Fragments of Ptolemy
Home > Gnostics > Fragments of Ptolemy Fragments of Ptolemy At a Glance Treatise Genre: (2/5) ** Reliability of Dating: (2/5) ** Length of Text: Greek Original Language: Ancient Translations: Modern Translations: Estimated Range of Dating: 140-160 A.D. Chronological List of Early Christian Writings Discuss this text on the Early Writings forum. Text Ptolemy's Commentary on the Prologue of John Ptolemy's Letter to Flora Resources Catholic Encyclopedia: Ptolemy the Gnostic Recommended Books for the Study of Early Christian Writings Information on Fragments of Ptolemy In the preface to his work, Irenaeus states: "I intend, then, to the best of my ability, with brevity and clearness to set forth the opinions of those who are now promulgating heresy.
I refer especially to the disciples of Ptolemaeus, whose school may be described as a bud from that of Valentinus." Here is Irenaeus in Against Heresies 1.8.5. Further, they teach that John, the disciple of the Lord, indicated the first Ogdoad, expressing themselves in these words: John, the disciple of the Lord, wishing to set forth the origin of all things, so as to explain how the Father produced the whole, lays down a certain principle,-that, namely, which was first-begotten by God, which Being he has termed both the only-begotten Son and God, in whom the Father, after a seminal manner, brought forth all things. By him the Word was produced, and in him the whole substance of the Aeons, to which the Word himself afterwards imparted form.
Since, therefore, he treats of the first origin of things, he rightly proceeds in his teaching from the beginning, that is, from God and the Word. And he expresses himself thus: "In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God." [John 1:1-2] Having first of all distinguished these three-God, the Beginning, and the Word-he again unites them, that he may exhibit the production of each of them, that is, of the Son and of the Word, and may at the same time show their union with one another, and with the Father. For "the beginning" is in the Father, and of the Father, while "the Word" is in the beginning, and of the beginning.
Very properly, then, did he say, "In the beginning was the Word," for He was in the Son; "and the Word was with God," for He was the beginning; "and the Word was God," of course, for that which is begotten of God is God. "The same was in the beginning with God"-this clause discloses the order of production. "All things were made by Him, and without Him was nothing made;" [John 1:3] for the Word was the author of form and beginning to all the Aeons that came into existence after Him. But "what was made in Him," says John, "is life." [John 1:3-4] Here again he indicated conjunction; for all things, he said, were made by Him, but in Him was life.
This, then, which is in Him, is more closely connected with Him than those things which were simply made by Him, for it exists along with Him, and is developed by Him. When, again, he adds, "And the life was the light of men," while thus mentioning Anthropos, he indicated also Ecclesia by that one expression, in order that, by using only one name, he might disclose their fellowship with one another, in virtue of their conjunction. For Anthropos and Ecclesia spring from Logos and Zoe. Moreover, he styled life (Zoe) the light of men, because they are enlightened by her, that is, formed and made manifest. This also Paul declares in these words: "For whatsoever doth make manifest is light." [Eph.