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| Recapitulation; Characteristics of Heresy; Origin of the Name Naasseni; The System of the Naasseni.
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Chapter I.—Recapitulation;
Characteristics of Heresy; Origin of the Name Naasseni; The System of
the Naasseni.
I think that in the four preceding books I have
very elaborately explained the opinions propounded by all the
speculators among both Greeks and Barbarians, respecting the Divine
Nature and the creation of the world; and not even have I
omitted316
| 316 Miller
has ἀποκαλύψας
for παραλείψας.
This, however, can bear no intelligible meaning, except we add some
other word, as thus: “not even have I failed to
disclose.” Schneidewin’s correction of ἀποκαλύψας
into παραλείψας
is obviously an improvement. | the consideration
of their systems of magic. So that I have for my readers
undergone no ordinary amount of toil, in my anxiety to urge many
forward into a desire of learning, and into stedfastness of knowledge
in regard of the truth. It remains, therefore, to hasten on to
the refutation of the heresies; but it is for the purpose of furnishing
this (refutation) that we have put forward the statements already made
by us. For from philosophers the heresiarchs deriving317
| 317
Μεταλαβόντες;
some read μετασχόντες,
which it is presumed might be rendered, “sharing in the opinions
which gave occasion to these heterodox doctrines.” | starting-points, (and) like cobblers
patching together, according to their own particular interpretation,
the blunders of the ancients, have advanced them as novelties to those
that are capable of being deceived, as we shall prove in the following
books. In the remainder (of our work), the opportunity invites us
to approach the treatment of our proposed subjects, and to begin from
those who have presumed to celebrate a serpent,318
| 318 i.e.,
ὄφις. This term has created the title
“Ophites,” which may be regarded as the generic
denomination for all the advocates of this phase of Gnosticism. | the originator of the error (in
question), through certain expressions devised by the energy of his own
(ingenuity). The priests, then, and champions of the system, have
been first those who have been called Naasseni,319
| 319
The heresy of the Naasseni is adverted to by the other leading
writers on heresy in the early age of the Church. See St.
Irenæus, i. 34; Origen, Contr. Cels., vi. 28 (p. 291 et
seq. ed. Spenc.); Tertullian, Præscr., c. 47; Theodoret,
Hæretic. Fabul., i. 14; Epiphanius, Advers.
Hæreses., xxv. and xxxvii.; St. Augustine, De
Hæres., xvii.; Jerome, Comment. Epist. ad Galat., lib.
ii. The Abbe Cruice reminds his readers that the Naasseni carried
their doctrines into India, and refers to the Asiatic Researches
(vol. x. p. 39). | being so denominated from the Hebrew
language, for the serpent is called naas320
| 320 The
Hebrew word is שׁחָנָ
(nachash). | (in
Hebrew). Subsequently, however, they have styled themselves
Gnostics, alleging that they alone have sounded the depths of
knowledge. Now, from the system of these (speculators), many,
detaching parts, have constructed a heresy which, though with several
subdivisions, is essentially one, and they explain precisely the same
(tenets); though conveyed under the guise of different opinions, as the
following discussion, according as it progresses, will prove.
These
(Naasseni), then, according to the system321
| 321
παρὰ
τὸν αὐτῶν
λόγον. Bernaysius suggests for
these words, πατέρα τῷ
αὐτῷ λόγῳ.
Schneidewin regards the emendation as an error, and Bunsen partly
so. The latter would read, πατέρα τὸν
αὐτῶν
Λόγον, i.e., “The Naasseni
honour the Father of all existent things, the Logos, as man and the Son
of Man.” | advanced by them, magnify, (as the
originating cause) of all things else, a man and a son of man.
And this man is a hermaphrodite, and is denominated among them Adam;
and hymns many and various are made to him. The hymns322
| 322
See Irenæus, Hær., i. 1. | however—to be brief—are
couched among them in some such form as this: “From thee
(comes) father, and through thee (comes) mother, two names immortal,
progenitors of Æons, O denizen of heaven, thou illustrious
man.” But they divide him as Geryon323
| 323 Geryon
(see note, chap. iii.) is afterwards mentioned as a synonyme with
Jordan, i.e., “flowing from earth” (γῆ ῥύων). | into three parts. For, say they,
of this man one part is rational, another psychical, another
earthly. And they suppose that the knowledge of him is the
originating principle of the capacity for a knowledge of God,
expressing themselves thus: “The originating principle of
perfection is the knowledge324
| 324
γνῶσις,—a term often
alluded to by St. John, and which gives its name
“Gnosticism” to the various forms of the Ophitic
heresy. The aphorism in the text is one that embodies a grand
principle which lies at the root of all correct philosophy. In
this and other instances it will be found that the system, however wild
and incoherent in its theology, of the Naaseni and of some of the other
Gnostic sects, was one which was constructed by a subtle analysis of
thought, and by observation of nature. |
of man, while the knowledge of God is absolute perfection.”
All these qualities, however—rational, and psychical, and
earthly—have, (the Naassene) says, retired and descended into one
man simultaneously—Jesus,325
| 325
The Abbe Cruice remarks on this passage, that, as the statement
here as regards Jesus Christ does not correspond with Origen’s
remarks on the opinions of the Naasseni in reference to our Lord, the
Philosophumena cannot be the work of Origen. |
who was born of Mary. And these three men (the Naassene) says,
are in the habit of speaking (through Jesus) at the same time together,
each from their own proper substances to those peculiarly their
own. For, according to these, there are three kinds of all
existent things—angelic, psychical, earthly; and there are three
churches—angelic, psychical, earthly; and the names of these are
elect, called, captive.E.C.F. INDEX & SEARCH
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