Editing Basilides (section)

==Doctrine==
{{Main|Basilidians}}
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The diverse and sometimes contradictory descriptions of Basilides' system by primary sources pose challenges. [[Irenaeus|St. Irenæus]] portrayed Basilides as a [[Dualism in cosmology|dualist]] and [[Emanationism|emanationist]] in his ''[[Adversus Haereses]]'',<ref>Kurt Rudolph, '<nowiki/>'''Gnosis: The Nature & History of Gnosticism'''', page 310 (T & T Clark Ltd, second and revised and expanded edition, 1980). {{ISBN|0-567-08640-2}}</ref> while [[Hippolytus of Rome|Hippolytus]] painted him in his ''[[Refutation of All Heresies|Philosophumena]]'' as a [[Pantheism|pantheistic]] evolutionist.<ref name=":0" />

From Irenaeus' perspective, Basilides proposed a hierarchy of emanations from an Unborn Father ([[Abraxas]]), resulting in multiple heavenly realms and angelic powers, with the Jewish God identified as one of these angels. He introduced [[Jesus|Christ]] as a savior from the angelic rule, implying a replacement of Christ with [[Simon of Cyrene]] during the crucifixion.

Epiphanius and [[Pseudo-Tertullian]] contribute to this portrayal by associating Basilides with the mystical name Abraxas and contempt for material reality. They indicate that Basilides considered suffering and martyrdom as meaningless and attached to the physical world.

On the other hand, Hippolytus presented Basilides' teachings as proposing a state of nonexistence prior to creation, brought into existence by a desireless and passionless Not-Being God, who generated the seed of the world. Basilides negated both emanation and the eternity of matter, associating creation with a divine command rather than material processes.

In this view, Basilides described three ''Filiations'' within the world seed, representing different elements of existence, each striving towards the Not-Being God through different means. He envisaged a divine hierarchy with [[Archon (Gnosticism)|Archons]] ruling different heavenly spheres, with the highest being Abraxas.

In the context of [[History of Christianity|Christian history]], Basilides constructed an elaborate metaphysical system which, among other features, attributed distinct eras to varying Archons, or rulers of the cosmos. These Archons, according to Basilides, each had dominion over specific epochs. This chronology culminated in what Basilides referred to as the reign of the Gospel, a period where spiritual enlightenment through the teachings of Jesus Christ becomes paramount, marking a significant shift from the previously held dominion of the Archons.

[[Redemption (theology)|Redemption]], as conceived by Basilides, constitutes a return to the primordial state of being, a reversion to the original state of existence before the creation of the world. In this process, each constituent part of existence reverts to its original condition. Material elements, which Basilides associated with the physical world and its inherent imperfections, return to a state of primal chaos. The psychic element, linked with the soul and consciousness, returns to the [[Archon (Gnosticism)#Hebdomad|Hebdomad]], a term that in Basilides' system may refer to the realm governed by the second Archon.

The spiritual element, seen as the highest form of existence, is believed to return to what Basilides cryptically referred to as the Not-Being God, a divine entity that, paradoxically, exists beyond existence itself. This spiritual return signifies a transcendence beyond the physical and psychic realms, a reunification with absolute divinity.

The final state in Basilides' metaphysical system is known as the Restoration of all things. In this state, Basilides envisions a divine blissful Ignorance being poured over all existence. This doesn't denote ignorance in the common understanding as a lack of knowledge or understanding, but rather, a state of divine tranquility and peace, an absence of desire or striving. This state signifies an end to the dualistic conflicts and the cessation of all suffering, a state of perfect unity and harmony. Basilides' idea of a divine blissful Ignorance, thus, suggests a kind of heavenly serenity, marking the final stage of the cosmic journey towards ultimate redemption.

Ethically, Basilides seems to have assigned [[faith]] as a natural trait rather than a conscious choice, and viewed [[sin]] and [[suffering]] as intrinsic to existence. He conceived [[evil]] as an inherent principle, making even Christ a sinful man.

Later interpretations criticized Basilides' system for potential immorality, though it's likely that these accusations did not apply to Basilides himself. Nevertheless, it's clear that some forms of Gnosticism, including Basilidianism, led to morally questionable practices over time. Extracts from Basilides' son and successor suggest indulgence in sensual desires for spiritual peace, possibly corroborating accusations of immorality among Gnostics.

Isidore, the son of Basilides, played a crucial role in the continuation and elaboration of Basilidian Gnosticism. He maintained his father's core ideas while also introducing additional elements, some of which seem to have derived from [[Stoicism|Stoic philosophy]] and popular superstition. Isidore purportedly developed a more ethically balanced approach, emphasizing the need to abstain from worldly desires in order to achieve the purifying knowledge ([[Gnosis]]).

The Basilidian tradition is believed to have survived until the fourth century AD, primarily in Egypt, before eventually fading out due to a combination of external pressure and internal conflicts. The establishment of the [[Nicene Creed]] in 325 AD heavily marginalized Gnostic sects, including Basilidianism.

However, the influence of Basilides' teachings has permeated through history and has been rekindled in the modern era due to increased interest in [[List of Gnostic texts|Gnostic texts]]. The recovery of the [[Nag Hammadi library]] in the mid-20th century, a collection of Gnostic texts, has offered new insights into Gnosticism, including potentially Basilidian beliefs. Despite its demise, Basilidianism has left a lasting impact on religious thought, particularly in terms of its challenge to orthodoxy and its innovative approach to issues of the divine, the [[cosmos]], and the nature of humanity.

While interpreting these historical sources, we must bear in mind that most of these accounts were written by individuals who were opposed to Gnosticism, and therefore, their portrayals are not objective. Interpretations of Basilides' philosophy are thus subject to ongoing debate among scholars.

===Creation===
His view of creation, according to the orthodox heresiologists, was likely similar to that of [[Valentinus (Gnostic)|Valentinus]], whom he rivaled, being based on a ''doctrine of emanations'' proceeding from an uncreated, ineffable [[Pleroma]]. Like his rival, Basilides taught that matter, and the material universe, are evil, and that the God of the Old Testament, who was responsible for creation, is a misguided ''archon'' or lesser deity.<ref>Louis P. Pojman, "Basilides," in ''The Cambridge Dictionary of Philosophy'', 3rd ed., ed. Robert Audi.</ref>

Historians, such as Philip Shaff, have the opinion that: "Irenaeus described a form of Basilideanism which was not the original, but a later corruption of the system. On the other hand, Clement of Alexandria surely, and Hippolytus, in the fuller account of his ''Philosophumena'', probably drew their knowledge of the system directly from Basilides' own work, the ''Exegetica'', and hence represent the form of doctrine taught by Basilides himself".<ref>''Nicene and Post-Nicene Fathers, Second Series'' volume=? page 178, note 7. {{Verify source|date=April 2011}}<!--This is a 14 volume book! http://www.amazon.com/Nicene-Post-Nicene-Fathers-Second-Volumes/dp/1565631161--></ref>

===Faith and Election===
Like other gnostics, Basilides taught that salvation comes through knowledge and not faith.<ref>Louis P. Pojman, "Basilides," in ''The Cambridge Dictionary of Philosophy," 3rd ed., ed. Robert Audi.</ref> This knowledge, or ''gnosis'', was considered esoteric, a revelation to human beings by the divine [[Aeon (Gnosticism)|being]], Jesus Christ. Faith played no part in salvation. Indeed, Basilides believed faith was merely "an assent of the soul to any of the things which do not excite sensation, because they are not present". He also believed faith was a matter of "nature," not of conscious choice, so that men would "discover doctrines without demonstration by an intellective apprehension".<ref>[[s:Ante-Nicene Fathers/Volume II/CLEMENT OF ALEXANDRIA/The Stromata, or Miscellanies/Book II/Chapter III.|St. Clement of Alexandria, ''Stromata'' Book ii. Chapter iii.]]</ref> Basilides also appears to have accumulated forms of dignity in accordance with ones' faith.<ref>[[s:Ante-Nicene Fathers/Volume II/CLEMENT OF ALEXANDRIA/The Stromata, or Miscellanies/Book V/Chap. I.|St. Clement of Alexandria ''Stromata'' Book v. Chapter i.]]</ref>

Because Basilides believed faith was a matter of nature, doubtlessly he pushed election so far as to sever a portion of mankind from the rest, as alone entitled by Divine decree to receive a higher enlightenment. In this sense it must have been that he called "the elect a stranger to the world, as being by nature supermundane".<ref>[[s:Ante-Nicene Fathers/Volume II/CLEMENT OF ALEXANDRIA/The Stromata, or Miscellanies/Book IV/Chapter XXIII.|St. Clement of Alexandria, ''Stromata'' Book iv. Chapter xxvi.]]</ref>

===Biblical canon===
The canon of Basilides had its own [[Gospel of Basilides|Gospel]] alongside the [[Gospel of John]],<ref>{{cite wikisource | wslink = Ante-Nicene Fathers / Volume V / Hippolytus / The Refutation of All Heresies / Book VII / Part 11 | The Refutation of All Heresies, Book VII | author = Hippolytus | translator = John Henry MacMahon}}</ref> rejected the [[Epistle of Titus]]<ref>{{cite wikisource | wslink = Nicene and Post-Nicene Fathers: Series II/Volume VI/Prefaces/Prefaces to Commentaries/Titus|Commentaries to Titus| author = Jerome | translator = Philip Schaff}}</ref> and selectively included only specific writings from the [[Pauline epistles]]. This canon also contained other unique texts, which are believed to have been penned by Basilides himself or his immediate followers, including the ''Interpretations of the Gospels'' and the ''Exegetica''.<ref>{{Cite book |last1=Layton |first1=Bentley |title=The Gnostic Scriptures |last2=Brakke |first2=David |author-link2=David Brakke|publisher=Yale University Press |year=2021 |isbn=978-0-300-20854-2 |edition=2nd |location=New Haven (Conn.) London |language=English}}</ref> Unlike the standard Christian canon, it did not include the [[Synoptic Gospels]]—Matthew, Mark, and Luke—as these were considered inconsistent with the Gnostic perspective.<ref>{{Cite book |last=King |first=Karen L. |title=What is gnosticism? |publisher=Belknap Press |year=2005 |isbn=978-0-674-01762-7 |location=Cambridge, Massachusetts}}</ref> Basilides further eschewed mainstream Christian works he perceived as failing to reflect his Gnostic interpretation of Christianity, viewing such texts as distorting the true nature of the divine.<ref>{{Cite book |last=Brakke |first=David |author-link=David Brakke |title=The Gnostics: myth, ritual, and diversity in early Christianity |publisher=Harvard University Press |year=2012 |isbn=978-0-674-04684-9 |location=Cambridge, Massachusetts}}</ref> As such, the canon of Basilides provides a distinct example of early Christian diversity and the varied textual traditions that existed within the nascent Christian community.<ref>{{Cite book |last=Ehrman |first=Bart D. |title=Lost christianities: the battles for scripture and the faiths we never knew |date=2005 |publisher=Oxford University Press |isbn=978-0-19-518249-1 |edition=Oxford Univ. Press paperback |location=Oxford}}</ref>

===Metempsychosis===
Basilides likewise brought in the notion of sin in a past stage of existence suffering its penalty here, "the elect soul" suffering "honourably through martyrdom, and the soul of another kind being cleansed by an appropriate punishment." To this doctrine of metempsychosis the Basilidians are likewise said to have referred the language of the Lord about requital to the third and fourth generations;<ref>{{harvnb|Hort|1911}} cites ''Exc. Theod.'' 976.</ref> Origen states that Basilides himself interpreted {{bibleverse||Romans|7:9}} in this sense,{{sfn|Hort|1911}}
{{blockquote|The Apostle said, 'I lived without a law once,' that is, before I came into this body, I lived in such a form of body as was not under a law, that of a beast namely, or a bird.<ref>{{harvnb|Hort|1911}} cites ''Com. in Rom.'' iv. 549, Ru.</ref>}}

However, if there be any who suffers without previous sin, it will not be "by the design of an [adverse] power", but as suffers the babe who appears to have committed no sin. The infant is said to receive a benefit when it is subjected to suffering, "gaining" many hardships.{{sfn|Hort|1911}}

===Hell===
Origen complained that Basilides deprived men of a salutary fear by teaching that transmigrations are the only punishments after death.<ref>{{harvnb|Hort|1911}} cites ''Com. in Matt. l.c.''</ref>

===Martyrdom===
Because Basilides held to a fatalistic view of metempsychosis, he believed the [[Christian martyrs]] were being punished not for being Christians, but for sins they had committed in the past.<ref name=Martyrdom>[[s:Ante-Nicene Fathers/Volume II/CLEMENT OF ALEXANDRIA/The Stromata, or Miscellanies/Book IV./Chapter XII.|St. Clement of Alexandria, ''Stromata'' Book iv. Chapter xii.]]</ref> This is why Origen says that he depreciated the martyrs.<ref>{{harvnb|Hort|1911}} cites ''Com. in Matt.'' iii. 856 Ru.</ref>

===Passions===
The Basilideans were accustomed to call the passions ''Appendages'', stating that these are certain spirits that append (προσηρτημένα) themselves to rational souls in a certain primitive turmoil and confusion. Then, they imitate the actions of those they are appended to, and not only acquire the impulses of the irrational animals, but even imitate the movements and beauties of plants. These Appendages can also have characteristics of habit [derived from stones], as the hardness of a [[diamond]].<ref>[[s:Ante-Nicene Fathers/Volume II/CLEMENT OF ALEXANDRIA/The Stromata, or Miscellanies/Book II/Chapter XX.|St. Clement of Alexandria, ''Stromata'' Book ii. Chapter xx.]]</ref>

It is impossible to determine the precise origin of this singular theory, but it was probably connected with the doctrine of ''metempsychosis'', which seemed to find support in [[Plato]]'s ''[[Timaeus (dialogue)|Timaeus]]''.<ref>''[[Timaeus (dialogue)|Timaeus]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Plat.+Tim.+42&fromdoc=Perseus%3Atext%3A1999.01.0180 42], [https://www.perseus.tufts.edu/hopper/text?doc=Plat.+Tim.+90&fromdoc=Perseus%3Atext%3A1999.01.0180 90 f].</ref> St. Clement of Alexandria stated that the plurality of souls makes the body a [[Trojan horse]].{{sfn|Hort|1911}}