32. Carpocrates says that the cosmos and the things which are therein, came into being by angels much below the unbegotten Father, but that Jesus was begotten by Joseph and was born like other men, though more just than the rest. And that His soul having been born strong and pure remembered what it had seen in the sphere of the unbegotten God;[165] and that therefore a power was sent down to it from that [Deity], so that by its means it might escape from the world-making angels. And that this [soul][166] having passed through them all and having been freed from them went on high to the presence of the unbegotten Father, and so will the souls[167] [go] who cleave to similar things. And they say that the soul of Jesus, although lawfully trained in Jewish customs, disdained them and therefore received the powers whereby He made of none effect[168] the passions attached to men for their punishment. p. 386. And that therefore the soul which like that of Christ can disdain the world-making rulers, receives in the same way power to do like things. Whence also they reach such [169] and therefore similarly disdaining the world-makers, are worthy of the same power [as He] and will go to the same place. But that if anyone should disdain more than He the things below, he might become more excellent than He.
p. 387. They practise, then, magic arts, and incantations and [use] philtres and love-feasts, and familiar spirits and dream-senders and other evil works, thinking that they already have authority to lord it over the rulers and makers of this world, nay even over all created in it. Who have themselves been sent forth by Satan for the dishonour[170] of the divine name of the Church before the Gentiles, so that men hearing in one way or another of their doctrines and thinking that we are all even as they, may turn away their ears from the preaching of the Truth, [or] beholding their deeds, may speak evil of us all.
And they consider that [their] souls will change their bodies until they have fulfilled all their transgressions; but that when nothing is left undone, they will be set free to depart to the presence of the God who is above the world-making angels, and that thus all souls will be saved. But if any anticipating matters should combine all transgressions p. 388. in one advent,[171] they will no longer change their bodies, but as having paid all penalties at once, will be freed from further birth in a body. Some of them also brand their disciples in the back part of the lobe of the right ear. And they make [172] images of Christ saying that they were made [in the time] of Pilate.[173]
5. Cerinthus.[174]
33. But a certain Cerinthus, having been trained in the schooling of the Egyptians, said that the cosmos did not come into being by the First God, but by a certain Power derived from the Authority set over the universals, which is yet ignorant of the God who is over all. And he supposed Jesus not to have been begotten from a virgin, but to have been born the son of Joseph and Mary like all other men, p. 389. and to have been more wise and just than they. And that, at the Baptism, the Christ in the form of a dove descended upon Him from the Absolute Power[175] which is over the universals. And that then He announced[176] the unknown Father and perfected His own powers; but that in the end the Christ stood away from Jesus, and Jesus suffered and rose again;[177] but that the Christ being spiritual remained impassible.
6. Ebionæi.[178]
34. But the Ebionæi admit that the cosmos came into being by the God who is; and concerning Christ they invent[179] the same things as Cerinthus and Carpocrates. They live according to Jewish customs, thinking that they will be justified by the Law and saying that Jesus was justified in practising[180] the Law. Wherefore He was named by God Christ and Jesus, since none of them has fulfilled p. 390. the Law. For if any other had practised the commandments which are in the Law, he would be the Christ. And they say it is possible for them if they do likewise to become Christs; and that He was a man like unto all [men].
7. Theodotus the Byzantian.[181]
35. But a certain Byzantine named Theodotus brought in a new heresy, asserting things about the beginning of the All which partly agree with [the account of] the True Church, since he admits that all things came into being by God. But having taken[182] his [idea of] Christ from the school of the Gnostics and from Cerinthus and Ebion,[183] he considers He appeared in some such fashion as this:—Jesus was a man begotten from a virgin according to the Father’s will, living the common life of all men. And having become most pious,[184] He at length on His baptism in Jordan received the Christ from on high, who descended in the p. 391. form of a dove. Wherefore the powers within Him did not become active, until the Spirit which came down was manifested in Him, which [Spirit] declared Him to be the Christ. But some will have it that He did not become God on the descent of the Spirit; and others that [this took place] on His resurrection from the dead.