The Election and the Calling The Tripartite Tractate

The election shares body and essence with the Savior, since it is like a bridal chamber because of its unity and its agreement with him. For, before every place, the Christ came for her sake. The calling, however, has the place of those who rejoice at the bridal chamber, and who are glad and happy at the union of the bridegroom and the bride. The place which the calling will have is the aeon of the images, where the Logos has not yet joined with the Pleroma. And since the man of the Church was happy and glad at this, as he was hoping for it, he separated spirit, soul, and body in the organization of the one who thinks that he is a unity, though within him is the man who is the Totality - and he is all of them. The Tripartite Tractate

The Called and the Elect

Roman Valentinians recognized two groups of Christians within the Church. One group, known as the "elect" or "spiritual" (pneumatikoi), consisted of those who had attained perfect knowledge (gnosis) of Christ and had become part of the spiritual body. The other group, called the "called" or "animate" (psychikoi), were the majority of Christians who believed in Christ based on the testimony of others. This distinction highlighted the school's position within the broader Christian community.

Just as they distinguished between Christians within the Church, Valentinians also described Christ’s body as having both animate and spiritual components (Irenaeus, Against Heresies 1:7:2; Excerpts of Theodotus 58:1). His body included both the "elect" who had gnosis and the "called" who believed without yet attaining gnosis. Both groups were considered to possess the "spiritual seed" and were regarded as integral parts of the body.

The spiritual elect, having attained gnosis, believed "because of the Truth itself" (Herakleon Fragment 39). Valentinian teachers emphasized that those with gnosis should "share it without hesitation" (Interpretation of Knowledge 15:36). They warned against arrogance, stating, "you are ignorant when you hate them and are jealous of them, since you will not receive the grace that dwells within them, being unwilling to reconcile them to the bounty of the head" (Interpretation of Knowledge 17:27-31). As "illuminators in the midst of mortal men" (Letter of Peter to Philip 137:8-9), the elect had a duty to aid in the salvation of those without gnosis. The Gospel of Philip teaches that "whoever becomes free through acquaintance (gnosis) is a slave on account of love toward those who have not yet taken up the freedom of acquaintance (gnosis)" (Gospel of Philip 77:26-29). The elect were tasked with returning to the world to proclaim Christ’s good news to the called, for "through the Spirit and by the Spirit, the soul is drawn to the Savior" (Herakleon Fragment 27).

The called, or ordinary Christians, believed "because of human testimony" (Herakleon Fragment 39), which stemmed from the spiritual Church (Herakleon Fragment 37). The elect were expected to help prepare them for gnosis. The Interpretation of Knowledge urged the called not to harbor jealousy toward the elect, emphasizing that all members of the Church form "a single body. Those who belong to us all serve the head together" (17:14-16). By loving the head, the called also shared in the gifts flowing through their brethren (16:28-31). Expanding on Paul’s metaphor of the Church as a body, the text advises, "Do not accuse your Head because it has not appointed you as an eye but rather as a finger. And do not be jealous of that which has been put in the class of an eye or a hand or a foot, but be thankful that you do not exist outside the body" (18:28-34).

The Called and the Elect

Roman Valentinians distinguished two groups of Christians within the Church. One group consisted of those who had perfect knowledge (gnosis) of Christ and were described as the 'elect' or the 'spiritual' (pneumatikoi). They were those who had become part of the spiritual body. The other group consisted of those who believe in Christ based on the testimony of others. They are the 'called' or the 'animate' (psychikoi) and are the majority of Christians. This particular feature of Valentinian thought describes the position of the school within the Church.

Just as they distinguished two classes of Christians within the Church, they also describe of Christ's body as having animate and spiritual components (Irenaeus Against Heresies 1:7:2, Excerpts of Theodotus 58:1, etc). His body consists both of the 'elect' who have gnosis and the 'called' who believe but have not yet attained gnosis. Both were regarded as having the "spiritual seed" within them and hence as forming part of the body.

The spiritual elect have attained to gnosis and believe "because of the Truth itself" (Herakleon Fragment 39). Valentinian teachers frequently caution those with gnosis to "share it without hesitation" (Interpretation of Knowledge15:36). They are not to despise others as inferior or ignorant, for "you are ignorant when you hate them and are jealous of them, since you will not receive the grace that dwells within them, being unwilling to reconcile them to the bounty of the head" (Interpretation of Knowledge17:27-31) Rather, as "illuminators in the midst of mortal men" (Letter of Peter to Philip137:8-9)., they have a duty to aid in the salvation of those who do not yet have gnosis. In the Gospel of Philip it says, "Whoever becomes free through acquaintance (gnosis) is a slave on account of love towards those who have not yet taken up the freedom of aquaintance (gnosis)" (Gospel of Philip 77:26-29). It is the role of the spiritual to "return to the world to announce the good tidings of Christ's coming to the 'called'. For through the Spirit and by the Spirit, the soul is drawn to the Savior" (Herakleon Fragment 27).

In contrast, the 'called' (i.e. ordinary Christians) believe "because of human testimony" (Herakleon Fragment 39) that is "because of the spiritual Church" (Herakleon Fragment 37). They can be led to readiness for gnosis by the elect. The author of the Interpretation of Knowledge cautions the called not to be jealous of the elect. He insists that members of the Church "are a single body. Those who belong to us all serve the head together" (17:14-16). By being part of the body and "loving the head who possesses them, you also possess the one from who it is that these outpourings of gifts exist among your brethren" (16:28-31). Applifying the image from Saint Paul that each member of the Church is a unique part of the body of Christ he goes on to say, "Do not accuse your Head because it has not appointed you as an eye but rather as a finger. And do not be jealous of that which has been put in the class of an eye or a hand or a foot, but be thankful that you do not exist outside the body" (18:28-34).

thus being consubstantial with the Saviour

here means simply to be of the spiritual substance like him, and specifically of the substance of his spiritual body