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marriage. 'For God has made vines for all to use in common, since they are not protected against sparrows and a thief; and similarly corn and the other fruits. But the abolition, contrary to divine law, of community of use and equality begat the thief of domestic animals and fruits. He brought female to be with male and in the same way united all animals. He thus showed righteousness to be a universal fairness and equality. But those who have been born in this way have denied the universality which is the corollary of their birth and say, "Let him who has taken one woman keep her," whereas all alike can have her, just as the other animals do.' After this, which is quoted word for word, he again continues in the same spirit as follows: 'With a view to the permanence of the race, he has implanted in males a strong and ardent desire which neither law nor custom nor any other restraint is able to destroy. For it is God's decree. ...Consequently one must understand the saying "Thou shalt not covet" as if the lawgiver was making a jest, to which he added the even more comic words "thy neighbor's goods". For he himself who gave the desire to sustain the race orders that it is to be suppressed, though he removes it from no other animals. And by the words "thy neighbor's wife" he says something even more ludicrous, since he forces what should be common property to be treated as a private possession.'
1316:"While exposing his mysteries he says that Basilides wrote twenty-four books upon the Gospel, and that he invented prophets for himself named Barcabbas and Barcoph, and others that had no existence, and that he gave them barbarous names in order to amaze those who marvel at such things; that he taught also that the eating of meat offered to idols and the unguarded renunciation of the faith in times of persecution were matters of indifference; and that he enjoined upon his followers, like Pythagoras, a silence of five years. ...Thus it came to pass that the malignant demon, making use of these ministers, on the one hand enslaved those that were so pitiably led astray by them to their own destruction, while on the other hand he furnished to the unbelieving heathen abundant opportunities for slandering the divine word, inasmuch as the reputation of these men brought infamy upon the whole race of Christians. In this way, therefore, it came to pass that there was spread abroad in regard to us among the unbelievers of that age, the infamous and most absurd suspicion that we practiced unlawful commerce with mothers and sisters, and enjoyed impious feasts." Here a doctrine of indifference concerning eating meat sacrificed to idols is put forward along with a doctrine of licentious sex, but no mention of Nicolaitanes is made nor blame assigned to Nicolas.
1795:"But when we spoke about the saying of Nicolaus we omitted to say this. Nicolaus, they say, had a lovely wife. When after the Saviour's ascension he was accused before the apostles of jealousy, he brought his wife into the concourse and allowed anyone who so desired to marry her. For, they say, this action was appropriate to the saying: 'One must abuse the flesh.' ... I am informed, however, that Nicolaus never had relations with any woman other than the wife he married, and that of his children his daughters remained virgins to their old age, and his son remained uncorrupted. In view of this it was an act of suppression of passion when he brought before the apostles the wife on whose account he was jealous. He taught what it meant to 'abuse the flesh' by restraining the distracting passions. For, as the Lord commanded, he did not wish to serve two masters, pleasure and God. It is said that Matthias also taught that one should fight the flesh and abuse it, never allowing it to give way to licentious pleasure, so that the soul might grow by faith and knowledge" (Clement of Alexandria,
1280:
commit fornication without shame. But I understand that
Nicolaus had to do with no other woman than her to whom he was married, and that, so far as his children are concerned, his daughters continued in a state of virginity until old age, and his son remained uncorrupt. If this is so, when he brought his wife, whom he jealously loved, into the midst of the apostles, he was evidently renouncing his passion; and when he used the expression, 'to abuse the flesh,' he was inculcating self-control in the face of those pleasures that are eagerly pursued. For I suppose that, in accordance with the command of the Savior, he did not wish to serve two masters, pleasure and the Lord . ...So much concerning those who then attempted to pervert the truth, but in less time than it has taken to tell it became entirely extinct."
1262:, the goddess of love, enters,' as it is said), then they overturn the lamps and so extinguish the light that the shame of their adulterous 'righteousness' is hidden, and they have intercourse where they will and with whom they will. After they have practiced community of use in this love-feast, they demand by daylight of whatever women they wish that they will be obedient to the law of Carpocrates-it would not be right to say the law of God. ...Of these and other similar sects Jude, I think, spoke prophetically in his letter - 'In the same way also these dreamers' (for they do not seek to find the truth in the light of day) as far as the words 'and their mouth speaks arrogant things.'
1780:"Such also are those (who say that they follow Nicolaus, quoting an adage of the man, which they pervert, 'that the flesh must be abused.' But the worthy man showed that it was necessary to check pleasures and lusts, and by such training to waste away the impulses and propensities of the flesh. But they, abandoning themselves to pleasure like goats, as if insulting the body, lead a life of self-indulgence; not knowing that the body is wasted, being by nature subject to dissolution; while their soul is buried in the mire of vice; following as they do the teaching of pleasure itself, not of the apostolic man" (Clement of Alexandria,
909:, in AD 636. In Book VIII titled "The Church and sects (De ecclesia et secta)" he wrote, "The Nicolaites (Nicolaita) are so called from Nicolaus, deacon of the church of Jerusalem, who, along with Stephen and the others, was ordained by Peter. He abandoned his wife because of her beauty, so that whoever wanted to might enjoy her; the practice turned into debauchery, with partners being exchanged in turn. Jesus condemns them in the book of Revelation, saying (2:6): "But this thou hast, that thou hatest the deeds of the Nicolaites."
950:"proves that the fornication spoken of is not that crime under ordinary circumstances, but fornication connected with religious rites". Blunt points out that the Hebrews had a long history of preaching against or alternatively using cult prostitutes (Genesis 38:21–22; Deuteronomy 23:17–8; 1 Kings 14:24, 15:12, 22:46; 2 Kings 23:7; Ezekiel 16:16; Hosea 4:14). He also points out that the early Christians lived in a pagan culture where the worship of
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977:". Blunt sees echoes of this behavior in the admonitions which Paul gives the Corinthians, though he does not name them as such. Blunt also believes that similar echoes can be found in the admonitions of Jude 4-16 (which invokes both "Balaam's error" and "love feasts") and 2 Peter 2:2-21 (which repeats much of Jude's statements, including invoking Balaam).
1040:"But the works of the Nicolaitanes in that time were false and troublesome men, who, as ministers under the name of Nicolas, had made for themselves an heresy, to the effect that whatever had been offered to idols might be exorcised and eaten, and that whoever had committed fornication might receive peace on the eighth day."
1295:
the name of our religion, brought to the depth of ruin such of the believers as they could win over, and at the same time, by means of the deeds which they practiced, turned away from the path which leads to the word of salvation those who were ignorant of the faith." He traces heresy from the biblical figure of
1275:
iii, 29), saying "At this time the so-called sect of the
Nicolaitans made its appearance and lasted for a very short time. Mention is made of it in the Apocalypse of John. They boasted that the author of their sect was Nicolaus, one of the deacons who, with Stephen, were appointed by the apostles for
920:
points out that the Bible (if taken at face value) condemns the false teachings, and the use of a name to describe a group "shows that there was a distinct heretical party which held the doctrine." The letters which Jesus dictates for the churches in
Revelation 2 "show that these heretics had neither
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had an attractive wife, and had refrained from intercourse as though in imitation of those whom he saw to be devoted to God. He endured this for a while but in the end could not bear to control his incontinence.... But because he was ashamed of his defeat and suspected that he had been found out, he
1279:
Eusebius repeats
Clement's story about Nicolas and his wife and holds that those he decries as heretics are claiming his name for their sect because they misunderstand the context of his presentation of his wife to the apostles and are "imitating blindly and foolishly that which was done and said,
1103:
The
Nicolaitanes are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles. They lead lives of unrestrained indulgence. The character of these men is very plainly pointed out in the Apocalypse of John, as teaching that it is a matter of indifference
1623:
Daniel
Denison Whedon "A popular commentary on the New Testament" New York: Phillips & Hunt (1880) Vol.V Titus-Revelation, Page 342: "Later, and so less trustworthy, authorities exculpate Nicolas, under excuse either that he was misunderstood by his followers or that they claimed his authority
1294:
was shut off from using persecution against
Christians "he devised all sorts of plans, and employed other methods in his conflict with the church, using base and deceitful men as instruments for the ruin of souls and as ministers of destruction. Instigated by him, impostors and deceivers, assuming
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and
Epiphanes think that wives should be common property. Through them the worst calumny has become current against the Christian name. ...he says that the idea of Mine and Thine came into existence through the laws so that the earth and money were no longer put to common use. And so also with
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And how can this man still be reckoned among our number when he openly abolishes both law and gospel by these words...Carpocrates fights against God, and
Epiphanes likewise. ...These, so they say, and certain other enthusiasts for the same wickedness, gather together for feasts (I would not call
1633:
James
Hastings "Encyclopædia of Religion and Ethics" New York: Charles Scribner's Sons (1917) Vol. 9 Page 364: "Another Nicolas than the deacon must in consequence be sought as the founder of the immoral party at Pergamum. The name was not uncommon, and exact identification is not at present
1214:
This view of Nicolas is irreconcilable with the traditional account of his character given by Clement of Alexandria, an earlier writer than Epiphanius. He states that Nicolas led a chaste life and brought up his children in purity. He describes a certain occasion when Nicolas had been sharply
883:
But I have a few things against you : you have some there who hold to the teaching of Balaam, who taught Balak to put a stumbling block before the people of Israel, so that they would eat food sacrificed to idols and practice fornication. So you also have some who hold to the teaching of the
1395:; and that, as the same effect was produced by their doctrines as by those of Balaam, that the people were led to commit fornication and to join in idolatrous worship, they might be called Balaamites or Nicolaitanes—that is, corrupters of the people. But to this it may be replied,
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1227:. His words were perversely interpreted by the Nicolaitans as authority for their immoral practices. Theodoret repeats the foregoing statement of Clement in his account of the sect, and charges the Nicolaitans with false dealing in borrowing the name of the deacon.
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reproved by the apostles as a jealous husband, and he repelled the charge by offering to allow his wife to become the wife of any other person. Clement also writes that Nicolas was in the habit of repeating a saying which is ascribed to the apostle
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was of opinion that the origin of the term Nicolaitans is uncertain, and that, "though Nicolas the deacon has been mentioned as their founder, the evidence is extremely slight which would convict that person himself of any immoralities."
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of Alexandria. Following Irenaeus, Eusebius says "Basilides, under the pretext of unspeakable mysteries, invented monstrous fables, and carried the fictions of his impious heresy quite beyond bounds." He reports that Christian author
1155:
The description of Nicolas as celibate was used by 16th century Protestant apologists to argue against the practice of mandatory clerical celibacy by suggesting it originated within Nicolaism first before spreading into Christianity.
988:, 33, is such an example: "John, however, in the Apocalypse is charged to chastise those 'who eat things sacrificed to idols,' and 'who commit sexual immorality.' There are even now another sort of Nicolaitans. Theirs is called the
803:. In this chapter, the church at Ephesus is endorsed for " the works of the Nicolaites, which I also hate"; and the church in Pergamos is rebuked: "So thou hast also some who hold the teaching of the Nicolaites". In the
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was possibly influenced by the fact that no honour is paid to the memory of Nicolas by any branch of the church. He allows more weight to the testimony against him, and peremptorily rejects Cassian's statement (to which
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adheres) that some other Nicolas was the founder of the sect. Tillemont concludes that, if not the actual founder, he was so unfortunate as to give occasion to the formation of the sect by his indiscreet speaking.
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relates some details of the life of Nicolas the deacon, and describes him as gradually sinking into the grossest impurity, and becoming the originator of the Nicolaitans and other libertine Gnostic sects:
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held that the error of the Nicolaitans was that they considered it necessary to exorcise things offered to idols before eating, and that there was no sin of fornication after seven days had passed.
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used intoxicants and other trance-inducing techniques to remove inhibitions and social constraints of believers (regardless of class or gender) to enter into an animalistic state of mind.
1404:(c) that, in Rev 2:15 , they are expressly distinguished from those who held the doctrine of Balaam, Rev 2:14—"So hast thou also (και) those that hold the doctrine of the Nicolaitanes."
1692:, this person can neither be a lover of God, nor a lover of Christ, but is a corrupter of his own flesh, and therefore void of the Holy Spirit, and a stranger to Christ."
1401:(b) that there is every reason to suppose that the word here used refers to a class of people who bore that name, and who were well known in the two churches specified;
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believes the account of Nicolas succumbing to heresy, at least to some extent. This was also the opinion of the unknown Christian author (writing around 435) of
1644:
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is perhaps capable of being interpreted as a Hebrew equivalent of the Greek Nicolas. Some commentators think that John alludes to this in Revelation 2:14; and
980:
The trend began early in Christianity of applying the term "Nicolaitans" to describe other antinomian groups with no attachment to the historical Nicolaitans.
1893:. ii. 6) has the credit of being the first to suggest this identification of the Nicolaitans with the followers of Balaam. He has been followed by the elder
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1688:. (longer version): "If any one ... affirms that unlawful unions are a good thing, and places the highest happiness in pleasure, as does the man who is
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possible. According to pseudo-Dorotheus, there was a Nicolas, bishop of Samaria, who fell into heresy and evil ways under the influence of Simon Magus."
1387:
Vitringa supposes that the word is derived from νικος, victory, and λαος, people, and that thus it corresponds with the name Balaam, as meaning either
1372:
means "people" or, more specifically, "the laity". Hence they take the word to mean "lay conquerors" or "conquerors of the lay people".
2002:
1132:
In other writings of the early church this connection is disputed and the Nicolaitans are said to be "falsely so called" (ψευδώνυμοι).
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1944:
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Other scholars think that the group's name was not based upon an individual's name, but as a compound descriptive word.
973:(from which they had been freed by Jesus Christ) and it was licit for them, or that they went too far during Christian "
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3, 2) does condemn heretics whose views on sex he sees as licentious, but he does not associate them with Nicolas:
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Some scholars believe that it was another Nicolas, rather than Nicolas the Deacon himself becoming an apostate.
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Nicolaitans. Repent then. If not, I will come to you soon and make war against them with the sword of my mouth.
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by the mainstream early Christian Church. According to Revelation 2:6 and 15, they were known in the cities of
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1356:' view is given in a note on Revelation 2:6 and is substantially the same as that of Tillemont.
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1725:: Volume III, which gives this argument begins on page 13 of the Latin edition on Google books
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1739:. Vol. Book I (Sects 1-46). Leiden; New York; København; Köln: E.J. Brill. p. 77.
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791:. The adherents were called Nicolaitans, Nicolaitanes, or Nicolaites. They were considered
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An extensive listing of references by 25 ancient and medieval writers to the Nicolaitanes.
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falsely, or that it was another Nicolas, a bishop of Samaria, who was their real founder."
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Yet this is to your credit : you hate the works of the Nicolaitans, which I also hate.
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Dictionary of Sects, Heresies, Ecclesiastical Parties, and Schools of Religious Thought
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believed that Nicolas supported either polygamy or the holding of wives in common.
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seems to lean towards the favourable view of the character of Nicolas in a note on
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ascribed to them Cerinthian doctrines concerning the creation of the world (in his
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1935:, "let us eat", and as thus marking out the special characteristic of the sect.
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Eusebius of Caesarea speaks directly about the Nicolaitans and Nicolas (in his
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ventured to say, "Unless one copulates every day, he cannot have eternal life."
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1970:"Work info: Barnes' New Testament Notes - Christian Classics Ethereal Library"
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1085:. The nature of the link between Nicolaus and Nicolaitans was questionable.
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formally separated themselves from the church nor had been excommunicated."
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argues forcibly in support of this opinion. However, Albert Barnes notes:
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1931:. The word, in his view, was chosen, as identical in sound with ניכולה,
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Hippolytus agreed with Epiphanius in his unfavourable view of Nicolas.
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The New Testament mentions the Nicolaites in the second chapter of the
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2043:. Vol. II. Boston: Little, Brown, and Company. pp. 536–537.
1676:, who are lovers of pleasure, and given to calumnious speeches." Cf.
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Stephen A. Barney, W. J. Lewis, J. A. Beach and Oliver Berghof (ed.)
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from Nicolaus (Νικόλαος) a native of Antioch and one of the first
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This article incorporates text from this source, which is in the
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1704:.: "... some are impudent in uncleanness, such as those who are
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Early Christian sect mentioned twice in the Book of Revelation
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1925:, in Act. Apost. vi. 5) suggests another and more startling
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to practice adultery, and to eat things sacrificed to idols.
946:, maintains that the comparison between the Nicolaitans and
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that it is our duty to fight against the flesh and to abuse
1049:
1017:, which he holds was influenced by the Nicolaitans. Later,
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1206:(in i. 4.), as well as other writers in the 4th century.
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states that Nicolas allowed other men to marry his wife.
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shared the opinion that Nicolas became a heresiarch (in
1028:
2083:
Ancient & Medieval References to the Nicolaitanes
1899:
Dissertatatio de Argumentum Epistola Petri posterior
1099:was of the opinion that Nicolas was their founder.
934:A common view holds that the Nicolaitans held the
995:
942:. One scholar who espouses this interpretation,
2090:
2071:(New and revised ed.). T. Nelson and Sons.
1335:vi. 8, after reciting the various authorities.
912:
1479:"Revelation 2:15 - To the Church in Pergamum"
856:, was the author of the heresy and the sect.
741:
930:John Henry Blunt's antinomian interpretation
46:. There might be a discussion about this on
1534:John Henry Blunt M.A., F.S.A., ed. (1874).
1513:, Cambridge University Press, 2006, p. 175.
1461:"Revelation 2:6 - To the Church in Ephesus"
2000:
1672:. (longer version): "Flee also the impure
1091:
748:
734:
1276:the purpose of ministering to the poor."
962:in her shrines and temples, and that the
66:Learn how and when to remove this message
1771:147, t. i. p. 1082, ed. Vallars. &c.
1734:
1209:
1013:was written to counter the teachings of
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1073:Several Church Fathers derive the term
1060:claimed that the sect was short-lived.
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1319:
1068:
1009:III. xi. 1; I. xxvi. 3 holds that the
1737:The Panarion of Epiphanius of Salamis
1548:
1542:
1511:The Etymologies of Isidore of Seville
1136:put forward a defense of Nicolas (in
1063:
894:
2011:. New York: Robert Appleton Company.
1917:, p. 125 Eng. transl.), and others.
1561:. New York: Robert Appleton Company.
1516:
1029:Victorinus of Pettau: food for idols
18:
899:The last Western Church Father was
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2001:Herbermann, Charles, ed. (1913). "
1839:Lectures on Ecclesiastical History
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14:
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859:
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2015:
1990:
1693:
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1555:. In Herbermann, Charles (ed.).
824:mentioned this group, including
544:Gnosticism and the New Testament
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23:
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1856:
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1674:Nicolaitanes, falsely so called
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1841:, Lect. xii. p. 364, ed. 1833.
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1549:Healy, Patrick Joseph (1913).
1503:
1489:
1471:
1453:
1441:
1368:means "victory" in Greek, and
996:Irenaeus' polemic on Cerinthus
1:
1812:footnote 31 in Chapter 25 of
1586:Explanation of the Apocalypse
1434:
1159:
1023:De haeresibus ad Quodvultdeum
986:Prescription Against Heretics
1573:Commentary on the Apocalypse
783:sect mentioned twice in the
7:
1690:falsely called a Nicolaitan
1417:
1044:
913:Insight into Church history
690:Neoplatonism and Gnosticism
10:
2125:
1984:
1865:, bk. v. p. 390, ed. Bonn.
1753:. §232, p. 291, ed. 1824;
1706:falsely called Nicolaitans
1571:St. Victorinus of Pettau,
1126:Refutation of All Heresies
809:
685:Gnosticism in modern times
2068:Easton's Bible Dictionary
2040:A Dictionary of the Bible
1648:, i. 26, §3; iii. 11, §1.
1359:
1192:
2099:1st-century Christianity
1735:Williams, Frank (1987).
1146:accepts and repeats (in
650:Wisdom (personification)
2027:Bullock, William Thomas
1915:Words of the Risen Lord
1799:, iii. 4, §§25-26; and
1393:he destroyed the people
1092:Irenaeus and Hippolytus
889:Revelation 2:14–16 NRSV
705:Theosophy (Blavatskian)
2059:Easton, Matthew George
1863:Planting of the Church
1749:Stephen Gobar, Photii
1723:Examen, Volumes III-IV
1415:
1299:(Acts 8:9-29) through
1290:, iv, 7) held that as
1187:
1149:Historia Ecclesiastica
1142:ii. 20, iii. 4) which
1118:
1042:
892:
880:
606:Apocalyptic literature
2109:Christian terminology
2008:Catholic Encyclopedia
1558:Catholic Encyclopedia
1538:. London: Rivingtons.
1385:
1324:Among later critics,
1238:But the followers of
1210:Clement of Alexandria
1170:
1134:Clement of Alexandria
1101:
1038:
881:
870:
834:Clement of Alexandria
820:Several of the early
673:Esoteric Christianity
539:Clementine literature
516:List of Gnostic texts
236:List of Gnostic sects
1305:Saturnius of Antioch
1267:Eusebius of Caesarea
1034:Victorinus of Pettau
695:Perennial philosophy
321:Christian Gnosticism
36:confusing or unclear
1411:New Testament Notes
1320:In modern criticism
1069:Nicolaus of Antioch
964:Dionysian Mysteries
960:ritual prostitution
903:, who finished the
877:Revelation 2:6 NRSV
710:Western esotericism
678:Christian theosophy
626:Paul and Gnosticism
549:Mandaean scriptures
529:Nag Hammadi library
467:Chinese Manichaeism
44:clarify the article
2104:Book of Revelation
1552:"Nicolaites"
1389:lord of the people
1121:Hippolytus of Rome
1064:Origin of the name
1019:Augustine of Hippo
901:Isidore of Seville
895:Isidore of Seville
866:Book of Revelation
850:Nicolas the Deacon
807:, they are called
785:Book of Revelation
633:Merkabah mysticism
611:Early Christianity
568:Cologne Mani-Codex
473:Islamic Gnosticism
461:Chinese Gnosticism
442:Persian Gnosticism
289:Samaritan Baptist
262:Judean / Israelite
1717:For example, see
1645:Adversus haereses
1252:their meeting an
1112:Adversus haereses
1006:Adversus Haereses
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114:Gnostic concepts
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27:
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1108:
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2013:
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852:, one of the
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786:
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777:Nicolaitanism
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773:Nicolationism
770:
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763:(also called
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45:
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32:This article
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20:
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2063:Nicolaitanes
2038:
2006:
1974:www.ccel.org
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1907:Hengstenberg
1902:
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1827:Haeret. Fab.
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1556:
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1535:
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1505:
1495:
1491:
1482:
1473:
1464:
1455:
1448:Revelation 2
1443:
1410:
1403:
1400:
1397:
1392:
1388:
1386:
1374:
1369:
1365:
1363:
1342:
1329:
1323:
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1253:
1246:
1231:
1230:Clement (in
1229:
1224:
1220:
1213:
1201:
1196:
1188:
1179:
1178:Epiphanius,
1171:
1163:
1154:
1147:
1137:
1131:
1124:
1119:
1111:
1102:
1095:
1087:
1074:
1072:
1048:
1039:
1032:
1022:
1004:
999:
990:Gaian heresy
985:
979:
968:
955:
933:
916:
904:
898:
882:
871:
863:
849:
819:
814:
776:
772:
768:
764:
760:
759:
662:Influence on
583:Berlin Codex
353:
230:and founders
62:
56:January 2019
53:
42:Please help
33:
1928:paronomasia
1913:.), Stier (
1810:; see also
1381:C. Vitringa
1297:Simon Magus
1240:Carpocrates
1114:, i. 26, §3
1075:Nicolaitans
975:love-feasts
906:Etymologies
769:Nicolaitism
715:Rene Guenon
616:Christology
578:Bruce Codex
573:Askew Codex
453:Manichaeism
398:Basilideans
387:Alexandrian
298:Simon Magus
135:Anima mundi
125:Adam pagria
2093:Categories
2003:Nicolaites
1957:Obs. Sacr.
1905:ii. 987),
1903:Thesaurus,
1901:in Hase's
1786:, ii. 20).
1614:. iii. 29.
1500:, vii. 26.
1435:References
1424:Borborites
1326:Cotelerius
1165:Epiphanius
1160:Epiphanius
1152:iii. 29).
1129:vii. 24).
1110:Irenaeus,
982:Tertullian
971:Mosaic law
956:hierodoule
938:heresy of
936:antinomian
842:Epiphanius
838:Hippolytus
830:Tertullian
815:Nikolaitōn
810:Νικολαϊτῶν
765:Nicholaism
509:Scriptures
429:Marcosians
412:Valentinus
381:Sethianism
364:Saturninus
347:Marcionism
283:Elkasaites
256:Thomasines
215:Yaldabaoth
155:Five Seals
120:Adam kasia
95:Gnosticism
38:to readers
2061:(1897). "
2031:"Nicolas"
1923:Hor. Heb.
1919:Lightfoot
1808:. iii. 29
1602:iii. 124.
1483:Bible Hub
1465:Bible Hub
1375:The name
1344:Tillemont
1309:Basilides
1015:Cerinthus
954:included
952:Aphrodite
846:Theodoret
793:heretical
779:) was an
761:Nicolaism
668:Carl Jung
484:Nusayrism
393:Basilides
354:Nicolaism
332:Cerinthus
302:Simonians
293:Dositheos
273:Mandaeism
251:Maghāriya
2029:(1863).
1895:Vitringa
1887:Cocceius
1797:Stromata
1783:Stromata
1751:Biblioth
1668:ad Trall
1599:S. C. G.
1418:See also
1407:—
1303:to both
1301:Menander
1286:(in his
1284:Eusebius
1232:Stromata
1217:Matthias
1184:, xxv. 1
1181:Panarion
1176:—
1144:Eusebius
1139:Stromata
1107:—
1097:Irenaeus
1083:Acts 6:5
1058:Eusebius
1045:Polygamy
1001:Irenaeus
887:—
875:—
826:Irenaeus
801:Pergamum
621:Docetism
436:Florinus
308:Menander
170:Luminary
150:Demiurge
88:a series
86:Part of
2056::
2037:(ed.).
1999::
1985:Sources
1933:Nicolah
1853:ii. 47.
1829:iii. 1.
1804:Euseb.
1684:ad Phil
1429:Didache
1354:Grotius
1349:Neander
984:in his
797:Ephesus
787:of the
700:Thelema
556:Codices
376:Ophites
359:Perates
342:Marcion
327:Apelles
313:Quqites
279:Elksai
190:Pleroma
145:Barbelo
34:may be
2024::
1959:iv. 9.
1911:in loc
1588:, 2.16
1584:Bede,
1377:Balaam
1360:Balaam
1260:Cypris
1198:Jerome
1193:Jerome
1025:, v).
948:Balaam
844:, and
490:Modern
424:Marcus
337:Justin
195:Sophia
185:Ogdoad
165:Kenoma
160:Gnosis
140:Archon
82:
2033:. In
1851:H. E.
1663:Ignat
1575:, 2.1
1391:, or
1366:Nico-
1292:Satan
1255:Agape
643:Philo
523:Texts
479:Druze
406:Roman
200:Uthra
180:Monad
175:Manda
1814:NPNF
1806:H. E
1801:apud
1686:. vi
1670:. xi
1612:H. E
1370:laos
1307:and
1050:Bede
799:and
448:Mani
268:Adam
130:Aeon
2065:".
2005:".
1769:Ep.
1721:'s
1003:in
992:."
817:).
775:or
2095::
1972:.
1817:).
1708:."
1702:vi
1665:.
1518:^
1481:.
1463:.
1225:it
1219:,
868:.
840:,
836:,
832:,
828:,
771:,
767:,
90:on
1976:.
1947:.
1921:(
1909:(
1897:(
1889:(
1877:.
1485:.
1467:.
1450:.
1333:.
813:(
749:e
742:t
735:v
304:)
300:(
69:)
63:(
58:)
54:(
50:.
40:.
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