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GNOSTICISM
Gnosticism
INTRODUCTION
Gnosticism
Gnosticism
ORIGINS OF GNOSTICISM
The beginnings of Gnosticism have long been a matter of debate and are
still largely a subject of research. The more these origins are studied, the farther
they seem to recede in the past.5 Previously, among the Christian scholars, it was
considered a heretic branch of Christianity. It was most certainly true in the postCrucifixion world with the ancient people who practiced it in the light of the New
Testament. Such seekers of gnosis thought it certainly was the true version of
Christianity. However, with the passage of time as there were more and more
discoveries of ancient literature, this understanding parted away and a new
understanding of Gnosticism being a system of faith in its own right came to
surface. The most well known of such discoveries was that of Nag Hammadi
library, which consisted of 13 Coptic Gnostic books (or fragments of books)
recovered from a place called Nag Hammadi in upper Egypt.6 The most famous
among these codices is the 'Gospel of Thomas,' which is called the 'wisdom
Gospel.'
Outside Christianity, there are many other faith systems that bear
identical or similar ideas as Gnosticism. Gnosticism does not confine itself to the
'salvation' Gospel of the New Testament, but transcends -- even predates -- the
'Kingdom of Heaven' doctrine of Christianity. For instance, it is often suggested
that Platonism is the origin of Gnosticism, which renders it as an independent
philosophical religion. However, it is difficult to ascertain the veracity of such a
claim, because history unveils the Orphic and Pythagorean 'enthusiasm' orgies
Gnosticism
that predate Plato. Such 'mystery cults' dealt in the prototype doctrines of what
was to become Gnosticism afterwards.7
Gnosticism is not altogether absent from other Semitic religions. Jewish
Kabbalah, for instance, is a fine extra-Christian example of Gnostic ideas, which
is an esoteric method, discipline, and school of thought that originated in
Judaism. The Kabbalah is also a myth-construct, which is framed quite similar to
the hierarchy of Gnostic myth. The Book of Baruch illustrates a Jewish version
of Gnosticism with 'Greco-Roman allusions.'8 Moreover, Islamic Sufism is yet
another form of gnosis, which seeks to attain communion with the divine through
special form of personal epiphany, an esoteric revelation called 'Irfaan.9 It is an
esoteric as well as mysterious path that violates the theological paradigm of the
Qur'an in order to remain consistent with the Gnostic position of the centrality of
'monistic salvation' through 'special knowledge.' On the other hand, however,
Islamic Sufism too sought to find its origin in the Islamic Scripture quite
identically to the current of Christian Gnosticism that endeavored to put its origin
in the New Testament text.
Zoroastrian religion is also proposed as one of the potential origins of
Gnosticism. The reason why such a thing is often projected is that the religion of
Zoroaster also emphasized the significance of 'duality' and 'paradox.' Wisdom -i.e. Sophia of Gnosticism -- is the most significant attribute of God in
Zoroastrianism and he is known with his personal name as Ahura Mazda, "the
Wise Being."
John Turner, Nag Hammadi, Gnosticism and Early Christianity, Peabody, MA:
Hendrickson Publishers, 1986, p. 59
8 Willis Barnstone, Marvin Meyer (editors), The Gnostic Bible, London:
Shambhala, 2003, p.6
9 Qamar al-Huda, Striving for Divine Union, London: RoutledgeCurzon, 2003,
p.73
Gnosticism
HISTORY OF GNOSTICISM
Gnosticism
knowledge rather than crucifixion and sacrificial death.10 Christ is, like the
Christian New Testament teachings, the son of the otherworldly True God who
has come to 'reunite the Gnostic with himself.'11
Marcion (85-160 AD c) was the first Christian figure of note who came
up with the Gnostic ideas and developed them into an esoteric system of faith,
purportedly, consistent with Pauline teachings. Marcion did not believe in the
God of the Old Testament as the one true God and declared him an equivalent of
Demiurge, the 'half creator.' Marcion, therefore, called the true God as 'Bythos'
because he is deep in the universe, farthest of all spiritual and metaphysical
beings. He carved out his own Scripture of 11 books and rejected most of the
current New Testament in addition to rejecting the Old Testament altogether.
However, Marcion was not a Gnostic in the true sense, for he laid more
emphasis upon the need of faith over gnosis. But his treatment of the Old
Testament nevertheless fits within Gnostic parameters perfectly well.
Furthermore, he was not even the first person to introduce Gnosticism to
Christians. Simon Magus of Samaria is hypothetically believed to occupy this
position of the follower of Gnostic ideas and his name even finds place in the
New Testament (cf. Acts 8:4-25).
Gnostic codex of the Acts of Peter, even combated Peter in an open miracleworking contest in Rome.12 This grants an insight into the world of Apostles,
when Gnostics, such as Simon Magus, enjoyed privileged status in the society -Simon was called the 'great power of God' (Acts 8:10). Therefore, Simon could
not have been the first person to mandate such esoteric doctrines as Gnosticism
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Gnosticism
within Christian world. There were indeed roots of this system deeper within the
culture predating even the Roman Empire.
On the other hand, yet another inference can help us make a case to the
contrary, namely Simon's Gnostic portrayal is only found in the Gnostic
literature, whereas the Simon of the Book of Acts is only a great 'sorcerer' who
ends up believing in Christ and is baptized by Philip. This is, nevertheless, an
early picture of Simon, whereas his later life was quite an antithesis to that
according to the testimony of church fathers. He mentored a person named
Menander who rose to heights around the turn of the first century and pioneered
sub-traditions within the discipline of Christian Gnosticism. He influenced two
prominent figures, Saturninus and Basilides, who taught in Antioch and Asia
Minor during second century AD. Saturninus came up with the expression
'unknown Father' for calling upon God in imitation of Christ. This continued
influence of Simon gave rise to a new sect which Iranaeus referred to in his
writings as "the Simonians."13 Cerinthus was yet another Gnostic leader who
was contemporary to Polycarp in Asia Minor.
The most renowned Christian-Gnostic teacher of early centuries was
Valentinus who was based in Alexandria. Valentinus was a contemporary of
Marcion, who taught in Rome. He developed a Christian-Gnostic ogdoadic
system of cosmology, which was heavily criticized by Christian apologists.
Origen wrote polemics against those heretics of the Valentinian school referring
them on one occasion as 'some' who 'call themselves as gnostics.'14 Mani was yet
another, and probably the most influential teacher of Gnosticism, also called
'Iranian Prophet' and 'Messenger of Light,' who lived in the second half of the
third century. He founded Manichaeism, which was a dualistic belief that life
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Gnosticism
was a cosmic conflict between the forces of light and darkness. In this sense, it
closely resembled Zoroastrianism. Mani also believed that a fallen soul would be
trapped in evil and could only make it to the light by the way of spirit rather than
flesh. It is interesting that even the great Christian thinker Augustine was
influenced by the teachings of Manichaeism, which caused him to convert to this
form of Gnosticism for a short period of time. Nestorianism is yet another branch
of Gnosticism that was established by the Patriarch of Constantinople, Nestorius,
in fifth century. This doctrine upheld a subtle disunion between the two natures
of Christ, which brands this sect as dyophysites. They were not pure Gnostics;
instead, they were Christian Gnostics who believed Jesus did not die on cross
because the divine Christ forsake the human Jesus.
Gnosticism
Jacques Lacarriere, The Gnostics, London: Peter Owen Limited, 1977, p.48
Michael, Rethinking, p.119
17 Jacques, Gnostics, p.13
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Gnosticism
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Gnosticism
CONCLUSION
In conclusion, if nothing else, at least one thing can be stated with
certainty that Gnosticism is not a homogeneous phenomenon and therefore
no single doctrine can be placed under the term 'Gnosticism' with absolute
assurance -- except for emphasis upon gnosis. In fact, there are many
Gnosticisms, which make it rather hard to simplify the subject and give it
a wholesome treatment. If one particular thing is asserted as having
Gnostic origin or bearing, it is quite likely that the same thing does not
qualify to be a Gnostic feature in a different form of Gnosticism. It is why,
therefore, the general tenor of this research demonstrates a balance in the
portrayal of Gnosticism without leaning too much into one direction or the
other. Gnosticism is treated as an independent religion enfranchised into
many forms rather than a branch or form of Gnosticism being the
mainstay.
What we must not, however, forget in our present quest is the fact
that Gnosticism is not exclusively of Christian origin. Every religion
shares the overly spiritual ideas of Gnosticism in some way, shape or
form. In fact, every religious movement is threaded with and through the
core ideas of Gnosticism that give off a threshold for 'Monism, asceticism,
mysticism,' and 'self-mortification' versions of spirituality to flourish and
water the socio-religious life of man.
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Gnosticism
Bibliography
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