It seems like a simple question, but Irenaeus provides vague remarks on the subject. I've written about how, in the account of Irenaeus, Simon (whose immediate successor is Menander) is considered to be the first heretic, and several different heresies sprang from there. I outlined this as follows:
Irenaeus also comments on doctrines regarding so-called knowledge:
There's an interesting cluster of statements about the Simonians:
It seems to me that "there was produced a left-hand power, in which particular he agrees with those falsely called Gnostics, of whom to we have yet to speak" refers forward to the Simonians because the section on Simon has a reference to "knowledge, falsely so called" and to their supposed saying "This is the power of God, which is called great."
Irenaeus says on the subject of Simon that "he [Simon] conferred salvation upon men, by making himself known to them ... he pledged himself that the world should be dissolved, and that those who are his should be freed from the rule of them who made the world." In this way, Irenaeus describes a gnostic soteriology where Simon is parallel in several ways to the figure of the gnostic redeemer (Jesus) in the heresies that Irenaeus refutes.
This is some of the most hoary legendary material in all of Against Heresies, and it's difficult to take it at face value. Irenaeus goes on to say of his successor Mendander: "He gives, too, as he affirms, by means of that magic which he teaches, knowledge to this effect, that one may overcome those very angels that made the world; for his disciples obtain the resurrection by being baptized into him, and can die no more, but remain in the possession of immortal youth."
In book 2, Irenaeus has a reference re: "these same arguments will apply against the followers of Saturninus, Basilides, Carpocrates, and the rest of the Gnostics." This might seem to imply that Saturninus, Basilides, and Carpocrates were gnostics.
In book 3, there's this reference:
This is ambiguous. The clearest implication here is that there are several others besides Valentinus, Marcion, and Cerdo who were called Gnostics and who take rise from Menander, Simon's disciples. These were already mentioned previously in book 1 when describing Saturninus, Basilides, and Carpocrates, who may be the three that Irenaeus has in mind chiefly here.
There's another ambiguous reference in book 4: "But this [Father] is the Maker of heaven and earth, as is shown from His words; and not he, the false father, who has been invented by Marcion, or by Valentinus, or by Basilides, or by Carpocrates, or by Simon, or by the rest of the 'Gnostics,' falsely so called." Valentinus, Basilides, Carpocrates, and Simon all qualify already as referents for "... the rest of the 'Gnostics,' falsely so called."
In book 5, Marcion is contrasted with Valentinus, and it is Valentinus who is grouped with gnostics: "Let those persons, therefore, who blaspheme the Creator, either by openly expressed words, such as the disciples of Marcion, or by a perversion of the sense [of Scripture], as those of Valentinus and all the Gnostics falsely so called, be recognised as agents of Satan by all those who worship God;..."
So far, I think we can identify relatively clear claims that these people according to Irenaeus were so-called "Gnostics":
The clearest statements on Marcion (which still seem vague) are those times when he is listed alongside other heretics.
Then if we look at the references to the term "Gnostic" in the first book of Against Heresies by Irenaeus:Simon Magus, succeeded by Menander
- Saturninus
- Basilides
- Carpocrates --> Marcellina
- Cerinthus
- Nicolas
- Cerdo, succeeded by Marcion
- Valentinus --> Secundus, Ptolemy, Colorbasus(?), Marcus
- Tatian (influenced by Valentinus and Marcion/Saturninus)
Valentinus, who adapted the principles of the heresy called "Gnostic" to the peculiar character of his own school, taught as follows ...
He also asserts that, along with the Demiurge, there was produced a left-hand power, in which particular he agrees with those falsely called Gnostics, of whom to we have yet to speak. ...
that they may appear more perfect than the perfect, and more knowing than the very Gnostics ...
Carpocrates, again, and his followers maintain that the world and the things which are therein were created by angels greatly inferior to the unbegotten Father. They also hold that Jesus was the son of Joseph, and was just like other men, with the exception that he differed from them in this respect, that inasmuch as his soul was stedfast and pure ...
Others of them employ outward marks, branding their disciples inside the lobe of the right ear. From among these also arose Marcellina, who came to Rome under [the episcopate of] Anicetus, and, holding these doctrines, she led multitudes astray. They style themselves Gnostics. They also possess images, some of them painted, and others formed from different kinds of material; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them. They crown these images, and set them up along with the images of the philosophers of the world that is to say, with the images of Pythagoras, and Plato, and Aristotle, and the rest. They have also other modes of honouring these images, after the same manner of the Gentiles.
Besides those, however, among these heretics who are Simonians, and of whom we have already spoken, a multitude of Gnostics have sprung up, and have been manifested like mushrooms growing out of the ground. I now proceed to describe the principal opinions held by them.
He also asserts that, along with the Demiurge, there was produced a left-hand power, in which particular he agrees with those falsely called Gnostics, of whom to we have yet to speak. ...
that they may appear more perfect than the perfect, and more knowing than the very Gnostics ...
Carpocrates, again, and his followers maintain that the world and the things which are therein were created by angels greatly inferior to the unbegotten Father. They also hold that Jesus was the son of Joseph, and was just like other men, with the exception that he differed from them in this respect, that inasmuch as his soul was stedfast and pure ...
Others of them employ outward marks, branding their disciples inside the lobe of the right ear. From among these also arose Marcellina, who came to Rome under [the episcopate of] Anicetus, and, holding these doctrines, she led multitudes astray. They style themselves Gnostics. They also possess images, some of them painted, and others formed from different kinds of material; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them. They crown these images, and set them up along with the images of the philosophers of the world that is to say, with the images of Pythagoras, and Plato, and Aristotle, and the rest. They have also other modes of honouring these images, after the same manner of the Gentiles.
Besides those, however, among these heretics who are Simonians, and of whom we have already spoken, a multitude of Gnostics have sprung up, and have been manifested like mushrooms growing out of the ground. I now proceed to describe the principal opinions held by them.
Irenaeus also comments on doctrines regarding so-called knowledge:
They tell us, however, that this knowledge has not been openly divulged, because all are not capable of receiving it, but has been mystically revealed by the Saviour through means of parables to those qualified for understanding it. ...
They further hold that the consummation of all things will take place when all that is spiritual has been formed and perfected by Gnosis (knowledge); and by this they mean spiritual men who have attained to the perfect knowledge of God ...
... while from Anthropos and Gnosis that Tree was produced which they also style Gnosis itself. ...
Such, then, is their [Valentinian] system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. ...
[Marcus...] For the Father of all had resolved to put an end to ignorance, and to destroy death. But this abolishing of ignorance was just the knowledge of Him. ...
And thus, by a special dispensation, there was generated by Him, through Mary, that man, whom, as He passed through the womb, the Father of all chose to [obtain] the knowledge of Himself by means of the Word. ...
It happens that their [Marcosian] tradition respecting redemption is invisible and incomprehensible ... this class of men have been instigated by Satan to a denial of that baptism which is regeneration to God ... They maintain that those who have attained to perfect knowledge must of necessity be regenerated into that power which is above all. ...
These [Marcosians] hold that the knowledge of the unspeakable Greatness is itself perfect redemption. For since both defect and passion flowed from ignorance, the whole substance of what was thus formed is destroyed by knowledge; and therefore knowledge is the redemption of the inner man. This, however, is not of a corporeal nature, for the body is corruptible; nor is it animal, since the animal soul is the fruit of a defect, and is, as it were, the abode of the spirit. The redemption must therefore be of a spiritual nature; for they affirm that the inner and spiritual man is redeemed by means of knowledge, and that they, having acquired the knowledge of all things, stand thenceforth in need of nothing else. This, then, is the true redemption. ...
In fine, they have a name derived from Simon, the author of these most impious doctrines, being called Simonians; and from them "knowledge, falsely so called," received its beginning, as one may learn even from their own assertions.
They further hold that the consummation of all things will take place when all that is spiritual has been formed and perfected by Gnosis (knowledge); and by this they mean spiritual men who have attained to the perfect knowledge of God ...
... while from Anthropos and Gnosis that Tree was produced which they also style Gnosis itself. ...
Such, then, is their [Valentinian] system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. ...
[Marcus...] For the Father of all had resolved to put an end to ignorance, and to destroy death. But this abolishing of ignorance was just the knowledge of Him. ...
And thus, by a special dispensation, there was generated by Him, through Mary, that man, whom, as He passed through the womb, the Father of all chose to [obtain] the knowledge of Himself by means of the Word. ...
It happens that their [Marcosian] tradition respecting redemption is invisible and incomprehensible ... this class of men have been instigated by Satan to a denial of that baptism which is regeneration to God ... They maintain that those who have attained to perfect knowledge must of necessity be regenerated into that power which is above all. ...
These [Marcosians] hold that the knowledge of the unspeakable Greatness is itself perfect redemption. For since both defect and passion flowed from ignorance, the whole substance of what was thus formed is destroyed by knowledge; and therefore knowledge is the redemption of the inner man. This, however, is not of a corporeal nature, for the body is corruptible; nor is it animal, since the animal soul is the fruit of a defect, and is, as it were, the abode of the spirit. The redemption must therefore be of a spiritual nature; for they affirm that the inner and spiritual man is redeemed by means of knowledge, and that they, having acquired the knowledge of all things, stand thenceforth in need of nothing else. This, then, is the true redemption. ...
In fine, they have a name derived from Simon, the author of these most impious doctrines, being called Simonians; and from them "knowledge, falsely so called," received its beginning, as one may learn even from their own assertions.
There's an interesting cluster of statements about the Simonians:
It seems to me that "there was produced a left-hand power, in which particular he agrees with those falsely called Gnostics, of whom to we have yet to speak" refers forward to the Simonians because the section on Simon has a reference to "knowledge, falsely so called" and to their supposed saying "This is the power of God, which is called great."
Irenaeus says on the subject of Simon that "he [Simon] conferred salvation upon men, by making himself known to them ... he pledged himself that the world should be dissolved, and that those who are his should be freed from the rule of them who made the world." In this way, Irenaeus describes a gnostic soteriology where Simon is parallel in several ways to the figure of the gnostic redeemer (Jesus) in the heresies that Irenaeus refutes.
This is some of the most hoary legendary material in all of Against Heresies, and it's difficult to take it at face value. Irenaeus goes on to say of his successor Mendander: "He gives, too, as he affirms, by means of that magic which he teaches, knowledge to this effect, that one may overcome those very angels that made the world; for his disciples obtain the resurrection by being baptized into him, and can die no more, but remain in the possession of immortal youth."
In book 2, Irenaeus has a reference re: "these same arguments will apply against the followers of Saturninus, Basilides, Carpocrates, and the rest of the Gnostics." This might seem to imply that Saturninus, Basilides, and Carpocrates were gnostics.
In book 3, there's this reference:
For, prior to Valentinus, those who follow Valentinus had no existence; nor did those from Marcion exist before Marcion; nor, in short, had any of those malignant-minded people, whom I have above enumerated, any being previous to the initiators and inventors of their perversity. For Valentinus came to Rome in the time of Hyginus, flourished under Pius, and remained until Anicetus. Cerdon, too, Marcion's predecessor, himself arrived in the time of Hyginus, who was the ninth bishop. Coming frequently into the Church, and making public confession, he thus remained, one time teaching in secret, and then again making public confession; but at last, having been denounced for corrupt teaching, he was excommunicated from the assembly of the brethren. Marcion, then, succeeding him, flourished under Anicetus, who held the tenth place of the episcopate. But the rest, who are called Gnostics, take rise from Menander, Simon's disciple, as I have shown; and each one of them appeared to be both the father and the high priest of that doctrine into which he has been initiated. But all these (the Marcosians) broke out into their apostasy much later, even during the intermediate period of the Church.
This is ambiguous. The clearest implication here is that there are several others besides Valentinus, Marcion, and Cerdo who were called Gnostics and who take rise from Menander, Simon's disciples. These were already mentioned previously in book 1 when describing Saturninus, Basilides, and Carpocrates, who may be the three that Irenaeus has in mind chiefly here.
There's another ambiguous reference in book 4: "But this [Father] is the Maker of heaven and earth, as is shown from His words; and not he, the false father, who has been invented by Marcion, or by Valentinus, or by Basilides, or by Carpocrates, or by Simon, or by the rest of the 'Gnostics,' falsely so called." Valentinus, Basilides, Carpocrates, and Simon all qualify already as referents for "... the rest of the 'Gnostics,' falsely so called."
In book 5, Marcion is contrasted with Valentinus, and it is Valentinus who is grouped with gnostics: "Let those persons, therefore, who blaspheme the Creator, either by openly expressed words, such as the disciples of Marcion, or by a perversion of the sense [of Scripture], as those of Valentinus and all the Gnostics falsely so called, be recognised as agents of Satan by all those who worship God;..."
So far, I think we can identify relatively clear claims that these people according to Irenaeus were so-called "Gnostics":
It's currently less clear to me that Cerinthus, Nicolas, Cerdo, Marcion, or Tatian are numbered among the gnostics by Irenaeus.Simon Magus, succeeded by Menander
- Saturninus
- Basilides
- Carpocrates --> Marcellina
- Cerinthus
- Nicolas
- Cerdo, succeeded by Marcion
- Valentinus --> Secundus, Ptolemy, Colorbasus(?), Marcus
- Tatian (influenced by Valentinus and Marcion/Saturninus)
The clearest statements on Marcion (which still seem vague) are those times when he is listed alongside other heretics.
Statistics: Posted by Peter Kirby — Wed Mar 27, 2024 8:24 pm