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 imperfections. Then came the theory that this subordinate being was the God of the Jews, to which nation he had issued many commandments that were not good, though overruled by the Supreme so as to carry out His ends. Lastly came the theory of the Cainites and other extreme Ophite sects, which represented the God of the Jews as the determined enemy of the Supreme, and as one whose commands it was the duty of every enlightened Gnostic to disobey. With all their variety of results, these sects agreed in the importance attached to the problem of the true relations of Judaism to Christianity. They do make use of certain heathen principles of cosmogony, but these such as already had become familiar to Syriac Judaism, and introduced not so much to effect a reconciliation between Christianity and heathenism as to give an explanation of the service rendered to the world by the publication of Christianity, the absolute religion. This is made mainly to consist in the aid given to the soul in its struggles to escape the bonds of finiteness and darkness, by making known to it the supersensual world and awaking it to the consciousness of its spiritual origin. Regarding this knowledge as the common privilege of Christians, the first speculators would count their own possession of it as differing rather in degree than in kind; and so it is not easy to draw a sharp line of distinction between their doctrine on the subject of Gnosis and that admitted as orthodox. Our Lord had described it as the privilege of His disciples to know the mysteries of the kingdom of heaven; later when His followers learned of a suffering Messiah, and of the fulfilment in Jesus of the types of the Mosaic law, they felt that the veil had been removed for them, and that they enjoyed a knowledge of the meaning of the O.T. Scriptures to which their unconverted brethren were strangers. This feeling pervades the Ep. to the Hebrews, and still more that of Barnabas. Another doctrine which St. Paul describes as a mystery formerly kept secret, but now revealed through his gospel, is the admission of the Gentiles on equal terms with the Jews to the inheritance of the kingdom of Christ. It was no part of orthodox Christian doctrine that all Christians possessed the true Gnosis in equal degree. Some required to be fed with milk, not with strong meat, and had not their senses exercised by reason of use to discern between good and evil. Clement of Alexandria distinguished between faith and knowledge. The difference, therefore, between the Gnostic doctrine and that of the church mainly depends on the character of what was accounted knowledge, much of the Gnostic so-called knowledge consisting in acquaintance with the names of a host of invisible beings and with the formulae which could gain their favour.

Gnosticism, in its first stage, did not proceed far outside the limits of Syria. What Lipsius counts as the second stage dates from the migration of Gnostic systems to Alexandria, where the myths of Syriac Gnosis came to be united to principles of Grecian philosophy. Different Gnostic systems resulted according as the principles of this or that Grecian school were adopted. Thus, in the system of Valentinus, the Pythagorean Platonic philosophy predominates, the Stoic in that of the Basilidians as presented by Hippolytus. In these systems, tinged with Hellenism, the Jewish religion is not so much controverted or disparaged as ignored. The mythological personages among whom in the older Gnosis the work of creation was distributed are in these Hellenic systems replaced by a kind of abstract beings (of whom the Valentinian aeons are an example) which personify the different stages of the process by which the One Infinite Spirit communicates and reveals itself to derived existences. The distinction between faith and knowledge becomes sharpened, the persons to whom faith and knowledge respectively are to serve as guides being represented as essentially different in nature. The most obvious division of men is into a kingdom of light and a kingdom of darkness. The need of a third class may have first made itself felt from the necessity of finding a place for members of the Jewish religion, who stood so far above heathenism, so far below Christianity. The Platonic trichotomy of body, soul, and spirit afforded a principle of threefold classification, and men are divided into earthly (ὑλικοί or χοϊκοί), animal (ψυχικοί), and spiritual (πνευματικοί). In these Hellenic Gnostic systems the second class represents not Jews but ordinary Christians, and the distinction between them and the Gnostics themselves (who are the spiritual) rests on an assumed difference of nature which leaves little room for human free will. Salvation by faith and corresponding works is disparaged as suitable only for the psychical, the better sort of whom may, by this means, be brought to as high a position in the order of the universe as their nature is capable of; but the really spiritual need not these lower methods of salvation. It suffices for them to have the knowledge of their true nature revealed for them to become certain of shaking off all imprisoning bonds and soaring to the highest region of all. Thus ordinary historical Christianity runs the risk of meeting the same fate in the later Gnostic systems that befell Judaism in the earlier. The doctrines and facts of the religion are only valued so far as they can be made subservient to the peculiar notions of Gnosticism; and the method of allegorical interpretation was so freely applied to both Testaments that all the solid parts of the religion were in danger of being volatilized away.

The natural consequence of this weakening of the historic side of Christianity was the removal of all sufficient barrier against the intrusion of heathen elements into the systems; while their moral teaching was injuriously affected by the doctrine that the spiritual were secure of salvation by necessity of their nature and irrespectively of their conduct. Gnosticism, in its third stage, struggles in various ways to avoid these faults, and so again draws nearer to the teaching of the Catholic church. Thus the of Hippolytus allow of immense variety of classes, corresponding to the diversity of ideas derived from the world of aeons, which each has received; while again they deny to none a share in our Lord's redemption, but