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First Half-Term Papers Patrology 5011 Author: Chris Lee Dr. G. Dragas Gnosticism was a dualistic religious and philosophical system, wherein there was a belief of a power of Good and Evil which were matched. It seems to have occurred during the late Hellenistic and early Christian eras. The term refers to a plethora of incarnations throughout this period and were numerous and flourished in the second century A.D. – thus was a challenge to Christianity. One common element appears to be a promise of salvation through occult knowledge that they claimed was revealed to them alone (i.e., full revelation of God is given only to a select few). The definition of knowledge of gnosis as a concern with the Eternal was already present in earlier Greek philosophy (in Platonism and Neo-Platonism with Plotinus), although its connection with the later Gnostic movement is distant at best. Christian ideas were often syncretized quickly with Gnosticism, and by the 2nd century, the largest factions, led by Valentinus (who possibly wrote Pistis-Sophia and the Gospel of Truth, and countered by Irenaeus in Against the Gnostics, and Clement of Alexandria) and Basilides (who wrote Exegitica), rivaled Christianity. The Valentians included Ptolemaios, Heracleón, Phlórinos, Sekoundos, Axionikos, Hardésianés, Theodotos, Markos, Kolobrasos, and Alexandros, and the Isidóros is also a Basileidian. Anti-heretical fathers (Clement and Irenaeus, plus Hippolytus and Tertullian) in reaction wrote much of early Christian doctrine. Gnostic elements are found in The Apocryphal Gnostic Gospels (Peter, Philip, Thomas, Matthew, Bartholomew, Barnabas, Judas, Mary, and Eve), Acts of Thomas, the Odes of Solomon, and other wisdom literature of the pseudepigrapha. Many of the works of the Gnostics were condemned so that until fairly recently their teachings were known only through the Christian polemic directed against them. One form of Gnosticism, for instance, taught by Marcion (c. 160) believed that the world is ruled by evil archons, among them the God of the Old Testament (an evil God), who hold captive the spirit of humanity. The heavenly pleroma was the center of the divine life, and they interpreted Jesus as an intermediary eternal being, or aeon, sent from the pleroma, to restore the lost knowledge of humanity’s divine origin. Gnostics held secret formulas, which they believed would free them at death from the evil archons and restore them to their heavenly abode. Some associated the God of the Old Testament with Satan and their Christology was Docetic. Tertullian has 5 books against Marcion1. Common to Gnosticism was the belief that human beings consist of flesh, soul, and spirit (the divine spark), and that humanity is divided into classes representing each of these elements. The purely corporeal lacked spirit and could never be saved; the Gnostics proper (pneumatic) bore knowingly the divine spark and their salvation was certain; and those, like the Christians, who stood in between (psychic), might attain a lesser salvation through faith. Gnostics did not believe in a resurrection of the body. In the third century, Gnosticism was no longer a threat, surviving in an institutionalized form only among the Mandaeans. Nevertheless, the Alexandrian school still continued with some Gnostic concepts, especially in the writings of Origen, Evagrios Pontikos, and Clement of Alexandria. Other Gnostics include Simon Magos, Dositheos, Menandros, Satorneilos, the Ebionites, Kérinthos, Symmachos, Helkesites, and the Alkivides. The Bardesanians include Bardesanés and Harmonios. The Dualists include Marcion, Apollés, and Hermogenés. Some scholars have seen Gnostic influence in the Paulicians and Bogomils, but this is unlikely except in the most general sense. 1 http://www.ccel.org/fathers2/ANF-03/TOC.htm Patrology 5011 Author: Chris Lee Dr. G. Dragas Monarchianism (deriving from monarci,a, “one rule, monarchy) is the belief in the concept of God that maintains his sole authority even over Christ and the Holy Spirit. Its common tenet is that God the Father and Jesus are one person, was developed in two forms in early Christianity. Dynamistic/Dynamic monarchians (later called adoptionism, was first taught by Theodotus, who introduced it to Rome about 190) was held by the Theodotians and Paul of Samosata (in the second half of the third century), held that Jesus was born a man (an ordinary man, although a virtuous one) and received the Holy Spirit or Logos to become the Christ at a later time (e.g., after his baptism)2. Fortunately, it was a rather isolated phenomenon.3 Others in this camp included Theodosios Skyteus, Theodotus Trapezités, Artemon, Gaius, and Alogoi. This was later revived in many forms such as Nestorianism (which believes in that Christ who is two persons, one indwelling the other. Jesus the man submits himself to the Word. So the Incarnation is the indwelling of the Logos in the human). The second form was known as Modalistic Monarchianism (also known as Sabellianism, Patripassianism, or theopaschytic Monarchianism), and this held that God is unknowable except for his manifestations or modes (employing perhaps Aristotelian terms), i.e., God the Father becomes Christ (God the Son) who becomes God the Holy Spirit. Because of the consequent implication that God the Father must have died on the cross, they were called Patripassians [Latin = the Father suffering]. Sabellius was the chief-proponent of this heresy and fully developed it, but others included Noetus of Smyrna, Epigonus, Clemenes, and Praxeas4. Sabellius was a Christian priest and theologian, born probably in Libya or Egypt, who was communicated by Calixtus I in 220. He opposed the orthodox teaching of “essential Trinity” (that they were three with one essence, or ousia) and advanced a doctrine of the “economic Trinity.” God, he held, was one indivisible substance, but with three fundamental activities, or modes, appearing successively as three different names: the Father (the Creator and lawgiver), as the Son (the redeemer), and as the Holy Spirit (the maker of life and the divine presence within men)5. Sabellianism was consciously opposed to the doctrine of the Logos presented in the Gospel of John and the Apologists, and especially to the notion of mediator (subordinationism) that was applied in the middle-Platonic doctrine or theology of principles encountered, for example, in Origen. The term Sabellianism later was used to include all kinds of speculative ideas that had become attached to the original ideas of Sabellius and his followers. In the East, all monarchians came to be labeled Sabellians. (It may well be that the chief reason for the repudiation of Patripassianism was not its conflict with the biblical revelation, but with the Greek philosophical conception of impassibility.6) It appears that Monarchianism is an attempt to keep a monotheistic belief without falling into tritheism. In the genealogies of heresies so common in Byzantium, 4th century theologians connected Markellos of Ankyra with Monarchianism, while in the 6th century the same charge was made against Severos of Antioch and the Jacobites. 2 Tertullian, De praescriptione haereticorum 53; Eusebius Ecclesiastical History 5.28 3 Athanasius On the Decrees of the Nicene Synod (Defense of the Nicene Council) 5.24; On the Councils of Ariminum and Seleucia 2.26; Eusebius Ecclesiastical History 7.30 4 combated by Tertullian Adversus Praxeam 1. 5 Athanasius Four Discourses Against the Arians 3.23.4 6 Tertullian Adversus Praxeam 29. Patrology 5011 Author: Chris Lee Dr. G. Dragas A movement which had wide vogue in the latter part of the second century (c. 172) and persisted for more than two centuries and which brought division in the Church, took its name from Montanus, of Phrygia, in Asia Minor, who flourished in the Montanists were often referred to as Phrygians or Kataphrygians. They represented a revival of the prophets who were prominent in the first few decades of the Church, a call to Christians to stricter living, and a vivid belief in the early end of the world, in the second coming of Christ, and in the establishment of the ideal society in the New Testament. At his baptism, Montanus “spoke with tongues” and began prophesying, declaring that the Paraclete, the Holy Spirit, promised in the Gospel according to John, was finding utterance through him. Two women, Prisca (Priscilla) and Maximillia, his disciples, were also believed to be prophetesses, mouthpieces of the Holy Spirit. The three taught that the Spirit had revealed to them the early end of the world (i.e., an immediate expectation of Judgment Day), and that the New Jerusalem would come down out of heaven from God, as had been foretold in the Revelation of John, and that it would be fixed in Phrygia. Since the return of Christ and the last judgment were regarded as being so imminent, believers were urged to be strict in the living (strict asceticism). Celibacy was encouraged (virginity was strongly recommended and second marriages were disapproved – Priscilla declared that chastity was declared by Priscilla to be a preparation for ecstasy), fasting was enjoined, and martyrdom was held in high honor. They believed that a Christian fallen from grace could never be restored, in opposition to the Christian (catholic) view that, since the sinner’s contrition restored him to grace, the church must receive him again. Montanism antagonized the church because the sect claimed a superior authority arising from divine inspiration. Christians were told that they should flee persecution; Montanists were told to seek it. Some of the Montanists attacked the established church and its concessions to the pagan state, others venerated a deserted city (Pepouza in Phrygia), as the New Jerusalem. When the Montanists began to set up a hierarchy of their own, the Christian leaders, fearing to lose the cohesion essential to the survival of persecuted Christianity, denounced the movement. Tertullian7 (authoring On Fasting, Against the Materialistic; An Exhortation to Chastity; On Flight in Time of Persecution and On the Soul) was a notable member of the movement.
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