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to any non-Christian Roman, it would have actually made her seem far less aberrant than proto-orthodox
Christians. By venerating busts of philosophers and including Jesus among them as the greatest, Marcellina's followers were honoring him in the same way that other philosophers were typically honored throughout the Greco-Roman world. The Carpocratians may have had a more intellectual outlook than other sects, since, according to
511:." Anne McGuire states that, because all the other figures listed by Origen in this passage are figures who appear in the canonical gospels, it is possible that the Marcellians may have regarded Marcellina, not only as a teacher and religious leader, but as "an authoritative source of apostolic tradition". Williams notes that Origen seems to have been aware that the Marcellians called themselves Gnostics, since, elsewhere in
264:. The goal of the believer is the escape from the cycle of reincarnation by ascending through several stages of deification. The Carpocratians believed that Jesus was only human, not divine, and saw him as an exemplary model to be followed, but an example which a particularly devout believer was capable of surpassing. Jesus's prime virtue was that he could perfectly remember the Divine from his
380:, a male teacher, who appears to have been more actively involved than her in leading followers, writing treatises, and teaching students. Anne McGuire states that it is unclear whether this description of Marcellina in relation to Carpocrates is a result of Irenaeus's own patriarchal worldview, the actual relationship between her and him, or both.
532:
had set forth these people to blaspheme the holy name of the church, so that the people turn their ears from the preaching of truth when they hear their different way of teaching and think we
Christians are all like them. Indeed, when they see their religiosity, they dishonor us all." He adds that:
415:
notes that
Irenaeus does not state that the Marcellians' portrait of Jesus was inaccurate or that portraits of Jesus were inherently immoral. She also argues that the Marcellians' busts of Jesus and other philosophers may have survived long after their sect declined, observing that, nearly a century
400:
states that the veneration of images seems highly unexpected for a supposedly
Gnostic sect, since Gnostics are thought to have held the physical body in contempt. He suggests that Marcellina and her followers, like their pagan contemporaries, may have viewed representations of philosophers' physical
383:
Marcellina's use of images of Jesus and Greek philosophers would not have been unusual in Roman society at the time, because busts and images of philosophers were common objects of adoration in second-century Roman society. While
Irenaeus interprets this as a sign of Marcellina's heterodox teaching,
552:
as partially an indirect reaction against
Marcellina and her permissive moral teachings. Marcellina and other female prophets like her were consistently portrayed negatively in the histories and canons written by proponents of proto-orthodoxy. According to William H. Brackney, sources indicate that
272:, which advocated equality for all people. Marcellina's position as the leader of the Carpocratian community in Rome indicates that, for her community at least, this was an idea which was meant to be literally implemented. Some Carpocratians, possibly including Marcellina,
459:
described the most advanced stage of
Christian asceticism as "the Gnostic", indicating that, despite the association of the word "Gnostic" with Gnosticism, it still retained its original positive meaning in the sense with which Marcellina and her disciples identified.
515:, he notes that one of Celsus's arguments against Christianity was the existence of different sects, including ones "who call themselves gnostics". This would presumably include Marcellina and her followers, but Origen refrains from calling them by this term.
447:", but rather as an epithet for "the ideal or true Christian, the one whose acquaintance with God has been perfected". He notes that Irenaeus himself identifies Marcellina and her sect with the Carpocratians, not with the "Gnostic school of thought". Also,
340:, and, holding these doctrines, she led multitudes astray. They style themselves Gnostics. They also possess images, some of them painted, and others formed from different kinds of material; while they maintain that a likeness of Christ was made by
527:
in the 180s, "we have no fellowship with them either in doctrine or in morals or in our daily social life", but this statement should not be taken to apply to
Christians living in Rome over twenty years prior. Irenaeus also states,
268:. They also venerated Greek philosophers as models to be emulated as well. The Marcellians' syncretic cult of images was a natural consequence of this teaching. One of the foundational teachings of the Carpocratians was the idea of
256:, which holds that only faith and love are necessary to attain salvation and that all other perceived requirements, especially obedience to laws and regulations, are unnecessary. She, like other Carpocratians, believed that the
533:"They misuse the name as a mask." This indicates that Marcellina and her Carpocratian followers called themselves "Christians" and, at least to outsiders, her sect appeared to be connected to other branches of Christianity.
76:
was only a man, but saw him as a model to be emulated, albeit one which a believer was capable of surpassing. Marcellina's community appears to have sought to literally implement the foundational
Carpocratian teaching of
376:) are known to have been active as prophetesses, teachers, and disciples involved in sects led by men, but none of them are known to have been leaders themselves. Nonetheless, Marcellina still appears in relation to
539:
states that it is possible that members of the proto-orthodox community in Rome simply allowed
Marcellina and her sect to coëxist, but that it is also possible that they may have actively condemned them.
169:. Women like Mary and Martha were the explicit role models for Marcellina and her fellow female preachers. A creed that may have been recited at Christian initiation ceremonies is quoted by the apostle
523:
It is unclear how Marcellina and her followers were regarded by proto-orthodox Christians living in Rome during the 150s and 160s. Irenaeus states that, among members of his own congregation in
360:
Marcellina is the only woman associated with early Gnostic Christianity who is recorded to have been an active religious leader in her own right. Other women such as Helena (allegedly a former
436:. She remarks, "For all we know, one of the many unidentified philosopher busts that exist in today's collections might have been thought of as Jesus in the second–third centuries."
443:, the reason why Marcellina and the members of her school identified themselves as "Gnostics" was not as a sectarian identification with the branch of early Christianity known as "
455:"call themselves 'gnostics' in their own way, as if they alone have drunk from the amazing acquaintance of the Perfect and Good." In the late fourth century, the ascetic monk
344:
at that time when Jesus lived among them. They crown these images, and set them up along with the images of the philosophers of the world that is to say, with the images of
177:: "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus." In the late first century,
420:(reigned 222 – 235) is said to have possessed a collection of portrait busts of various philosophers, religious figures, and historical figures including Jesus,
336:
Others of them employ outward marks, branding their disciples inside the lobe of the right ear. From among these also arose Marcellina, who came to Rome under
231:
240) complained: "These heretical women—how audacious they are! They have no modesty; they are bold enough to teach, to engage in argument, to enact
440:
1188:
1280:
1059:
Jesus After the Gospels: The Christ of the Second Century: The Hale Memorial Lectures of Seabury-Western Theological Seminary, 1989
235:, to undertake cures, and, it may be, even to baptize!" He denounced one female religious leader in North Africa as "that viper".
1120:
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310:. Busts of philosophers, such as this one of Pythagoras, were common objects of adoration in second-century Roman society.
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72:, the idea that obedience to laws and regulations is unnecessary in order to attain salvation. They believed that
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149:
Women played prominent roles in many early Christian sects as prophets, teachers, healers, missionaries, and
356:, and the rest. They have also other modes of honouring these images, after the same manner of the Gentiles.
141:
alongside two other women (the third now almost completely missing due to extensive damage) approaching the
1053:
541:
166:
1105:, translated by Steinhauser, Michael, London, England: Continuum International Publishing Group Ltd.,
208:, as the founders of their movement. Female religious leaders like Marcellina were not favored by
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145:
of Jesus. Such women were the "explicit models" for Marcellina and other early female preachers.
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were female followers of Jesus who are mentioned in the gospels and were believed to know the "
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157 – 168). She attracted large numbers of followers and founded the Carpocratian sect of
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likenesses as "windows to the soul" and a means of reflecting on the person's teachings.
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273:
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1019:, Lanham, Maryland, Toronto, Ontario, and Plymouth, England: The Scarecrow Press, Inc.,
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Irenaeus records that the Marcellians venerated images of Greek philosophers, including
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does not classify Marcellina and her followers as members of the Gnostic sect either.
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religious leader in the mid-second century AD known primarily from the writings of
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interprets Marcillina's use of images of famous philosophers as an indication of
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451:, who relied on Irenaeus as a source, references that another sect known as the
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the Carpocratians may have continued to exist as late as the fourth century.
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1189:"Women as Sources of Redemption and Knowledge in Early Christian Traditions"
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1238:
Rethinking "Gnosticism": An Argument for Dismantling a Dubious Category
444:
345:
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109:", many modern scholars do not classify them as members of the sect of
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45:
1102:
Christians at Rome in the First Two Centuries: From Paul to Valentinus
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64:. Like other Carpocratians, Marcellina and her followers believed in
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19:"Marcellians" redirects here. For the fourth-century heresy, see
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must follow the path to redemption, possibly going through many
1036:
The Gnostics: Myth, Ritual, and Diversity in Early Christianity
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106:
41:
1195:, Oxford, England: Oxford University Press, pp. 330–355,
1127:, Oxford, England: Oxford University Press, pp. 257–299,
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189:
160) appointed women as presbyters on an equal basis as men.
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1121:"Women, Gender, and Gnosis in Gnostic Texts and Traditions"
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theologians, who accused them of madness, unchastity, and
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1191:, in Kraemer, Ross Shepard; D'Angelo, Mary Rose (eds.),
1123:, in Kraemer, Ross Shepard; D'Angelo, Mary Rose (eds.),
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1218:, New York City, New York: Bloomsbury T & T Clark,
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1039:, Cambridge, Massachusetts: Harvard University Press,
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196:, a Gnostic sect, regarded women as equal to men. The
16:
Second-century Carpocratian Christian religious leader
1241:, Princeton, New Jersey: Princeton University Press,
1062:, Louisville, Kentucky: Westminster/John Knox Press,
820:
771:, translated by Alexander Roberts and William Rambaut
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knows also of Marcellians who follow Marcellina, and
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As a Carpocratian, Marcellina taught the doctrine of
105:. Although the Marcellians identified themselves as "
81:. The Marcellians in particular are reported to have
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93:of Jesus as well as Greek philosophers such as
85:their disciples on the insides of their right
1016:Historical Dictionary of Radical Christianity
485:253) also briefly mentions Marcellina in his
1170:Gnosis: The Nature and History of Gnosticism
368:), Philumena (a prophetess associated with
1150:, New York City, New York: Vintage Books,
243:
1231:
1173:, Edinburgh, Scotland: T & T Clark,
1167:(1983) , Wilson, Robert McLachen (ed.),
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544:identifies the anti-Gnostic writings of
326:202) records in his apologetic treatise
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1099:(2003), Johnson, Marshall D. (ed.),
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13:
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1281:2nd-century Christian theologians
1187:Streete, Gail Corrington (1999),
280:. They also celebrated a form of
1079:Mary Magdalen: Myth and Metaphor
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1013:Brackney, William H. (2012),
769:Book I, Chapter 25, section 6
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1301:2nd-century Egyptian people
1193:Women and Christian Origins
1125:Women and Christian Origins
372:), and Flora (a student of
274:held all property in common
200:regarded two prophetesses,
192:In the second century, the
10:
1322:
1306:2nd-century Egyptian women
364:prostitute turned muse of
18:
1215:What Did Jesus Look Like?
518:
416:later, the Roman emperor
52:during the episcopate of
1076:Haskins, Susan (2005) ,
750:, pp. 107–108, 127.
507:, and others who follow
503:, and others who follow
1286:Gender and Christianity
1266:2nd-century Roman women
1233:Williams, Michael Allen
1276:Roman-era Alexandrians
1119:McGuire, Anne (1999),
1033:Brakke, David (2010),
398:Michael Allen Williams
358:
311:
278:shared sexual partners
244:Carpocratian teachings
146:
852:Clement of Alexandria
386:Clement of Alexandria
334:
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270:social egalitarianism
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79:social egalitarianism
407:religious syncretism
392:had been trained in
388:, Carpocrates's son
44:. She originated in
1147:The Gnostic Gospels
802:, pp. 260–261.
701:, pp. 214–215.
430:Alexander the Great
426:Apollonius of Tyana
394:Platonic philosophy
131:Dura-Europos church
21:Marcellus of Ancyra
449:Hippolytus of Rome
314:The Church Father
312:
239:Life and teachings
214:demonic possession
147:
137:240 AD, depicting
117:Historical context
1225:978-0-5676-7151-6
1046:978-0-674-04684-9
1026:978-0-8108-7365-0
998:, pp. 59–61.
907:, pp. 48–49.
765:Adversus Haereses
572:, pp. 58–59.
457:Evagrius Ponticus
418:Alexander Severus
329:Adversus Haereses
289:Adversus Haereses
179:Marcion of Sinope
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48:, but moved to
31:early Christian
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986:, p. 392.
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892:, p. 127.
877:
875:, p. 320.
862:
844:
842:, p. 215.
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817:, p. 108.
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792:
790:, p. 261.
773:
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733:, p. 260.
718:
716:, p. 319.
703:
688:
651:
649:, p. 299.
630:
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593:, p. 352.
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517:
471:
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462:Bentley Layton
413:Joan E. Taylor
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175:Galatians 3:28
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155:Mary Magdalene
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956:
955:Williams 1996
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937:
936:Williams 1996
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1006:Bibliography
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800:McGuire 1999
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788:McGuire 1999
763:
755:
731:McGuire 1999
647:Rudolph 1983
621:
591:Streete 1999
570:Haskins 2005
565:
535:
522:
512:
486:
473:
468:
441:David Brakke
438:
411:
382:
359:
335:
327:
313:
288:
262:incarnations
247:
194:Valentinians
191:
148:
133:, dating to
61:
34:Carpocratian
26:
25:
1112:0567-080501
924:Brakke 2010
905:Brakke 2010
840:Taylor 2018
699:Taylor 2018
626:Pagels 1989
614:Pagels 1989
537:Peter Lampe
499:who follow
403:Peter Lampe
378:Carpocrates
366:Simon Magus
282:agape feast
254:libertinism
70:libertinism
62:Marcellians
1260:Categories
996:Grant 1990
984:Lampe 2003
873:Lampe 2003
714:Lampe 2003
557:References
445:Gnosticism
346:Pythagoras
300:Pythagoras
221:Tertullian
198:Montanists
151:presbyters
143:empty tomb
111:Gnosticism
95:Pythagoras
46:Alexandria
27:Marcellina
1296:Polyamory
1144:(1989) ,
1056:(1990) ,
453:Naassenes
390:Epiphanes
354:Aristotle
308:Aristotle
233:exorcisms
202:Maximilla
165:" of the
163:mysteries
103:Aristotle
1271:Gnostics
1235:(1996),
1212:(2018),
857:Stromata
760:Irenaeus
546:Polycarp
505:Mariamme
338:Anicetus
316:Irenaeus
107:gnostics
87:earlobes
54:Anicetus
38:Irenaeus
434:Abraham
422:Orpheus
374:Ptolemy
370:Apelles
129:of the
83:branded
29:was an
1245:
1222:
1199:
1177:
1154:
1131:
1109:
1086:
1066:
1043:
1023:
519:Legacy
509:Martha
501:Salome
493:Celsus
481:184 –
475:Origen
432:, and
362:Tyrian
352:, and
348:, and
342:Pilate
322:130 –
306:, and
227:155 –
216:. The
206:Prisca
101:, and
42:Origen
860:3.5.3
530:Satan
350:Plato
304:Plato
252:, or
185:85 –
99:Plato
74:Jesus
1243:ISBN
1220:ISBN
1197:ISBN
1175:ISBN
1152:ISBN
1129:ISBN
1107:ISBN
1084:ISBN
1064:ISBN
1041:ISBN
1021:ISBN
548:and
525:Gaul
276:and
258:soul
204:and
171:Paul
157:and
127:nave
89:and
50:Rome
40:and
173:in
1262::
962:^
943:^
912:^
897:^
880:^
865:^
854:,
822:^
807:^
776:^
762:,
738:^
721:^
706:^
691:^
654:^
633:^
598:^
577:^
483:c.
479:c.
428:,
424:,
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324:c.
320:c.
302:,
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229:c.
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183:c.
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135:c.
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