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Valentinus professed to have derived his ideas from Theodas or Theudas, a disciple of Paul. Valentinus drew freely on some books of the New Testament. Unlike a great number of other gnostic systems, which are expressly dualist, Valentinus developed a system that was more monistic, albeit expressed in dualistic terms. [16]
The doctrine, practices and beliefs of Valentinus and the Gnostic movement that bore his name were condemned as heretical by proto-orthodox Christian leaders and scholars. Prominent Church Fathers such as Irenaeus of Lyons and Hippolytus of Rome wrote against Gnosticism. Because early church leaders encouraged the destruction of Gnostic texts ...
The most successful Christian Gnostic was the priest Valentinus (c. 100 – c. 160), who founded a Gnostic church in Rome and developed an elaborate cosmology. Gnostics considered the material world to be a prison created by a fallen or evil spirit, the god of the material world (called the demiurge ).
"Fragment G", which Clement of Alexandria (Stromateis 6.52.3-4) related to "On Friends", asserts that there is shared matter between Gnostic Christian material, and material found in "publicly available books"; which is the result of "the law that is written in the [human] heart". Layton relates this to GTr 19.34 − when Jesus taught, "in ...
The text describes Gnostic cosmology and the relationship between the Father, the aeons, and the Logos. The aeons are seen as emanations and offspring of the Father's procreative nature and they glorify the Father, who gave root impulses to them and granted them faith, hope, love, understanding, and wisdom.
Axionicus (Ancient Greek: Ἀξιόνικος) of Antioch was a Gnostic associated with Valentinianism.He was a contemporary of Heracleon and Ptolemy, and was mentioned as still living in Tertullian's work Adversus Valentinianos, so we know he lived around the late 2nd and early 3rd century CE.
This book closed with a perceived explanation of the connection between the Gnostic heresies of Valentinus and Simon Magus and certain ideas ascribed to Pythagoras, thus linking discussion of Greek philosophy in Book I with later arguments against Gnosticism. Book V concerns itself with the Ophite heresies.
Ginza Rabba (The Great Treasure, also known as The Book of Adam) (DC 22) Qulasta (Canonical Prayerbook) (DC 53) (see also list of Qulasta prayers) Sidra d-Nišmata (Book of Souls) (first part of the Qulasta) ʿNiania (The Responses) (part of the Qulasta) Drašâ d-Jōhânā (Mandaean Book of John, also known as The Book of Kings)