an, "Antichrist").]

[Footnote 336: We have it as such in the [Greek: Megale Apophasis] which
Hippolytus (Philosoph. VI. 19. 20) made use of. This Simonianism may
perhaps have been related to the original, as the doctrines of the
Christian Gnostics to the Apostolic preaching.]

[Footnote 337: The Heretics opposed in the Epistle to the Colossians may
belong to these. On Cerinthus, see Polycarp, in Iren. III. 3. 2, Irenaeus
(I. 26. I.; III. 11. 1), Hippolytus and the redactions of the Syntagma,
Cajus in Euseb. III. 28. 2, Hilgenfeld, Ketzergeschichte, p. 411 ff. To
this category belong also the Ebionites and Elkasites of Epiphanius (See
Chap. 6).]

[Footnote 338: The two Syrian teachers, Saturninus and Cerdo, must in
particular be mentioned here. The first (See Iren I. 24. 1. 2, Hippolyt.
and the redactions of the Syntagma) was not strictly speaking a dualist,
and therefore allowed the God of the Old Testament to be regarded as an
Angel of the supreme God, while at the same time he distinguished him
from Satan. Accordingly, he assumed that the supreme God co-operated in
the creation of man by angel powers--sending a ray of light, an image of
light, that should be imitated as an example and enjoined as an ideal.
But all men have not received the ray of light. Consequently, two
classes of men stand in abrupt contrast with each other. History is the
conflict of the two. Satan stands at the head of the one, the God of the
Jews at the head of the other. The Old Testament is a collection of
prophecies out of both camps. The truly good first appears in the AEon
Christ, who assumed nothing cosmic, did not even submit to birth. He
destroys the works of Satan (generation, eating of flesh), and delivers
the men who have within them a spark of light The Gnosis of Cerdo was
much coarser. (Iren. I. 27. 1, Hippolyt. and the redactions). He
contrasted the good God and the God of the Old Testament as two primary
beings. The latter he identified with the creator of the world.
Consequently, he completely rejected the Old Testament and everything
cosmic and taught that the good God was first revealed in Christ. Like
Saturninus he preached a strict docetism; Christ had no body, was not
born, and suffered in an unreal body. All else that the Fathers report
of Cerdo's teaching has probably been transferred to him from Marcion,
and is therefore very doubtful.]

[Footnote 339: This question might perhaps be answered if we had the
Justinian Sy