§ 1.
As to their tradition about the Redemption, it proves to be invisible and incomprehensible, being as it is a mother of those things which cannot be holden nor seen. And therefore being unstable, it cannot be set forth simply, nor in one manner of speech: because they deliver it as they will, each one of them. For according to the number of initiators into this way of thinking, so many are the Redemptions. Now that this kind is forged by Satan to the denying of Baptism, our new Birth unto God, and to the rejection of the whole Faith, we will declare in the course of our refutation of them, in the proper place.
§ 2.
However, their statement is, that it is requisite for those who have won the perfect knowledge, i.e., for their being regenerated into the power which is above all: it being else impossible to enter within the Pleroma: since it is this which brings them quite into the Deep. For the Baptism of the visible Jesus they hold to relate to the forgiveness of sins, but the Redemption of the Christ who came down therein, to perfection; the one natural, the other spiritual. And that Baptism was proclaimed by John unto Repentance, but Redemption brought hither by Jesus unto Perfection.1 And that of this He saith, I have also another Baptism to be baptized with, and I am greatly urged on to the same. Yea also to the sons of Zebedee, when their mother was asking for them to sit on the right hand and on the left with Him, in His Kingdom, they say that of this additional Redemption the Lord said,2 Can ye be baptized with the Baptism which I am about to be baptized with? And Paul they say hath in terms indicated, and that often, the Redemption in Christ Jesus: and that this is the same which is variously and discordantly delivered by them.
§ 3.
For some of them frame a bridal chamber, and solemnize an initiation, with certain invocations upon those who are being perfected, and they say that what they do is a spiritual marriage, after the similitude of the marriages on high. Others bring them to water, and baptizing say over them, Into the Name of the unknown Father of all, into Truth the Mother of all, into him that descended upon Jesus, for uniting, and redemption, and communion of their virtues. While others utter certain Hebrew names, the more to astound the initiated, thus: Basema, &c. Of which the interpretation is like this: “That which is above all power of the Father I invoke, which is named Light, and a good Spirit and Life: for thou hast reigned in the body.” And others again rehearse the form of Redemption thus: “The name which is hidden from all Godhead, and Dominion, and Truth, which Jesus of Nazareth put on in the lives of the light of Christ, of Christ who lives by the Holy Spirit, unto Angelical Redemption.” The name of Restitution: “Messiah Uphareg &c:” and of these the interpretation runs thus: “I divide not the Spirit, the heart, and the supercelestial Power, the merciful one. May I profit by Thy Name, O Saviour of Truth!” And while the initiators themselves rehearse these forms, the initiated answers, “I have been confirmed, and ransomed, and ransom my own soul from this world, and from all things that are of it, in the name of IAO, who purchased his own soul unto redemption, in Christ the Living.” Then those who are present subjoin, “Peace to all, upon whom this Name resteth.” Then they besmear the initiated with the juice of balsam. For this ointment they say is the type of the fragrance that is above all.
§ 4.
But some of them say that bringing to the water is superfluous, but mix oil and water together, and with invocations like what we have said cast it on the head of the initiated. And this they will have to be redemption. And they too anoint him with balsam. Others again rejecting all these affirm, that the mystery of the unspeakable and invisible Power must not be wrought by visible and corruptible creatures, nor that of the things inconceivable and incorporeal and remote from sense, by sensible and bodily things. But that it is perfect Redemption, simply to know well the unspeakable Greatness. For that defect and passion having been caused by ignorance, the whole that is framed out of this ignorance is done away by knowledge. And that so knowledge is the redemption of the inner man. And that it is neither bodily, for the body is corruptible; nor animal, for the animal soul too comes of defect, and is moreover a kind of dwelling-house of the spirit: the Redemption therefore must needs also be spiritual. For that by knowledge the inner or spiritual man is redeemed, and that they are content with the right knowledge of all things; and that this is real Redemption.
§ 5.
There are others, who redeem their dead, and such as are arrived at the very point of departure, pouring on their heads oil and water, or the aforesaid ointment with water, and the aforesaid invocations, that they may escape the hold and sight of the Principalities and Powers, and that their inner man may ascend up above the invisible things; as though their body were left among the creatures of the world, and their soul cast out to the Demiurge. And they bid them coming to the Powers, after their death, to speak thus: “I, the son of the Father, of the pre-existent Father, and such a son as to be in the Pre-existent:—I am come to see all things, both alien, and mine own: yet not simply alien, but belonging to Achamoth who is female, and made all things for herself. And I deduce my birth from the Pre-existent one, and I go again to mine own, from whence I came.” And by these words they say he avoids and escapes the Powers. And that he comes also to the Demiurge’s People and says, “I am a precious vessel, more than the female who made you. If your Mother knows not her own root, yet I know myself, and I know whence I am, and I call upon the incorruptible wisdom which is in the Father, and is the mother of your mother who hath no father, nor yet any consort. But a Hermaphrodite, made of a female, created you, ignorant even of her own mother, and thinking herself to be alone: but I invoke her mother.” And they say that the people of the Demiurge, hearing this, are greatly disturbed, and find fault with their own origin, and the race of their mother: while themselves go to their own place, casting away their chains, i.e., their animal soul. Now concerning their redemption these are the things which have reached us. But whereas they differ from each other both in doctrine and in the mode of teaching, and those who are more recently accounted among them, affect daily to find something new, and to bear fruit such as no one ever thought of; it is hard to write out all their opinions.