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.
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 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).
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)
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)
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)
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).
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
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)
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.
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).
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).
