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Gnosticism: Difference between revisions
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The ''gnosis'' that the Gnostics sought was not an intellectual, rational knowing, but a knowledge of one’s self, of God, and of the world—and an understanding of their relationship to each other. | The ''gnosis'' that the Gnostics sought was not an intellectual, rational knowing, but a knowledge of one’s self, of God, and of the world—and an understanding of their relationship to each other. | ||
The Gnostics considered themselves the keepers of Christ’s inner teachings, passed down to them by his disciples. They also believed that after Jesus’ resurrection he continued to reveal higher spiritual mysteries—not only to chosen apostles and disciples, but to all who would become quickened to his message and mission. They claimed that this progressive revelation was imparted through visions, dreams | The Gnostics considered themselves the keepers of Christ’s inner teachings, passed down to them by his disciples. They also believed that after Jesus’ resurrection he continued to reveal higher spiritual mysteries—not only to chosen apostles and disciples, but to all who would become quickened to his message and mission. They claimed that this progressive revelation was imparted through visions, dreams or direct communication with the person of Christ. | ||
The Gnostics wrote down these teachings as collections of sayings, parables and proverbs; exhortations or sermons; interpretations of scripture; stories; or dialogues between Jesus and one of the disciples. The dialogues—often written in the name of a disciple or a biblical figure—did not necessarily include the words of the disciple himself but were written, for example, in the spirit of Philip, John | The Gnostics wrote down these teachings as collections of sayings, parables and proverbs; exhortations or sermons; interpretations of scripture; stories; or dialogues between Jesus and one of the disciples. The dialogues—often written in the name of a disciple or a biblical figure—did not necessarily include the words of the disciple himself but were written, for example, in the spirit of Philip, John or Mary Magdalene as a continuation of their original experience of communion with the Master. | ||
According to what modern scholars have been able to piece together, the atmosphere in which most of these writings had been produced was one of inner conflict and diversity within the Church. Although history has branded the Gnostics as heretics, they were at first fully a part of the emerging Christian community—offering the larger body of Christians a higher interpretation and understanding of the Lord’s teaching. | According to what modern scholars have been able to piece together, the atmosphere in which most of these writings had been produced was one of inner conflict and diversity within the Church. Although history has branded the Gnostics as heretics, they were at first fully a part of the emerging Christian community—offering the larger body of Christians a higher interpretation and understanding of the Lord’s teaching. | ||
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Professor Werner Foerster explains in his book ''Gnosis'' that | Professor Werner Foerster explains in his book ''Gnosis'' that | ||
<blockquote>... the image of the | <blockquote>... the image of the “gold” implies that the “self” in man [the Real Self] to which it alludes belongs to the sphere of God. Perhaps the gold must yet be purified, the divine element has still to be trained, but the end is certain: the sphere of the divine. The mud is that of the world: it is first of all the body, which with its sensual desires drags man down and holds the “I” in thrall. Thus we frequently hear in Gnosis the admonition to free oneself from the “passions.”<ref>Werner Foerster, ''Gnosis: A Selection of Gnostic Texts'', 2 vols., trans. R. McL. Wilson (Oxford: Clarendon Press, 1972), 1:5.</ref></blockquote> | ||
In the Gnostic work entitled The First Apocalypse of James, James the Just says to Jesus: | In the Gnostic work entitled The First Apocalypse of James, James the Just says to Jesus: | ||