection of the entire early Christian eschatology, especially the second coming of Christ, the resurrection of the body, and Christ's Kingdom of glory on the earth, and, in connection with this, the a.s.sertion that the deliverance of the spirit from the sensuous can be expected only from the future, while the spirit enlightened about itself already possesses immortality, and only awaits its introduction into the pneumatic pleroma.[359]

In addition to what has been mentioned here, we must finally fix our attention on the ethics of Gnosticism. Like the ethics of all systems which are based on the contrast between the sensuous and spiritual elements of human nature, that of the Gnostics took a twofold direction.

On the one hand, it sought to suppress and uproot the sensuous, and thus became strictly ascetic (imitation of Christ as motive of asceticism;[360] Christ and the Apostles represented as ascetics);[361]

on the other hand, it treated the sensuous element as indifferent, and so became libertine, that is, conformed to the world. The former was undoubtedly the more common, though there are credible witnesses to the latter; the _frequentissimum collegium_ in particular, the Valentinians, in the days of Irenaeus and Tertullian, did not vigorously enough prohibit a lax and world-conforming morality;[362] and among the Syrian and Egyptian Gnostics there were a.s.sociations which celebrated the most revolting orgies.[363] As the early Christian tradition summoned to a strict renunciation of the world and to self-control, the Gnostic asceticism could not but make an impression at the first; but the dualistic basis on which it rested could not fail to excite suspicion as soon as one was capable of examining it.[364]

_Literature._--The writings of Justin (his syntagma against heresies has not been preserved), Irenaeus, Tertullian, Hippolytus, Clement of Alexandria, Origen, Epiphanius, Philastrius and Theodoret; cf. Volkmar, Die Quellen der Ketzergeschichte, 1885.

Lipsius, Zur Quellenkritik des Epiphanios, 1875; also Die Quellen der altesten Ketzergeschichte, 1875.

Harnack, Zur Quellenkritik d. Gesch. d. Gnostic, 1873 (continued i. D.

Ztschr. f. d. hist. Theol. 1874, and in Der Schrift de Apellis gnosi monarch. 1874).

Of Gnostic writings we possess the book Pistis Sophia, the writings contained in the Coptic Cod. Brucia.n.u.s, and the Epistle of Ptolemy to Flora; also numerous fragments, in connection with which Hilgenfeld especially deserves thanks, but which still require a more complete selecting and a more thorough discussion (see Grabe, Spicilegium T. I.

II. 1700. Heinrici, Die Valentin. Gnosis, u. d. H. Schrift, 1871).

On the (Gnostic) Apocryphal Acts of the Apostles, see Zahn, Acta Joh.

1880, and the great work of Lipsius, Die apokryphen Apostelgeschichten, I. Vol., 1883; II. Vol., 1887. (See also Lipsius, Quellen d. rom.

Petrussage, 1872).

Neander, Genet. Entw. d. vornehmsten gnostischen Systeme, 1818.

Matter, Hist. crit. du gnosticisme, 2 Vols., 1828.

Baur, Die Christl. Gnosis, 1835.