Sethian Gnosticism: A Historical and Theological Overview

Sethian Gnosticism: A Historical and Theological Overview 

**Sethian Gnosticism: A Historical and Theological Overview**  

The Sethians were a sect of early Gnosticism that centered their beliefs around Seth, the third son of Adam and Eve, whom they regarded as the progenitor of a spiritual lineage distinct from the rest of humanity. This group, which flourished between the 2nd and 4th centuries CE, produced numerous texts reflecting their cosmology, theology, and interpretation of biblical history. Heresiologists such as Irenaeus, Epiphanius of Salamis, and Hippolytus of Rome documented their beliefs, often critically, yet these records provide valuable insights into Sethian thought.  

### **Origins and Core Beliefs**  

Sethian Gnosticism emerged within a broader context of Jewish and Christian mystical traditions. Unlike other early Christian groups, the Sethians believed that the material world was created by a lower, ignorant deity rather than the supreme God. This creator, often equated with the Demiurge, was responsible for trapping divine sparks within human bodies. However, Seth’s descendants, the "seed of Seth," were thought to possess a unique connection to the higher divine realm.  

The Sethians maintained that a divine being, sometimes called Barbelo or the Forethought, emanated from the ultimate, unknowable God. Through a series of emanations, various divine entities emerged, including Christ, who descended into Jesus of Nazareth. In contrast to orthodox Christian views, Sethians taught that Jesus was an incarnation of Seth, sent to awaken the elect to their true spiritual nature.  

### **Cosmology and Mythology**  

Sethian cosmology was deeply complex, often presented in elaborate mythic narratives. According to their teachings, the highest God, the *Invisible Spirit*, emanated Barbelo, the divine Mother, who, in turn, generated various divine attributes and beings. Through a series of further emanations, lesser divine figures emerged, including Sophia (Wisdom). Sophia, acting independently, brought forth an ignorant creator god, sometimes identified as Yaldabaoth, who fashioned the material world.  

This creator, unaware of the higher God, ruled over a hierarchy of lesser archons (rulers) who sought to keep humanity enslaved in material existence. To counteract this oppression, the divine realm sent Seth and later Jesus as emissaries to awaken the spiritual seed within humanity.  

### **The Role of Seth**  

Seth was a central figure in Sethian theology. Unlike Cain and Abel, whose lineages were seen as corrupted by the archons, Seth was believed to be divinely appointed to preserve the true knowledge (*gnosis*). His descendants, the Sethians, were thought to be spiritually superior, capable of escaping the cycle of reincarnation and returning to the divine realm.  

Some Sethian texts describe Seth as an eternal figure who reappears throughout history, including in the form of Jesus. This perspective led to accusations from early Church Fathers that the Sethians denied the true humanity of Jesus, aligning them with docetic Christology, which claimed that Christ only appeared to have a physical body.  

### **Sethian Texts**  

Several significant texts associated with Sethian Gnosticism have been discovered, particularly among the Nag Hammadi library, a collection of Gnostic writings found in Egypt in 1945. Some of the most important Sethian texts include:  

- **The Apocryphon of John** – A foundational work describing the Sethian cosmology and the fall of Sophia.  

- **The Gospel of the Egyptians** – Expounds on the role of Seth and the Sethian race.  

- **The Trimorphic Protennoia** – Presents a poetic vision of the divine revelation through different manifestations.  

- **The Three Steles of Seth** – A mystical hymn attributed to Seth, detailing the ascent of the soul.  

### **Sethians and Other Gnostic Groups**  

Sethianism shares similarities with other Gnostic traditions, including Valentinianism, yet it remains distinct in its focus on Seth as a salvific figure. While Valentinian Gnosticism integrated more closely with Christian theological concepts, Sethianism retained a more dualistic worldview, emphasizing the opposition between the material and spiritual realms.  

Sethian beliefs also parallel some Jewish mystical traditions, particularly those concerning Adam’s divine image and the pre-existence of certain souls. Some scholars suggest that Sethianism may have originated within heterodox Jewish circles before absorbing Christian elements.  

### **Opposition from Early Church Fathers**  

Christian heresiologists such as Irenaeus, Tertullian, and Epiphanius of Salamis condemned Sethian teachings, branding them as heretical distortions of biblical truth. Epiphanius, in particular, described the Sethians as a secretive sect that ascribed divine status to Seth and believed in a radical dualism between spirit and matter. He accused them of reading apocryphal scriptures and engaging in esoteric rituals meant to invoke divine knowledge.  

Despite this opposition, Sethian Gnosticism continued to influence later mystical movements, including Manichaeism and medieval esoteric traditions.  

### **Decline and Legacy**  

By the 4th and 5th centuries CE, Sethian Gnosticism had largely disappeared, likely due to suppression by Christian authorities and the rise of a more institutionalized church structure. However, its ideas persisted in various mystical and esoteric traditions, resurfacing in later Gnostic revivals and contemporary spiritual movements.  

The discovery of Sethian texts at Nag Hammadi has provided modern scholars with a more nuanced understanding of their beliefs, revealing a complex theological system that sought to answer profound questions about the nature of existence, divine revelation, and humanity’s ultimate destiny.  

In conclusion, Sethian Gnosticism represents a unique strand of early Gnostic thought that placed Seth at the center of salvation history. Its rich cosmology, emphasis on hidden knowledge, and vision of divine restoration continue to intrigue scholars and spiritual seekers alike.

The Apocryphon of John

The Apocryphon of John

# **The Apocryphon of John from the Nag Hammadi Library**  

The *Apocryphon of John*, written between 120-180 AD, is one of the most important texts in the Sethian Gnostic tradition. It presents a post-ascension appearance of Jesus to the Apostle John, during which Jesus imparts secret knowledge about the nature of God, creation, and the origins of the material world. The text was discovered in the *Nag Hammadi Library* and has long been associated with Sethian Gnosticism, a movement that diverged sharply from both Jewish and early Christian teachings. While some regard it as a key source for understanding Gnosticism, others, including early Church writers, dismissed it as a heretical work with no apostolic authority.  

## **Origins and Reception**  

The *Apocryphon of John* was known to early Christian theologians, particularly Irenaeus of Lyon, who referenced it in *Against Heresies* (c. 180 AD). He described it as one of the many false writings used by heretical groups to deceive those unfamiliar with the true scriptures:  

> “An indescribable number of secret and illegitimate writings, which they themselves have forged, to bewilder the minds of foolish people, who are ignorant of the true scriptures.” (*Against Heresies* 1.20.1)  

Irenaeus’ critique highlights a key issue with the text—it lacks apostolic authority and presents a worldview fundamentally different from that found in Jewish and Christian scriptures. Unlike the canonical Gospels, which are rooted in historical events and eyewitness testimonies, the *Apocryphon of John* is a later theological work reflecting Sethian cosmology rather than the teachings of Jesus and the apostles.  

## **Themes and Content**  

The *Apocryphon of John* presents a radical reinterpretation of creation, focusing on the concept of a hidden, unknowable God beyond the material world. The text begins with John in deep grief after the crucifixion of Jesus. Suddenly, Christ appears to him in a vision, offering secret teachings:  

> “It happened one day when John, the brother of James – who are the sons of Zebedee – went up and came to the temple, that a Pharisee named Arimanios approached him and said to him, ‘Where is your master, whom you followed?’ And he said to him, ‘He has gone to the place from which he came.’” (*Apocryphon of John*)  

This passage establishes the setting for Jesus’ revelation, which focuses on the true nature of God, the flawed creator (Demiurge), and the divine realm.  

### **The True God and Barbelo**  

Unlike the Hebrew Bible’s portrayal of a single, personal Creator, the *Apocryphon of John* describes an ultimate, unknowable divine entity called the Invisible Spirit:  

> “He is the invisible Spirit, whom one cannot comprehend, whom one cannot see, and who has always existed eternally.” (*Apocryphon of John*)  

From this divine source emanates Barbelo, a feminine principle associated with forethought and wisdom:  

> “She became the first thought, the image of the Spirit. She became the womb of everything, for she is prior to them all, the mother-father, the first man, the Holy Spirit.” (*Apocryphon of John*)  

This trinity of the Invisible Spirit, Barbelo, and the divine Christ-child reflects the Sethian reinterpretation of divinity, differing from both Jewish monotheism and Christian teachings about the Father, Son, and Holy Spirit.  

### **The Creation of the Material World**  

One of the most controversial aspects of the *Apocryphon of John* is its rejection of the biblical doctrine of creation. In Genesis, God creates the world and declares it “very good.” In contrast, the *Apocryphon of John* introduces a flawed creator, the Demiurge (Yaldabaoth), who is ignorant of the true God and creates the material world out of arrogance:  

> “And when he saw creation which surrounds him and the multitude of angels around him who had come forth from him, he said to them: ‘I am a jealous God and there is no other God besides me.’ But by announcing this, he indicated to the angels who attended him that another God does exist.” (*Apocryphon of John*)  

This view stands in direct opposition to the biblical affirmation that creation is good. Sethians saw the physical world as a prison for divine sparks trapped in human bodies, a concept foreign to both Judaism and early Christianity.  

### **The Role of Sophia**  

Sophia, a key figure in Gnostic mythology, plays a crucial role in the creation story. She acts independently of the divine realm and, in her error, gives birth to the Demiurge:  

> “And when she saw what her desire produced, it changed into a form of a lion-faced serpent. Its eyes were like lightning fires which flash.” (*Apocryphon of John*)  

This portrayal of Sophia as a fallen divine being contradicts the biblical depiction of wisdom as a positive attribute of God. The Sethian narrative reinterprets Genesis, placing Sophia in a tragic role that distances her from the Hebrew concept of divine wisdom.  

## **Why the Apocryphon of John Differs from Christian Teachings**  

The *Apocryphon of John* reflects the Sethian attempt to incorporate Jesus into their mythological framework while redefining essential theological concepts. Unlike the Gospels, which emphasize Jesus as the Son of God who redeems humanity through His death and resurrection, the *Apocryphon of John* presents Jesus as a revealer of secret knowledge rather than a savior in the traditional Christian sense.  

Furthermore, the text's portrayal of creation as fundamentally flawed contradicts both Jewish and Christian theology. In Genesis, God’s creation is good, and in Christian doctrine, Jesus comes to restore humanity through resurrection, not through secret knowledge. The Sethian view of salvation as an escape from the material world differs drastically from the Christian hope of bodily resurrection and the renewal of creation.  

## **Why Christians Should Reject Sethianism**  

While the *Apocryphon of John* provides valuable insights into the beliefs of the Sethian Gnostics, it should not be considered a reliable source for understanding Jesus or early Christianity. The text does not have apostolic authority, and its teachings diverge significantly from both Jewish scripture and the teachings of Jesus and His disciples.  

For those interested in exploring early Christian thought beyond the canonical texts, works like the *Gospel of Thomas*, *Gospel of Truth*, and *Gospel of Philip* provide better insights, as they are more aligned with Valentinian traditions, which maintain a stronger connection to Christian themes. The *Apocryphon of John*, by contrast, represents a radical departure from Christianity, making it an unreliable source for understanding Jesus’ true teachings.  

## **Conclusion**  

The *Apocryphon of John* is an important historical document for studying Sethian Gnosticism, but it should not be mistaken for a Christian text. Its rejection of the biblical doctrine of creation, its reinterpretation of God, and its emphasis on secret knowledge make it incompatible with both Jewish and early Christian beliefs. While it offers insight into a particular religious movement of the early centuries, its teachings should be recognized as a late and non-apostolic distortion of the Gospel message.

The Apocryphon of John (120-180AD)


The Apocryphon of John describes an appearance of Jesus to the Apostle John (after Jesus’ ascension) in which Jesus provides John with secret knowledge, much like other accounts in the tradition of Sethian texts. It is described in a work from AD 180 called Against All Heresies.

Most people would tell you that if you want to understand Gnosticism you should study the Apocryphon of John however I would have to disagree with this I would advise you to study the Gospel of Thomas and Philip 

Why Isn't It Considered Reliable?

In Judaism and Christianity, God's creation is good from the start. The Apocryphon of John's creation story denies this theological starting point. No Christian accepting the creation as it is from Genesis would see the Apocryphon of John story as true or credible.

From a very early date, this book was identified as a Sethian Gnostic fabrication and late document that has no Apostolic eyewitness connection to the Apostle John. In Against Heresies we read the text was one of “an indescribable number of secret and illegitimate writings, which they themselves have forged, to bewilder the minds of foolish people, who are ignorant of the true scriptures.”

How Does it confirm or give support to the Life of Jesus?

The Apocryphon of John presumes the life, death, resurrection and ascension of Jesus. It also affirms that John was the brother of James and the son of Zebedee, and that John was an important disciple of Jesus (who is described as a Nazarene). Jesus is also given the title “Savior” (although the meaning of this term is different in Sethianism).

Where (and Why) Does It Differ from the Reliable Accounts?

The Apocryphon of John is concerned primarily with an account of the creation of the world. The text was discovered in the Nag Hammadi library as the first document in a series of Sethian Gnostic texts and it includes the most detailed Sethian creation mythology. The role and position of Jesus in the Godhead is very different from biblical canonical descriptions as a result of the preconceived ideas of Sethians who wrote this text. Sethian believers appear to have accepted the historicity of Jesus but attempted to place Him within their preconceived Sethian beliefs.

Valentinian Exposition: The Corporeality of the Theos and the Logos

.10 But not even the world of spirit and of intellect, nor the arch angels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world. Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father; and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity. For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son. And he is said to be “inapproachable Light” as” Only-Begotten,” and “First-Born,” “the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,” – and such a one shall not be found either among the First-Created or among men, – but they “always behold the face of the Father” and the face of the Father is the Son, through whom the Father is known. Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided.

Theodotus fragments showing the Pleroma is corporeal 

Yes, this fragment from Theodotus strongly supports the idea that the Pleroma is corporeal, aligning with your view. The passage explicitly rejects the notion that spiritual beings, including the Only-Begotten (the Son) and the First-Created, are shapeless, formless, or incorporeal. Instead, it affirms that everything that has come into being has a form and body, even if these bodies differ from those in the material world.  

Theodotus describes the Only-Begotten as having **his own shape and body** suited to his supremacy over all spiritual beings. Likewise, the First-Created (the Seven) also have bodies that correspond to their rank, and they exist in a state of unity, equality, and similarity. The passage even states that **seeing and being seen require form and corporeality**, reinforcing the idea that the Pleroma consists of tangible, embodied realities rather than abstract, formless essences.  

This aligns with Valentinian thought, where the Aeons are understood as **corporeal manifestations of divine attributes**, rather than purely immaterial concepts. The Pleroma, then, is not an abstract, formless realm but a structured, organized, and corporeal reality.

**Valentinian Exposition: The Corporeality of the Theos and the Logos**


In Valentinian Gnosticism, the understanding of the divine emanation presents a unique perspective, particularly in its portrayal of the relationship between the Father (Theos) and the Son (Logos). This theological framework, as explored in texts like the *Nag Hammadi* library, offers an intricate view of the cosmic order, wherein both the Theos and the Logos are corporeal, yet distinct in their roles and relationships. The Valentinian tradition teaches that the divine is not abstract or formless but rather possesses a body and form, with the Logos serving as the Mind of the All, and the Theos being the Source from which all emanates.


The *Nag Hammadi* texts offer a detailed description of the Theos and Logos, emphasizing their corporeality. The Father, the Root of the All, is the "Ineffable One" who dwells in the Monad, a singular, silent unity. This Monad, which represents the ultimate divine essence, is the source from which all emanations flow. The Theos, or Father, as the Monad, is not merely a conceptual entity; it is the foundation of all existence, and the Logos, or Son, is the expression of this divine essence.


The Logos, in Valentinian thought, is described as the "Mind of the All" — the intellectual expression of the Theos. The relationship between the Theos and the Logos can be likened to the relationship between the brain (Theos) and thought (Logos). Just as the brain gives rise to thought and reason, the Theos emanates the Logos, which is the divine Mind and the intellectual expression of the ineffable Father. The Logos is not an abstract or formless entity; rather, it possesses a form that is derived from the Father. It is in this manner that the Logos, though distinct from the Theos, is inseparable from the Father and serves as the mediator through which the divine will is made manifest.


As the *Nag Hammadi* texts reveal, "the Logos was with the Theos, and the Theos was the Logos" (*Gospel of Truth*). This statement illustrates the unity and inseparability of the Father and the Son. The Logos is not a mere abstract thought or reason; it is a living, active expression of the divine. In this sense, the Logos is not incorporeal or formless but is the embodiment of divine intellect, purpose, and creative power. The Logos, as the Mind of the All, emanates from the Theos and is the vehicle through which the divine will is expressed in the created order.


The distinction between the Theos and the Logos, while significant, does not imply a separation of essence. The *Gospel of Truth* articulates that "he who is the Only-Begotten... is the Thought and his descent below" (Valentinian Exposition). This reinforces the idea that the Logos, though distinct, is the direct manifestation of the Theos's will and essence. As the Logos is the expression of the divine thought, it is intimately connected with the Theos, just as thought is inseparable from the mind in human experience.


The *Gospel of John* offers a parallel insight into this relationship, stating, "In the beginning was the Logos, and the Logos was with God, and the Logos was God" (John 1:1). In this passage, the Logos is both distinct from and yet fully identified with the Theos, affirming the concept of a single divine essence manifesting in different ways. The Logos is described as being with the Theos in the beginning, suggesting a unity of purpose and essence between the Father and the Son. The Logos, as the Mind of the All, reveals the divine will and intelligence to the creation, acting as the mediator between the ineffable Father and the material world.


The corporeality of the Logos, as understood in Valentinian Gnosticism, emphasizes that the divine is not a mere abstraction but is manifested in a form that can be apprehended intellectually and spiritually. Just as the mind cannot exist without the brain, the Logos cannot exist without the Theos. Theos is the substance, the underlying foundation, while the Logos is the intellectual, active expression of that substance. Together, they constitute the fullness of the divine, with the Logos serving as the bridge between the invisible Father and the visible creation.


In conclusion, Valentinian Gnosticism presents a vision of the divine that is both corporeal and intellectual. The Theos, as the Root of the All, is the foundation of all existence, while the Logos, as the Mind of the All, is the active expression of divine thought. These two are inseparable, each fulfilling a distinct role within the divine economy. The analogy of the brain and thought helps to clarify the relationship between the Theos and the Logos, emphasizing their unity, corporeality, and interconnectedness in the divine emanation. Through this understanding, Valentinian theology offers a robust view of the divine that is both intellectually rich and spiritually profound.

# **The Valentinian Exposition: Theos and Logos as Corporeal Emanations**


## **Introduction**


The *Valentinian Exposition* from the *Nag Hammadi Library* presents a sophisticated vision of the divine order, focusing on the emanation of the Son (*Logos*) from the Father (*Theos*). This exposition aligns with John’s Gospel in describing the *Logos* as the "Mind of the All," revealing how divine thought and expression unfold from the ineffable root of existence. By using an analogy with the human brain, we can understand how *Theos* (God) is the substratum of intelligence, while *Logos* (Word/Mind) is the emanation of divine thought.


## **Theos as the Root of the All**


The *Valentinian Exposition* begins by describing *Theos*, or the Father, as the "Root of the All," dwelling alone in Silence:


> "He dwells alone in silence, and silence is tranquility since, after all, he was a Monad and no one was before him." (*Valentinian Exposition*)


This description portrays *Theos* as the foundational source of existence, the undivided One from whom all things proceed. In John’s Gospel, a similar concept appears:


> "In the beginning was the Logos, and the Logos was with Theos, and Theos was the Logos." (John 1:1)


This passage suggests that *Logos* is the *Mind of Theos*, the outward form through which divine thought is revealed. The *Valentinian Exposition* reinforces this by explaining that *Theos* possesses "Intention and Persistence, Love and Permanence," all of which are "unbegotten." These qualities reside in *Theos* as latent potentials until *Logos*—the Mind—comes forth.


## **Logos as the Mind of the All**


The *Valentinian Exposition* describes how *Theos* emanates *Logos*:


> "God came forth: the Son, Mind of the All, that is, it is from the Root of the All that even his Thought stems, since he had this one (the Son) in Mind."


This aligns with the idea in John’s Gospel that "all things were made through *Logos*" (John 1:3). Here, *Logos* is not a separate entity but the very expression of *Theos*, just as a person’s mind is an extension of their brain. The *Valentinian Exposition* further describes *Logos* as "the projector of the All and the very hypostasis of the Father." The term *hypostasis* suggests that *Logos* is the real, substantial presence of *Theos* in action.


## **The Brain Analogy: Theos and Logos as Corporeal**


A useful analogy to understand this relationship is the brain and its function:


- *Theos* is like the brain, the corporeal substance that underlies all mental activity.
- *Logos* is like the mind, the outward expression of thought that originates from the brain.


Just as there is no thought without a brain, there is no *Logos* without *Theos*. The *Valentinian Exposition* confirms this unity:


> "He is the one who revealed himself as the primal sanctuary and the treasury of the All."


In this model, *Logos* is the self-revealing aspect of *Theos*, the manifestation of divine intellect. Without *Logos*, *Theos* would remain hidden and unknowable. This is why John states:


> "In him was life, and the life was the light of men." (John 1:4)


Life and light emanate from *Logos* as thought and reason emanate from the brain. This is not an abstract concept but a corporeal process—just as the brain physically generates thoughts, *Theos* physically generates *Logos*.


## **Limit and the Structure of the Pleroma**


The *Valentinian Exposition* also discusses the role of *Limit* in structuring the divine realm:


> "He first brought forth Monogenes and Limit. And Limit is the separator of the All and the confirmation of the All."


*Limit* acts as a boundary that shapes the emanations of *Theos*, much like the brain’s physical structure governs how thoughts are formed. It ensures that divine emanations retain order, preventing chaos within the *Pleroma*. This concept mirrors the idea in John’s Gospel that *Logos* "became flesh" (John 1:14), meaning that divine reason took on corporeal reality.


## **The Emanation of the Tetrad and the Expansion of the Pleroma**


The *Valentinian Exposition* describes how *Theos* emanates a *Tetrad*—*Word and Life*, *Man and Church*:


> "The Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence."


This *Tetrad* expands into further emanations, forming the *Decad* and *Dodecad*, eventually making the *Pleroma* "become a hundred." This mirrors how the mind generates thoughts that expand into more complex ideas. Each stage represents the structured unfolding of divine reason, maintaining the corporeal essence of *Theos*.


## **Conclusion**


The *Valentinian Exposition* presents a vision of *Theos* and *Logos* as corporeal, interconnected realities. Using the brain analogy, we can understand:


1. *Theos* as the substantial source (the brain).
2. *Logos* as the emanation of divine thought (the mind).
3. *Limit* as the structuring force that maintains order (the brain’s framework).


This understanding aligns with John’s Gospel, where *Logos* is both *with* *Theos* and *is* *Theos*. In Valentinian thought, this means that *Theos* is not an abstract force but a living, corporeal being, manifesting through *Logos*. This perspective offers a profound insight into the nature of divine revelation, showing that the emanation of *Logos* is as real and physical as thought is to the human brain.

The Limitations of Using the Zodiac: A Gnostic Perspective

 The Zodiac

**The Limitations of Using the Zodiac: A Gnostic Perspective**

In the Gnostic tradition, the use of the zodiac and its connection to fate, providence, and the ordering of the universe is critically examined. While ancient cultures such as the Babylonians and the Greeks saw the zodiac as a means of understanding the cosmos and human destiny, Gnosticism, particularly in texts such as *Eugnostos, the Blessed*, rejects these frameworks as incomplete and misleading. The Gnostic perspective is rooted in the belief that true knowledge of God and the divine order transcends worldly systems of thought, including astrology.

### The Zodiac in Ancient Texts

The term "zodiac" is often associated with the twelve signs that make up a band of the heavens along which the sun, moon, and planets appear to move. The Hebrew word for zodiac is *mazzaroth* (also translated as “constellations of the zodiac”), found in scriptures such as 2 Kings 23:5 and Job 38:32. In these passages, the zodiac is linked with worship practices that were condemned in ancient Israel. Kings like Josiah sought to eliminate foreign god worship, which included veneration of the celestial bodies like the sun, moon, and the signs of the zodiac.

2 Kings 23:5 specifically mentions the actions of foreign priests making sacrificial offerings "to the sun and to the moon and to the constellations of the zodiac and to all the army of the heavens." This reference places the zodiac in the context of idolatrous worship, condemning the idea of celestial bodies as divine powers influencing human destiny. 

In Job 38:32, the term *mazzaroth* appears once more, but it is framed differently as a reference to the constellations in their proper course. The verse, "Can you bring forth the Mazzaroth constellation in its appointed time?" questions human ability to control or understand the divine orchestration of the cosmos. This passage highlights the celestial phenomena as part of God's domain, outside human understanding or manipulation.

### The Gnostic Rejection of the Zodiac

For Gnostics, the belief that celestial bodies or constellations could influence human fate or control the destiny of individuals was considered a false and incomplete understanding of the divine. In texts like *Eugnostos, the Blessed*, Gnostic thought directly challenges such ideas.

In the text, Eugnostos states:

*"Rejoice in this, that you know. Greetings! I want you to know that all men born from the foundation of the world until now are dust. While they have inquired about God, who he is and what he is like, they have not found him. The wisest among them have speculated about the truth from the ordering of the world. And the speculation has not reached the truth. For the ordering is spoken of in three (different) opinions by all the philosophers; hence they do not agree."*

Eugnostos critiques the common philosophical explanations of the world. He presents three views about the ordering of the universe: self-direction, providence, and fate. However, he dismisses all of them as flawed. He argues that these views are ultimately human speculations, leading nowhere near the truth of the divine. In Gnostic thought, the material world and its celestial mechanics, including the zodiac, are not responsible for human fate or the divine order.

The Gnostic rejection of astrology is profound. Eugnostos continues:

*"For some of them say about the world that it was directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of the three voices I have just mentioned, none is true. For whatever is from itself is an empty life; it is self-made. Providence is foolish. Fate is an undiscerning thing."*

Eugnostos refutes these views by explaining that real truth cannot be found through the lens of fate, providence, or self-governance. According to Gnosticism, such ideas are superficial and inadequate explanations of the divine order. The true nature of the world is not bound by celestial forces or predestination.

### The Gnostic Path to Knowledge

For Gnostics, knowledge of the divine truth is the path to immortality, not adherence to the stars or the ordering of the material world. Eugnostos emphasizes the importance of seeking knowledge of the true God, transcending the limits of human speculation and celestial influence:

*"Whoever, then, is able to get free of these three voices I have just mentioned and come by means of another voice to confess the God of truth and agree in everything concerning him, he is immortal dwelling in the midst of mortal men."*

This Gnostic principle stresses that true salvation and immortality come through direct knowledge of the divine, not through the understanding or manipulation of the cosmos. The human quest for truth, in this sense, is about transcending the physical realm and understanding the divine light that lies beyond the stars.

### Conclusion

In conclusion, the Gnostic perspective on the zodiac underscores a fundamental difference between traditional interpretations of the cosmos and Gnostic spirituality. While ancient cultures and some religious traditions used the zodiac to explain fate and divine order, Gnosticism emphasizes the inadequacy of such methods in understanding the true nature of the divine. As Eugnostos teaches, true knowledge comes not from the stars, but from transcending the false systems of the world and connecting with the God of truth.

2 Kings 23:5 And he put out of business the foreign-god priests, whom the kings of Judah had put in that they might make sacrificial smoke on the high places in the cities of Judah and the surroundings of Jerusalem, and also those making sacrificial smoke to Baal, to the sun and to the moon and to the constellations of the zodiac and to all the army of the heavens

Job 38:32 Can you bring forth the Mazzaroth constellation in its appointed time? And as for the Ash constellation alongside its sons, can you conduct them?

Zodiac meaning: a belt of the heavens within about 8° either side of the ecliptic, including all apparent positions of the sun, moon, and most familiar planets. It is divided into twelve equal divisions or signs (Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces).

The zodiac is the name given by people of old to an imaginary band passing around the heavens, wide enough to include the circuits of the sun and the planets Mercury, Venus, Mars, Jupiter, Neptune, and Saturn. It is just a convenient method of reference to the position of the stars. Animal figures and outlines were chosen to represent these stars, and their relative position in the heavens, for animistic reasons

The Hebrew word for Zodiac is Mazzaroth or mazzalohth

“The Mazzaroth constellation.” Hebrew, Mazzarohth´; Greek, Mazouroth´ (as in 2Kings 23:5 where it is translated “constellations of the zodiac”);

The Aramaic Targum equates Mazzaroth with the mazzalohth´ of 2 Kings 23:5, “constellations of the zodiac,” or “twelve signs, or, constellations.” Some believe that the word is derived from a root meaning “engird” and that Mazzaroth refers to the zodiacal circle.

-Or, the signs of the Zodiac. The Heb. is mazzaloth, probably a variant form of mazzaroth (Job 38:32). The word is used in the Targums, and by rabbinical writers, in the sense of star, as influencing human destiny, and so fate, fortune, in the singular, and in the plural of the signs of the Zodiac (e.g., Ecclesiastes 9:3; Esther 3:7). It is, perhaps, derived from 'azar, "to gird," and means "belt," or "girdle;" or from 'azal, "to journey," and so means "stages" of the sun's course in the heavens.

The constellations or signs of the zodiac are, no doubt, intended (comp. Job 38:32, where the term מַזָּדות may be regarded as a mere variant form of the מַזָּלות of this passage). The proper meaning of the term is "mansions;" or "houses," the zodiacal signs being regarded as the "mansions of the sun" by the Babylonians (see 'Ancient Monarchies,' vol. 3. p. 419). And to all the host of heaven

2 Kings 23:5 And he put out of business the foreign-god priests, whom the kings of Judah had put in that they might make sacrificial smoke on the high places in the cities of Judah and the surroundings of Jerusalem, and also those making sacrificial smoke to Baal, to the sun and to the moon and to the constellations of the zodiac and to all the army of the heavens

Beyond Fate

Unlike the Pharisees, says Josephus, the Sadducees denied the workings of fate, maintaining that an individual, by his own actions, was solely responsible for what befell him. (Jewish Antiquities, XIII, 172, 173 [v, 9]) 

Like the Sadducees some Gnostics rejected the ideas of "self governed", "Fate", and "Providence"  

Eugnostos, the Blessed, to those who are his.

Rejoice in this, that you know. Greetings! I want you to know that all men born from the foundation of the world until now are dust. While they have inquired about God, who he is and what he is like, they have not found him. The wisest among them have speculated about the truth from the ordering of the world. And the speculation has not reached the truth. For the ordering is spoken of in three (different) opinions by all the philosophers; hence they do not agree. For some of them say about the world that it was directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of three voices that I have just mentioned, none is true. For whatever is from itself is an empty life; it is self-made. Providence is foolish. Fate is an undiscerning thing. (Eugnostos, the Blessed)

Whoever, then, is able to get free of these three voices I have just mentioned and come by means of another voice to confess the God of truth and agree in everything concerning him, he is immortal dwelling in the midst of mortal men. (Eugnostos, the Blessed)

The Savior said to them: "I want you to know that all men are born on earth from the foundation of the world until now, being dust, while they have inquired about God, who he is and what he is like, have not found him. Now the wisest among them have speculated from the ordering of the world and (its) movement. But their speculation has not reached the truth. For it is said that the ordering is directed in three ways, by all the philosophers, (and) hence they do not agree. For some of them say about the world that it is directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of the three voices I have just mentioned, none is close to the truth, and (they are) from man. But I, who came from Infinite Light, I am here - for I know him (Light) - that I might speak to you about the precise nature of the truth. For whatever is from itself is a polluted life; it is self-made. Providence has no wisdom in it. And fate does not discern. But to you it is given to know; and whoever is worthy of knowledge will receive (it), whoever has not been begotten by the sowing of unclean rubbing but by First Who Was Sent, for he is an immortal in the midst of mortal men." (Eugnostos, the Blessed)

Eugnostos starts by refuting three propositions about the nature of the world which to him represent the basic shortcomings of contemporary philosophy, or perhaps of philosophy as such: (1) the world is governed by itself, (2) by a providence, or (3) is subject to predestination. His refutation is neither philosophical in the proper sense of that word, nor does it deal with the implications of these propositions in detail: That which is from itself leads an empty life, providence is foolish, and that which is subject to destiny or fate is something that does not attain knowledge. According to Eugnostos, real insight is not reached through philosophy; what matters is to be able to refute the propositions of philosophy and by means of another proposition to gain access to and reveal the god of truth. The attainment of this, he says, means to be immortal amidst the mortals

What is Fate?

 What is Fate?

**Understanding Fate and Providence in Ancient Thought**

Fate, often understood as the force that determines the course of events, has been a subject of intense philosophical and theological exploration throughout history. The concept of fate, defined as "that which is destined or decreed; appointed lot," suggests inevitability and immutability. It is typically seen as a force beyond human control, determining the outcomes of both personal and universal events. While fate is often understood as inevitable and unchangeable, it does not always carry a clear implication of whether the outcomes are good or evil. In ancient Greco-Roman thought, fate was considered an overwhelming force that governs both earthly and heavenly affairs, and various schools of thought sought to understand and interpret its role in human life.

### Fate in the Greco-Roman World

In the Greco-Roman world, fate was regarded as an essential force shaping the destiny of all beings. The Stoics, for example, emphasized fate as a central component of their philosophy. According to the Stoics, fate represented the natural order of the universe, which was governed by divine reason or logos. While individuals were encouraged to cultivate virtue, they were also taught to accept fate with equanimity. For the Stoics, the ultimate goal was to remain indifferent to external circumstances, including pleasure and pain, and to align one’s will with the natural course of the world. This philosophical approach stressed that individuals should maintain peace of mind in the face of life's uncertainties, accepting that fate often plays a significant role in their lives.

Fate in this context was not viewed negatively but was instead regarded as an integral part of the cosmos. The Stoics believed that everything, from the smallest event to the grandest universal law, was preordained according to divine reason. Human beings, in this framework, could not escape fate, but they could cultivate inner virtues that allowed them to respond to it with wisdom.

### Astrological Determinism

Astrology in the ancient world, much like today, played a significant role in shaping individuals' understanding of fate. Astrologers believed that the position of the stars and planets at the time of a person’s birth had a profound impact on their destiny. This view, known as astrological determinism, held that celestial bodies exerted influence over an individual's life, shaping their character, behavior, and future. According to ancient astrological traditions, the alignment of the stars could predict key events, such as the timing of marriages, the likelihood of success in battle, and even the outcome of political struggles.

Astrology was seen as a tool to unlock the secrets of fate. It was not simply about predicting the future but understanding the forces that guided an individual’s path. Scholars like Gesenius noted that in many ancient cultures, including the Hebrew and Chaldee traditions, astrology was widely practiced as a means of divining fate. The belief that cosmic forces shaped human existence was prevalent in many ancient societies, where astrology was considered a legitimate science for understanding fate.

### The Pharisees and Fate

The Pharisees, a prominent Jewish sect during the Second Temple period, had a nuanced understanding of fate. According to the Jewish historian Josephus, the Pharisees believed that everything was determined by both fate and God. Josephus writes, “They attribute everything to Fate and to God; they hold that to act rightly or otherwise rests, indeed, for the most part with men, but that in each action Fate co-operates” (*The Jewish War*, II, 162-163). This statement reflects the Pharisees’ belief that while human beings possess free will and are responsible for their actions, fate, as a divine force, also plays a significant role in determining the outcome of events.

For the Pharisees, fate was not seen as an entirely impersonal force. Instead, it was closely tied to divine providence, with God’s will guiding the course of events. Fate and free will were believed to coexist in a delicate balance. While individuals were expected to make moral choices, they also recognized that their lives were influenced by forces beyond their control. This dual belief in human agency and divine predestination reflects a tension that is common in many religious and philosophical systems, where individuals must navigate the interplay between personal responsibility and the greater cosmic order.

### Fate and Free Will in Ancient Thought

The ancient understanding of fate often reflects a tension between determinism and free will. While philosophers and theologians differed in their interpretations, they generally agreed that fate was an important force shaping human existence. Some traditions, such as Stoicism and astrology, emphasized the inevitability of fate and encouraged individuals to align with it. Others, like the Pharisees, acknowledged both fate and human free will, with a focus on the importance of personal responsibility in moral decision-making.

In all these systems, fate was not a simple, monolithic concept but was rather understood in various ways, often depending on the cultural, philosophical, and religious context. Whether viewed as an impersonal force, a divine will, or a combination of both, fate was seen as a guiding principle that shaped the course of individual lives and the unfolding of history. The ancient world’s understanding of fate continues to influence modern discussions about determinism, free will, and the nature of human agency.

**The Valentinian Understanding of Fate and the Cosmos**

In the cosmology of Valentinus, a distinctive and complex framework of divine emanation and creation emerges. Central to this system is the concept of the Pleroma, which represents the fullness of divine being and the origin of all creation. Within Valentinian thought, the Pleroma is the realm of the First Principle, the ultimate and unknowable source from which all existence emanates. Below this lofty divine realm, there are various levels of creation, each corresponding to a different stage in the unfolding of divine power and knowledge. This structure offers a nuanced understanding of fate, which is intertwined with the cosmic order and the intermediary forces at work in the material and spiritual realms.

### The Pleroma and the Ogdoad

The Valentinian cosmos begins with the Pleroma, the source of all divine emanations. It is the realm of the highest and most perfect existence, from which the Aeons—divine attributes or aspects—emerge. These Aeons represent the various qualities of the First Principle, which together form the totality of divine nature.

The first level beneath the Pleroma is the Ogdoad, a realm that holds particular significance in Valentinian thought. The Ogdoad is a space where the fallen Wisdom, or Sophia, resides. This Wisdom is described as having been formed “in being” and “in knowledge” through the emanations of Christ and the Holy Spirit. The formation “in being” led to the creation of the fixed stars, symbolizing the fixed order of the cosmos, while the formation “in knowledge” brought about the separation of passions from Sophia and the generation of spiritual substance. This spiritual substance, known as *pneumatikon*, plays a crucial role in Valentinian soteriology, which is concerned with the restoration of divine order and the return of the soul to the Pleroma.

Within the Ogdoad, Sophia’s passions were transformed by the Holy Spirit into two distinct substances: the material (*hylē*) and the psychic (*psychikon*). The material substance represents the lower, earthly aspects of existence, while the psychic substance relates to the soul and the intermediary nature of humanity. This separation of passions marks the beginning of the creation of the material world, with these substances forming the foundation of the lower realms.

### The Hebdomad and the Role of the Demiurge

The next level below the Ogdoad is the Hebdomad, or the realm of the seven heavens. This domain is shaped by the fallen Wisdom, specifically through the creation of the psychic substance. The Demiurge, an important figure in Valentinian cosmology, rules over the Hebdomad. The Demiurge is seen as the creator of the sublunary world, formed from the psychic and material substances that were generated by Sophia’s separation. The Hebdomad is often associated with the seven planetary spheres, each of which is governed by a celestial ruler. The Demiurge, as the ruler of this lower realm, is responsible for the formation of the material world, and it is within this context that the creation of the devil and evil spirits occurs. The devil, described as *kosmokrator* (world ruler), exercises dominion over the sublunary realm, which is the earthly domain where fate plays a significant role in the unfolding of events.

The Demiurge’s creation of the material world, as well as his role in the generation of evil spirits, introduces a dualistic element into Valentinian thought. While the Pleroma represents the fullness of divine harmony, the lower realms, under the influence of the Demiurge, are characterized by imperfection, division, and corruption. This dualism between the higher and lower realms reflects a worldview where the material world is not inherently good but instead a reflection of the fallen state of Sophia, the divine Wisdom.

### Fate and the Heavenly Bodies

In this cosmological structure, the concept of fate emerges as a force mediated by the heavenly bodies. The Valentinian understanding of fate aligns with certain ancient ideas, particularly the notion that celestial bodies exert influence over human affairs. Fate, in this view, is exerted through the positions and movements of the stars and planets, which affect the course of events in the sublunary realm. The stars and planets, as part of the heavenly order, are seen as powerful intermediaries that shape the destiny of individuals and the world.

However, Valentinian thought also distinguishes between the fate of those in the material realm and the freedom of the spiritual realm. While fate governs the lives of those who are bound to the material world, Christians—those who possess the divine spark—are believed to be exempt from the deterministic influence of fate. This duality is reflected in early Christian literature and Gnostic texts, including the writings of Bardaisan of Edessa and certain Nag Hammadi texts, which emphasize the idea that Christians, through their spiritual nature, transcend the influence of fate. In this sense, while fate is a powerful force in the sublunary world, it does not have the same hold over the divine soul or the believer, who is destined to return to the Pleroma.

### Conclusion

The Valentinian understanding of fate is deeply intertwined with its cosmological vision, where the interplay between divine emanation, spiritual substance, and material creation shapes the destiny of all beings. While fate is exerted through the heavenly bodies and governs the sublunary realm, the Christian, in their divine essence, is seen as ultimately beyond the reach of fate. The Valentinian narrative offers a unique interpretation of fate that combines the influence of the celestial order with the redemptive power of spiritual ascent, where the goal is to transcend the limitations of the material world and return to the divine fullness of the Pleroma. This understanding of fate highlights the tension between determinism and divine freedom, a theme that resonates throughout Gnostic thought and early Christian teachings.

**Valentinian Views on Fate and the Role of Salvation**

In Valentinian thought, the concept of fate is intricately intertwined with the cosmological order, the powers governing the heavens, and the potential for human salvation. The narrative of fate, especially in relation to the astrological influences on individuals' lives, is deeply connected to the teachings of Valentinus, who posited that fate was a force shaped by the heavens but could be transcended through divine knowledge and spiritual rebirth.

In Valentinian cosmology, the Hebdomad—the seven heavens, as well as the Ogdoad above them—represent the stages of creative power, with the Pleroma being the highest emanation of divine existence. Above these realms lies the realm where the divine wisdom, or Sophia, once fell. This fall led to the creation of the material world, governed by the Demiurge. The Demiurge, in this system, forms the "sublunary" world—the world beneath the moon—which is dominated by the planetary spheres (the seven "planets," including the sun and moon). These spheres are seen as the agents of the invisible forces and powers that govern fate in the physical world.

According to the *Works of Theodotu*, these powers, although invisible and intangible, control the movements of the stars and influence the fate of individuals:  

*“Fate is a union of many opposing forces and they are invisible and unseen, guiding the course of the stars and governing through them. For as each of them arrived, borne round by the movement of the world, it obtained power over those who were born at that very moment, as though they were its own children”* (Extracts from the Works of Theodotu, 69). These powers, aligned with the planetary bodies, influence the lives of those born under their guidance, imprinting the course of their lives.

As these powers govern existence, they can be divided into different types: some are beneficent, others maleficent, some aligned with the right and others with the left. *“The twelve signs of the Zodiac and the seven stars which follow them rising now in conjunction, now in opposition… these, moved by the powers, show the movement of substance toward the creation of living beings”* (Extracts from the Works of Theodotu, 71). This suggests that not only do the powers guide birth and the conditions of life, but they also play a role in the spiritual and material formation of human beings. However, individuals are born into a battlefield of these opposing forces, and their fate is shaped by which side of this cosmic battle they are aligned with.

However, the Valentinian worldview provides a distinct and esoteric understanding of salvation. Central to this salvation is the concept of gnosis, or divine knowledge. Those who attain gnosis are liberated from the dominion of these heavenly forces and from the deterministic grip of fate. The coming of the Lord, according to Valentinian teachings, signals the possibility of transcending fate and moving into a state of divine providence. The text from *The Works of Theodotu* articulates this:  

*“The Lord came down bringing the peace which is from heaven to those on earth, as the Apostle says, ‘Peace on the earth and glory in the heights.’ Therefore a strange and new star arose doing away with the old astral decree, shining with a new unearthly light, which revolved on a new path of salvation, as the Lord himself, men's guide, who came down to earth to transfer from Fate to his providence those who believed in Christ”* (Extracts from the Works of Theodotu, 74). The birth of the Savior is seen as a cosmic event that disrupts the old astral determinism, offering those who believe in Christ a new path—one that leads beyond fate to divine guidance.

Through baptism, believers are symbolically washed from the grip of fate, receiving a spiritual rebirth that frees them from the tyranny of the celestial bodies and their influence. The *Works of Theodotu* emphasizes the significance of this act:  

*“Until baptism, fate is real, but after it the astrologists are no longer right”* (Extracts from the Works of Theodotu, 78). The washing away of the old life in baptism symbolizes freedom from the deterministic forces of the cosmos, a transition to divine providence where believers are no longer subject to the whims of fate.

In Valentinian soteriology, this freedom from fate is not simply a physical or ceremonial act but is deeply tied to spiritual knowledge and the understanding of one’s true nature. The transformation is both ontological and epistemological: those who understand who they truly are—children of the divine—are no longer subject to the arbitrary laws of the celestial bodies. As Valentinian teachings suggest, *“the results prophecied show that Fate exists for the others and the consideration of calculations is a clear proof… For example, the Magi not only saw the Lord's star but they recognized the truth that a king was born and whose king he was, namely of the pious”* (Extracts from the Works of Theodotu, 75).

This reveals a deep metaphysical truth: fate is a construct for those who lack the knowledge (gnosis) to transcend it. As *The Works of Theodotu* explains, baptism is not only a ritual washing but also a means of liberation from the cosmic forces that once ruled over one's life:  

*“For he who was baptized unto God advanced toward God and has received ‘power to walk upon scorpions and snakes,’ the evil powers”* (Extracts from the Works of Theodotu, 76).

Ultimately, for the Valentinian Gnostic, salvation is about transcending fate and becoming aligned with divine providence. This path of salvation is illuminated through the teachings of Christ and the attainment of gnosis, which enables the believer to rise above the powers of fate, living not according to the stars, but according to the guidance of the divine.

**Beyond Fate: Free Will and the Human Condition**  

Throughout history, human beings have grappled with the nature of existence and the forces that govern it. Philosophers, theologians, and mystics have debated whether life is ruled by fate, divine providence, or human will. The Sadducees, a Jewish sect in the Second Temple period, rejected the idea that fate controlled human destiny, insisting that individuals were responsible for their own actions. Similarly, certain Gnostic traditions, such as those found in *Eugnostos the Blessed*, dismiss fate, providence, and self-governance as inadequate explanations of reality. Instead, these traditions present a radical claim: that true understanding comes only through direct knowledge of the ultimate source of existence.  

### The Denial of Fate, Providence, and Self-Governance  

The Sadducees denied the workings of fate, believing that each person was solely responsible for their circumstances (Josephus, *Jewish Antiquities* XIII.172-173). This stance sharply contrasted with the Pharisees, who held that fate played a role in human affairs, albeit alongside free will. Like the Sadducees, *Eugnostos the Blessed* rejects the notion that fate, providence, or self-rule govern existence. The text states:  

> "For some of them say about the world that it was directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of three voices that I have just mentioned, none is true." (*Eugnostos the Blessed*)  

Here, three dominant philosophical explanations of the world’s order are dismissed. The idea that the universe governs itself is seen as empty and lifeless. Providence, often understood as divine foresight or intervention, is declared foolish. Fate, which suggests an impersonal force determining all things, is said to be incapable of discernment. These perspectives, while influential in ancient thought, are portrayed as misleading constructs of human reasoning.  

### True Knowledge and the Path to Immortality  

Rather than relying on philosophical speculation, *Eugnostos* insists that true understanding comes from an entirely different source—the *God of Truth*. The text emphasizes that those who attain knowledge are freed from the limitations of worldly illusions and attain a higher state of existence:  

> "Whoever , then , is able to get free of these three voices I have just mentioned and come by means of another voice to confess the God of truth and agree in everything concerning him, he is immortal dwelling in the midst of mortal men." (*Eugnostos the Blessed*)  

This statement presents knowledge (*gnosis*) as the key to transcending the limitations of earthly existence. Unlike fate, providence, or self-governance, which all fail to provide real wisdom, the direct acknowledgment of the true God leads to immortality—not in the sense of an inherent immortal essence but as a transformation brought about through knowledge.  

### Responsibility and the Pursuit of Truth  

The emphasis on knowledge as the means of liberation aligns with the belief that human beings are not subject to arbitrary cosmic forces but are instead responsible for their own understanding and actions. The Sadducees, who denied fate, shared a similar conviction: people are accountable for their choices, and their actions determine their outcomes. This perspective is echoed in *Eugnostos*, which portrays the pursuit of knowledge as an active process requiring discernment and effort.  

In contrast to deterministic systems that leave no room for human agency, *Eugnostos* presents an invitation to those who seek understanding:  

> "But to you, it is given to know; and whoever is worthy of knowledge will receive (it), whoever has not been begotten by the sowing of unclean rubbing but by First Who Was Sent, for he is an immortal in the midst of mortal men." (*Eugnostos the Blessed*)  

Here, knowledge is not imposed on individuals by fate or divine decree but is granted to those who actively seek it. The reference to being "begotten by First Who Was Sent" suggests that those who attain true understanding align themselves with the highest source of wisdom.  

### The Rejection of Fate and Providence  

In *Eugnostos, the Blessed*, the idea of fate, providence, and self-governance is critiqued as an incomplete understanding of reality. Eugnostos rejects the notions that the world operates through predetermined outcomes or divine orchestration, instead focusing on the individual’s role in navigating life and attaining true knowledge. According to Eugnostos, any belief in fate or external control of one's life leads to an empty existence, as it removes personal agency and the ability to directly shape one’s destiny. This aligns with the view that human life is governed not by external forces, but by individual wisdom and knowledge of the truth.  

Ecclesiastes 9:11 mirrors this rejection of fate and providence by acknowledging the unpredictability and randomness of life. It states: "I returned and saw under the sun that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happen to them all." This passage reinforces the idea that success is not guaranteed by one's abilities, wisdom, or strength, and that unexpected events, over which individuals have no control, often determine outcomes. Both Ecclesiastes and *Eugnostos* recognize the limitations of relying on external forces, and emphasize the necessity of personal agency in understanding and navigating life.  

### Conclusion  

The rejection of fate, providence, and self-governance in *Eugnostos the Blessed* and the teachings of the Sadducees presents a vision of existence that prioritizes human responsibility and the pursuit of true knowledge. Rather than being bound by impersonal forces or predetermined destinies, individuals have the capacity to seek and attain understanding. This pursuit is not merely an intellectual exercise but a transformative process that leads to a state beyond mortality.  

The message is clear: those who rely on fate, providence, or self-rule are misled. True freedom and ultimate destiny lie not in passive acceptance but in the active pursuit of knowledge, leading to communion with the God of Truth.  

In this study we will look at the Gnostic understanding of Fate. But first an introductory reading from The Apocryphon of John:

24 I said, "Christ, where did the counterfeit spirit come from?''

He said to me, "(It all began) when the Mother whose mercy is great and the holy Spirit, the compassionate, who troubles herself with us—the seed that is, the Epinoia of the light awakened the thinking of human beings of the generation of the eternal, luminous, perfect Human. Then the Chief Ruler knew that they surpassed him in the excellence of their wisdom. He wanted to restrict their plan for he was ignorant. He did not understand [that] they were wiser than he. He made a plan with his powers. {He made a plan and begot Fate.}

They begot Fate and they bound the gods of heaven and angels and demons and human beings with measures and seasons and times in order to keep them all in its fetter—for it was lord over them all. (The Apocryphon of John)

Understanding Fate

fate--"That which is destined or decreed; appointed lot. Fate suggests inevitability and immutability in strict use, but usually carries no clear implication of whether it is good or evil" (Webster). 

In the Greco-Roman world fate was considered to be the overwhelming force that determines the destiny of all earthly and heavenly 

The philosophy of the Stoics stressed fate or natural destiny; one should be of high virtue but strive for indifference to pain or pleasure.

Astrologers in the ancient world like today considered “the position of the stars at the hour of birth, by various arts of computation and divining . . . determined the fate of individuals.” (Gesenius’s Hebrew and Chaldee Lexicon, translated by S. P. Tregelles, 1901, pp. 166, 167)

The Pharisees Regarding their ideas about fate or providence, Josephus reports: “[They] attribute everything to Fate and to God; they hold that to act rightly or otherwise rests, indeed, for the most part with men, but that in each action Fate co-operates.”—The Jewish War, II, 162, 163 (viii, 14).

Valentinian Understanding

In the system of Valentinus, the seven heavens (referred to as the Hebdomad), and even the region above them (referred to as the Ogdoad), were regarded as but the lowest and last stage of the exercise of creative power. Above them was the Pleroma, where were exhibited the first manifestations of the evolution of subordinate existence from the great First Principle.

The Ogdoad, is a place where the fallen Wisdom dwells, having been formed “in being” (κατ᾿οὐσίαν) and “in knowledge” (κατὰ γνῶσιν) by two emanations of the Pleroma, viz. Christ and Holy Spirit. The formation “in being”seems to have given rise to the realm of the fixed stars, whereas the formation “in knowledge” led, on the one hand,to the separation of passions from the fallen Sophia, and, on the other hand, to the generation of the spiritual substance (τὸ πνευματικόν), which will play a crucial role in the Valentinian soteriology.
The separated passions were, in turn, transformed by the Holy Spirit into two other substances, the material and the psychic one.

The next level is the level of the Hebdomad. It is created by Wisdom from the psychic substance, along with its ruler and his angels. This ruler, called Demiurge, is responsible for the formation of the psychic and material elements, thus becoming a creator of the sublunary world. His realm, the Hebdomad, seems to correspond to the seven planetary spheres. Finally, along with the formation of the material elements, the Demiurge also created the devil and the evil spirits. The devil is described as κοσμοκράτωρ, the ruler of the (sublunary) world.

It is against this background that a particular view of fate, widespread in early Christian literature, is reflected in the Valentinian narrative. This view includes two suppositions: (a) the notion of fate as a force exerted by or mediated through the heavenly bodies, which somehow determines the course of events, including human action, in the sublunary realm; (b) the belief that fate in this sense either does not exist or does not pertain to the Christians. Various versions of this view can be found in the Christian apologists, Bardaisan of Edessa, and some gnostic texts from the Nag Hammadi library.

The Powers and Forces

69 Fate is a union of many opposing forces and they are invisible and unseen, guiding the course of the stars and governing through them. For as each of them arrived, borne round by the movement of the world, it obtained power over those who were born at that very moment, as though they were its own children. (Extracts from the Works of Theodotu)

70 Therefore through the fixed stars and the planets, the invisible powers holding sway over them direct and watch over births. But the stars themselves do nothing but display the activity of the dominant powers, just as the flight of the birds (for omens) indicates something but effects nothing. (Extracts from the Works of Theodotu)

71 Now the twelve signs of the Zodiac and the seven stars which follow them rising now in conjunction, now in opposition, . . . these, moved by the powers, show the movement of substance toward the creation of living beings and the turn of circumstances. But both the stars and the powers are of different kinds: some are beneficent, some maleficent, some right, some left, and that which is born shares in both qualities. And each of them comes into being at its own time, the dominant sign fulfilling the course of nature, partly at the beginning, partly at the end. (Extracts from the Works of Theodotu)

As the heavenly bodies are carried around by the motion of the cosmos, these powers ride upon them, and whichever has reached the upper position obtains authority over those beings that are born in that particular moment.
The text says that the seven ‘planets’ (i.e. five planets plus the Sun and the Moon), moved by those powers, somehow indicate “the motion of the substance to the becoming of the animals”
(71): this enigmatic phrase probably refers to the above-­‐mentioned teaching of the psychic substance, from which the Demiurge creates the souls of beings generated in the sublunary realm. Our passage suggests that each generated being has its own dominant power, which also seems to be responsible for its coming to life and dying. This, at least, is how I take this sentence:  "And each of them comes into being at its own time, the dominant sign fulfilling the course of nature, partly at the beginning, partly at the end." (Exc. Th. 71).

that which is born finds itself in the midst of a battlefield: powers are different, some are right, some are left, some beneficient, some maleficent, and “that which is born is shared by them“, that is to say, that which is born can be subdued by either side of the battle,one being the side of God (i.e., presumably, the Demiurge) and the other the side of the devil:

72 From this situation and battle of the powers the Lord rescues us and supplies peace from the array of powers and angels, in which some are arrayed for us and others against us. For some are like soldiers fighting on our side as servants of God but others are like brigands. For the evil one girded himself, not taking the sword by the side of the king, but in madly plundering for himself. (Extracts from the Works of Theodotu)

Birth

74 Therefore the Lord came down bringing the peace which is from heaven to those on earth, as the Apostle says, “Peace on the earth and glory in the heights.” Therefore a strange and new star arose doing away with the old astral decree, shining with a new unearthly light, which revolved on a new path of salvation, as the Lord himself, men's guide, who came down to earth to transfer from Fate to his providence those who believed in Christ.  (Extracts from the Works of Theodotu)

75 They say that the results prophecied show that Fate exists for the others and the consideration of calculations is a clear proof. For example, the Magi not only saw the Lord's star but they recognized the truth that a king was born and whose king he was, namely of the pious. At that time only the Jews were noted for piety; therefore the Saviour going down to the pious, came first to these who at that time were carrying fame for piety.  (Extracts from the Works of Theodotu)

76 As, therefore, the birth of the Saviour released us from “becoming” and from Fate, so also his baptism rescued us from fire, and his Passion rescued us from passion in order that we might in all things follow him. For he who was baptised unto God advanced toward God and has received “power to walk upon scorpions and snakes,” the evil powers. And he commands the disciples “When ye go about, preach and them that believe baptise in the name of the Father, and of the Son and of the Holy Spirit,” in whom we are born again, becoming higher than all the other powers.  (Extracts from the Works of Theodotu)

That’s why the Lord came, to show “a new path of salvation“ to those who believe him. This new path is a path leading beyond fate, liberating man from fate and delivering him to providence: „Therefore a strange and new star arose doing away with the old astral decree, shining with a new unearthly light, which revolved on a new path of salvation, as the Lord

himself, men's guide, who came down to earth to transfer from fate to his providence those who came to believe in Christ“ (74). According to our author, this delivery takes place through baptism, which is „called death and an end of the old life when we get rid of the evil principalities, but it is also called life according to Christ, of which he is the only Lord“

Freedom from Fate

According to Valentinian teaching, one's fate depended on whether one had attained to gnosis or not. Those who did not have gnosis were believed to be subject to judgement and punishment by the Craftsman (demiurge) and his associates in the "Middle" (Gospel of Philip 66:7-20).

78 Until baptism, they say, Fate is real, but after it the astrologists are no longer right. But it is not only the washing that is liberating, but the knowledge of/who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth. (Extracts from the Works of Theodotu)

Thus baptism is a transcendence of fate, delivering the believer to providence: „Until baptism fate is real, but after it the astrologists are no longer right.“

Clement of Alexandria compares humans governed by fate to marionettes on strings.6 Tatian describes fate as an invention of evil demons who rule over nativities and generate various courses of life without any sense of justice, simply to amuse themselves like spectators in a theatre.“But we are above fate,“ says Tatian defiantly, “and instead of rambling (planetary) demons, we have come to know one ruler who does not ramble; we are not led by fate and have rejected its lawgivers.”7

Beyond Fate

Unlike the Pharisees, says Josephus, the Sadducees denied the workings of fate, maintaining that an individual, by his own actions, was solely responsible for what befell him. (Jewish Antiquities, XIII, 172, 173 [v, 9]) 

Like the Sadducees some Gnostics rejected the ideas of "self governed", "Fate", and "Providence"  

Eugnostos, the Blessed, to those who are his.

Rejoice in this, that you know. Greetings! I want you to know that all men born from the foundation of the world until now are dust. While they have inquired about God, who he is and what he is like, they have not found him. The wisest among them have speculated about the truth from the ordering of the world. And the speculation has not reached the truth. For the ordering is spoken of in three (different) opinions by all the philosophers; hence they do not agree. For some of them say about the world that it was directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of three voices that I have just mentioned, none is true. For whatever is from itself is an empty life; it is self-made. Providence is foolish. Fate is an undiscerning thing. (Eugnostos, the Blessed)

Whoever, then, is able to get free of these three voices I have just mentioned and come by means of another voice to confess the God of truth and agree in everything concerning him, he is immortal dwelling in the midst of mortal men. (Eugnostos, the Blessed)

The Savior said to them: "I want you to know that all men are born on earth from the foundation of the world until now, being dust, while they have inquired about God, who he is and what he is like, have not found him. Now the wisest among them have speculated from the ordering of the world and (its) movement. But their speculation has not reached the truth. For it is said that the ordering is directed in three ways, by all the philosophers, (and) hence they do not agree. For some of them say about the world that it is directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of the three voices I have just mentioned, none is close to the truth, and (they are) from man. But I, who came from Infinite Light, I am here - for I know him (Light) - that I might speak to you about the precise nature of the truth. For whatever is from itself is a polluted life; it is self-made. Providence has no wisdom in it. And fate does not discern. But to you it is given to know; and whoever is worthy of knowledge will receive (it), whoever has not been begotten by the sowing of unclean rubbing but by First Who Was Sent, for he is an immortal in the midst of mortal men."  (Eugnostos, the Blessed)

Eugnostos starts by refuting three propositions about the nature of the world which to him represent the basic shortcomings of contemporary philosophy, or perhaps of philosophy as such: (1) the world is governed by itself, (2) by a providence, or (3) is subject to predestination. His refutation is neither philosophical in the proper sense of that word, nor does it deal with the implications of these propositions in detail: That which is from itself leads an empty life, providence is foolish, and that which is subject to destiny or fate is something that does not attain knowledge. According to Eugnostos, real insight is not reached through philosophy; what matters is to be able to refute the propositions of philosophy and by means of another proposition to gain access to and reveal the god of truth. The attainment of this, he says, means to be immortal amidst the mortals

Man, through his thought, is working out his own salvation; he is created in the image and likeness of God and is finally to reach "the goal unto the prize of the high calling of God in Christ Jesus" (Phil. 3:14).