the one believed being testified to. But the one on the River, to those about to believe; for which reason the voice was also neglected by them, being preoccupied with the teaching of the lawgivers. 1.6.1 The followers of Valentinus accept "In the Beginning was the Word, and the Word was with God, and the Word was God" in this way: 1.6.2 For they say "Beginning" is the Only-begotten, who is also called God, as also in the following he declares him to be God outright, saying: "The Only-begotten God, who is in the bosom of the Father, he has declared him." 1.6.3 And the Word "in the Beginning" (that is, in the Only-begotten, in the Mind and the Truth) reveals Christ, the Word and the Life; whence reasonably he also calls him God, who is in God the Mind.

1.6.4 "What was made in him" (the Word) "was Life" (the syzygy); for which reason the Lord also says, "I am the Life." 1.7.1 The Father, therefore, being unknown, wished to be known to the Aeons; and through his own Thought, as though having known himself, a Spirit of knowledge being in knowledge, he put forth the Only-begotten. Therefore, the one who came forth from knowledge (that is, from the paternal Thought) also became Knowledge, that is, the Son, because "through the Son the Father was known." 1.7.2 But the Spirit of love is mixed with that of knowledge, as Father to Son and Thought to Truth, having come forth from Truth as knowledge from Thought. 1.7.3 And the one who remained "Only-begotten Son in the bosom of the Father," explains the Thought through knowledge to the Aeons, as though having been put forth also by his bosom; but the one who appeared here is no longer "Only-begotten," but is called "as Only-begotten" by the Apostle, "glory as of an Only-begotten"; -because being one and the same, in creation Jesus is "First-born," but in the Pleroma "Only-begotten." And he is the same, being such in each place as he is able to be contained. 1.7.4 And the one who descended is never divided from the one who remained. For the Apostle says: "For he who ascended is the same as he who descended." 1.7.5 And they say the Demiurge is an image of the Only-begotten; Therefore the works of the image are also dissoluble. Whence also the Lord, making an image of the spiritual resurrection, raised the dead whom he raised, not with incorruptible flesh, but as those who would die again. 1.8.1 But we say the Word in identity is God in God, who is also said to be "in the bosom of the Father," without interval, without division, one God. 1.8.2 "All things were made through him," according to the immediate energy of the Word in identity, the spiritual and intelligible and sensible things. "This one has declared the bosom of the Father," the Savior and Isaiah; "and I will recompense their works into their bosom," into their thought which is in the soul, from which first is energized the "First-born of all creation."

1.8.3 But the Only-begotten in identity, according to whose indivisible power the Savior works, this one is "the Light" of the Church, which was formerly in darkness and in ignorance. 1.8.4 "And the darkness did not comprehend him"; the apostates and the rest of men did not know him, and death did not hold him. 1.9.1 Faith is not one, but different. At any rate, the Savior says: "Let it be to you according to your faith." Whence it is said that the men of the calling will be led astray at the coming of the Antichrist; but it is impossible for the elect; for which reason he says: "And if possible, my elect." 1.9.2 Again when he says: "Go out from my Father's house," he speaks to the called. Again, to the one who came from a journey and had devoured his substance, for whom he sacrificed the fatted calf, he speaks of the calling; and where the king called those in the highways to the wedding feast. 1.9.3 All, therefore, are called equally ("for he rains on the just and the unjust, and makes the sun to shine on all"); but those are chosen who have believed more, to whom he says: "No one has seen my Father except the Son"; and "You are the light of the world"; and "Holy Father, sanctify them in your Name."

μαρτυρουμένου τοῦ πιστευομένου. Ἡ δὲ ἐπὶ τῷ Ποταμῷ, τοῖς μέλλουσι πιστεύειν· διὸ καὶ ἠμελήθη ἡ φωνὴ αὐτοῖς προκατεχομένοις ἐπὶ τῇ τῶν νομοδιδασκάλων ἀγωγῇ. 1.6.1 Τὸ "Ἐν Ἀρχῇ ἦν ὁ Λόγος καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν καὶ Θεὸς ἦν ὁ Λόγος" οἱ ἀπὸ Οὐαλεντίνου οὕτως ἐνδέχονται· 1.6.2 "Ἀρχὴν" μὲν γὰρ τὸν Μονογενῆ λέγουσιν, ὃν καὶ Θεὸν προσαγορεύεσθαι, ὡς καὶ ἐν τοῖς ἑξῆς ἄντικρυς Θεὸν αὐτὸν δηλοῖ λέγων· "Ὁ Μονογενὴς Θεὸς, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρός, ἐκεῖνος ἐξηγήσατο." 1.6.3 Τὸν δὲ Λόγον τὸν "ἐν τῇ Ἀρχῇ" (τοῦτ' ἐστὶν ἐν τῷ Μονογενεῖ, ἐν τῷ Νῷ καὶ τῇ Ἀληθείᾳ) μηνύει τὸν Χριστόν, τὸν Λόγον καὶ τὴν Ζωήν· ὅθεν εἰκότως καὶ αὐτὸν Θεὸν λέγει, τὸν ἐν τῷ Θεῷ τῷ Νῷ ὄντα.

1.6.4 "Ὃ γέγονεν ἐν αὐτῷ" (τῷ Λόγῳ) "Ζωὴ ἦν" (ἡ σύζυγος)· διὸ καί φησιν ὁ Κύριος· "Ἐγώ εἰμι ἡ Ζωή." 1.7.1 Ἄγνωστος οὖν ὁ Πατὴρ ὤν, ἠθέλησεν γνωσθῆναι τοῖς Αἰῶσι· καὶ διὰ τῆς Ἐνθυμήσεως τῆς ἑαυτοῦ, ὡς ἂν ἑαυτὸν ἐγνωκώς, Πνεῦμα γνώσεως οὔσης ἐν γνώσει, προέβαλε τὸν Μονογενῆ. Γέγονεν οὖν καὶ ὁ ἀπὸ γνώσεως (τουτέστι τῆς πατρικῆς Ἐνθυμήσεως) προελθὼν Γνῶσις, τουτέστιν ὁ Υἱός, ὅτι "δι' Υἱοῦ ὁ Πατὴρ ἐγνώσθη." 1.7.2 Τὸ δὲ τῆς ἀγάπης Πνεῦμα κέκραται τῷ τῆς γνώσεως, ὡς Πατὴρ Υἱῷ καὶ Ἐνθύμησις Ἀληθείᾳ, ἀπ' Ἀληθείας προελθὸν ὡς ἀπὸ Ἐνθυμήσεως ἡ γνῶσις. 1.7.3 Καὶ ὁ μὲν μείνας "Μονογενὴς Υἱὸς εἰς τὸν κόλπον τοῦ Πατρός", τὴν Ἐνθύμησιν διὰ τῆς γνώσεως ἐξηγεῖται τοῖς Αἰῶσιν, ὡς ἂν καὶ ὑπὸ τοῦ κόλπου αὐτοῦ προβληθείς· ὁ δὲ ἐνταῦθα ὀφθεὶς οὐκέτι "Μονογενής", ἀλλ' "ὡς Μονογενὴς" πρὸς τοῦ Ἀποστόλου προσαγορεύ εται, "δόξαν ὡς Μονογενοῦς"· -ὅτι εἷς καὶ ὁ αὐτὸς ὤν, ἐν μὲν τῇ κτίσει "Πρωτότοκός" ἐστιν Ἰησοῦς, ἐν δὲ Πληρώ ματι "Μονογενής". Ὁ δὲ αὐτός ἐστι, τοιοῦτος ὢν ἑκάστῳ τόπῳ οἷος κεχωρῆσθαι δύναται. 1.7.4 Καὶ οὐδέποτε τοῦ μείναντος ὁ καταβὰς μερίζεται. Φησὶ γὰρ ὁ Ἀπόστολος· "Ὁ γὰρ ἀναβὰς αὐτός ἐστι καὶ ὁ καταβάς." 1.7.5 Εἰκόνα δὲ τοῦ Μονογενοῦς τὸν ∆ημιουργὸν λέγουσιν· ∆ιὸ καὶ λυτὰ τῆς εἰκόνος τὰ ἔργα. Ὅθεν καὶ ὁ Κύριος, εἰκόνα τῆς πνευματικῆς ἀναστάσεως ποιήσας, τοὺς νεκροὺς οὓς ἤγειρεν, οὐκ ἀφθάρτους τὴν σάρκα, ἀλλ' ὡς αὖθις ἀποθανουμένους ἤγειρεν. 1.8.1 Ἡμεῖς δὲ τὸν ἐν ταὐτότητι Λόγον Θεὸν ἐν Θεῷ φαμεν, ὃς καὶ "εἰς τὸν κόλπον τοῦ Πατρὸς" εἶναι λέγεται, ἀδιάστατος, ἀμέριστος, εἷς Θεός. 1.8.2 "Πάντα δι' αὐτοῦ ἐγένετο", κατὰ τὴν προσεχῆ ἐνέργειαν τοῦ ἐν ταὐτότητι Λόγου, τά τε πνευματικὰ καὶ νοητὰ καὶ αἰσθητά. "Οὗτος τὸν κόλπον τοῦ Πατρὸς ἐξηγήσατο", ὁ Σωτὴρ καὶ Ἡσαΐας· "καὶ ἀνταποδώσω τὰ ἔργα αὐτῶν εἰς τὸν κόλπον αὐτῶν", εἰς τὴν ἔννοιαν αὐτῶν τὴν ἐν τῇ ψυχῇ, ἀφ' ἧς πρώτης ἐνεργεῖται "Πρωτότοκος πάσης κτίσεως".

1.8.3 Ὁ δὲ ἐν ταὐτότητι Μονογενής, οὗ κατὰ δύναμιν ἀδιάστατον ὁ Σωτὴρ ἐνεργεῖ, οὗτός ἐστι "τὸ Φῶς" τῆς Ἐκκλησίας, τῆς πρότερον ἐν σκότῳ καὶ ἐν ἀγνοίᾳ οὔσης. 1.8.4 "Καὶ ἡ σκοτία αὐτὸν οὐ κατέλαβεν"· οἱ ἀποστατήσαντες καὶ οἱ λοιποὶ τῶν ἀνθρώπων οὐκ ἔγνωσαν αὐτόν, καὶ ὁ θάνατος οὐ κατέσχεν αὐτόν. 1.9.1 Ἡ πίστις οὐ μία, ἀλλὰ διάφορος. Ὁ γοῦν Σωτήρ φησι· "Γενηθήτω σοῦ κατὰ τὴν πίστιν". Ὅθεν εἴρηται τοὺς μὲν τῆς κλήσεως ἀνθρώ πους κατὰ τὴν παρουσίαν τοῦ Ἀντιχρίστου πλανηθήσεσθαι· ἀδύνατον δὲ τοὺς ἐκλεκτούς· διό φησι· "Καὶ εἰ δυνατόν, τοὺς ἐκλεκτούς μου." 1.9.2 Πάλιν ὅταν λέγῃ· "Ἐξέλθετε ἐκ τοῦ οἴκου τοῦ Πατρός μου", τοῖς κλητοῖς λέγει. Πάλιν τῷ ἐξ ἀποδημίας ἐλθόντι καὶ κατεδηδοκότι τὰ ὑπάρχοντα, ᾧ τὸν σιτευτὸν ἔθυσεν μόσχον, τὴν κλῆσιν λέγει· καὶ ὅπου ὁ βασιλεὺς εἰς τὸ δεῖπνον τοῦ γάμου τοὺς ἐν ταῖς ὁδοῖς κέκληκεν. 1.9.3 Πάντες μὲν οὖν κέκληνται ἐπ' ἴσης ("βρέχει γὰρ ἐπὶ δικαίους καὶ ἀδίκους, καὶ τὸν ἥλιον ἐπιλάμπει πᾶσιν")· ἐκλέγονται δὲ οἱ μᾶλλον πιστεύσαντες, πρὸς οὓς λέγει· "Τὸν Πατέρα μου οὐδεὶς ἑώρακεν εἰ μὴ ὁ Υἱός"· καὶ "Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου"· καὶ "Πάτερ ἅγιε, ἁγίασον αὐτοὺς ἐν τῷ Ὀνόματί σου."