d
45. 1881. p. 441 f.) and Koffmane (Die Gnosis nach ihrer Tendenz und
Organisation, 1881) to have strongly emphasised the mystery character of
Gnosis, and in connection with that, its practical aims. Koffmane,
especially, has collected abundant material for proving that the
tendency of the Gnostics was the same as that of the ancient mysteries,
and that they thence borrowed their organisation and discipline. This
fact proves the proposition that Gnosticism was an acute hellenising of
Christianity. Koffmane has, however, undervalued the union of the
practical and speculative tendency in the Gnostics, and, in the effort
to obtain recognition for the mystery character of the Gnostic
communities, has overlooked the fact that they were also schools. The
union of mystery-cultus and school is just, however, their
characteristic. In this also they prove themselves the forerunners of
Neoplatonism and the Catholic Church. Moehler in his programme of 1831
(Urspr. d. Gnosticismus Tubingen), vigorously emphasised the practical
tendency of Gnosticism, though not in a convincing way. Hackenschmidt
(Anfange des katholischen Kirchenbegriffs, p. 83 f.) has judged
correctly.]

[Footnote 310: We have also evidence of the methods by which ecstatic
visions were obtained among the Gnostics, see the Pistis Sophia, and the
important role which prophets and Apocalypses played in several
important Gnostic communities (Barcoph and Barcabbas, prophets of the
Basilideans; Martiades and Marsanes among the Ophites; Philumene in the
case of Apelles; Valentinian prophecies, Apocalypses of Zostrian,
Zoroaster, etc.) Apocalypses were also used by some under the names of
Old Testament men of God and Apostles.]

[Footnote 311: See Koftmane, before-mentioned work, p. 5 f.]

[Footnote 312: See Fragm. Murat. V. 81 f.; Clem. Strom. VII. 17. 108;
Orig. Hom. 34. The Marcionite Antitheses were probably spread among
other Gnostic sects. The Fathers frequently emphasise the fact that the
Gnostics were united against the church: Tertullian de praescr 42: "Et
hoc est, quod schismata apud haereticos fere non sunt, quia cum sint, non
parent. Schisma est enim unitas ipsa." They certainly also delight in
emphasising the contradictions of the different schools; but they cannot
point to any earnest conflict of these schools with each other. We know
definitely that Bardasanes argued against the earlier Gnostics, and
Ptolemaeus against Marcion.]

[Footnote 313: See the