of all creation", because having been born impassibly, He became creator and originator of the whole of creation and of substance; for "in him" the Father made all things. 1.19.5 Whence also it is said "to take the form of a slave," not only the flesh at his coming, but also the substance from the underlying matter; and substance is servile, as being passible and subject to the active and most sovereign cause. 1.20.1 For we understand "Before the morning star I begot you" thus with respect to the first-created God the Word; and "before the sun" and moon and before all creation "is your Name". The Valentinians say that by "in the image of God he made them, male and female he made them" is meant the excellent projection of Sophia, from which the masculine things are the election, and the feminine things the calling. And they call the masculine things angelic, but the feminine things themselves, the excellent seed. 1.21.2 Thus also in the case of Adam, the masculine remained with him, but all the feminine seed, having been taken from him, became Eve, from whom are the females, as from him are the males.

1.21.3 The masculine things, therefore, were drawn together with the Word; but the feminine things, having been made male, are united to the Angels and enter into the Pleroma. Because of this, the woman is said to be changed into a man, and the Church here into Angels. 1.22.1 And when the Apostle says, "Otherwise what shall they do who are baptized for the dead?"; for on our behalf, he says, the Angels were baptized, of whom we are parts. 1.22.2 And we are the dead who have been put to death by this constitution; but the living are the males who have not partaken of this constitution. 1.22.3 "If the dead are not raised, why are we baptized?". We therefore are raised, restored as equal to the angels, with the males, members to members, for union. 1.22.4 But "those who are baptized," they say, "for us the dead," are the Angels who are baptized on our behalf, so that we too, having the Name, may not be held back, hindered from entering into the Pleroma by the Limit and the Cross. 1.22.5 Therefore also in the laying on of hands they say at the end, "for angelic redemption," that is, which the Angels also have, so that the one who has received the redemption may be baptized in the same Name in which his Angel was previously baptized. 1.22.6 And in the beginning the Angels were baptized in the redemption of the Name of the one who descended upon Jesus in the dove 22.7and redeemed him. And Jesus also needed redemption, so that he might not be held back by the Thought in which he was placed, of the deficiency, coming through Sophia, as Theodotus says.

1.23.1 The followers of Valentinus say that Jesus is the Paraclete, because he has come full of the Aeons, as having proceeded from the Whole. 1.23.2 For Christ, having left Sophia who projected him, entered into the Pleroma, and on behalf of the Sophia left outside, he asked for help, and by the good pleasure of the Aeons, Jesus is projected as Paraclete for the Aeon that had passed by. And as a type of the Paraclete, Paul became the 1.23.3 Apostle of the resurrection. Immediately after the passion of the Lord, he himself was also sent to preach. Therefore he preached the Savior in both respects: as born and passible for those on the left, because being able to know him in this manner they have feared; and according to the spiritual, from the Holy Spirit and a Virgin, as the Angels on the right know. 1.23.4 For each one knows the Lord individually and not all in the same way. "The Angels of these little ones see the face of the Father," of the elect, who will be in the same 1.23.5 inheritance and perfection. Perhaps the face is also the Son, and it is also how much of the Father is comprehensible, which they, having been taught through the Son, behold; but the rest of the Father is unknown. 1.24.1 The Valentinians say that the special Spirit for ministry which each one of the Prophets had, this has been poured out upon all those of the Church; therefore also the signs of the Spirit, healings and prophecies, are accomplished through the Church. 1.24.2 But they are ignorant that the Paraclete, who is now closely at work in the Church, of the same substance

πάσης κτίσεως", ὅτι γεν νηθεὶς ἀπαθῶς, κτίστης καὶ γενεσιάρχης τῆς ὅλης ἐγένετο κτίσεώς τε καὶ οὐσίας· "ἐν αὐτῷ" γὰρ ὁ Πατὴρ τὰ πάντα ἐποίησεν. 1.19.5 Ὅθεν καὶ "μορφὴν δούλου λαβεῖν" εἴρηται, οὐ μόνον τὴν σάρκα κατὰ τὴν παρουσίαν, ἀλλὰ καὶ τὴν οὐσίαν ἐκ τοῦ ὑποκειμένου· δούλη δὲ ἡ οὐσία, ὡς ἂν παθητὴ καὶ ὑποκειμένη τῇ δραστηρίῳ καὶ κυριωτάτῃ αἰτίᾳ. 1.20.1 Τὸ γὰρ "πρὸ ἑωσφόρου ἐγέννησά σε" οὕτως ἐξακούομεν ἐπὶ τοῦ πρωτοκτίστου Θεοῦ Λόγου· καὶ "πρὸ ἡλίου" καὶ σελήνης καὶ πρὸ πάσης κτίσεως "τὸ Ὄνομά σου". Τῷ "κατ' εἰκόνα Θεοῦ ἐποίησεν αὐτούς, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς" τὴν προβολὴν τὴν ἀρίστην φασὶν οἱ Οὐαλεντινιανοὶ τῆς Σοφίας λέγεσθαι, ἀφ' ἧς τὰ μὲν ἀρρενικὰ ἡ ἐκλογή, τὰ δὲ θηλυκὰ ἡ κλῆσις. Καὶ τὰ μὲν ἀρρενικὰ ἀγγελικὰ καλοῦσι, τὰ θηλυκὰ δὲ ἑαυτούς, τὸ διαφέρον σπέρμα. 1.21.2 Οὕτως καὶ ἐπὶ τοῦ Ἀδάμ, τὸ μὲν ἀρρενικὸν ἔμεινεν αὐτῷ, πᾶν δὲ τὸ θηλυκὸν σπέρμα ἀρθὲν ἀπ' αὐτοῦ Εὔα γέγονεν, ἀφ' ἧς αἱ θήλειαι, ὡς ἀπ' ἐκείνου οἱ ἄρρενες.

1.21.3 Τὰ οὖν ἀρρενικὰ μετὰ τοῦ Λόγου συνεστάλη· τὰ θηλυκὰ δὲ ἀπανδρωθέντα ἑνοῦται τοῖς Ἀγγέλοις καὶ εἰς Πλήρωμα χωρεῖ. ∆ιὰ τοῦτο ἡ γυνὴ εἰς ἄνδρα μετατίθεσθαι λέγεται καὶ ἡ ἐνταῦθα Ἐκκλησία εἰς Ἀγγέλους. 1.22.1 Καὶ ὅταν εἴπῃ ὁ Ἀπόστολος· "Ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν;"· ὑπὲρ ἡμῶν γάρ, φησίν, οἱ Ἄγγελοι ἐβαπτίσαντο, ὧν ἐσμεν μέρη. 1.22.2 Νεκροὶ δὲ ἡμεῖς οἱ νεκρωθέντες τῇ συστάσει ταύτῃ· ζῶντες δὲ οἱ ἄρρενες οἱ μὴ μεταλαβόντες τῆς συστά σεως ταύτης. 1.22.3 "Εἰ νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτιζόμεθα;". Ἐγειρόμεθα οὖν ἡμεῖς, ἰσάγγελοι τοῖς ἄρρεσιν ἀποκατασταθέντες, τοῖς μέλεσι τὰ μέλη, εἰς ἕνωσιν. 1.22.4 "Οἱ βαπτιζόμενοι" δέ, φασίν, "ὑπὲρ ἡμῶν τῶν νεκρῶν", οἱ Ἄγγελοί εἰσιν οἱ ὑπὲρ ἡμῶν βαπτιζόμενοι, ἵνα ἔχοντες καὶ ἡμεῖς τὸ Ὄνομα μὴ ἐπισχεθῶμεν κωλυθέντες εἰς τὸ Πλήρωμα παρελθεῖν τῷ Ὅρῳ καὶ τῷ Σταυρῷ. 1.22.5 ∆ιὸ καὶ ἐν τῇ χειροθεσίᾳ λέγουσιν ἐπὶ τέλους· "εἰς λύτρωσιν ἀγγελικήν", τουτέστιν ἣν καὶ Ἄγγελοι ἔχουσιν, ἵν' ᾖ βεβαπτισμένος ὁ τὴν λύτρωσιν κομισάμε νος τῷ αὐτῷ Ὀνόματι ᾧ καὶ ὁ Ἄγγελος αὐτοῦ προβεβάπτισται. 1.22.6 Ἐβαπτίσαντο δὲ ἐν ἀρχῇ οἱ Ἄγγελοι ἐν λυτρώσει τοῦ Ὀνόματος τοῦ ἐπὶ τὸν Ἰησοῦν ἐν τῇ περιστερᾷ κατελθόντος 22.7καὶ λυτρωσαμένου αὐτόν. Ἐδέησεν δὲ λυτρώσεως καὶ τῷ Ἰησοῦ, ἵνα μὴ κατασχεθῇ τῇ Ἐννοίᾳ ᾗ ἐνετέθη τοῦ ὑστερήματος, προσερχόμενος διὰ τῆς Σοφίας, ὥς φησιν ὁ Θεόδοτος.

1.23.1 Τὸν Παράκλητον οἱ ἀπὸ Οὐαλεντίνου τὸν Ἰησοῦν λέγουσιν, ὅτι πλήρης τῶν Αἰώνων ἐλήλυθεν, ὡς ἀπὸ τοῦ Ὅλου προελθών. 1.23.2 Χριστὸς γάρ, καταλείψας τὴν προβαλοῦσαν αὐτὸν Σοφίαν, εἰσελθὼν εἰς τὸ Πλήρωμα, ὑπὲρ τῆς ἔξω καταλειφθείσης Σοφίας ᾐτήσατο τὴν βοήθειαν, καὶ ἐξ εὐδοκίας τῶν Αἰώνων Ἰησοῦς προβάλλεται Παράκλητος τῷ παρελθόντι Αἰῶνι. Ἐν τύπῳ δὲ Παρακλήτου ὁ Παῦλος ἀναστάσεως 1.23.3 Ἀπόστολος γέγονεν. Αὐτίκα μετὰ τὸ πάθος τοῦ Κυρίου καὶ αὐτὸς ἀπεστάλη κηρύσσειν. ∆ιὸ καὶ καθ' ἑκάτερον ἐκήρυξε τὸν Σωτῆρα· γεννητὸν καὶ παθητὸν διὰ τοὺς ἀριστερούς, ὅτι τοῦτον γνῶναι δυνηθέντες κατὰ τὸν τόπον τοῦτον δεδίασιν· καὶ κατὰ τὸ πνευματικὸν ἐξ ἁγίου Πνεύματος καὶ Παρθένου, ὡς οἱ δεξιοὶ Ἄγγελοι γινώσκουσιν. 1.23.4 Ἰδίως γὰρ ἕκαστος γνωρίζει τὸν Κύριον καὶ οὐχ ὁμοίως πάντες. "Τὸ πρόσωπον τοῦ Πατρὸς ὁρῶσιν οἱ Ἄγγελοι τούτων τῶν μικρῶν", τῶν ἐκλεκτῶν, τῶν ἐσομένων ἐν τῇ αὐτῇ 1.23.5 κληρονομίᾳ καὶ τελειότητι. Τάχα δὲ τὸ πρόσωπον ἔστι μὲν καὶ ὁ Υἱός, ἔστι δὲ καὶ ὅσον καταληπτὸν τοῦ Πατρὸς δι' Υἱοῦ δεδιδαγμένοι θεωροῦσι· τὸ δὲ λοιπὸν ἄγνωστόν ἐστι τοῦ Πατρός. 1.24.1 Λέγουσιν οἱ Οὐαλεντινιανοὶ ὅτι ὃ κατὰ εἷς τῶν Προφητῶν ἔσχεν Πνεῦμα ἐξαίρετον εἰς διακονίαν, τοῦτο ἐπὶ πάντας τοὺς τῆς Ἐκκλησίας ἐξεχύθη· διὸ καὶ τὰ σημεῖα τοῦ Πνεύματος, ἰάσεις καὶ προφητεῖαι, διὰ τῆς Ἐκκλησίας ἐπιτελοῦνται. 1.24.2 Ἀγνοοῦσι δὲ ὅτι ὁ Παράκλητος, ὁ προσεχῶς ἐνεργῶν νῦν ἐν τῇ Ἐκκλησίᾳ, τῆς αὐτῆς οὐσίας