**Valentinian Scriptural Interpretation: A Systematic Approach to Biblical Exegesis**
Valentinian exegesis is often misunderstood as arbitrary or overly speculative, yet it follows a systematic approach. In her works *The Gnostic Paul* (1973) and *The Johannine Gospel in Gnostic Exegesis* (1975), Elaine Pagels demonstrates that the Valentinian school applied a structured hermeneutic to biblical interpretation. Unlike the more literal interpretations of their contemporaries, Valentinians believed that scripture contained deeper, spiritual meanings. While some passages, such as the Sermon on the Mount, carried spiritual significance in their plain sense, others concealed profound allegorical truths.
Valentinians justified their interpretive method with Jesus’ own words:
> “The knowledge about the secrets of the kingdom of heaven has been given to you, but to the rest it comes by means of parables so that they may look but not see and listen but not understand” (Luke 8:9-10, cf. *Irenaeus, Against Heresies* 1.3.1).
Following this principle, they held that Paul and the other apostles conveyed esoteric teachings only to the spiritually mature:
> “We do, however, speak a message of wisdom among the mature” (1 Corinthians 2:6).
The Valentinians identified their own teachings with these hidden apostolic traditions, believing that only those initiated into this wisdom could correctly interpret scripture. They saw their tradition as a "secret key" to unlocking biblical meaning:
> “The scriptures are ambiguous and the truth cannot be extracted from them by those who are ignorant of tradition” (*Irenaeus, Against Heresies* 3.2.1).
For Valentinians, scripture was to be understood metaphorically. The *Gospel of Philip* states:
> “Truth did not come into the world naked; rather it came in prototypes and images: the world will not accept it in any other form” (*Gospel of Philip* 67:9-12).
Thus, biblical events and characters symbolized deeper realities:
> “The Gospels and all of the events described in them are representations of ones in that other realm” (*Irenaeus, Against Heresies* 1.7.2).
> “[They are] a symbol and a dispensation for the conversion and salvation of humanity” (*Acts of John* 102).
The Valentinians distinguished their approach from those who harmonized the Gospels with the Mosaic Law. They saw the spiritual law of love as superseding the old covenant. In the *Letter to Flora*, Ptolemy writes that God does not reveal Himself through historical events directly but symbolically. Thus, revelation comes only through proper interpretation.
### The Three Levels of Interpretation
Valentinian theology structures reality into three levels:
1. **Pleroma (Fullness)** – The spiritual realm of Aeons.
2. **Kenoma (Void)** – The realm where the lower Sophia was cast.
3. **Cosmos** – The world created by the Craftsman (Demiurge).
Each level of reality corresponded to a level of biblical exegesis (Pagels, 1973). The cosmic level was available to the broader Christian audience, while the kenomic and pleromic levels were reserved for the spiritually mature:
> “Because their value can be judged only on a spiritual basis” (1 Corinthians 2:14).
#### **1. Cosmic Interpretation**
The cosmic level concerns the structure of reality and the threefold nature of humanity: spirit, mind, and body. It is evident in texts such as *The Fragments of Herakleon*, *Letter to Flora*, and *Treatise on the Resurrection*.
For instance, Herakleon interprets the Samaritan woman in John’s Gospel as an archetype of those who have attained a spiritual state. The distinction between the Demiurge and the true God is also explored at this level.
Valentinians did not neglect ethical teachings. They believed Jesus fulfilled and transcended the Mosaic Law with the spiritual law of love. Ptolemy, in the *Letter to Flora*, regards the Ten Commandments as a pure but imperfect law, fulfilled in Christ. Other laws, such as fasting regulations, were read allegorically:
> “To fast” meant to abstain from sin (*Letter to Flora* 33.5.13-14).
Jesus abolished unjust and merely human laws:
> “Unjust laws and human laws instituted by Moses and the elders were abolished by Jesus” (*Letter to Flora* 33.4.10, 33.4.14, 33.5.1).
#### **2. Kenomic Interpretation**
The kenomic level concerns the myth of Sophia’s fall, her suffering, and the creation of the three substances (*Irenaeus, Against Heresies* 1.8.2, 1.8.4).
Interpretation at this level identifies certain biblical figures allegorically. Wisdom (Sophia), the Demiurge, and the Savior correspond to different characters. For instance, the centurion in Matthew 8:9 is linked to the Demiurge (*Irenaeus, Against Heresies* 1.7.4).
Additionally, the sayings of Jesus are interpreted as referring to Sophia’s struggle, the Savior’s mission, and the Demiurge’s role in creation.
#### **3. Pleromic Interpretation**
The pleromic level represents the most esoteric exegesis, revealing the nature of the divine Aeons. Ptolemy’s *Commentary on the Prologue of John* exemplifies this, interpreting John’s Gospel in terms of Aeons such as Word (Logos), Life (Zoe), Grace, and Truth (*Irenaeus, Against Heresies* 1.8.5; *Excerpts of Theodotus* 6.4).
Other examples include:
> “Beginning”, “Life”, “Word”, “Humanity”, “Grace”, and “Truth” as Aeons in the Fullness (*Irenaeus, Against Heresies* 1.1.3, 1.3.1-2).
### **Multiple Interpretations: A Layered Approach**
Pagels (1973) demonstrates that a single biblical passage could be interpreted at multiple levels—cosmic, kenomic, and pleromic.
For instance, John 1:3 states:
> “All things were made through him, and without him was not anything made.”
- **Cosmic Level**: Ptolemy and Herakleon interpret this as referring to the Savior, through whom the Demiurge created all things (*Herakleon Fragment 1; Letter to Flora* 3.26).
- **Kenomic Level**: Theodotus interprets it as referring to the Savior’s role in delivering fallen Wisdom and creating the external elements of the universe (*Excerpts of Theodotus* 45.3; cf. *Irenaeus, Against Heresies* 1.4.5).
- **Pleromic Level**: Ptolemy sees it as referring to the Aeon Word (Logos), who, alongside Life (Zoe), generated all subsequent Aeons (*Irenaeus, Against Heresies* 1.8.5; *Excerpts of Theodotus* 6.4).
This layered approach illustrates the depth of Valentinian hermeneutics, revealing how scripture discloses different realities to different levels of understanding.
### **Conclusion**
Valentinian scriptural interpretation was not arbitrary but systematic, rooted in the belief that scripture conveys spiritual truths through allegory. By distinguishing between cosmic, kenomic, and pleromic readings, Valentinians developed a sophisticated exegesis that sought to reveal deeper divine realities. Their hermeneutic, though rejected by the emerging orthodox tradition, provides insight into early Christian approaches to scripture and remains a subject of scholarly interest today.
Valentinian Christianity was structured around different levels of instruction, distinguishing between literal, exoteric, and esoteric teachings. Each level was tailored to the individual's spiritual development, ensuring that people received teachings appropriate to their capacity. This system of instruction was seen as following the example of Jesus, who adapted His teachings to the understanding of His listeners.
### Levels of Instruction
Instruction was divided into three levels. The **literal** level consisted of the basic narrative of Jesus' life as found in the Gospels. This was the most accessible and was given to those who were considered unready for deeper truths.
The **exoteric** (publicly available) level contained Valentinian doctrines applied to the cosmic order, including teachings on resurrection, the Law, Christology, and the three natures of humanity. This level of instruction was given to those who showed greater spiritual capacity, particularly those considered to be at the *psychic* level of development.
The **esoteric** level was the highest and most guarded, consisting of advanced teachings about the Pleroma and the complex myth of the fall. Only those who had achieved a spiritual level of development were entrusted with this knowledge. These individuals were bound by the "duty of Silence," ensuring that esoteric knowledge was not disclosed to non-initiates, as noted by Tertullian:
*"It is hard to get anything out of them regarding their teachings if you were perceived as hostile" (Tertullian, *Against the Valentinians* 1).*
The Valentinian approach required teachers to assess a person's level of understanding and provide instruction accordingly. This principle is expressed in the *Acts of John*, where Jesus states:
*"I must adapt myself to your hearing and according to each person's capacity I will impart to you those things of which you can be hearers" (Acts of John 87).*
This idea is further elaborated in the *Gospel of Philip*, which uses the metaphor of different foods to represent different levels of instruction:
*"Bodily forms will not deceive them, rather they consider the condition of each person's soul and they speak to that person accordingly. In the world there are many animals that have human form. If the disciples of God recognize that they are hogs, they feed them acorns; if cattle, barley chaff and fodder; if dogs, bones; if slaves, a first course; if children, a complete meal" (Gospel of Philip 81:3-13).*
This passage illustrates that those at a material level received only basic teachings ("acorns," "chaff," and "bones"), while those who were at a *psychic* level received deeper instruction ("a first course"). Those considered spiritual were given the *complete meal*—the full esoteric teachings.
Most Christians, according to the Valentinians, were at the *psychic* level and capable of growth. Those who progressed spiritually could eventually receive the highest instruction. Tertullian records that this advanced instruction could last as long as five years and required rigorous self-discipline (*Against the Valentinians* 1).
### Myth and Metaphor
The Valentinians believed that while their teachings were hidden allegorically within the Bible, the myths they used were not to be taken as literal history. Instead, they were metaphorical tools used to describe profound spiritual realities that were otherwise inexpressible. The *Gospel of Philip* states:
*"Truth did not come into the world naked; rather it came in prototypes and images: the world will not accept it in any other form" (Gospel of Philip 67:9-12).*
This means that truth could only be communicated through symbolic representations. The Valentinian approach to scripture and doctrine differed sharply from that of their orthodox contemporaries. Since they viewed teachings as metaphorical, they did not insist on strict doctrinal uniformity. Instead, they allowed for diversity in interpretation, with different teachers emphasizing various aspects of myth and theology.
Despite these variations, all Valentinian teachings were seen as part of a greater unified understanding. The differences among Valentinian teachers were considered minor variations on a central theme, not contradictions. This flexibility distinguished them from their orthodox counterparts, who insisted on rigid doctrinal formulations.
In summary, Valentinian instruction was highly structured, progressing from the literal to the esoteric, with teachings tailored to each individual’s spiritual development. The use of myth and metaphor was essential to their worldview, allowing them to express ineffable truths in symbolic language. Unlike their orthodox critics, they valued diversity in interpretation rather than doctrinal uniformity, seeing all teachings as part of a greater spiritual whole.
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