Paula Tutty: A reconsideration of the fate of the Psychics in the Tripartite Tractate

The Tripartite Tractate is a long and often obscure text in the Nag Hammadi Codices that has been the subject of only a handful of scholarly works, despite its significance as a fourth or fifth century eschatological treatise. The theme of the creation of Mankind is detailed in the third and final section of the text as the concluding act of a creation myth that culminates in the coming of the Saviour. This text has commonly been explored for its connection to third century Valentinianism, but how was it utilised by fourth century readers? The final section of the work is particularly interesting in this respect, for both its commentary on the fate of the Psychic people and the ethical instructions embedded into the text. It begins with a recapitulation of the creation and characteristics of the Psychics following which, most importantly, it appears to acknowledge that the Psychics possess a form of inward grace that could eventually allow them to receive the same measure of salvation as their Pneumatic counterparts. In my paper, I suggest that this change is prompted by the fact that, whilst the Tripartite Tractate may, in its original form, have been written for use by a small an exclusive sect, it was later utilised within a wider Christian milieu. This has resulted in a reinterpretation and a reworking of the original content in order to fit the new context and developments in soteriological doctrine.

James Papandrea: Two Kinds of Gnosticism: A Way Forward in the Definition(s) of Gnosticism Based on Christology

Ever since the “Messina Definition” in 1966, scholars have been trying to nail down a workable definition of gnosticism, and the attempts fall on a spectrum from a single umbrella definition that ends up being too broad to be useful, to the equally unhelpful acknowledgment that there were really many “gnosticisms.” This short communication will offer a possible way forward by stripping away the various cosmologies and even theologies of the gnostic schools of thought, in order to get down to the heart of the matter, which is gnostic christology. By looking at the christology of gnosticism specifically, the gnostic schools can be categorized into two types. The first type is a strictly docetic christology, in which Jesus Christ is not at all human, and has no tangible body. In fact one could argue that in this type there is no Jesus, there is only a Christ-spirit. The second kind of gnosticism is what I call a hybrid gnosticism, a later development which likely emerged as a concession to the acceptance of the canonical gospels and their witness to a bodily Jesus. In hybrid gnosticism, Jesus Christ is still not human, but he does have a tangible body. I will offer a way of looking at this dual definition of gnosticism, and suggest which of the two categories each of the main gnostic documents fall into.

Einar Thomassen: Were there Valentinian schools?

Gnostic groups have often been spoken of as ‘schools’. In particular, this has been common with regard to groups that appear to have been centred around a teacher, such as Valentinus and Basilides. But how pertinent is the comparison with philosophical schools? The paper will take a fresh look at the evidence for teaching activities in Valentinianism as far as the existence of such activities may be inferred from the sources themselves. Did classroom teaching exist as a separate activity in addition to religious services and rituals? Were the contents and methods of teaching comparable to those of the philosophical schools? It will be argued that teaching in the form of exegesis, theoretical exposition and diatribe was indeed practiced in Valentinian circles, but the Valentinian teachers did not see themselves as philosophers and important differences vis-à-vis philosophical teaching must be pointed out.

Pamela Reaves: Gnosis in Alexandria: A Study in Ancient Christian Social Settings and Intra-Group Dynamics

In his recent study, The Gnostics, David Brakke encourages greater attention to "real social and religious distinctions among ancient Christians" (15). What can we discern about social arrangements and interactions among Christians beyond the level of discourse? Focusing on second- and early third-century Alexandria, this paper extends the efforts of Brakke and others by reconstructing likely facets of the social contexts in which ancient Christians developed and debated their diverse perspectives and practices. In this paper, I am especially interested in closely connected texts and traditions, emerging in or near Alexandria, that both highlight gnosis as a key aspect of Christian social identity and offer glimpses of intra-Christian interactions, including disputes; these sources of evidence include the writings of Clement of Alexandria and Testimony of Truth (NHC IX,3). My attention to social setting is further informed by the interests and practices of ancient philosophical schools as well as by the Alexandrian intellectual milieu. I also examine evidence of ancient Christian rituals as significant for social identity. To conclude, I consider how firmer boundaries among Christian groups evolved over time, with attention to divergent perspectives on martyrdom as one likely factor. My paper thus illuminates certain complex social dynamics behind the differences that are more simply cast as "orthodoxy" and "heresy" in ancient Christian discourse.

Brice Rogers: "Trampling on the Garment of Shame": Clement of Alexandria's use of the Gospel of the Egyptians in Anti-Gnostic Polemic

It is widely recognized that Clement of Alexandria preserves the few quotes of the Gospel of the Egyptians that have survived until the present day, especially in Book III of his Stromateis.  The passages that have survived show that although it is not a Gnostic text, Egyptians diverged significantly from the perspective of the Synoptics and John.  Scholars have largely assumed that this gospel account circulated widely in the second and third centuries and was highly respected, especially in Egypt.  It has been further assumed that Clement of Alexandria fully endorsed this gospel account as authoritative.  This paper will question the prevailing view regarding Clement's perspective on the Gospel of the Egyptians and its standing in the churches of Alexandria in the late second century.  It will be argued that the bulk of available evidence indicates that Clement did not wholly approve of Egyptians and in fact merely used it as one of many weapons in his anti-Gnostic polemic.  The primary resources for this study will be Clement's own writings and certain Gnostic texts that have survived, especially those among the Nag Hammadi library.  Ancient authorities including Origen, Hippolytus and Epiphanius will also be consulted.  The opinions of early modern and contemporary scholars will also be considered.  Finally, attention will be given to how Clement constructs his arguments against the teachings of such diverse figures as Julius Cassianus, Tatian, Theodotus and Valentinus using the Gospel of the Egyptians as a tool at his disposal.

John Voelker: Marius Victorinus' Gnostic Commentary

After his famous conversion in the mid-350s, the rhetor of the city of Rome, Marius Victorinus, spent the last decade of his life writing recondite Nicene-trinitarian treatises, in polemical engagement against various anti-Nicene parties, as well also being the earliest Latin church father to write commentaries on Pauline epistles. As one of the most creative and independent thinkers of the fourth century, Victorinus managed to produce the most sophisticated Neo-Nicene/Pro-Nicene theology in his day in the Latin West, partly due to his rhetorical-philosophical skills, including his fluently complex Greek, as well as the evidence that he had access to a wide range of theological works to throw himself into studying directly after his conversion.
  The past decade has shown surprising discoveries over Victorinus' familiarity with even Christian Gnostic sources, especially with contemporary theological currents in Alexandria. In the most turbulent years of the Nicene-Arian Trinitarian Controversy, Victorinus writes treatises in order to take up the Nicene cause of homoousion trinitarian definition, employing polemic exegetical work of the New Testament Scriptures, especially Nicene loci in the Fourth Gospel. And one Alexandrian writer and teacher would especially interest Victorinus in his exegetical project: the Valentinian Gnostic writer Heracleon, the first to produce a commentary on the Gospel of John.  In this paper I will argue that Victorinus has read Heracleon's commentary and has probably quoted it, finding inspiration within even Gnostic texts for his exegesis and commentary of Scripture.

Eric Crégheur: Pachôme et les gnostiques

Cette communication se penchera sur l'occurrence, apparemment passée inapeçue, du terme gréco-copte « gnôstikos » dans le corpus pachômien, l'unique attestation du terme mise à jour jusqu'à maintenant dans tout le corpus copte. Après une prudente contextualisation du terme et de son utilisation par Pachôme, nous reviendrons sur l'usage qu'en ont fait les auteurs anciens, notamment Irénée de Lyon, Clément d'Alexandrie et Évagre le Pontique. Nous verrons alors quelle place occupe Pachôme par rapport à l'emploi qu'il fait du terme « gnôstikos » et si cette occurrence peut jeter une lumière nouvelle sur l'Égypte chrétienne et copte du quatrième siècle.