Valentinianism in the context of "Christianity in the 4th century"

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⭐ Core Definition: Valentinianism

Valentinianism was one of the major Gnostic Christian movements. Founded by Valentinus (b.c. 100 CE – d.c. 165 CE) in the 2nd century, its influence spread widely, not just within the Roman Empire but also from northwest Africa to Egypt through to Asia Minor and Syria in the east. Later in the movement's history, it broke into Eastern and a Western schools. The Valentinian movement remained active until the 4th century, declining after Emperor Theodosius I issued the Edict of Thessalonica in 380, which established Nicene Christianity as the state religion of the Roman Empire.

No evidence exists that Valentinus was labeled a heretic during his lifetime. Irenaeus of Lyons, who was the first patristic source to describe Valentinus's teachings—though likely incompletely and with a bias toward the time's proto-orthodox Christianity—did not finish his apologetic work Against Heresies until the latter 2nd century, likely sometime after Valentinus's death. The rapid growth of the Valentinian Gnostic movement—named eponymously after Valentinus—after his death prompted early Christian thought leaders, such as Irenaeus and later Hippolytus of Rome, to write apologetic works against Valentinus and Valentinianism, which conflicted with proto-orthodox theology. Because the proto-orthodox camp's leadership encouraged the destruction of Gnostic texts writ large, most textual evidence regarding Valentinian theology and practice comes from its critics—particularly Irenaeus, who was highly focused on refuting Valentinianism.

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Valentinianism in the context of Gnosticism

Gnosticism (from Ancient Greek γνωστικός (gnōstikós) 'having knowledge'; Koine Greek: [ɣnostiˈkos]) is a collection of religious and philosophical ideas and systems that coalesced in the late first century AD among sects of early Christianity and other faiths. It is not a singular, homogeneous tradition or religion, but an umbrella term used by modern scholars to describe different groups and beliefs that shared certain characteristics. These diverse Gnostic groups generally emphasized personal spiritual knowledge (gnosis) above the authority, traditions, and proto-orthodox teachings of organized religious institutions. The Gnostic worldview typically distinguished between a hidden, uncorrupted supreme being and a flawed demiurge responsible for creating material reality. Gnostics held this material existence to be evil and believed the principal element of salvation was direct knowledge of the supreme divinity, attained via mystical or esoteric insight. Many Gnostic texts deal not in concepts of sin and repentance, but with illusion and enlightenment.

Although the exact origins of Gnosticism cannot be traced, Gnostic writings flourished among certain Christian groups in the Mediterranean during the second century. In the Gnostic Christian tradition, Christ was seen as a divine being that had taken human form in order to lead humanity back to recognition of its own divine nature. Judean–Israelite Gnosticism, including the Mandaeans and Elkesaites, blended Jewish-Christian ideas with Gnostic beliefs focused on baptism and the cosmic struggle between light and darkness. Syriac–Egyptian groups like Sethianism and Valentinianism combined Platonic philosophy and Christian themes, seeing the material world as flawed but not wholly evil. Other traditions include the Basilideans, Marcionites, and Thomasines. Manichaeism, which adopted Gnostic concepts such as cosmic dualism, emerged as a major religious movement in the third century, briefly rivaling Christianity.

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Valentinianism in the context of Aeon (Gnosticism)

In many Gnostic belief systems, there exist various emanations of God, who is known by such names as One, Monad, Aion teleos (αἰών τέλεος "The Broadest Aeon"), Bythos (βυθός, "depth" or "profundity"), Arkhe (ἀρχή, "the beginning"). In Gnosticism these emanations of God are named as Proarkhe (προαρχή, "before the beginning") and as Aeons (which are also often named and may be paired or grouped). In different systems these emanations are differently named, classified, and described (but emanation is common to all forms of 'Gnosticism'). In Basilidian Gnosis they are called sonships (υἱότητες huiotetes; sing.: υἱότης huiotes); according to Marcus, they are numbers and sounds; in Valentinianism they form male/female pairs called syzygies (συζυγίαι, from σύζυγοι syzygoi: lit. "yokings together").

This source of all being is an Aeon, in which an inner being dwells, known as Ennoea (ἔννοια, "thought, intent"), Charis (χάρις, "grace") or Sige (σιγή, "silence"). The split perfect being conceives the second Aeon, Nous (Νους, "mind"), within itself. Complex hierarchies of Aeons are thus produced, sometimes to the number of thirty. These Aeons belong to a purely ideal, noumenal, intelligible, or supersensible world; they are immaterial, they are hypostatic ideas. Together with the source from which they emanate, they form Pleroma (πλήρωμα, "fullness"). The lowest regions of Pleroma are closest to darkness; that is, the physical world.

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Valentinianism in the context of Pleroma

Pleroma (Koine Greek: πλήρωμα, literally "fullness") generally refers to the totality of divine powers. It is used in Christian theological contexts, as well as in Gnosticism. The term also appears in the Epistle to the Colossians, which is traditionally attributed to Paul the Apostle. The word is used 17 times in the New Testament. In Valentinianism it represents as virtualities of the Son

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Valentinianism in the context of Valentinus (Gnostic)

Valentinus (Greek: Οὐαλεντῖνος; c. 100 – c. 180 CE) was the best known and, for a time, most successful early Christian Gnostic theologian. He founded his school in Rome. According to Tertullian, Valentinus was a candidate for bishop but started his own group when another was chosen.

Valentinus produced a variety of writings, but only fragments survive, largely those quoted in rebuttal arguments in the works of his opponents, not enough to reconstruct his system except in broad outline. His doctrine is known only in the developed and modified form given to it by his disciples, the Valentinians. He taught that there were three kinds of people, the spiritual, psychical, and material; and that only those of a spiritual nature received the gnosis (knowledge) that allowed them to return to the divine Pleroma, while those of a psychic nature (ordinary Christians) would attain a lesser or uncertain form of salvation, and that those of a material nature were doomed to perish.

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Valentinianism in the context of Sethianism

The Sethians (Greek: Σηθιανοί) were one of the main currents of Gnosticism during the 2nd and 3rd century AD, along with Valentinianism and Basilideanism. According to John D. Turner, it originated in the 2nd century AD as a fusion of two distinct Hellenistic Judaic philosophies and was influenced by Christianity and Middle Platonism. However, the exact origin of Sethianism is not properly understood.

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