Bythos

The Monad in early Christian gnostic writings is an adaptation of concepts of the Monad in Greek philosophy to Christian gnostic belief systems.

The term monad comes from the Greek feminine noun monas (nominative singular, μονάς), "one unit," where the ending -s in the nominative form resolves to the ending -d in declension.

In some gnostic systems the Supreme Being is known as the Monad, the One, the Absolute, Aiōn Teleos (the Perfect Aeon, αἰών τέλεος), Bythos (Depth or Profundity, Βυθός), Proarchē (Before the Beginning, προαρχή), Hē Archē (The Beginning, ἡ ἀρχή), the Ineffable Parent, and/or the primal Father.

Prominent Christian gnostics like Valentinus taught that the Monad is the high source of the Pleroma, the region of light constituting "the fullness of the Godhead." Through a process of emanation, various divine entities and realms emerge from the One. Arranged hierarchically, they become progressively degraded due to their remoteness from the Father. The various emanations of the One, totaling thirty in number (or 365, according to Basilides), are called Aeons. Among them exist Christ (who resides close to the Father) and the lowest emanation, Sophia (wisdom), whose fall results in the creation of the material world.

According to Theodoret's book on heresies (Haereticarum Fabularum Compendium i.18), the Arab Christian Monoimus (c. 150-210) used the term Monad to mean the highest god that created lesser gods, or elements (similar to Aeons). In some versions of Christian gnosticism, especially those deriving from Valentinius, a lesser deity known as the Demiurge had a role in the creation of the material world separate from the Monad. In these forms of gnosticism, the God of the Old Testament, Yahweh, is often considered to have been the Demiurge, not the Monad, or sometimes different passages are interpreted as referring to each.

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