Beyond Gnosticism [Myth, Lifestyle, and Society in the School of Valentinus ] Ismo Dunderberg, New York, Columbia University Press, 2008 p. 242 - 243
Irenaeus takes special note of Valentinian rituals because he can call upon them as proof for his case that Valentinians were different from "ordinary" Christians. Above all, he recounts a number of Valentinian views about "redemption" (apolutrosis). His account shows that the performance of redemption as a ritual was confined to some Valentinian groups. Their identity is debated, but I am inclined to believe that these groups belonged to the followers of Marcus.
I follow the view that the entire second main part of book 1 of Irenaeus's Against Heresies (chapters 13-21) describes the views and practices of Marcus (13-16) and those of his followers (17-21). For this understanding of Irenaeus Heresies (chapters 13-21) describes the views and practices of Marcus (13-16) and those of his followers (17-21). For this understanding of Irenaeus Her. 13-21, see, eg, the translation by Unger and Dillon; Fredrik Wisse, "The Nag Hammadi Library and the Heresiologists," VigChr 25 (1971): 205-223, esp. 212; Nicola Denzey, "Apolytrosis as Ritual and Sacrament: Determining a Ritual Context for Death in Second-Century Valentinianism," forthcoming in JECS. 119. . 120.
Irenaeus calls this group a cult society (thiasos),(Irenaeus Her. 1.13.4) while he employs school terminology in connection with other Valentinians. Hippolytus alleges that a Marcosian bishop performed ritual of redemption, (Hippolytus Ref. 6.42.1) which shows that the ritual of redemption was from early on conceived of as a Marcosian rite.(The fact that a bishop is not mentioned in an earlier description of this ritual by Irenaeus (Her. 1.21.5) indicates that Marcosian groups gradually developed into a more organized church movement at the turn of the third century, after Irenaeus but prior to Hippolytus; cf. Forster, Marcus Magus, 155. 123) The Marcosian Valentinians performed the rite of redemption as a deathbed ritual, in which the dying were anointed with oil (or a mixture of oil and water) and supplied with an instruction of what they should say to the otherwordly gatekeepers [Ismo Dunderberg, Beyond Gnosticism p. 242 - 243]
I follow the view that the entire second main part of book 1 of Irenaeus's Against Heresies (chapters 13-21) describes the views and practices of Marcus (13-16) and those of his followers (17-21). For this understanding of Irenaeus Heresies (chapters 13-21) describes the views and practices of Marcus (13-16) and those of his followers (17-21). For this understanding of Irenaeus Her. 13-21, see, eg, the translation by Unger and Dillon; Fredrik Wisse, "The Nag Hammadi Library and the Heresiologists," VigChr 25 (1971): 205-223, esp. 212; Nicola Denzey, "Apolytrosis as Ritual and Sacrament: Determining a Ritual Context for Death in Second-Century Valentinianism," forthcoming in JECS. 119. . 120.
Irenaeus calls this group a cult society (thiasos),(Irenaeus Her. 1.13.4) while he employs school terminology in connection with other Valentinians. Hippolytus alleges that a Marcosian bishop performed ritual of redemption, (Hippolytus Ref. 6.42.1) which shows that the ritual of redemption was from early on conceived of as a Marcosian rite.(The fact that a bishop is not mentioned in an earlier description of this ritual by Irenaeus (Her. 1.21.5) indicates that Marcosian groups gradually developed into a more organized church movement at the turn of the third century, after Irenaeus but prior to Hippolytus; cf. Forster, Marcus Magus, 155. 123) The Marcosian Valentinians performed the rite of redemption as a deathbed ritual, in which the dying were anointed with oil (or a mixture of oil and water) and supplied with an instruction of what they should say to the otherwordly gatekeepers [Ismo Dunderberg, Beyond Gnosticism p. 242 - 243]
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