Basilideans

According to Hippolytus, Basilides asserted the beginning of all things to have been pure nothing. He uses every device of language to express absolute nonentity.[5] Nothing then being in existence, "not-being God" willed to make a not-being world out of not-being things. This not-being world was only "a single seed containing within itself all the seed-mass of the world," as the mustard seed contains the branches and leaves of the tree.[6] Within this seed-mass were three parts, or sonships, and were consubstantial with the not-being God. This was the one origin of all future growths; these future growths did not use pre-existing matter, but rather these future growths came into being out of nothing by the voice of the not-being God.

Part subtle of substance. The first part of the seed-mass burst through and ascended to the not-being God.

Part coarse of substance. The second part of the seed-mass to burst forth could not mount up of itself, but it took to itself as a wing of the Holy Spirit, each bearing up the other with mutual benefit. But when it came near the place of the first part of the seed-mass and the not-being God, it could take the Holy Spirit no further, it not being consubstantial with the Holy Spirit. There the Holy Spirit remained, as a firmament dividing things above the world from the world itself below.[7]

Part needing purification. From the third part of the seed-mass burst forth into being the Great Archon, "the head of the world, a beauty and greatness and power that cannot be uttered." He too ascended until he reached the firmament which he supposed to be the upward end of all things. There he "made to himself and begat out of the things below a son far better and wiser than himself". Then he became wiser and every way better than all other cosmical things except the seed-mass left below. Smitten with wonder at his son's beauty, he set him at his right hand. "This is what they call the Ogdoad, where the Great Archon is sitting." Then all the heavenly or ethereal creation, as far down as the moon, was made by the Great Archon, inspired by his wiser son.[8]

Another Archon arose out of the seed-mass, inferior to the first Archon, but superior to all else below except the seed-mass; and he likewise made to himself a son wiser than himself, and became the creator and governor of the aerial world. This region is called the Hebdomad. On the other hand, all these events occurred according to the plan of the not-being God.[9]

The Basilidians believed in a very different gospel than orthodox Christians. Hippolytus summed up the Basilidians' gospel by saying: "According to them the Gospel is the knowledge of things above the world, which knowledge the Great Archon understood not: when then it was shewn to him that there exists the Holy Spirit, and the [three parts of the seed-mass] and a God Who is the author of all these things, even the not-being One, he rejoiced at what was told him, and was exceeding glad: this is according to them the Gospel."

That is, the Basilidians believed from Adam until Moses the Great Archon supposed himself to be God alone, and to have nothing above him. But it was thought to enlighten the Great Archon that there were beings above him, so through the Holy Spirit the Gospel was conveyed to the Great Archon.[10] First, the son of the Great Archon received the Gospel, and he in turn instructed the Great Archon himself, by whose side he was sitting. Then the Great Archon learned that he was not God of the universe, but had above him yet higher beings; and confessed his sin in having magnified himself.[11] From him the Gospel had next to pass to the Archon of the Hebdomad. The son of the Great Archon delivered the Gospel to the son of the Archon of the Hebdomad. The son of the Archon of the Hebdomad became enlightened, and declared the Gospel to the Archon of the Hebdomad, and he too feared and confessed.[12]

Fra Angelico's Baptism of Christ. Sonship, or divine filiation, is the condition of being a child of God.

It remained only that the world should be enlightened. The light came down from the Archon of the Hebdomad upon Jesus both at the Annunciation and at the Baptism so that He "was enlightened, being kindled in union with the light that shone on Him". Therefore, by following Jesus, the world is purified and becomes most subtle, so that it can ascend by itself.[12] When every part of the sonship has arrived above the Limitary Spirit, "then the creation shall find mercy, for till now it groans and is tormented and awaits the revelation of the sons of God, that all the men of the sonship may ascend from hence".[13] When this has come to pass, God will bring upon the whole world the Great Ignorance, that everything may like being the way it is, and that nothing may desire anything contrary to its nature. "And in this wise shall be the Restoration, all things according to nature having been founded in the seed of the universe in the beginning, and being restored at their due seasons."[14]

As for Jesus, other than a different account of the Nativity, the Basilidians believed in the events of Jesus' life as they are described in the Gospels.[15] They believed the crucifixion was necessary, because by the destruction of Jesus' body the world could be restored.[16][17]

At the head of this theology stood the Unbegotten, the Only Father. From Him was born or put forth Nûs, and from Nûs Logos, from Logos Phronesis, from Phronesis Sophia and Dynamis, from Sophia and Dynamis principalities, powers, and angels. This first set of angels first made the first heaven, and then gave birth to a second set of angels who made a second heaven, and so on till 365 heavens had been made by 365 generations of angels, each heaven being apparently ruled by an Archon to whom a name was given, and these names being used in magic arts. The angels of the lowest or visible heaven made the earth and man. They were the authors of the prophecies; and the Law in particular was given by their Archon, the God of the Jews. He being more petulant and wilful than the other angels (ἰταμώτερον καὶ αὐθαδέστερον), in his desire to secure empire for his people, provoked the rebellion of the other angels and their respective peoples.

In the account given by Irenaeus, but contradicted by Hippolytus, it was Simon of Cyrene who was crucified in Jesus' stead.

Then the Unbegotten and Innominable Father, seeing what discord prevailed among men and among angels, and how the Jews were perishing, sent His Firstborn Nûs, Who is Christ, to deliver those Who believed on Him from the power of the makers of the world. "He," the Basilidians said, "is our salvation, even He Who came and revealed to us alone this truth." He accordingly appeared on earth and performed mighty works; but His appearance was only in outward show, and He did not really take flesh. It was Simon of Cyrene that was crucified; for Jesus exchanged forms with him on the way, and then, standing unseen opposite in Simon's form, mocked those who did the deed (this is starkly contradicted by Hippolytus' view of the Basilidians).[20][21] But He Himself ascended into heaven, passing through all the powers, till He was restored to the presence of His own Father.

The two fullest accounts, those of Irenaeus and Epiphanius, add by way of appendix another particular of the antecedent mythology; a short notice on the same subject being likewise inserted parenthetically by Hippolytus.[22] The supreme power and source of being above all principalities and powers and angels (such is evidently the reference of Epiphanius's αὐτῶν: Irenaeus substitutes "heavens," which in this connexion comes to much the same thing) is Abrasax, the Greek letters of whose name added together as numerals make up 365, the number of the heavens; whence, they apparently said, the year has 365 days, and the human body 365 members. This supreme Power they called "the Cause" and "the First Archetype," while they treated as a last or weakest product this present world as the work of the last Archon.[23] It is evident from these particulars that Abrasax was the name of the first of the 365 Archons, and accordingly stood below Sophia and Dynamis and their progenitors; but his position is not expressly stated, so that the writer of the supplement to Tertullian had some excuse for confusing him with "the Supreme God."

When Philaster (doubtless after Hippolytus) tells us in his first sentence about Basilides that "he violated the laws of Christian truth by making an outward show and discourse concerning the Law and the Prophets and the Apostles, but believing otherwise," the reference is probably revealing an antinomian sentiment among the Basilidians. The Basilidians considered themselves to be no longer Jews, and to have become more than Christians. Repudiation of martyrdom was naturally accompanied by indiscriminate use of things offered to idols. And from there the principle of indifference is said to have been carried so far as to sanction promiscuous immorality.

Engraving from an Abrasax stone.

Among the later followers of Basilides, magic, invocations, "and all other curious arts" played a part. The names of the rulers of the several heavens were handed down as a weighty secret, which was a result of the belief that whoever knew the names of these rulers would after death pass through all the heavens to the supreme God. In accordance with this, Christ also, in the opinion of these followers of Basilides, was in the possession of a mystic name (Caulacau) by the power of which he had descended through all the heavens to Earth, and had then again ascended to the Father. Redemption, accordingly, could be conceived as the revelation of mystic names. Whether Basilides himself had already given this magic tendency to Gnosticism cannot be decided.

A reading taken from the inferior MSS. of Irenaeus has added the further statement that they used "images"; and this single word is often cited in corroboration of the popular belief that the numerous ancient gems on which grotesque mythological combinations are accompanied by the mystic name ΑΒΡΑΣΑΞ were of Basilidian origin.

It has been shown[24] that there is little tangible evidence for attributing any known gems to Basilidianism or any other form of Gnosticism, and that in all probability the Basilidians and the pagan engravers of gems alike borrowed the name from some Semitic mythology. No attempts of critics to trace correspondences between the mythological personages, and to explain them by supposed condensations or mutilations, have attained even plausibility.

The most distinctive is the discouragement of martyrdom, which was made to rest on several grounds. To confess the Crucified was called a token of being still in bondage to the angels who made the body, and it was condemned especially as a vain honour paid not to Christ, Who neither suffered nor was crucified, but to Simon of Cyrene.

The contempt for martyrdom, which was perhaps the most notorious characteristic of the Basilidians, would find a ready excuse in their master's speculative paradox about martyrs, even if he did not discourage martyrdom himself.

According to both Hippolytus and Irenaeus, the Basilidians denied that the God of the Jews was the supreme God. According to Hippolytus, the God of the Jews was the Archon of the Hebdomad, which was inferior to the Great Archon, the Holy Spirit, the seed-mass (threefold sonship), and the not-being God.

According to Irenaeus, the Basilidians believed the God of the Jews was inferior to the 365 sets of Archons above him, as well as the powers, principalities, Dynamis and Sophia, Phronesis, Logos, Nûs, and finally the Unbegotten Father.

It is hardly necessary to add that they expected the resurrection of the soul alone, insisting on the natural corruptibility of the body.

Their discouragement of martyrdom was one of the secrets which the Basilidians diligently cultivated, following naturally on the supposed possession of a hidden knowledge. Likewise, their other mysteries were to be carefully guarded, and disclosed to "only one out of 1000 and two out of 10,000."

The silence of five years which Basilides imposed on novices might easily degenerate into the perilous dissimulation of a secret sect, while their exclusiveness would be nourished by his doctrine of the Election; and the same doctrine might further after a while receive an antinomian interpretation.