(1) Its inherent consistency and symmetry.
1. In the present instance the former of these tests is fully satisfied. The consistency and the symmetry of the result is its great recommendation. The postulate of a Gnostic type brings the separate parts of the representation into direct connexion. The speculative opinions and the practical tendencies of the heresy thus explain, and are explained by, each other. It is analogous to the hypothesis of the comparative anatomist, who by referring the fossil remains to their proper type restores the whole skeleton of some unknown animal from a few bones belonging to different extremities of the body, and without the intermediate and connecting parts. In the one case, as in the other, the result is the justification of the postulate.
(2) Its place in a historical sequence.
2. And again; the historical conditions of the problem are carefully observed. It has been shown already, that Judaism in the preceding age had in one of its developments assumed a form which was the natural precursor of the Colossian heresy. In order to complete the argument it will be necessary to show that Christianity in the generation next succeeding exhibited a perverted type, which was its natural outgrowth. If this can be done, the Colossian heresy will take its proper place in a regular historical sequence.
Continuance of this type of Judæo-Gnosticism in the district.
I have already pointed out, that the language of St. John in the Apocalypse, which was probably written within a few years of this epistle, seems to imply the continuance in this district of the same type of heresy which is here denounced by St. Paul[317]. But the notices in this book are not more definite than those of the Epistle to the Colossians itself; and we are led to look outside the Canonical writings for some more explicit evidence. Has early Christian history then preserved any record of a distinctly Gnostic school existing on the confines of the Apostolic age, which may be considered a legitimate development of the phase of religious speculation that confronts us here?
Heresy of Cerinthus.
|His date and place.|
We find exactly the phenomenon which we are seeking in the heresy of Cerinthus[318]. The time, the place, the circumstances, all agree. This heresiarch is said to have been originally a native of Alexandria[319]; but proconsular Asia is allowed on all hands to have been the scene of his activity as a teacher[320]. He lived and taught at the close of the Apostolic age, that is, in the latest decade of the first century. Some writers indeed make him an antagonist of St. Peter and St. Paul[321], but their authority is not trustworthy, nor is this very early date at all probable. But there can be no reasonable doubt that he was a contemporary of St. John, who was related by Polycarp to have denounced him face to face on one memorable occasion[322], and is moreover said by Irenæus to have written his Gospel with the direct object of confuting his errors[323].
Cerinthus a link between Judaism and Gnosticism.
‘Cerinthus,’ writes Neander, ‘is best entitled to be considered as the intermediate link between the Judaizing and the Gnostic sects.’ ‘Even among the ancients,’ he adds, ‘opposite reports respecting his doctrines have been given from opposite points of view, according as the Gnostic or the Judaizing element was exclusively insisted upon: and the dispute on this point has been kept up even to modern times. In point of chronology too Cerinthus may be regarded as representing the principle in its transition from Judaism to Gnosticism[324].’
Judaism still prominent in his system
Of his Judaism no doubt has been or can be entertained. The gross Chiliastic doctrine ascribed to him[325], even though it may have been exaggerated in the representations of adverse writers, can only be explained by a Jewish origin. His conception of the Person of Christ was Ebionite, that is Judaic, in its main features[326]. He is said moreover to have enforced the rite of circumcision and to have inculcated the observance of sabbaths[327]. It is related also that the Cerinthians, like the Ebionites, accepted the Gospel of St. Matthew alone[328].’
though Gnosticism is already aggressive.
At the same time, it is said by an ancient writer that his adherence to Judaism was only partial[329]. This limitation is doubtless correct. As Gnostic principles asserted themselves more distinctly, pure Judaism necessarily suffered. All or nearly all the early Gnostic heresies were Judaic; and for a time a compromise was effected which involved more or less concession on either side. But the ultimate incompatibility of the two at length became evident, and a precarious alliance was exchanged for an open antagonism. This final result however was not reached till the middle of the second century: and meanwhile it was a question to what extent Judaism was prepared to make concessions for the sake of this new ally. Even the Jewish Essenes, as we have seen, departed from the orthodox position in the matter of sacrifices; and if we possessed fuller information, we should probably find that they made still larger concessions than this. Of the Colossian heretics we can only form a conjecture, but the angelology and angelolatry attributed to them point to a further step in the same direction. As we pass from them to Cerinthus we are |Gnostic element in his teaching.| no longer left in doubt; for the Gnostic element has clearly gained the ascendant, though it has not yet driven its rival out of the field. Two characteristic features in his teaching especially deserve consideration, both as evincing the tendency of his speculations and as throwing back light on the notices in the Colossian Epistle.
1. His Gnostic Cosmogony
1. His cosmogony is essentially Gnostic. The great problem of creation presented itself to him in the same aspect; and the solution which he offered was generically the same. The world, he asserted, was not made by the highest God, but by an angel or power far removed from, and ignorant of, this supreme Being[330]. Other authorities describing his system speak not of a single power, but of powers, as creating the universe[331]; but all alike represent this demiurge, or these demiurges, as ignorant of the absolute God. It is moreover stated that he held the Mosaic law to have been given not by the supreme God Himself, but by this angel, or one of these angels, who created the world[332].
and consequent angelology.
From these notices it is plain that angelology had an important place in his speculations; and that he employed it to explain the existence of evil supposed to be inherent in the physical world, as well as to account for the imperfections of the old dispensation. The ‘remote distance’ of his angelic demiurge from the supreme God can hardly be explained except on the hypothesis of successive generations of these intermediate agencies. Thus his solution is thoroughly Gnostic. At the same time, as contrasted with later and more sharply defined Gnostic systems, the Judaic origin and complexion of his cosmogony is obvious. His intermediate agencies still retain the name and the personality of angels, and have not yet given way to those vague idealities which, as emanations |Angels of earlier and æons of later Gnostics.| or æons, took their place in later speculations. Thus his theory is linked on to the angelology of later Judaism founded on the angelic appearances recorded in the Old Testament narrative. And again: while later Gnostics represent the demiurge and giver of the law as antagonistic to the supreme and good God, Cerinthus does not go beyond postulating his ignorance. He went as far as he could without breaking entirely with the Old Testament and abandoning his Judaic standing-ground.
Cerinthus a link between the Colossian heresy and later Gnosticism.
In these respects Cerinthus is the proper link between the incipient gnosis of the Colossian heretics and the mature gnosis of the second century. In the Colossian epistle we still breathe the atmosphere of Jewish angelology, nor is there any trace of the æon of later Gnosticism[333]; while yet speculation is so far advanced that the angels have an important function in explaining the mysteries of the creation and government of the world. On the other hand it has not reached the point at which we find it in Cerinthus. Gnostic conceptions respecting the relation of the demiurgic