is also of power for the one who acted proximately according to the old covenant. 1.25.1 The followers of Valentinus defined the angel as a word having a report of the One Who Is. And they call the Aeons homonymously with the Logos, logoi.

1.25.2 The Apostles, he says, were transferred to the twelve zodiac signs; for as generation is administered by them, so regeneration is overseen by the Apostles. 1.26.1 The visible part of Jesus was Wisdom and the Church of the superior seeds, which he put on through the flesh, as Theodotus says; but the invisible part was the Name, which is the Only-begotten Son. 1.26.2 Whence when he says, "I am the Door," he says this: "you will come as far as the Limit where I am, you 1.26.3 of the superior seed." But when he himself enters, the seed also enters with him into the Pleroma, "gathered" and brought in through the door. 1.27.1 The priest, entering within the second veil, would lay aside the plate by the altar of incense; but he himself would enter in silence, having the Name engraved in his heart; showing the putting off of the body which had become like a plate of pure gold and light because of the purification, the putting off of what is like the body of the soul, in which was engraved the brightness of piety, through which, wearing the Name, he was known to the Principalities and Powers. 1.27.2 And this body, the plate that had become weightless, is laid aside "within the second veil," in the intelligible world, which is a second complete veil of the whole, "by the altar of incense," by the Angels who are ministers of the prayers that are offered up. 1.27.3 But the soul, naked in the power of the conscience, having become as it were a body of power, passes over to spiritual things, having become truly rational and high-priestly, being animated, so to speak, now proximately by the Word, just as the Archangels become high priests of the Angels, and again, of these, the First-created. 1.27.4 Where is there still an achievement of scripture and learning for that soul which has become pure, where it is even deemed worthy to see God "face to face"? 1.27.5 Indeed, having surpassed angelic teaching and the Name that is taught in writing, it comes to the knowledge and comprehension of things, no longer a bride, but now become Logos and lodging with the bridegroom along with the First-called and First-created, friends through love, sons through teaching and obedience, and brothers through the community of origin.

1.27.6 So it was a matter of the economy to wear the plate and to learn unto knowledge; but of power for man to become a god-bearer, being acted upon proximately by the Lord and becoming like his body. 1.28.1 The saying, "God who repays to the third and fourth generation of those who disobey," the followers of Basilides say refers to reincarnations. But the followers of Valentinus say it signifies the three places on the left, and the fourth generation their seeds; "but showing mercy to thousands," to those on the right. Silence, they say, being the Mother of all those projected by the Depth, kept silent about the Ineffable, what she was unable to speak, but what she comprehended, this she named Incomprehensible. Then, forgetting the glory of God, they impiously say that he suffered. For that which the Father suffered-with, "being firm by nature," says Theodotus, "and unyielding," by making himself yielding, so that Silence might comprehend this, 2.30.2 is a passion. For sympathy is a passion of one because of the passion of another. Yea, verily; and when the passion occurred, the Whole also suffered-with it, for the correction of the one who had suffered. 2.31.1 But also if the one who came down was the good pleasure of the Whole ("for in him was all the Pleroma bodily"), and he suffered, it is clear that the seeds in him also suffered-with, through which the Whole and the All is found suffering. 2.31.2 But also through the suffering of the twelfth Aeon, the Wholes, "being chastened," as they say, suffered-with.

ἐστὶ καὶ δυνάμεως τῷ προσεχῶς ἐνεργή σαντι κατὰ τὴν παλαιὰν διαθήκην. 1.25.1 Τὸν ἄγγελον ὡρίσαντο οἱ ἀπὸ Οὐαλεντίνου λόγον ἀπαγγελίαν ἔχοντα τοῦ Ὄντος. Λέγουσι δὲ καὶ τοὺς Αἰῶνας ὁμωνύμως τῷ Λόγῳ λόγους.

1.25.2 Οἱ Ἀπόστολοι, φησί, μετετέθησαν τοῖς δεκαδύο ζῳδίοις· ὡς γὰρ ὑπ' ἐκείνων ἡ γένεσις διοικεῖται, οὕτως ὑπὸ τῶν Ἀποστόλων ἡ ἀναγέννησις ἐφορᾶται. 1.26.1 Τὸ ὁρατὸν τοῦ Ἰησοῦ ἡ Σοφία καὶ ἡ Ἐκκλησία ἦν τῶν σπερμάτων τῶν διαφερόντων, ἣν ἐστολίσατο διὰ τοῦ σαρκίου, ὥς φησιν ὁ Θεόδοτος· τὸ δὲ ἀόρατον τὸ Ὄνομα, ὅπερ ἐστὶν ὁ Υἱὸς ὁ Μονογενής. 1.26.2 Ὅθεν ὅταν εἴπῃ· "Ἐγώ εἰμι ἡ Θύρα", τοῦτο λέγει ὅτι "μέχρι τοῦ Ὅρου οὗ εἰμι ἐγὼ ἐλεύσεσθε, οἱ 1.26.3 τοῦ διαφέροντος σπέρματος". Ὅταν δὲ καὶ αὐτὸς εἰσέρχηται, καὶ τὸ σπέρμα συνεισέρχεται αὐτῷ εἰς τὸ Πλήρωμα, διὰ τῆς θύρας "συναχθὲν" καὶ εἰσαχθέν. 1.27.1 Ὁ ἱερεὺς εἰσιὼν ἐντὸς τοῦ καταπετάσματος τοῦ δευτέρου, τό τε πέταλον ἀπετίθει παρὰ τῷ θυσιαστηρίῳ τοῦ θυμιάματος· αὐτὸς δὲ ἐν σιγῇ, τὸ ἐν τῇ καρδίᾳ ἐγκεχαραγμένον Ὄνομα ἔχων, εἰσῄει· δεικνὺς τὴν ἀπόθεσιν τοῦ σώματος τοῦ καθάπερ πετάλου χρυσοῦ καθαροῦ γενομένου καὶ κούφου διὰ τὴν κάθαρσιν τοῦ ὥσπερ σώματος τῆς ψυχῆς ἀπόθεσιν, ἐν ᾧ ἐγκεχάρακτο τὸ γάνωμα τῆς θεοσεβείας δι' οὗ ταῖς Ἀρχαῖς καὶ ταῖς Ἐξουσίαις ἐγινώσκετο τὸ Ὄνομα περι κείμενος. 1.27.2 Ἀποτίθεται δὲ τοῦτο τὸ σῶμα, τὸ πέταλον τὸ ἀβαρὲς γενόμενον, "ἐντὸς τοῦ καταπετάσματος τοῦ δευτέρου", ἐν τῷ νοητῷ κόσμῳ, ὅ ἐστι δεύτερον ὁλοσχερὲς καταπέτασμα τοῦ παντός, "παρὰ τὸ θυσιαστήριον τοῦ θυμιάματος", παρὰ τοὺς λειτουργοὺς τῶν ἀναφερομένων εὐχῶν Ἀγγέλους. 1.27.3 Γυμνὴ δὲ ἡ ψυχὴ ἐν δυνάμει τοῦ συνειδότος, οἷον σῶμα τῆς δυνάμεως γενομένη, μεταβαίνει εἰς τὰ πνευματικά, λογικὴ τῷ ὄντι καὶ ἀρχιερα τικὴ γενομένη, ὡς ἂν ἐμψυχουμένη ὡς εἰπεῖν ὑπὸ τοῦ Λόγου προσεχῶς ἤδη, καθάπερ οἱ Ἀρχάγγελοι τῶν Ἀγγέλων ἀρχιερεῖς γενόμενοι, καὶ τούτων πάλιν οἱ Πρωτόκτιστοι. 1.27.4 Ποῦ δὲ ἔτι γραφῆς καὶ μαθήσεως κατόρθωμα τῇ ψυχῇ ἐκείνῃ τῇ καθαρᾷ γενομένῃ, ὅπου καὶ ἀξιοῦται "πρόσωπον πρὸς πρόσωπον" Θεὸν 1.27.5 ὁρᾶν; Τὴν γοῦν ἀγγελικὴν διδασκαλίαν ὑπερβᾶσα καὶ τὸ Ὄνομα τὸ διδασκόμενον ἐγγράφως, ἐπὶ τὴν γνῶσιν καὶ κατάληψιν τῶν πραγμάτων ἔρχεται, οὐκέτι νύμφη, ἀλλ' ἤδη Λόγος γενόμενος καὶ παρὰ τῷ νυμφίῳ καταλύων μετὰ τῶν Πρωτοκλήτων καὶ Πρωτοκτίστων, φίλων μὲν δι' ἀγάπην, υἱῶν δὲ διὰ τὴν διδασκαλίαν καὶ ὑπακοήν, ἀδελφῶν δὲ διὰ τὸ τῆς γενέσεως κοινόν.

1.27.6 Ὥστε τὸ μὲν τῆς οἰκονομίας ἦν, τὸ πέταλον περικεῖσθαι καὶ μανθάνειν εἰς γνῶσιν· τὸ δὲ δυνάμεως, τὸ θεοφόρον γίνεσθαι τὸν ἄνθρωπον, προσεχῶς ἐνεργούμενον ὑπὸ τοῦ Κυρίου καὶ καθάπερ σῶμα αὐτοῦ γινόμενον. 1.28.1 Τό· "Θεὸς ἀποδιδοὺς ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς ἀπειθοῦσι", φασὶν οἱ ἀπὸ Βασιλείδου κατὰ τὰς ἐνσωματώσεις. Οἱ δὲ ἀπὸ Οὐαλεντίνου τοὺς τρεῖς τόπους δηλοῦσθαι τοὺς ἀριστερούς, τετάρτην δὲ γενεὰν τὰ σπέρματα αὐτῶν· "Ἔλεον δὲ ποιῶν εἰς χιλιάδας", ἐπὶ τὰ δεξιά. Ἡ Σιγή, φασί, Μήτηρ οὖσα πάντων τῶν προβλη θέντων ὑπὸ τοῦ Βάθους, ὃ μὲν οὐκ ἔσχεν εἰπεῖν, περὶ τοῦ Ἀρρήτου σεσίγηκεν, ὃ δὲ κατέλαβεν, τοῦτο Ἀκατάληπτον προσηγόρευσεν. Εἶτα, ἐκλαθόμενοι τῆς δόξης τοῦ Θεοῦ, παθεῖν αὐτὸν λέγουσιν ἀθέως. Ὃ γὰρ συνεπάθησεν ὁ Πατήρ, "στερεὸς ὢν τῇ φύσει", φησὶν ὁ Θεόδοτος, "καὶ ἀνένδοτος", ἐνδόσιμον ἑαυτὸν παρασχών, ἵνα ἡ Σιγὴ τοῦτο καταλάβῃ, 2.30.2 πάθος ἐστίν. ἡ γὰρ συμπάθεια, πάθος τινὸς διὰ πάθος ἑτέρου. Ναὶ μήν· καὶ τοῦ πάθους γενομένου, τὸ Ὅλον συνε πάθησεν καὶ αὐτό, εἰς διόρθωσιν τοῦ παθόντος. 2.31.1 Ἀλλὰ καὶ εἰ ὁ κατελθὼν εὐδοκία τοῦ Ὅλου ἦν ("ἐν αὐτῷ γὰρ πᾶν τὸ Πλήρωμα ἦν σωματικῶς"), ἔπαθεν δὲ οὗτος, δῆλον ὅτι καὶ τὰ ἐν αὐτῷ σπέρματα συνέπαθεν, δι' ὧν τὸ Ὅλον καὶ τὸ Πᾶν εὑρίσκεται πάσχον. 2.31.2 Ἀλλὰ καὶ διὰ τῆς τοῦ δωδεκάτου Αἰῶνος πείσεως τὰ Ὅλα "παιδευθέντα", ὥς φασι, συνεπάθησεν.