"바실리데스주의"의 두 판 사이의 차이

치환됨: {{1911 -> {{1911브리태니커 using AWB
잔글 (→‎참고 문헌: 사전에 등재된 단어 몇을 빼고는 ‘여럿의 가운데’의 뜻이든 ‘무엇을 하는 동안’의 뜻이든 ‘중’은 명사이므로 그 앞을 띄어 쓴다. using AWB)
잔글 (치환됨: {{1911 -> {{1911브리태니커 using AWB)
On these doctrines, various precepts are said by the Basilidians' opponents to have been founded.
When [[Philaster]] (doubtless after Hippolytus) tells us in his first sentence about Basilides that "he violated the laws of Christian truth by making an outward show and discourse concerning the Law and the Prophets and the Apostles, but believing otherwise," the reference is probably revealing an antinomian sentiment among the Basilideans. The Basilidians considered themselves to be no longer Jews, and to have become more than Christians. Repudiation of martyrdom was naturally accompanied by indiscriminate use of things offered to idols. And from there the principle of indifference is said to have been carried so far as to sanction promiscuous immorality.
In this and other respects our accounts may possibly contain exaggerations; but Clement's complaint of the flagrant degeneracy in his time from the high standard set up by Basilides himself is unsuspicious evidence, and a libertine code of ethics would find an easy justification in such maxims as are imputed to the Basilidians.
Among the later followers of Basilides, magic, invocations, "and all other curious arts" played a part. The names of the [[Archon|rulers]] of the [[Seven Heavens|several heavens]] were handed down as a weighty secret, which was a result of the belief that whoever knew the names of these rulers would after death pass through all the heavens to the supreme God. In accordance with this, Christ also, in the opinion of these followers of Basilides, was in the possession of a mystic name (''Caulacau'') by the power of which he had descended through all the heavens to Earth, and had then again ascended to the Father. Redemption, accordingly, could be conceived as the revelation of mystic names. Whether Basilides himself had already given this magic tendency to Gnosticism cannot be decided.
A reading taken from the inferior MSS. of Irenaeus has added the further statement that they used "images"; and this single word is often cited in corroboration of the popular belief that the numerous ancient gems on which grotesque mythological combinations are accompanied by the mystic name ΑΒΡΑΣΑΞ were of Basilidian origin.
It has been shown<ref>''D. C. B.'' (4-vol. ed.), art. {{small-caps|Abrasax}}, where Lardner (''Hist. of Heretics'', ii. 14-28) should have been named with Beausobre.</ref> that there is little tangible evidence for attributing any known gems to Basilidianism or any other form of Gnosticism, and that in all probability the Basilidians and the pagan engravers of gems alike borrowed the name from some Semitic mythology. No attempts of critics to trace correspondences between the mythological personages, and to explain them by supposed condensations or mutilations, have attained even plausibility.
The most distinctive is the discouragement of martyrdom, which was made to rest on several grounds. To confess the Crucified was called a token of being still in bondage to the angels who made the body, and it was condemned especially as a vain honour paid not to Christ, Who neither suffered nor was crucified, but to Simon of Cyrene.
The contempt for martyrdom, which was perhaps the most notorious characteristic of the Basilidians, would find a ready excuse in their master's speculative paradox about martyrs, even if he did not discourage martyrdom himself.
===Relationship to Judaism===
Their discouragement of martyrdom was one of the secrets which the Basilidians diligently cultivated, following naturally on the supposed possession of a hidden knowledge. Likewise, their other mysteries were to be carefully guarded, and disclosed to "only one out of 1000 and two out of 10,000."
The silence of five years which Basilides imposed on novices might easily degenerate into the perilous dissimulation of a secret sect, while their exclusiveness would be nourished by his doctrine of the [[Basilides#Election|Election]]; and the same doctrine might further after a while receive an [[antinomian]] interpretation.
Imperfect and distorted as the picture may be, such was doubtless in substance the creed of Basilidians not half a century after Basilides had written. Were the name absent from the records of his system and theirs, no one would have suspected any relationship between them, much less imagined that they belonged respectively to master and to disciples. <!--Outward mechanism and inward principles are alike full of contrasts.--!>
Two misunderstandings have been specially misleading. Abrasax, the chief or Archon of the first set of angels, has been confounded with "the Unbegotten Father," and the God of the Jews, the Archon of the lowest heaven, has been assumed to be the only Archon recognized by the later Basilidians, though Epiphanius<ref>Epiphanius 69 {{small-caps|b.c.}}</ref> distinctly implies that each of the 365 heavens had its Archon. The mere name "Archon" is common to most forms of Gnosticism.
So again, because Clement tells us that Righteousness and her daughter Peace abide in substantive being within the Ogdoad, "the Unbegotten Father" and the five grades or forms of creative mind which intervene between Him and the creator-angels are added in to make up an Ogdoad, though none is recorded as acknowledged by the disciples: a combination so arbitrary and so incongruous needs no refutation. On the other hand, those five abstract names have an air of true Basilidian Hellenism, and the two systems possess at least one negative feature in common, the absence of syzygies and of all imagery connected directly with sex. On their ethical side the connexion is discerned with less difficulty.
<!--The nature of the contrast of principle in the theological part of the two creeds suggests how so great a change may have arisen. The system of Basilides was a high-pitched philosophical speculation, entirely unfitted to exercise popular influence, and transporting its adherents to a region remote from the sympathies of men imbued with the old Gnostic phantasies, while it was too artificial a compound to attract heathens or Catholic Christians. The power of mind and character which the remains of his writings disclose might easily gather round him in the first instance a crowd who, though they could enter into portions only of his teaching, might remain detached from other Gnostics, and yet in their theology relapse into "the broad highway of vulgar Gnosticism" (Baur in the Tübingen ''Theol. Jahrb.'' for 1856, pp. 158 f.), and make for themselves out of its elements, whether fortuitously or by the skill of some now forgotten leader, a new mythological combination. In this manner evolution from below might once more give place to emanation from above, Docetism might again sever heaven and earth, and a loose practical dualism (of the profounder speculative dualism of the East there is no trace) might supersede all that Basilides had taught as to the painful processes by which sonship attains its perfection.--!>
The composite character of the secondary Basilidianism may be seen at a glance in the combination of the five Greek abstractions preparatory to creation with the Semitic hosts of creative angels bearing barbaric names. Basilidianism seems to have stood alone in appropriating Abrasax; but Caulacau plays a part in more than one system, and the functions of the angels recur in various forms of Gnosticism, and especially in that derived from Saturnilus. Saturnilus likewise affords a parallel in the character assigned to the God of the Jew as an angel, and partly in the reason assigned for the Saviour's mission; while the Antitactae of Clement recall the resistance to the God of the Jews inculcated by the Basilidians.
Other "Basilidian" features appear in the ''[[Pistis Sophia]]'', viz. many barbaric names of angels (with 365 Archons, p.&nbsp;364), and elaborate collocations of heavens, and a numerical image taken from {{bibleverse||Deuteronomy|32:30}} (p.&nbsp;354). The Basilidian Simon of Cyrene apparently appears in the ''[[Second Treatise of the Great Seth]]'', where Jesus says: "it was another, Simon, who bore the cross on his shoulder. It was another upon whom they placed the crown of thorns ... And I was laughing at their ignorance."
== 참고 문헌 ==
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