- Testimonium 1 — Basilides of Alexandria and the twenty-four books of Exegetica (Eusebius, Church History 4.7)
- Fragment — On those punished by martyrdom, from the Exegetica book 23 (quoted verbatim by Clement, Stromata 4.12)
- Testimonium 2 — The school's doctrine of faith (Clement, Stromata 2.2–3)
Testimonium 1 — Basilides of Alexandria and the twenty-four books of Exegetica (Eusebius, Church History 4.7)
3. Accordingly there proceeded from that Menander, whom we have already mentioned as the successor of Simon, a certain serpent-like power, double-tongued and two-headed, which produced the leaders of two different heresies, Saturninus, an Antiochian by birth, and Basilides, an Alexandrian. The former of these established schools of godless heresy in Syria, the latter in Alexandria.
4. Irenæus states that the false teaching of Saturninus agreed in most respects with that of Menander, but that Basilides, under the pretext of unspeakable mysteries, invented monstrous fables, and carried the fictions of his impious heresy quite beyond bounds.
6. Of these there has come down to us a most powerful refutation of Basilides by Agrippa Castor, one of the most renowned writers of that day, which shows the terrible imposture of the man.
7. While exposing his mysteries he says that Basilides wrote twenty-four books upon the Gospel, and that he invented prophets for himself named Barcabbas and Barcoph, and others that had no existence, and that he gave them barbarous names in order to amaze those who marvel at such things; that he taught also that the eating of meat offered to idols and the unguarded renunciation of the faith in times of persecution were matters of indifference; and that he enjoined upon his followers, like Pythagoras, a silence of five years.
8. Other similar things the above-mentioned writer has recorded concerning Basilides, and has ably exposed the error of his heresy.
Fragment — On those punished by martyrdom, from the Exegetica book 23 (quoted verbatim by Clement, Stromata 4.12)
For both is it a difficult task to discover the Father and Maker of this universe; and having found Him, it is impossible to declare Him to all. For this is by no means capable of expression, like the other subjects of instruction, says the truth-loving Plato. For he that had heard right well that the all-wise Moses, ascending the mount for holy contemplation, to the summit of intellectual objects, necessarily commands that the whole people do not accompany him. And when the Scripture says, Moses entered into the thick darkness where God was, this shows to those capable of understanding, that God is invisible and beyond expression by words. And the darkness — which is, in truth, the unbelief and ignorance of the multitude — obstructs the gleam of truth. And again Orpheus, the theologian, aided from this quarter, says:—
One is perfect in himself, and all things are made the progeny of one,
or, are born; for so also is it written. He adds:—
Him No one of mortals has seen, but He sees all.
And he adds more clearly:—
Him see I not, for round about, a cloud Has settled; for in mortal eyes are small, And mortal pupils — only flesh and bones grow there.
To these statements the apostle will testify: I know a man in Christ, caught up into the third heaven, and thence into Paradise, who heard unutterable words which it is not lawful for a man to speak,— intimating thus the impossibility of expressing God, and indicating that what is divine is unutterable by human power; if, indeed, he begins to speak above the third heaven, as it is lawful to initiate the elect souls in the mysteries there. For I know what is in Plato (for the examples from the barbarian philosophy, which are many, are suggested now by the composition which, in accordance with promises previously given, waits the suitable time). For doubting, in Timæus, whether we ought to regard several worlds as to be understood by many heavens, or this one, he makes no distinction in the names, calling the world and heaven by the same name. But the words of the statement are as follows: Whether, then, have we rightly spoken of one heaven, or of many and infinite? It were more correct to say one, if indeed it was created according to the model. Further, in the Epistle of the Romans to the Corinthians it is written, An ocean illimitable by men and the worlds after it. Consequently, therefore, the noble apostle exclaims, Oh the depth of the riches both of the wisdom and the knowledge of God! Romans 11:33
And was it not this which the prophet meant, when he ordered unleavened cakes to be made, intimating that the truly sacred mystic word, respecting the unbegotten and His powers, ought to be concealed? In confirmation of these things, in the Epistle to the Corinthians the apostle plainly says: Howbeit we speak wisdom among those who are perfect, but not the wisdom of this world, or of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery. 1 Corinthians 2:6-7 And again in another place he says: To the acknowledgment of the mystery of God in Christ, in whom are hid all the treasures of wisdom and knowledge. Colossians 2:2-3 These things the Saviour Himself seals when He says: To you it is given to know the mysteries of the kingdom of heaven. And again the Gospel says that the Saviour spoke to the apostles the word in a mystery. For prophecy says of Him: He will open His mouth in parables, and will utter things kept secret from the foundation of the world. And now, by the parable of the leaven, the Lord shows concealment; for He says, The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened. Matthew 13:33 For the tripartite soul is saved by obedience, through the spiritual power hidden in it by faith; or because the power of the word which is given to us, being strong and powerful, draws to itself secretly and invisibly every one who receives it, and keeps it within himself, and brings his whole system into unity.
Accordingly Solon has written most wisely respecting God thus:—
It is most difficult to apprehend the mind's invisible measure Which alone holds the boundaries of all things.
For the divine, says the poet of Agrigento, —
Is not capable of being approached with our eyes, Or grasped with our hands; but the highway Of persuasion, highest of all, leads to men's minds.
And John the apostle says: No man has seen God at any time. The only-begotten God, who is in the bosom of the Father, He has declared Him, John 1:18 — calling invisibility and ineffableness the bosom of God. Hence some have called it the Depth, as containing and embosoming all things, inaccessible and boundless.
This discourse respecting God is most difficult to handle. For since the first principle of everything is difficult to find out, the absolutely first and oldest principle, which is the cause of all other things being and having been, is difficult to exhibit. For how can that be expressed which is neither genus, nor difference, nor species, nor individual, nor number; nay more, is neither an event, nor that to which an event happens? No one can rightly express Him wholly. For on account of His greatness He is ranked as the All, and is the Father of the universe. Nor are any parts to be predicated of Him. For the One is indivisible; wherefore also it is infinite, not considered with reference to inscrutability, but with reference to its being without dimensions, and not having a limit. And therefore it is without form and name. And if we name it, we do not do so properly, terming it either the One, or the Good, or Mind, or Absolute Being, or Father, or God, or Creator, or Lord. We speak not as supplying His name; but for want, we use good names, in order that the mind may have these as points of support, so as not to err in other respects. For each one by itself does not express God; but all together are indicative of the power of the Omnipotent. For predicates are expressed either from what belongs to things themselves, or from their mutual relation. But none of these are admissible in reference to God. Nor any more is He apprehended by the science of demonstration. For it depends on primary and better known principles. But there is nothing antecedent to the Unbegotten.
It remains that we understand, then, the Unknown, by divine grace, and by the word alone that proceeds from Him; as Luke in the Acts of the Apostles relates that Paul said, Men of Athens, I perceive that in all things you are too superstitious. For in walking about, and beholding the objects of your worship, I found an altar on which was inscribed, To the Unknown God. Whom therefore you ignorantly worship, Him declare I unto you. Acts 17:22-23
Testimonium 2 — The school's doctrine of faith (Clement, Stromata 2.2–3)
Be not elated on account of your wisdom, say the Proverbs. In all your ways acknowledge her, that she may direct your ways, and that your foot may not stumble. By these remarks he means to show that our deeds ought to be conformable to reason, and to manifest further that we ought to select and possess what is useful out of all culture. Now the ways of wisdom are various that lead right to the way of truth. Faith is the way. Your foot shall not stumble is said with reference to some who seem to oppose the one divine administration of Providence. Whence it is added, Be not wise in your own eyes, according to the impious ideas which revolt against the administration of God. But fear God, who alone is powerful. Whence it follows as a consequence that we are not to oppose God. The sequel especially teaches clearly, that the fear of God is departure from evil; for it is said, and depart from all evil. Such is the discipline of wisdom (for whom the Lord loves He chastens ), causing pain in order to produce understanding, and restoring to peace and immortality. Accordingly, the Barbarian philosophy, which we follow, is in reality perfect and true. And so it is said in the book of Wisdom: For He has given me the unerring knowledge of things that exist, to know the constitution of the word, and so forth, down to and the virtues of roots. Among all these he comprehends natural science, which treats of all the phenomena in the world of sense. And in continuation, he alludes also to intellectual objects in what he subjoins: And what is hidden or manifest I know; for Wisdom, the artificer of all things, taught me. You have, in brief, the professed aim of our philosophy; and the learning of these branches, when pursued with right course of conduct, leads through Wisdom, the artificer of all things, to the Ruler of all — a Being difficult to grasp and apprehend, ever receding and withdrawing from him who pursues. But He who is far off has — oh ineffable marvel!— come very near. I am a God that draws near, says the Lord. He is in essence remote; for how is it that what is begotten can have approached the Unbegotten? But He is very near in virtue of that power which holds all things in its embrace. Shall one do anything in secret, and I see him not? Jeremiah 23:23-24 For the power of God is always present, in contact with us, in the exercise of inspection, of beneficence, of instruction. Whence Moses, persuaded that God is not to be known by human wisdom, said, Show me Your glory; Exodus 33:18 and into the thick darkness where God's voice was, pressed to enter — that is, into the inaccessible and invisible ideas respecting Existence. For God is not in darkness or in place, but above both space and time, and qualities of objects. Wherefore neither is He at any time in a part, either as containing or as contained, either by limitation or by section. For what house will you build to Me? says the Lord. Isaiah 66:1 Nay, He has not even built one for Himself, since He cannot be contained. And though heaven be called His throne, not even thus is He contained, but He rests delighted in the creation.
It is clear, then, that the truth has been hidden from us; and if that has been already shown by one example, we shall establish it a little after by several more. How entirely worthy of approbation are they who are both willing to learn, and able, according to Solomon, to know wisdom and instruction, and to perceive the words of wisdom, to receive knotty words, and to perceive true righteousness, there being another [righteousness as well], not according to the truth, taught by the Greek laws, and by the rest of the philosophers. And to direct judgments, it is said — not those of the bench, but he means that we must preserve sound and free of error the judicial faculty which is within us — That I may give subtlety to the simple, to the young man sense and understanding. For the wise man, who has been persuaded to obey the commandments, having heard these things, will become wiser by knowledge; and the intelligent man will acquire rule, and will understand a parable and a dark word, the sayings and enigmas of the wise. Proverbs 1:2-6 For it is not spurious words which those inspired by God and those who are gained over by them adduce, nor is it snares in which the most of the sophists entangle the young, spending their time on nought true. But those who possess the Holy Spirit search the deep things of God, 1 Corinthians 2:10 — that is, grasp the secret that is in the prophecies. To impart of holy things to the dogs is forbidden, so long as they remain beasts. For never ought those who are envious and perturbed, and still infidel in conduct, shameless in barking at investigation, to dip in the divine and clear stream of the living water. Let not the waters of your fountain overflow, and let your waters spread over your own streets. Proverbs 5:16 For it is not many who understand such things as they fall in with; or know them even after learning them, though they think they do, according to the worthy Heraclitus. Does not even he seem to you to censure those who believe not? Now my just one shall live by faith, Habakkuk 2:4 the prophet said. And another prophet also says, Unless you believe, neither shall you understand. Isaiah 7:9 For how ever could the soul admit the transcendental contemplation of such themes, while unbelief respecting what was to be learned struggled within? But faith, which the Greeks disparage, deeming it futile and barbarous, is a voluntary preconception, the assent of piety— the subject of things hoped for, the evidence of things not seen, according to the divine apostle. For hereby, pre-eminently, the elders obtained a good report. But without faith it is impossible to please God. Others have defined faith to be a uniting assent to an unseen object, as certainly the proof of an unknown thing is an evident assent. If then it be choice, being desirous of something, the desire is in this instance intellectual. And since choice is the beginning of action, faith is discovered to be the beginning of action, being the foundation of rational choice in the case of any one who exhibits to himself the previous demonstration through faith. Voluntarily to follow what is useful, is the first principle of understanding. Unswerving choice, then, gives considerable momentum in the direction of knowledge. The exercise of faith directly becomes knowledge, reposing on a sure foundation. Knowledge, accordingly, is defined by the sons of the philosophers as a habit, which cannot be overthrown by reason. Is there any other true condition such as this, except piety, of which alone the Word is teacher? I think not. Theophrastus says that sensation is the root of faith. For from it the rudimentary principles extend to the reason that is in us, and the understanding. He who believes then the divine Scriptures with sure judgment, receives in the voice of God, who bestowed the Scripture, a demonstration that cannot be impugned. Faith, then, is not established by demonstration. Blessed therefore those who, not having seen, yet have believed. The Siren's songs, exhibiting a power above human, fascinated those that came near, conciliating them, almost against their will, to the reception of what was said.
Now the followers of Basilides regard faith as natural, as they also refer it to choice, [representing it] as finding ideas by intellectual comprehension without demonstration; while the followers of Valentinus assign faith to us, the simple, but will have it that knowledge springs up in their own selves (who are saved by nature) through the advantage of a germ of superior excellence, saying that it is as far removed from faith as the spiritual is from the animal. Further, the followers of Basilides say that faith as well as choice is proper according to every interval; and that in consequence of the supramundane selection mundane faith accompanies all nature, and that the free gift of faith is comformable to the hope of each. Faith, then, is no longer the direct result of free choice, if it is a natural advantage.
Nor will he who has not believed, not being the author [of his unbelief], meet with a due recompense; and he that has believed is not the cause [of his belief]. And the entire peculiarity and difference of belief and unbelief will not fall under either praise or censure, if we reflect rightly, since there attaches to it the antecedent natural necessity proceeding from the Almighty. And if we are pulled like inanimate things by the puppet-strings of natural powers, willingness and unwillingness, and impulse, which is the antecedent of both, are mere redundancies. And for my part, I am utterly incapable of conceiving such an animal as has its appetencies, which are moved by external causes, under the dominion of necessity. And what place is there any longer for the repentance of him who was once an unbeliever, through which comes forgiveness of sins? So that neither is baptism rational, nor the blessed seal, nor the Son, nor the Father. But God, as I think, turns out to be the distribution to men of natural powers, which has not as the foundation of salvation voluntary faith.