--- In email@example.com
, lady_caritas <no_reply@...> wrote:
> --- In firstname.lastname@example.org, "Steve" <eugnostos2000@> wrote:
> > Well, that makes sense. By focusing on the general function of
> > motifs it should be possible to address this. Of course, as you
> > we need to be reasonably sure of what that function is before
> > proceeding. Perhaps then we can account, for example, for why the
> > Logos, rather than Sophia, is blamed for the gnostic Fall in the
> > Tripartite Tractate in contradiction of other Valentinian works,
> > so on and so forth. A bit of work, though, don't you think? -
> > >
> Steve, you've hit on one example of what Harold Attridge and Elaine
> Pagels in their introduction to The Tripartite Tractate (Robinson's
> _The Nag Hammadi Library_) have seen as an attempt to present a
> theological statement that appeals to the church as a whole,
> including ordinary Christians,... a "work that departs from
> Valentinian doctrine more radically than any known representative
> the tradition."
> The fall of logos (as "agent of rupture in the pleroma")
> is "presented in remarkably positive terms, as a result of his
> own `abundant love,'"... "in accordance with the Father's will,"
> the fall even "proceeds from the Logos' free choice."
> If we weigh this against other works in which the "agent of rupture
> in the pleroma" is Sophia, do we find a comparable function? Or
> rather does this highly Christianized work compromise a perceived
> function of the other more classical Valentinian works?
> You're right, Steve. We might need to identify what the function
> Logos and the fall are before proceeding. Then again, maybe there
> are other *related* functions among the works that are even more
The author of The Tripartite Tractate does seem to want to bring
the discussion of the Valentinian understanding of materiality into
line with a simpler, more streamlined Aeonology that would be more
compatible with the emerging orthodoxy. The author is at pains to
present the defective creation of the material world by the Logos as
being a freely chosen act motivated by love whereas A Valentinian
Exposition, which also seems to modify, or at least clarify,
traditional Valentinian thought, stresses that it is an act of
willfulness on the part of Sophia. Also, the author of The Tripartite
Tractate seems particularly anxious to show that ultimately all was
in accord with the will of the Father. These do seem like overtures
toward the centrist proto-orthodox position.