The Sources for Valentinian Gnosticism

The Valentinian writings often served as grains of sand in the oyster bed of second and third century patristic literature, and in many instances it is still possible to recover those irritants with a reasonable degree of certainty. The patristic works which contain this primary Valentinian material have long been isolated and, using F.-M.-M. Sagnard's list,' include the following seven: Irenaeus' Adversus haereses; Clement of Alexandria's Stromata and Excerpta ex Theodoto; Hippolytus' Refutatio; Tertullian's Adversus Valentinianos; Origen's Commentary John, which contains the fragments of Heracleon; and section 33 of Epiphanius' Panarion which reproduces Ptolemy's Letter to Flora. To these, says Sagnard, on pourrait ajouter: PseudoTertullien (Adversus omnes haereses), Philastre (De haeresibus), Epiphane ([le reste du] Panarion), trois ecrits derivant d'une meme source...; de meme Theodoret.2 To this group of later and derivative sources should be added K. Koschorke's recent collection of less familiar patristic material appearing to preserve some Valentinian sources. These range from Didymus' Commentary the Psalms to comments recorded by the Second Tryllian Synod of 692.3 Another addition which now must be made to Sagnard's list is the evidence from the Nag Hammadi find of 1945. It would appear that these writings were treasured their own merit by the monks of the neighbouring Pachomian monastary at Chenoboskion. Debate continues which of these 46 independent works are Valentinian, but the following seven make a defensible working group: The Prayer of the

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