Moreover, it is evident that the doctrines of Ptolemæus and Heracleon represent a much later form of Gnosticism than that of Valentinus. It is generally admitted that Ptolemæus reduced the system of Valentinus to consistency,(3) and the inconsistencies which existed between the views of the Master and these later followers, and which indicate a much more advanced stage of development, are constantly pointed out by Irenæus and the Fathers who wrote in refutation of heresy. Origen also represents Heracleon as amongst those who held opinions sanctioned by the Church,(4) and both he and Ptolemæus must indubitably be classed amongst the latest Gnostics.(5) It is clear, therefore, that Ptolemæus and Heracleon were contemporaries of Irenæus(6) at the time he composed his work against Heresies (185—195), both, and especially
the latter, flourishing and writing towards the end of the second century.(1)
We mentioned, in first speaking of these Gnostics, that Epiphanius has preserved an Epistle, attributed to Ptolemæus, which is addressed to Flora, one of his disciples.(2) This Epistle is neither mentioned by Irenæus nor by any other writer before Epiphanius. There is nothing in the Epistle itself to show that it was really written by Ptolemæus himself. Assuming it to be by him, however, the Epistle was in all probability written towards the end of the second century, and it does not, therefore, come within the scope of our inquiry. We may, however, briefly notice the supposed references to our Gospels which it contains. The writer of the Epistle, without any indication whatever of a written source from which he derived them, quotes sayings of Jesus for which parallels are found in our first Gospel. These sayings are introduced by such expressions as "he said," "our Saviour declared," but never as quotations from any Scripture. Now, in affirming that they are taken from the Gospel according to Matthew, Apologists exhibit their usual arbitrary haste, for we must clearly and decidedly state that there is not a single one of the passages which does not present decided variations from the parallel passages in our first Synoptic. We subjoin for comparison in parallel columns the passages from the Epistle and Gospel:—
It must not be forgotten that Iræneus makes very explicit statements as to the recognition of other sources of evangelical truth than our Gospels by the Valentinians, regarding which we have fully written when discussing the founder of that sect.(5) We know that they professed to have direct traditions from the Apostles through Theodas, a disciple of the Apostle Paul;(6) and in the
Epistle to Flora allusion is made to the succession of doctrine received by direct tradition from the Apostles.(1) Irenæus says that the Valentinians profess to derive their views from unwritten sources,(2) and he accuses them of rejecting the Gospels of the Church,(3) but, on the other hand, he states that they had many Gospels different from what he calls the Gospels of the Apostles.(4)
With regard to Heracleon, it is said that he wrote Commentaries on the third and fourth Gospels. The authority for this statement is very insufficient. The assertion with reference to the third Gospel is based solely upon a passage in the Stromata of the Alexandrian Clement. Clement quotes a passage found in Luke xii. 8, 11, 12, and says: "Expounding this passage, Heracleon, the most distinguished of the School of Valentinus, says as follows," &c.(5) This is immediately interpreted into a quotation from a Commentary on Luke.(6) We merely point out that from Clement's remark it by no means follows that Heracleon wrote a Commentary at all, and further there is no evidence that the passage commented upon was actually from our third Gospel.(7) The Stromata of Clement were not written until after a.d. 193, and in them we find the first and only reference to this supposed Commentary. "We need not here refer to the Commentary on the fourth Gospel, which is merely
