Freethought & Rationalism Archive

stephan huller · 03-16-2011, 03:31 PM

Two appearances of ἀγαπήσας in the NT (I don't count the Pastorals)

John 13:1 Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ εἰς τέλος ἠγάπησεν αὐτούς.
Now before the feast of the Passover, Jesus, knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end.

2 Thessalonians 2:16 αὐτὸς δὲ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ ὁ θεὸς ὁ πατὴρ ἡμῶν ὁ ἀγαπήσας ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι,
Now our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace,

stephan huller · 03-16-2011, 03:34 PM

All the references to ἠγάπησεν that might have a bearing on the context of this reference (besides LGM 1 where it is also used):

Mark 10:21 ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ· ἕν σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς τοῖς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι.
Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross."

Luke 7:47 οὗ χάριν λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται ὀλίγον ἀγαπᾷ.
Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little."

John 3:16 Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ' ἔχῃ ζωὴν αἰώνιον.
For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life.

John 13:1 Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ εἰς τέλος ἠγάπησεν αὐτούς.
Now before the feast of the Passover, Jesus, knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end.

John 15:9 καθὼς ἠγάπησέν με ὁ πατήρ, κἀγὼ ὑμᾶς ἠγάπησα· μείνατε ἐν τῇ ἀγάπῃ τῇ ἐμῇ.
Even as the Father has loved me, I also have loved you. Remain in my love.

Ephesians 2:4 ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς,
But God, being rich in mercy, for his great love with which he loved us,

Ephesians 5:2 καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ὑμᾶς / ἡμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ὑμῶν / ἡμῶν προσφορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας.
Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.

Ephesians 5:25 οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς,

Smith noticed and commented upon the parallel with Mark 10:21. I have argued that in all early non-canonical gospel traditions related to the Diatessaron the whole section here is harmonized. The rich youth is featured in the Dives and Lazarus and presumably the scene cited in Secret Mark. In other words, Jesus first loves and then is loved after the rich youth is properly initiated.

andrewcriddle · 03-16-2011, 03:38 PM

Quote:

Originally Posted by stephan huller

Agape is also used in the first addition to Secret Mark (= LGM 1) in the Letter to Theodore, and I have never encountered a critic who promotes the hoax hypothesis that doesn't believe the scene depicts a homosexual scene concocted out of Morton Smith's (perverted) imagination.

I don't think that is quite accurate. Stephen Carlson's argument at least is that the passage from Secret Mark as allegedly quoted by Clement (as distinct from the supposed Carpocratian version) would not in itself be seen by an ancient reader as potentially homoerotic. 'Clement's' concerns about the passage and its use by the Carpocratians does however indicate that 'Clement' regards the passage as at least potentially homoerotic. This is how a modern reader with modern preconceptions tends to read Secret Mark but not how an ancient reader would understand it.

Andrew Criddle

andrewcriddle · 03-16-2011, 03:50 PM

Hi Stephan

On another point you raised in this thread.

You discussed the ugly allegations raised by Fronto and other opponents of Christianity, denied by various early Christians and by others (including Clement) attributed to heretical Christians but not orthodox Christians.

One problem is that these allegations (at least in their extreme form) are probably not about what anyone really did. They are about the ugly stories people tell about groups they dislike and don't really know much about. It may be missing the point to ask whether all Christians or all Egyptian Christians or just the Carpocratians did these sort of things.

Andrew Criddle

stephan huller · 03-16-2011, 04:02 PM

Maybe I am blurring the arguments against the Letter to Theodore (or what is left of them). The question still remains is Clement referencing LGM 1 in Stromata 5.3?

stephan huller · 03-16-2011, 04:13 PM

Yes now I remember Carlson's clever use of innuendo (a roundabout way of bringing allegations of Smith's homosexuality). We are to believe that the document is fake created by Smith WITH THE INTENTION of creating a a homosexual gospel narrative but one which somehow comes off as being wholly indicative of Clement's use of ἠγάπησεν in Stromata 5.3. That only slightly more implausible than reading that those Japanese nuclear workers somehow created Godzilla last night. But only slightly ...

stephan huller · 03-16-2011, 07:10 PM

For whatever it is worth ἠγάπησεν appears also in Clement's discussion of the Carpocratians in Strom. 3.4 when citing Eph 5:2:

Quote:

There are some who call Aphrodite Pandemos [i.e., physical love] a mystical communion. This is an insult to the name of communion. To do something wrong is called an action, just as also to do right is likewise called an action. Similarly communion is good when the word refers to sharing of money and food and clothing. But they have impiously called by the name of communion any common sexual intercourse. The story goes that one of them came to a virgin of our church who had a lovely face and said to her: "Scripture says, 'Give to everyone that asks you.' " She, however, not understanding the lascivious intention of the man gave the dignified reply: "On the subject of marriage, talk to my mother." What godlessness! Even the words of the Lord are perverted by these immoral fellows, the brethren of lust, a shame not only to philosophy but to all human life, who corrupt the truth, or rather destroy it; as far as they can. These thrice wretched men treat carnal and sexual intercourse as a sacred religious mystery, and think that it will bring them to the kingdom of God.

It is to the brothels that this "communion" leads. They can have pigs and goats as their associates. Those who have most to hope from them are the public harlots who shamelessly receive all who want to come to them. "But you have not so learned Christ, if you have heard him and have been taught by him as the truth is in Christ Jesus; put off with the ways of your former life your old man which is corrupted by the deceitful lusts. Be renewed in the spirit of your mind and put on the new man which after God is created in righteousness and true holiness," so as to be made like unto God. "Be therefore imitators of God, as dear children, and walk in love as Christ also loved (ἠγάπησεν) us and gave himself for us as an offering and sacrifice to God for a sweet smelling savor. But fornication and all impurity and covetousness and shamefulness and foolish talk, let them not be mentioned among you as is fitting for saints." Moreover, the apostle teaches us to be chaste in speech when he writes, "Know this well that no fornicator. .." and so on as far as the words "but rather expose them."

Not in any way a citation of LGM 1 necessarily but there is a clear juxtaposition between the eros encouraged by the Carpocratians and the true love of Christianity.

stephan huller · 03-16-2011, 09:33 PM

A similar statement appears in Stromateis 6.9:

Quote:

But he who by love (ἀγάπης) is already in the midst of that in which he is destined to be, and has anticipated hope by knowledge, does not desire anything, having, as far as possible, the very thing desired (ὀρεκτόν). Accordingly, as to be expected, he continues in the exercise of gnostic love (γνωστικῶς ἀγαπῶν), in the one unvarying state.

Nor will he, therefore, eagerly desire to be assimilated to what is beautiful (ἐξομοιωθῆναι τοῖς καλοῖς), possessing, as he does, beauty by love (δι´ ἀγάπης ἔχων τοῦ κάλλους). What more need of courage and of desire to him (θάρσους τε καὶ ἐπιθυμίας τίς ἔτι τούτῳ χρεία), who has obtained the affinity to the impassible God which arises from love (τὴν ἐκ τῆς ἀγάπης οἰκείωσιν πρὸς τὸν ἀπαθῆ θεὸν ἀπειληφότι), and by love has enrolled himself among the friends of God (καὶ διὰ τῆς ἀγάπης ἑαυτὸν εἰς τοὺς φίλους ἐγγεγραφότι)?

We must therefore rescue the gnostic and perfect man from all passion of the soul (ἐξαιρετέον ἄρα τὸν γνωστικὸν ἡμῖν καὶ τέλειον ἀπὸ παντὸς ψυχικοῦ πάθους). For knowledge (γνῶσις) produces practice (συνάσκησιν), and practice (συνάσκησις) habit or disposition (ἕξιν ἢ διάθεσιν); and such a state (κατάστασις) as this produces impassibility (ἀπάθειαν), not moderation of passion (μετριοπάθειαν). And the complete eradication of desire (παντελὴς τῆς ἐπιθυμίας) reaps as its fruit impassibility (ἀπάθειαν γὰρ καρποῦται).

But the Gnostic does not share either in those affections that are commonly celebrated as good (τῶν θρυλουμένων ἀγαθῶν), that is, the good things of the affections which are allied to the passions (τουτέστι τῶν παρακειμένων τοῖς πάθεσιν παθητικῶν ἀγαθῶν): such, I mean, as gladness, which is allied to pleasure; and dejection, for this is conjoined with pain; and caution, for it is subject to fear. Nor yet does he share in high spirit, for it takes its place alongside of wrath; although some say that these are no longer evil, but already good.

For it is impossible that he who has been once made perfect by love (τὸν ἅπαξ τελειωθέντα δι´ ἀγάπης), and feasts eternally and insatiably on the boundless joy of contemplation, should delight in small and grovelling things. For what rational cause remains any more to the man who has gained "the light inaccessible," (1 Tim 6:16) for revering to the good things of the world? Although not yet true as to time and place, yet by that gnostic love (τῇ γνωστικῇ ἀγάπῃ) through which the inheritance and perfect restitution follow (κληρονομία καὶ ἡ παντελὴς ἕπεται ἀποκατάστασις), the giver of the reward makes good by deeds what the Gnostic, by gnostic choice, had grasped by anticipation through love (τοῦ ἑλέσθαι γνωστικῶς διὰ τῆς ἀγάπης φθάσας προείληφεν ὁ γνωστικός).

For by going away to the Lord (ἀποδημῶν πρὸς τὸν κύριον), for the love he bears Him (δι´ ἀγάπην τὴν πρὸς αὐτόν), though his tabernacle be visible on earth, he does not withdraw himself from life. For that is not permitted to him. But he has withdrawn his soul from the passions (ἐξήγαγεν δὲ τὴν ψυχὴν τῶν παθῶν). For that is granted to him. And on the other hand he lives, having put to death his lusts (νεκρώσας τὰς ἐπιθυμίας), and no longer makes use of the body, but allows it the use of necessaries, that he may not give cause for dissolution.

How, then, has he any more need of fortitude, who is not in the midst of dangers, being not present, but already wholly with the object of love? And what necessity for self-restraint to him who has not need of it? For to have such desires, as require self-restraint in order to their control, is characteristic of one who is not yet pure (οὐδέπω καθαροῦ), but subject to passion (ἐμπαθοῦς). Now, fortitude is assumed by reason of fear and cowardice. For it were no longer seemly that the friend of God (τὸν φίλον τοῦ θεοῦ), whom "God hath fore-ordained before the foundation of the world" (Eph 1.4) to be enrolled in the highest "adoption," (Eph 1.5) should fall into pleasures or fears, and be occupied in the repression of the passions (τῶν παθῶν). For I venture to assert, that as he is predestinated (cf. Eph 1.5) through what he shall do (πράξει), and what he shall obtain (τεύξεται), so also has he predestinated (Eph 1.5) himself by reason of what he knew and whom he loved ( δι´ ὧν ἔγνω ὃν ἠγάπησεν); not having the future indistinct, as the multitude live, conjecturing it, but having grasped by gnostic faith what is hidden from others (ἀπειληφὼς δὲ διὰ πίστεως γνωστικῆς, ὃ τοῖς ἄλλοις ἄδηλον). And through love, the future is for him already present. For he has believed, through prophecy and the advent, on God who lies not. And what he believes he possesses, and keeps hold of the promise. And He who hath promised is truth. And through the trustworthiness of Him who has promised, he has firmly laid hold of the end of the promise by knowledge. And he, who knows the sure comprehension of the future which there is in the circumstances, in which he is placed, by love goes to meet the future. So he, that is persuaded that he will obtain the things that are really good, will not pray to obtain what is here, but that he may always cling to the faith which hits the mark and succeeds. And besides, he will pray that as many as possible may become like him, to the glory of God, which is perfected through knowledge. For he who is made like the Saviour is also devoted to saving; performing unerringly the commandments as far as the human nature may admit of the image. And this is to worship God by deeds and knowledge of the true righteousness. The Lord will not wait for the voice of this man in prayer. "Ask," He says, "and I will do it; think, and I will give."

I think this is even more clearly connected to some Alexandrian baptism ritual especially given the connection with Eph chapter 1 and its reference to apolutrosis (the gnostic baptism of those of Mark and connected by the sect to Mark 10:35 - 45 in Irenaeus AH 1.20.1,2:

Quote:

For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will— to the praise of his glorious grace, which he has freely given us in the One he loves. In him we have redemption (απολυτρωσιν) ... to bring unity to all things in heaven and on earth under Christ. [Eph 1.4f]

I even think the emphasis of becoming impassable recalls Irenaeus's discussion of the gospel of Mark 'preferred' by some heretical group (AH 3.11.7) which divided from Christ from Jesus (and who was made 'impassable')

stephan huller · 03-16-2011, 09:45 PM

'If, then, man is an object desirable for itself, then He who is good loved what is good, (ἀγαθὸς ὢν ἀγαθὸν ἠγάπησεν) and the love-charm (τὸ φίλτρον) is within even in man, and is that very thing which is called the inspiration." [Paed 1.3]

The last I checked the Carpocratians (and 'those of Mark') are accused by Irenaeus of using φίλτρον.

stephan huller · 03-16-2011, 09:49 PM

Quote:

I wish to show thoroughly what like these gods of yours are, that now at length you may abandon your delusion, and speed your flight back to heaven. "For we also were once children of wrath, even as others; but God, being rich in mercy, for the great love wherewith He loved us (τὴν πολλὴν ἀγάπην αὐτοῦ, ἣν ἠγάπησεν ἡμᾶς), when we were now dead in trespasses, quickened us together with Christ." For the Word is living, and having been buried with Christ, is exalted with God. But those who are still unbelieving are called children of wrath, reared for wrath. We who have been rescued from error, and restored to the truth, are no longer the nurslings of wrath. Thus, therefore, we who were once the children of lawlessness, have through the philanthropy of the Word (τὴν φιλανθρωπίαν τοῦ λόγου) now become the sons of God. [Exhort. 27]

I think all the references when taken together suggest that Clement knew something like Secret Mark. There was some sort of a baptism ritual developed from a beloved disciple who was buried with Jesus and redeemed through love. I find the English translation peculiar. The French is more sensible:

Quote:

Car le Verbe vivant et enseveli avec le Christ est aujourd'hui élevé en gloire avec Dieu

Quote:

For the Word is living and buried with Christ is now raised in glory with God

I think Clement is really talking about the story in the 'heretical' gospel of Mark referenced by Irenaeus in AH 3.11.7 - i.e. where Jesus and the one later called 'Christ' are united in baptism, presumably in LGM 1.

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03-16-2011, 03:31 PM	#11
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	Two appearances of ἀγαπήσας in the NT (I don't count the Pastorals) John 13:1 Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ εἰς τέλος ἠγάπησεν αὐτούς. Now before the feast of the Passover, Jesus, knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. 2 Thessalonians 2:16 αὐτὸς δὲ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ ὁ θεὸς ὁ πατὴρ ἡμῶν ὁ ἀγαπήσας ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι, Now our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace,

03-16-2011, 03:34 PM	#12
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	All the references to ἠγάπησεν that might have a bearing on the context of this reference (besides LGM 1 where it is also used): Mark 10:21 ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ· ἕν σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς τοῖς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross." Luke 7:47 οὗ χάριν λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται ὀλίγον ἀγαπᾷ. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little." John 3:16 Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ' ἔχῃ ζωὴν αἰώνιον. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. John 13:1 Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ εἰς τέλος ἠγάπησεν αὐτούς. Now before the feast of the Passover, Jesus, knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. John 15:9 καθὼς ἠγάπησέν με ὁ πατήρ, κἀγὼ ὑμᾶς ἠγάπησα· μείνατε ἐν τῇ ἀγάπῃ τῇ ἐμῇ. Even as the Father has loved me, I also have loved you. Remain in my love. Ephesians 2:4 ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς, But God, being rich in mercy, for his great love with which he loved us, Ephesians 5:2 καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ὑμᾶς / ἡμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ὑμῶν / ἡμῶν προσφορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. Ephesians 5:25 οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, Smith noticed and commented upon the parallel with Mark 10:21. I have argued that in all early non-canonical gospel traditions related to the Diatessaron the whole section here is harmonized. The rich youth is featured in the Dives and Lazarus and presumably the scene cited in Secret Mark. In other words, Jesus first loves and then is loved after the rich youth is properly initiated.

03-16-2011, 03:50 PM	#14
andrewcriddle Veteran Member Join Date: Sep 2004 Location: Birmingham UK Posts: 4,876	Hi Stephan On another point you raised in this thread. You discussed the ugly allegations raised by Fronto and other opponents of Christianity, denied by various early Christians and by others (including Clement) attributed to heretical Christians but not orthodox Christians. One problem is that these allegations (at least in their extreme form) are probably not about what anyone really did. They are about the ugly stories people tell about groups they dislike and don't really know much about. It may be missing the point to ask whether all Christians or all Egyptian Christians or just the Carpocratians did these sort of things. Andrew Criddle

03-16-2011, 04:02 PM	#15
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	Maybe I am blurring the arguments against the Letter to Theodore (or what is left of them). The question still remains is Clement referencing LGM 1 in Stromata 5.3?

03-16-2011, 04:13 PM	#16
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	Yes now I remember Carlson's clever use of innuendo (a roundabout way of bringing allegations of Smith's homosexuality). We are to believe that the document is fake created by Smith WITH THE INTENTION of creating a a homosexual gospel narrative but one which somehow comes off as being wholly indicative of Clement's use of ἠγάπησεν in Stromata 5.3. That only slightly more implausible than reading that those Japanese nuclear workers somehow created Godzilla last night. But only slightly ...

03-16-2011, 09:45 PM	#19
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	'If, then, man is an object desirable for itself, then He who is good loved what is good, (ἀγαθὸς ὢν ἀγαθὸν ἠγάπησεν) and the love-charm (τὸ φίλτρον) is within even in man, and is that very thing which is called the inspiration." [Paed 1.3] The last I checked the Carpocratians (and 'those of Mark') are accused by Irenaeus of using φίλτρον.

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