Cainites: Difference between revisions

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You cannot prove fictitious. You literally have two contemporary sources alleging the existence of said heresy, one source even naming an individual.
 
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The '''Cainites''' or '''Cainians''' ({{langx|grc|Καϊνοί}}, ''Kainoi'', and {{lang|grc|Καϊανοί}}, ''Kaianoi'')<ref>The name is variously written; Καϊνοί (Hippol. ''Ref''. viii. 20; Theodoret, ''Haer. Fab''. i. 15); Caini (Praedest. ''Cod''.); Καϊανισταί (Clem. Alex. ''Strom''. vii. 17), Καϊανοί (Epiphanius, ''Haer''. 38; Origen, ''contra Celsum'', iii. 13, but his translator Gelenius gives Cainani); Caiani (Philast. 2; Augustin. ''Haer''. 18, Praedest. 18, ''codd''.); Gaiana haeresis (Tertullian ''de Praescrip''. 33, and ''de Bapt.'' 1), but Jerome writing with a clear reference to the latter passage of Tertullian has Caina (''Ep''. 83, ''ad Oceanum'', and ''contra Vigilantium''). Elsewhere he seems to have Cainaei (''Dial. adv. Lucifer''. 33); but many MSS. here have Chaldaei. So also Cainaei (Pseudo-Tertullian, 7), Cainiani (Praedest. ''Codd''.). Irenaeus (i. 31) describes the doctrines of the sect, but gives them no title.</ref> were a heresy allegedly venerating [[Cain]] and celebrating him for his sins, described by [[Irenaeus]].
The '''Cainites''' or '''Cainians''' ({{langx|grc|Καϊνοί}}, ''Kainoi'', and {{lang|grc|Καϊανοί}}, ''Kaianoi'')<ref>The name is variously written; Καϊνοί (Hippol. ''Ref''. viii. 20; Theodoret, ''Haer. Fab''. i. 15); Caini (Praedest. ''Cod''.); Καϊανισταί (Clem. Alex. ''Strom''. vii. 17), Καϊανοί (Epiphanius, ''Haer''. 38; Origen, ''contra Celsum'', iii. 13, but his translator Gelenius gives Cainani); Caiani (Philast. 2; Augustin. ''Haer''. 18, Praedest. 18, ''codd''.); Gaiana haeresis (Tertullian ''de Praescrip''. 33, and ''de Bapt.'' 1), but Jerome writing with a clear reference to the latter passage of Tertullian has Caina (''Ep''. 83, ''ad Oceanum'', and ''contra Vigilantium''). Elsewhere he seems to have Cainaei (''Dial. adv. Lucifer''. 33); but many MSS. here have Chaldaei. So also Cainaei (Pseudo-Tertullian, 7), Cainiani (Praedest. ''Codd''.). Irenaeus (i. 31) describes the doctrines of the sect, but gives them no title.</ref> were a heresy allegedly venerating [[Cain]] and celebrating him for his sins, described by [[Irenaeus]].


Irenaeus asserts in his [[s:Ante-Nicene Fathers/Volume I/IRENAEUS/Against Heresies: Book I/Chapter XXXI.|''Against Heresies''. i. 31]] that the Cainites are enemies of the God of Israel and venerated everyone who opposed him, including Cain.<ref>Grypeou, Emmanouela, and Helen Spurling, eds. The exegetical encounter between Jews and Christians in late antiquity. Vol. 18. Brill, 2009. p. 119</ref> They would claim fellowship with [[Esau]], [[Korah]], and the men of [[Sodom and Gomorrah|Sodom]]. Liberation would be achieved by commiting sins against the Creator.<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 106</ref> He further asserts that their holy scripture is the [[Gospel of Judas]], which he believed to teach immorality. However, since the discovery of primary sources in the [[Nag Hammadi library]], the descriptions by Irenaeus do not match the actual sources,<ref>Dabiri, G., & Ruani, F. (Eds.). (2022). Thecla and medieval sainthood: the Acts of Paul and Thecla in Eastern and Western hagiography. Cambridge University Press. p. 43</ref> and there is no reference to Cain in the sole extant manuscript of the Gospel of Judas.<ref>{{cite book|editor-last1=Kasser|editor-first1=Rodolphe|editor-link1=Rodolphe Kasser|editor-last2=Meyer|editor-first2=Marvin|editor-link2=Marvin Meyer|editor-last3=Wurst|editor-first3=Gregor|others=Commentary by [[Bart D. Ehrman]]|title=The Gospel of Judas|pages=19–45|publisher=National Geographic Society|location=Washington D.C.|year=2006|isbn=978-1426200427|url=https://archive.org/details/gospelofjudasfro00kass}}</ref> Although some descriptions attributed to Cainites bear resemblences to certain Gnostic sects, no Gnostic sect held a positive depiction of Cain or encouraged sins.<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 106</ref>  
Irenaeus asserts in his [[s:Ante-Nicene Fathers/Volume I/IRENAEUS/Against Heresies: Book I/Chapter XXXI.|''Against Heresies''. i. 31]] that the Cainites are enemies of the God of Israel and venerated everyone who opposed him, including Cain.<ref>Grypeou, Emmanouela, and Helen Spurling, eds. The exegetical encounter between Jews and Christians in late antiquity. Vol. 18. Brill, 2009. p. 119</ref> They would claim fellowship with [[Esau]], [[Korah]], and the men of [[Sodom and Gomorrah|Sodom]]. Liberation would be achieved by committing sins against the Creator.<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 106</ref> He further asserts that their holy scripture is the [[Gospel of Judas]], which he believed to teach immorality. However, since the discovery of primary sources in the [[Nag Hammadi library]], the descriptions by Irenaeus do not match the actual sources,<ref>Dabiri, G., & Ruani, F. (Eds.). (2022). Thecla and medieval sainthood: the Acts of Paul and Thecla in Eastern and Western hagiography. Cambridge University Press. p. 43</ref> and there is no reference to Cain in the sole extant manuscript of the Gospel of Judas.<ref>{{cite book|editor-last1=Kasser|editor-first1=Rodolphe|editor-link1=Rodolphe Kasser|editor-last2=Meyer|editor-first2=Marvin|editor-link2=Marvin Meyer|editor-last3=Wurst|editor-first3=Gregor|others=Commentary by [[Bart D. Ehrman]]|title=The Gospel of Judas|pages=19–45|publisher=National Geographic Society|location=Washington D.C.|year=2006|isbn=978-1426200427|url=https://archive.org/details/gospelofjudasfro00kass}}</ref> Although some descriptions attributed to Cainites bear resemblences to certain Gnostic sects, no Gnostic sect held a positive depiction of Cain or encouraged sins.<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 106</ref>  


In none of the known Gnostic sources has Cain ever been portrayed in a positive light.<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 101-102</ref> In the [[Secret Book of John]], Cain is identified with [[Yahweh]] and the evil brother of Abel (identified with [[El (deity)|Elohim]]).<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 99-100</ref> The [[Apocalypse of Adam]], found in the [[Nag Hammadi library]], also portrays Cain, as a son of [[Yaldabaoth]], entirely negatively.<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 102</ref> The Valentinian [[Gospel of Phillip]] describes murder as the result of adultery, and blames Cain for introducing murder into the world, following into the footsteps of his demonic father.<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 102</ref> The Cainites did not exist outside the mind of heresiologists and was merely a designation for whatever belief-system they accused of heresy.<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 106-107</ref>
In none of the known Gnostic sources has Cain ever been portrayed in a positive light.<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 101-102</ref> In the [[Secret Book of John]], Cain is identified with [[Yahweh]] and the evil brother of Abel (identified with [[El (deity)|Elohim]]).<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 99-100</ref> The [[Apocalypse of Adam]], found in the [[Nag Hammadi library]], also portrays Cain, as a son of [[Yaldabaoth]], entirely negatively.<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 102</ref> The Valentinian [[Gospel of Phillip]] describes murder as the result of adultery, and blames Cain for introducing murder into the world, following into the footsteps of his demonic father.<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 102</ref> The Cainites did not exist outside the mind of heresiologists and was merely a designation for whatever belief-system they accused of heresy.<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 106-107</ref>

Latest revision as of 19:09, 11 June 2025

Template:Short description Template:Sidebar with collapsible lists The Cainites or Cainians (Template:Langx, Kainoi, and Script error: No such module "Lang"., Kaianoi)[1] were a heresy allegedly venerating Cain and celebrating him for his sins, described by Irenaeus.

Irenaeus asserts in his Against Heresies. i. 31 that the Cainites are enemies of the God of Israel and venerated everyone who opposed him, including Cain.[2] They would claim fellowship with Esau, Korah, and the men of Sodom. Liberation would be achieved by committing sins against the Creator.[3] He further asserts that their holy scripture is the Gospel of Judas, which he believed to teach immorality. However, since the discovery of primary sources in the Nag Hammadi library, the descriptions by Irenaeus do not match the actual sources,[4] and there is no reference to Cain in the sole extant manuscript of the Gospel of Judas.[5] Although some descriptions attributed to Cainites bear resemblences to certain Gnostic sects, no Gnostic sect held a positive depiction of Cain or encouraged sins.[6]

In none of the known Gnostic sources has Cain ever been portrayed in a positive light.[7] In the Secret Book of John, Cain is identified with Yahweh and the evil brother of Abel (identified with Elohim).[8] The Apocalypse of Adam, found in the Nag Hammadi library, also portrays Cain, as a son of Yaldabaoth, entirely negatively.[9] The Valentinian Gospel of Phillip describes murder as the result of adultery, and blames Cain for introducing murder into the world, following into the footsteps of his demonic father.[10] The Cainites did not exist outside the mind of heresiologists and was merely a designation for whatever belief-system they accused of heresy.[11]

The Cainites are also mentioned by his contemporary Tertullian.[12] He describes a Cainite woman using the Acta Pauli as authority for her teachings.[13]

In popular culture

  • The book Demian, by Hermann Hesse, extensively draws upon the beliefs of the Cainite sect. The eponymous character Max Demian even convinces the protagonist Emil Sinclair that Christianity had misunderstood Cain's virtue over Abel's.
  • The sect is mentioned by Lucifer in The Sandman #22 when talking to Cain in Hell, noting "no greater percentage of them turned up here than of any other religion".
  • The sect is included as a dualist heresy in the computer game Crusader Kings 3.
  • The Cainites are featured as antagonists in the Spanish HBO series 30 Coins.
  • In Vampire: the Masquerade, the Cainites are re-imagined as a heretical vampire sect that persisted secretly into the Middle Ages.

See also

Notes

Template:Reflist

Bibliography

Attribution

Template:Cain and Abel Template:Authority control

Template:Gnosticism-stub

  1. ↑ The name is variously written; Καϊνοί (Hippol. Ref. viii. 20; Theodoret, Haer. Fab. i. 15); Caini (Praedest. Cod.); Καϊανισταί (Clem. Alex. Strom. vii. 17), Καϊανοί (Epiphanius, Haer. 38; Origen, contra Celsum, iii. 13, but his translator Gelenius gives Cainani); Caiani (Philast. 2; Augustin. Haer. 18, Praedest. 18, codd.); Gaiana haeresis (Tertullian de Praescrip. 33, and de Bapt. 1), but Jerome writing with a clear reference to the latter passage of Tertullian has Caina (Ep. 83, ad Oceanum, and contra Vigilantium). Elsewhere he seems to have Cainaei (Dial. adv. Lucifer. 33); but many MSS. here have Chaldaei. So also Cainaei (Pseudo-Tertullian, 7), Cainiani (Praedest. Codd.). Irenaeus (i. 31) describes the doctrines of the sect, but gives them no title.
  2. ↑ Grypeou, Emmanouela, and Helen Spurling, eds. The exegetical encounter between Jews and Christians in late antiquity. Vol. 18. Brill, 2009. p. 119
  3. ↑ Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 106
  4. ↑ Dabiri, G., & Ruani, F. (Eds.). (2022). Thecla and medieval sainthood: the Acts of Paul and Thecla in Eastern and Western hagiography. Cambridge University Press. p. 43
  5. ↑ Script error: No such module "citation/CS1".
  6. ↑ Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 106
  7. ↑ Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 101-102
  8. ↑ Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 99-100
  9. ↑ Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 102
  10. ↑ Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 102
  11. ↑ Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. p. 106-107
  12. ↑ Grypeou, Emmanouela, and Helen Spurling, eds. The exegetical encounter between Jews and Christians in late antiquity. Vol. 18. Brill, 2009. p. 119
  13. ↑ Dabiri, G., & Ruani, F. (Eds.). (2022). Thecla and medieval sainthood: the Acts of Paul and Thecla in Eastern and Western hagiography. Cambridge University Press. p. 43
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