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The main disagreements between the Valentinians and the Church were in the notions that God and the creator were two separate entities, the idea that the creator was flawed and formed man and Earth out of ignorance and confusion, and the separation of Christ's human form and divine form.
Of the mid-2nd century thinkers and preachers who were declared heretical by Irenaeus and later mainstream Christians, only Marcion of Sinope is as outstanding as a personality. The contemporary orthodox counter to Valentinus was Justin Martyr, though it was Irenaeus of Lyons who presented the most vigorous challenge to the Valentinians.
Valentinian seems to have lacked authority as a figurehead for various interests: his mother, his co-emperors, and powerful generals. His reign was a harbinger of the fifth century, when young emperors were controlled by powerful generals and officials until mid-century (Honorius, Arcadius, Theodosius II, Valentinian III and Romulus Augustulus).
1.2 Judean-Israelite Gnosticism. 1.3 Syrian-Egyptic Gnosticism. ... it is likely that the owners of the codex were dualistic like the Bogomils; Paulicianism ...
The Gospel of Truth is not titled, but the name for the work comes from the first three words of the text. It may have been written in Greek between 140 and 180 by Valentinian Gnostics (or, as some posit, by Valentinus himself). [2]
There were those, both in earlier systems, and even among the Valentinians who held, that the origin of things was to be traced to a single Principle, which some described as hermaphrodite; others said was above all sex. And among the Valentinians who counted thirty Aeons, there were those who counted Bythos and Sige as the first pair; others ...
These were the agentes in rebus, or agents of business, answerable to the magister officiorum (Master of the Officers), [e] who was the head of the palatine administration or Imperial Chancellor, and drew his staff from within their ranks. They could also hold appointments within the central clerical bureaux (sacra scrinia, lit. sacred book ...
[2] It is the second-longest text in the Nag Hammadi library. It is the fifth tractate of the first codex, known as the Jung Codex. It is untitled, and instead it gets its name "from the fact that the ancient copyist divided the text with decorative markings in two places, thus separating the tractate into three parts."