Gnostic sects in the early church
The paganizing heresy of the apostolic and post-apostolic period
became known generally as Gnosticism. It was the Rationalism of the
ancient church; it pervaded the intellectual atmosphere, and stimulated
the development of catholic theology by opposition.
Gnosticism is a heretical philosophy of religion, or, more exactly, a
mythological theosophy, which reflects intellectually the peculiar,
fermenting state of that remarkable age of transition from the heathen
to the Christian order of things.
The common characteristics of nearly all the Gnostic systems are:
1. Dualism - the assumption of an eternal antagonism between God
and matter;
2. The demiurgic notion - the separation of the creator of the
world or the demiurgos from the proper God
(Demiurge is a derivative from the Greek word meaning “craftsman.”
Plato used it for the divine being whose inferior deities form the
world.
According to the polemicist Irenaeus, a majority of Gnostic writers
taught that angels made the world. The system of Valentinus names the
Creator the Demiurge. He probably borrowed Plato’s usage, which
through him obtained wide currency.
In Valentinian cosmology Demiurge is born of the mingling of Wisdom,
herself a fallen spirit, and Matter. He creates the visible world,
orders its course, and is identified with Jehovah, the author of Judaism
and the false notions of Christianity.
The notion of the Demiurge militates against a fundamental truth:
that of the Triune God as the good Creator of al that exists, who
created by His own power and wisdom, without any agency, ex nihilo.)
3. Docetism - the resolution of the humanity of Christ into mere
deceptive appearance.
All the Gnostic heretics agree in disparaging the divinely created
body, and over-rating the intellect. Beyond this, we perceive among them
two opposite tendencies: a gloomy asceticism, and a frivolous
antinomianism. Both are grounded in the dualistic principle, which
falsely ascribes evil to matter, and traces nature to the devil.
The two extremes frequently met, and the Nicolaitan maxim in regard
to the abuse of the flesh was made to serve asceticism first, and then
libertinism.
The arbitrary and unbalanced subjectivity of the Gnostic speculation
naturally produced a plethora of schools. With reference to its
doctrinal character, Gnosticism appears in three forms, distinguished by
the preponderance of the heathen, the Jewish, and the Christian elements
respectively in its syncretism.
Philip Schaff writes: “The ethical point of view, from which the
division might as well be made, would give likewise three main branches:
the speculative or theosophic Gnostics (Basilides, Valentine), the
practical and ascetic (Marcion, Saturninus, Tatian), and the antinomian
and libertine (Simonians, Nicolaitans...).”
They are listed below and discussed further.
1. Simon Magus and the Simonians.
Simon is first mentioned in Acts 8. He represented himself as a sort
of emanation of the deity, “The Great Power of God.” His followers
worshipped him as a redeeming genius.
2. The Nicolaitans.
These are mentioned as a licentious sect in the Revelation (2:6,15),
who are supposed to have sprung up from the apostasy of Nicolas, who
taught the dangerous principle that the flesh must be abused. They made
it a principle that one must make the whole round of sensuality to
become a perfect master.
3. Cerinthus.
This false teacher appeared towards the close of the first century in
Asia Minor and came in conflict with the aged apostle John. His view is
a melee between Judaism and Gnosticism proper. He rejected all the
Gospels except a mutilated Matthew, taught the validity of the Mosaic
law and the millennial kingdom. In his Christology he is adoptionist.
Proceeding now to the more developed systems of Gnosticism, which
belong to the first half of the second century, and continue to flourish
till the middle of the third, we mention:
4. Basilides.
His is the first well-developed system of gnosis, but it was too
metaphysical and intricate to be popular.
In the world-seed Basilides distinguishes three kinds of sonship, of
the same essence with the non-existent God, but growing weaker in the
more remote gradations; or three races of children of God, a pneumatic,
a psychic, and a hylic.
In his moral teaching Basilides inculcated a moderate asceticism,
from which, however, his school soon departed. He accepted only some
books of the New Testament.
5. Valentinus.
Valentinus is the author of the most profound and luxuriant, as well
as the most influential and best known of the Gnostic systems, so much
so that Irenaeus directed his work chiefly against it.
Valentinus pretended of receiving revelations from the Logos in a
vision. His system is an ingenious theogonic and cosmogonic work. He
starts from the eternal primal Being whom he calls Bythos. The
process of the fall and redemption takes place first in the ideal world
of the Pleroma and is then repeated in the lower world.
His Christology distinguished three redeeming beings.
His system became so popular and influential that it divided chiefly
into two branches: and Oriental and an Italian.
6. Marcion and his school.
Marcion was the most earnest, the most practical and the most
dangerous among the Gnostics. He has a remote connection with modern
questions of biblical criticism and the canon. He anticipated the
rationalistic opposition to the Old Testament and to the Pastoral
Epistles, but in a very arbitrary and unscrupulous way.
He could see only superficial differences in the Bible, not the
deeper harmony. He put Christianity into a radical conflict with all
previous revelations of God.
Marcion supposed two or three primal forces: the good or gracious God
whom Christ first made known; the evil matter, ruled by the Devil, to
which heathenism belongs; and the righteous world-ruler, which is the
finite, imperfect, angry Jehovah of the Jews.
His system was more critical and rationalistic than mystic and
philosophical.
7. The Ophites.
Their origin is unknown; their system is of a purely heathen stamp.
They worshipped the serpent since they ascribed to the serpent
special import because it brought gnosis to man (Genesis 3:1). They made
use of the serpents on amulets. Far from being the seducer of the race,
the serpent was its first schoolmaster and civilizer by teaching it the
difference between good and evil.
They thought it a necessary part of “perfect knowledge” to have a
complete experience of all sins, including even unnamable vices.
8. Saturninus.
His system is distinguished for its bold dualism between God and
Satan, the two antipodes of the universe, and for its ascetic severity.
9. Carpocrates.
Carpocrates placed Christ on a level with heathen philosophers. His
system prided itself on its elevation above all the popular religions,
and sank into unbridled immorality.
The world was created by angels greatly inferior to the unbegotten
Father.
Men may rise to an equality with Jesus by despising the creators of
the world, as he did (cf. Mormonism).
Schaff writes: “The Carpocratians, says Irenaeus and Hippolytus,
practised also magical arts, incantations, and love-potions, and had
recourse to familiar spirits, dream-sending demons, and other
abominations, declaring that they possess power to rule over the princes
and framers of this world. But they led a licentious life, and abused
the name of Christ as a means of hiding their wickedness.”
10. Tatian and the Encratites.
Initially Tatian professed himself a catholic Christian but later
strayed into Gnosticism. He resembles Marcion in his anti-Jewish turn
and dismal austerity. He was strictly against marriage.
His followers who kept the system alive till the fifth century, were
called, from their ascetic life, Encratites, or abstainers. They
refrained from using wine at the Lord’s Supper; instead they simply
used water. They abstained from flesh, wine, and marriage.
11. Justin the Gnostic.
Justin propagated his doctrine secretly, and bound his disciples to
silence by solemn oaths (cf. Freemasonry). His teaching has a Judaizing
cast, making use also of Greek mythology.
He claimed that Christ by his crucifixion emancipated from his
material body, thus denying the resurrection.
12. Hermogenes.
Hermogenes is remotely connected with Gnosticism by his Platonic
dualism and denial of the creation out of nothing. He derived the world,
including the soul of man, from the formless, eternal matter.
Other strange doctrines he inculcated was that Christ on his
ascension left his body in the sun, and then ascended to the Father.
We today may be surprised at the proliferations of sects from the
very beginning of the Christian faith. If the same phenomenon is to be
observed today, we may realize how the truth of the gospel never goes
unchallenged, even under the garb of its being the truth itself.
Philip Schaff concludes: “Almost every form of immorality and
lawlessness seems to have been practices under the sanction of religion
by the baser schools of Gnosticism, and the worst errors and organized
vices of modern times were anticipated by them.”
No wonder the orthodox church opposed them vigorously and proved them
to be a corruption of biblical Christianity.
Gnostic problems in the Colossian church?
In Colossians Paul emphasised that Christ is sufficient for the total
Christian life from beginning to end. Only He is worthy of worship and
obedience. The worship of angels, seeking their intercession (prevalent
in Romanism) is seen to be of Gnostic origin, seeking to replace Christ
with a whole series of mediators.
But the fullness of God is in Christ and in Him alone (1:15-20).
Believers needs no other source of understanding and knowledge: in
Christ are hidden all the treasures of wisdom and knowledge (2:2). This
is asserted in direct opposition to Gnostic teachings.
The worship of the principalities and powers is both evil and
foolish, for Christ is supreme in His authority over all of them (1:16).
The unity and growth of the church depended on its faithful relationship
to Christ, who is its head. We are meant to hold fast to Him and not
seek others alongside Him (2:19), again as we find it done within
Romanism, with its encouragements to venerate patron saints and address
prayer to them.
We know from Paul’s letters that he was able to tolerate a great
diversity of opinion and beliefs in the Christian body (cf. Romans 14).
But he resisted fiercely any ideas that denied to Christ His unique and
pre-eminent place as the only Saviour and Lord of the church.
In chapter two some of the false teachings infiltrating the Colossian
church, which troubled Paul, may be identified. Contrary to all the
notions with which they had been bombarded, Christ (having been received
by faith) was all the brethren needed to develop and grow to maturity as
God’s children. They are to live totally “in Christ” - that is, in
relationship to Him. He furnishes the motivation, the pattern, and the
energy needed to live pleasing to the Father. Being rooted in Him, the
saints do not need another source of life and nourishment. Christ is
all-sufficient. Gnosticism made Christ one of many mediators.
The elemental spirits, the rudiments of this world which Paul
mentions, referred to the astral deities, the heavenly powers that
supposedly controlled human life and destiny. This is probably a
reference to the central teaching of the heresy in Colossae. According
to the heretics, there were elemental spirits besides Christ that needed
to be worshipped and, perhaps, placated.
The teachers of this type of incipient Gnosticism probably made bold
claims for it. They called it a “philosophy.” They said that it came
from God. They held that their position was the source of genuine
knowledge and wisdom. The apostle retorted by affirming that it was
empty, deceitful, and from human rather than heavenly sources. Anything
“not according to Christ” was to be rejected without question.
There is no need for believers to seek anything outside Christ
because they have everything in Him. This is the basic proposition and
theme of the whole epistle. It is given lucid expression in 2:9,10. The
“fulness of deity” dwells in Christ,” and to combat the heresy
that denied the incarnation, Paul said that it dwelt in Christ “bodily.”
God’s power and wisdom, then, are not distributed among various
angelic beings, of whom Christ is only one. God in His fulness was
revealed to humanity in the incarnate Christ. All spiritual blessings
are granted in Christ.
Gnosticism, as it appeared to poison the Colossian church, also gave
great importance to dietary laws. Certain foods and drink were
forbidden. But for the Christian there is no food that is clean or
unclean in itself, in the sense that it is contaminated spiritually. As
Jesus said, we are defiled not by what goes into the body but by what
comes out of our hearts (Mark 7:18-20).
The heresy also emphasised holy days - another factor that now
characterises Romanism. Paul did not believe in holy days. He believed
that all of life is holy. All our time is to be offered up in the
service of God. The reality and substance of the Christian life is not
determined by what we eat or what festivals we observe. The reality is
Christ.
The Gnostics who influenced the Colossian church also delighted in
self-abasement, apparently they inflicted pain on themselves, being of
an ascetical frame of mind. Again, this mind-set is popular within
Romanism, in the self-flagellation of monks and ascetics, thinking that
thereby they become holier, whereas the fact of the matter is that our
holiness and acceptance with God is through Christ alone.
Coming back to the basic problem: the false teachers were not “holding
fast to the Head.” By promoting angel worship the Gnostics were
disqualifying themselves and revealing themselves as phoneys. The church
is held together and continue to live through Christ the Head.
|