Exposing Gnosticism

 By William Braswell

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Gnosticism is a modern term to describe a collection of heretical ideas that came together around the 2nd century AD. The term "gnosticism" comes from the Greek word "gnosis," meaning "knowledge," reflecting the central emphasis on attaining spiritual knowledge or insight. Gnosticism often espouses a dualistic worldview, in which there is a fundamental division between the material world, which is seen as flawed, and the spiritual realm, which is viewed as superior and divine. It emphasizes the importance of secret or hidden knowledge (gnosis) as the means to salvation or enlightenment. This knowledge is often believed to be imparted only to a select few who are spiritually awakened. Gnostic cosmology typically posits a hierarchy of divine beings or emanations, with a supreme, unknowable God at the top. These divine beings are thought to have created or emanated successive levels of reality, often including a flawed material world ruled by a lesser, ignorant deity known as the Demiurge. Salvation comes through the acquisition of spiritual knowledge and the liberation of the divine spark within individuals from the constraints of the material world. This salvation is often seen as a return to the divine realm or a state of unity with the transcendent God. The material world is seen as inherently flawed, created by a lesser deity or demiurge who is ignorant or malevolent. As a result, Gnostics may advocate for asceticism or the renunciation of worldly desires as a means of spiritual liberation. Gnosticism was considered heretical by early Christian leaders, who saw its teachings as incompatible with orthodox Christian doctrine.

Sects: Proto-Gnosticism: MaghāriyaThomasines, Judean/Israelite: Mandaeism, Elkasaites, Samaritan Baptist (Dositheos, Simon Magus (Simonians), Menander, and Quqites), "Christian" Gnosticism: Apelles, Cerinthus, Justin, Marcion (Marcionism), Nicolaism, Perates, Saturninus, Syrian-Egyptian: Ophites, Sethianism, Alexandrian: Basilides (Basilideans), Roman: Valentinus (Valentinianism), Marcus (Marcosians), Florinus, Persian Gnosticism: Mani (Manichaeism), Chinese "Gnosticism": Chinese Manichaeism, Islamic (esoteric) Gnosticism: Druze, Nusayrism.

In Valentinianism the reliance on revealed knowledge from an unknowable God, a distinct divinity from the Demiurge who created and oversees the material world.

The Demiurge comes from the Latinized version of the Greek word dēmiourgos, meaning "public or skilled worker." This figure is also known as "Yaldabaoth," "Samael" (meaning "blind god" in Aramaic), or "Saklas" (meaning "the foolish one" in Syriac). Sometimes, the demiurge is unaware of the existence of a higher god and may even oppose it, leading to malevolent actions. The demiurge is responsible for creating the physical universe and the material aspect of humanity. Often, the demiurge also creates beings called archons, who govern the material realm and sometimes hinder the soul's journey upward. The creations of the demiurge are often seen as inferior, analogous to a work of art being inferior to the object it represents. Some groups within Gnosticism view material existence negatively, considering it evil or a deliberate prison for souls. Views on the moral nature of the demiurge vary among different Gnostic groups. Some see materiality as inherently evil, while others view it as flawed but potentially good depending on the circumstances.

Monad

God is referred to as the Monad or the One. This divine being is considered the ultimate source of all existence, residing in the pleroma, a realm of light. The emanations of God are known as aeons. This concept was influenced by the Pythagoreans, who believed in the Monad as the first existence, leading to the creation of subsequent elements like numbers and lines.

Pleroma

The term "pleroma," meaning "fullness" in Greek, denotes the complete range of God's powers. It's described as a heavenly realm of divine life beyond our world, inhabited by spiritual beings such as aeons and sometimes archons. Jesus is seen as an intermediary aeon sent from the pleroma to help humanity rediscover its divine origins. The term is central to Gnostic cosmology and also appears in Greek Orthodox theology, albeit with different connotations. 

Emanation

Emanationism is the belief that the Supreme Light or Consciousness descends through various stages, becoming progressively more material and embodied. Eventually, it returns to the One through spiritual knowledge and contemplation.

Aeon

In Gnostic teachings, aeons are the emanations of the supreme God or Monad. The first aeon, Barbelo, is often depicted as hermaphroditic, leading to the creation of subsequent pairs of aeons, often in male-female pairs called syzygies. These aeons collectively form the pleroma, with the lower regions being closer to darkness, symbolizing the physical world.

Archon

The term "archon" was used to describe various servants of the demiurge. According to Origen's Contra Celsum, a group known as the Ophites believed in the existence of seven archons. These included Iadabaoth or Ialdabaoth, who was said to have created six others: Iao, Sabaoth, Adonaios, Elaios, Astaphanos, and Horaios. Laldabaoth was depicted as having the head of a lion.

Sophia

Sophia, meaning "wisdom" in Greek, is the final emanation of God in Gnostic tradition and is associated with the anima mundi or world-soul. In some versions of the myth, Sophia births the demiurge, who creates materiality. Depending on the narrative, materiality is portrayed positively or negatively based on Sophia's actions. She is often depicted as disobedient and unruly for creating chaos without her counterpart's consent. This act results in the creation of the Demiurge, also known as Yaldabaoth, who, in isolation, creates the material world and traps elements of the pleroma within human bodies. In response, the Godhead sends savior aeons like Christ and the Holy Spirit to guide humans towards gnosis, enabling their return to the pleroma.

Early Gnostic teachers like Valentinus believed their ideas were in line with Christianity. In Gnostic Christianity, Christ is viewed as a divine figure who took on human form to guide people to realize their own divine essence. However, Gnosticism isn't one fixed belief system. It encourages various teachings due to its focus on personal experience. This led to different branches like Valentinianism and Sethianism. Gnostic ideas even spread to China from the Persian Empire through a related movement called Manichaeism. Meanwhile, Mandaeism, the only surviving ancient Gnostic religion, is found in places like Iraq and Iran. The early Mandaeans may have been among the first to formulate what would become Gnosticism within the early communities. They follow the teachings of John the Baptist and derive their name from the Aramaic word "manda," meaning knowledge or gnosis. Since the discovery of the Nag Hammadi library, various modern Gnostic ecclesiastical bodies have emerged or been revived such as the Ecclesia Gnostica, Apostolic Johannite Church, Ecclesia Gnostica Catholica, Gnostic Church of France, Thomasine Church, Alexandrian Gnostic Church, and North American College of Gnostic Bishops.

Most modern scholars believe that Gnosticism came from Jewish Christian roots, emerging around the late first century AD within Jewish groups outside the mainstream and early Christian communities. Ethel S. Drower suggests that what we now call Gnostic beliefs might have been present in non-traditional Jewish groups in Galilee and Samaria even before the time of Christianity. The Nag Hammadi texts mention Judaism, sometimes strongly rejecting the Jewish God. Gershom Scholem once labeled Gnosticism as "the Greatest case of metaphysical anti-Semitism," while Professor Steven Bayme suggested it would be more accurate to describe Gnosticism as anti-Judaism. Studies on the beginnings of Gnosticism reveal a significant Jewish influence, especially from texts like the Hekhalot literature. The Christian ecclesia, or congregation, had roots in Jewish-Christian traditions but also drew in Greek followers. A variety of ideas circulated there, including Jewish apocalypticism, discussions on divine wisdom, Greek philosophy, and teachings from Hellenistic mystery religions. In the Syrian-Egyptian traditions, there's a belief in a distant, supreme God called the Monad. From this highest divine entity come lesser divine beings known as Aeons. Among these Aeons emerges the Demiurge, who forms the physical world. Divine aspects descend into the material realm and are hidden within humans. Salvation from this descent happens when people attain Gnosis, a secret or intuitive understanding of the divine.

Gnostic cosmogony generally presents a distinction between a supreme, hidden God and a malevolent lesser divinity who is sometimes associated with the biblical deity Yahweh and is responsible for creating the material universe. Consequently, Gnostics considered material existence flawed or evil, and held the principal element of salvation to be direct knowledge of the hidden divinity, attained via mystical or esoteric insight. Many Gnostic texts deal not in concepts of sin and repentance, but with illusion and enlightenment. 

Pagels 1989, pp. 28–47, "One God, One Bishop: The Politics of Monotheism".

Jesus in Gnostic Belief

Some Gnostics viewed him as the supreme being who took on human form to bring gnosis, or spiritual knowledge, to the world. However, others strongly reject the idea of the supreme being becoming flesh, considering Jesus to be merely a human who achieved total or complete enlightenment through gnosis and taught his followers to do the same. There are also beliefs that Jesus was divine but did not possess a physical body, a viewpoint later echoed in the Docetist movement. Among the Mandaeans, Jesus is regarded as a "false messiah" who distorted the teachings given to him by John the Baptist. Johannine literature which includes the Gospel of John, presents a unique perspective on Jesus Christ. The prologue of John's Gospel describes Jesus as the incarnated Logos, the divine light that entered the world. Similarly, the Apocryphon of John depicts Jesus as one of three celestial beings descended from the heavenly realm.

The development of Gnosticism can be divided into three main periods:

1. Late-first century and early second century: During this time, Gnostic ideas began to emerge, coinciding with the writing of the New Testament.

2. Mid-second century to early third century: This period saw the peak of classical Gnostic teachers and their systems. These teachers claimed that their doctrines represented the hidden truth revealed by Jesus.

3. End of the second century to the fourth century: In this era, the proto-orthodox church reacted against Gnosticism, condemning it as heresy, which led to its decline.

Within the first period, three distinct traditions developed:

• In Jewish circles, there was a reinterpretation of Genesis, portraying Yahweh as a jealous God who enslaved humanity. Liberation from this deity was sought.

• A wisdom tradition emerged, interpreting Jesus' teachings as pointers to a hidden wisdom through which the soul could attain divinity. Some of Jesus' sayings might have been included in the gospels to counter this trend. Conflicts described in 1 Corinthians may have arisen from clashes between this wisdom tradition and Paul's gospel of crucifixion and resurrection.

• A mythological narrative emerged, describing the descent of a celestial being to reveal the Divine realm as humanity's true home. In Jewish Christianity, the Messiah or Christ was seen as an eternal aspect of God's hidden nature, embodying "spirit" and "truth" throughout sacred history.

Gnosticism spread across regions controlled by the Roman Empire and the Persian Empire. While it flourished in the Mediterranean and Middle East during the 2nd and 3rd centuries, its decline began in the third century due to increasing opposition from the Church and the deteriorating economic and cultural conditions of the Roman Empire. The Albigensian Crusade further reduced the number of Gnostics in the Middle Ages, although Mandean communities persisted in Iraq, Iran, and diaspora communities. Gnostic and pseudo-gnostic ideas continued to influence various esoteric mystical movements in Europe and North America during the 19th and 20th centuries, with some movements explicitly identifying themselves as revivals or continuations of earlier Gnostic groups. They claimed to have knowledge, but they did not know anything at all.

The term "Gnostic Gospels" typically refers to a collection of early heretical "Christian" texts that were not included in the canonical New Testament. These texts were written by various cultic groups and individuals, and they present alternative perspectives on Jesus, his teachings, and the nature of salvation. Here are some of the most well-known Gnostic Gospels:

1. The Gospel of Thomas: This is perhaps the most famous of the Gnostic Gospels. It consists of 114 sayings attributed to Jesus, without a narrative framework. The Gospel of Thomas was discovered in the Nag Hammadi library in Egypt in 1945.

2. The Gospel of Mary: This text contains dialogues between Jesus and Mary Magdalene, as well as other disciples. It emphasizes Mary's importance among the disciples and her role as a recipient of Jesus' teachings. Fragments of this gospel were found in the Berlin Codex, part of the Nag Hammadi library.

3. The Gospel of Judas: This gospel presents Judas Iscariot in a more positive light, suggesting that his betrayal of Jesus was part of a divine plan. It portrays Judas as the only disciple who truly understands Jesus' teachings. The Gospel of Judas was discovered in the 1970s and published in 2006.

4. The Gospel of Philip: This text explores themes of spiritual rebirth, the relationship between Jesus and Mary Magdalene, and the sacraments of baptism and the Eucharist. It was found in the Nag Hammadi library.

5. The Gospel of Truth: This gospel emphasizes the importance of knowledge (gnosis) for salvation and the role of Jesus as the revealer of divine truth. It was also discovered in the Nag Hammadi library.

6. The Secret Gospel of Mark: This text is known from a letter attributed to Clement of Alexandria, an early Christian theologian. It suggests the existence of a longer, more esoteric version of the Gospel of Mark, although the authenticity and nature of this text are subjects of debate among scholars.

These are just a few examples of the Gnostic Gospels that have been discovered and studied. There are several other texts, such as the Pistis Sophia, Gospel of Peter, the Gospel of Thomas the Contender, and the Gospel of Judas, among other texts. The influence of Gnostic ideas on Islam is a topic of scholarly debate and interpretation, often drawing on various historical and textual evidence. Here are a few points and examples that suggest some potential connections or influences:

Pre-Islamic Arab Beliefs: Before the advent of Islam, Arabia was a region with diverse religious beliefs and practices, including Christian, Jewish, Zoroastrian, and indigenous Arabian religions. Gnostic ideas, which had spread across the Near East and into Mesopotamia, were likely present to some extent in this milieu.
Christian and Jewish Gnostic Influences: Early Islamic teachings and texts often interacted with and responded to Christian and Jewish traditions. The Quran and early Islamic literature frequently engage with narratives and figures from biblical and apocryphal texts.
The Quranic Narrative: Some scholars have identified potential Gnostic motifs or themes in certain Quranic passages. For example, the Quran's emphasis on the transcendence and unknowability of God (Surah Al-An'am 6:103, Surah Taha 20:5) and its critique of anthropomorphic views of God could be seen as echoing Gnostic ideas that emphasize a distant and transcendent deity.
Esoteric Interpretations: Throughout Islamic history, various esoteric interpretations of Quranic verses and Islamic teachings have emerged. Some of these interpretations draw parallels with Gnostic spiritual themes, such as the search for inner knowledge (gnosis) and the importance of spiritual insight over mere legalistic observance.
Philosophical and Mystical Schools: Islamic philosophical and mystical traditions, such as Sufism, have incorporated elements that resonate with Gnostic thought. These include a focus on the inner spiritual journey, the quest for direct experiential knowledge of the divine, and the idea of the soul's journey through different levels of reality.

Historical Interactions: During the early centuries of Islam, there were intellectual exchanges between Muslim scholars and philosophers in the Near East, where Gnostic ideas were also present. These interactions could have influenced the development of Islamic theology and philosophy.

While direct evidence of Gnostic books directly influencing Islamic scripture or theology is limited, the historical and cultural milieu of Late Antiquity and early Islamic periods allowed for the exchange of ideas across religious and philosophical traditions. Islamic intellectual history shows a complex interplay of influences, and Gnostic ideas likely contributed to the broader tapestry of early Islamic thought.

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