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Gnosticism: Difference between revisions
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Although in one sense the aim of the Gnostic was ''gnosis'', or knowledge, we gain a higher understanding of where their sights were set from one of the first Gnostic translators and authorities, G. R. S. Mead. Mead explains that | Although in one sense the aim of the Gnostic was ''gnosis'', or knowledge, we gain a higher understanding of where their sights were set from one of the first Gnostic translators and authorities, G. R. S. Mead. Mead explains that | ||
<blockquote>... one of [the Gnostics’] earliest existing documents expressly declares that Gnosis is not the end—it is the beginning of the path. The end is God. And hence the Gnostics would be those who used the Gnosis as the means to set their feet upon the Way to God.... They strove for the knowledge of God, the science of realities, the | <blockquote>... one of [the Gnostics’] earliest existing documents expressly declares that Gnosis is not the end—it is the beginning of the path. The end is God. And hence the Gnostics would be those who used the Gnosis as the means to set their feet upon the Way to God.... They strove for the knowledge of God, the science of realities, the Gnosis of the things-that-are; wisdom was their goal; the holy things of life their study.<ref>G. R. S. Mead, ''Fragments of a Faith Forgotten'' (New Hyde Park, N.Y.: University Books, 1960), p. 32.</ref></blockquote> | ||
Third-century father Hippolytus wrote that the Gnostic’s desire was “no more to come into being.” In other words, their goal was freedom from the round of rebirth. | Third-century father Hippolytus wrote that the Gnostic’s desire was “no more to come into being.” In other words, their goal was freedom from the round of rebirth. | ||
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<blockquote>... the “call” reaches man neither in rational thought nor in an experience which eliminates thought. Man feels that he is encountered by something which already lies within him, although admittedly entombed. It is nothing new, but rather the old which only needs to be called to mind. It is like a note sounded at a distance [that one hears with the inner ear] which strikes an echoing chord in his heart.<ref>Werner Foerster,'' Gnosis: A Selection of Gnostic Texts'', 2 vols., trans. R. McL. Wilson (Oxford: Clarendon Press, 1972), 1:2.</ref></blockquote> | <blockquote>... the “call” reaches man neither in rational thought nor in an experience which eliminates thought. Man feels that he is encountered by something which already lies within him, although admittedly entombed. It is nothing new, but rather the old which only needs to be called to mind. It is like a note sounded at a distance [that one hears with the inner ear] which strikes an echoing chord in his heart.<ref>Werner Foerster,'' Gnosis: A Selection of Gnostic Texts'', 2 vols., trans. R. McL. Wilson (Oxford: Clarendon Press, 1972), 1:2.</ref></blockquote> | ||
In Gnostic theology, the instrument of the call usually comes in the figure of a redeemer. In Christian Gnosticism it is Jesus who sounds the call and brings the liberating power of gnosis. This concept is also found in the New Testament, which records Jesus as saying: “the Son of man is come to seek and to save that which was lost.”<ref>Matt. 18:11; Luke 19:10.</ref> “My sheep hear my voice, and I know them, and they follow me.”<ref>John 10:1–16.</ref> | In Gnostic theology, the instrument of the call usually comes in the figure of a redeemer. In Christian Gnosticism it is Jesus who sounds the call and brings the liberating power of ''gnosis''. This concept is also found in the New Testament, which records Jesus as saying: “the Son of man is come to seek and to save that which was lost.”<ref>Matt. 18:11; Luke 19:10.</ref> “My sheep hear my voice, and I know them, and they follow me.”<ref>John 10:1–16.</ref> | ||
The Gospel of Truth describes the impelling power of the call as well as the power of ''gnosis'' to break the pall of ignorance that holds the soul in its grips: | The Gospel of Truth describes the impelling power of the call as well as the power of ''gnosis'' to break the pall of ignorance that holds the soul in its grips: | ||
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Why were the Gnostics such a threat to the orthodox Church? The independent, free-thinking spirit of the Gnostics challenged the very structure and definition of the Church. The orthodox demanded allegiance to the Church’s creed, rituals, scriptures and clergy. They claimed that God was accessible only through the mediation of the presbyters and bishops; but the Gnostics believed that they had direct access to the Living Christ through the Divine Spark within and did not need a mediator in the person of a bishop. | Why were the Gnostics such a threat to the orthodox Church? The independent, free-thinking spirit of the Gnostics challenged the very structure and definition of the Church. The orthodox demanded allegiance to the Church’s creed, rituals, scriptures and clergy. They claimed that God was accessible only through the mediation of the presbyters and bishops; but the Gnostics believed that they had direct access to the Living Christ through the Divine Spark within and did not need a mediator in the person of a bishop. | ||
Rather than the redeeming power of gnosis, Christian opponents of the Gnostics emphasized faith in scripture and unquestioning acceptance of the “divine mysteries.” Tertullian, a Latin Father of the Church, named “thirst of knowledge” in a list of vices. According to Ireneaus and other Church leaders, the criteria for membership in the Church were “visible and simple signs.” “Are you baptized? Do you believe in the creed? Do you obey the bishops?” Gnostic Christians, however, often insisted on the criterion of spiritual maturity. | Rather than the redeeming power of ''gnosis'', Christian opponents of the Gnostics emphasized faith in scripture and unquestioning acceptance of the “divine mysteries.” Tertullian, a Latin Father of the Church, named “thirst of knowledge” in a list of vices. According to Ireneaus and other Church leaders, the criteria for membership in the Church were “visible and simple signs.” “Are you baptized? Do you believe in the creed? Do you obey the bishops?” Gnostic Christians, however, often insisted on the criterion of spiritual maturity. | ||
Summarizing the Gnostic viewpoint on the issue of knowledge over blind faith, Elaine Pagels writes in ''The Gnostic Gospels'': | Summarizing the Gnostic viewpoint on the issue of knowledge over blind faith, Elaine Pagels writes in ''The Gnostic Gospels'': | ||
<blockquote>Uninitiated Christians ... believe in Christ as the one who would save them from sin, and who they believe had risen bodily from the dead: they accepted him by faith, but without understanding the mystery of his nature—or their own. But those who had gone on to receive gnosis had come to recognize Christ as the one sent from the Father of Truth, whose coming revealed to them that their own nature was identical with his—and with God’s.<ref>Elaine Pagels, ''The Gnostic Gospels'' (New York: Vintage Books, 1979), p. 116.</ref></blockquote> | <blockquote>Uninitiated Christians ... believe in Christ as the one who would save them from sin, and who they believe had risen bodily from the dead: they accepted him by faith, but without understanding the mystery of his nature—or their own. But those who had gone on to receive ''gnosis'' had come to recognize Christ as the one sent from the Father of Truth, whose coming revealed to them that their own nature was identical with his—and with God’s.<ref>Elaine Pagels, ''The Gnostic Gospels'' (New York: Vintage Books, 1979), p. 116.</ref></blockquote> | ||
The Gospel of Philip describes the process of transformation and calls the one who has achieved gnosis “no longer a Christian but a Christ”: | The Gospel of Philip describes the process of transformation and calls the one who has achieved ''gnosis'' “no longer a Christian but a Christ”: | ||
<blockquote>You saw something of that place and you became those things. You saw the Spirit, you became spirit. You saw Christ, you became Christ. You saw the Father, you shall become Father. So in this place you see everything and do not see yourself, but in that place you do see yourself—and what you see you shall become.</blockquote> | <blockquote>You saw something of that place and you became those things. You saw the Spirit, you became spirit. You saw Christ, you became Christ. You saw the Father, you shall become Father. So in this place you see everything and do not see yourself, but in that place you do see yourself—and what you see you shall become.</blockquote> | ||
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Elizabeth Clare Prophet, July 12, 1987. | Elizabeth Clare Prophet, July 12, 1987. | ||
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