The Gnostic Influences in Early and Recent Christian Doctrine file:///C:/Users/James%20Heffernan/Desktop/BackUp%20J.Heff/D/Dad...

James D. Heffernan

Course: Philosophy - World Religions

The Meaning of Gnosticism

The Development of Dualism in Gnostic Thought
Jesus Becomes "The Word"
Recent Discoveries
Conclusion: The Church Rejects Gnosticism

The Meaning of Gnosticism

Gnosticism was a religious movement that had it's origins in the Hellenic and Roman Near East (Hellenism refers to the influence of
ancient Greek philosophy and culture, which spread throughout the Mediterranean world after the conquests of Alexander the Great in
the fourth century BC.). Gnosticism is sometimes referred to as a Hellenization (corruption) of Christianity.

The word gnosis signifies that the Gnostic knows. He doesn't know because he gradually learned; he knows because the "revelation"
has been given to him. He does not believe, for faith is inferior to gnosis. The most important aspect of Gnosticism is that it is a
religion of saving knowledge. The mythology and speculation are devoted to freedom. The Gnostic approach to life in general can be
described as passionate subjectivity.

Gnostic doctrine is said to have originated out of apocalyptic Judaism. "The four (seasons), the seven (days), and the thirties (in one
month) of Gnostic thought all indicate they were derived from the calendrical concern of apocalyptic Judaism." 1 The creation of
Gnostic systems was strongly influenced by the East (Iran) for those who had been shaken by Judaism and therefore welcomed a
revision. These systems are ascribed to Simon Magus, Menander and Saturninus. They all agree that evil angels made the world and
have oppressed the divine principle. The intervention of a savior (Magus, Menander, Christ (for Saturninus)) upon these angels did
occur. The angelic-creation deception-divine intervention resembles heterodox Judaism in the extreme sense.

1.. Grant, R. M., Gnosticism and Early Christianity. Columbia University Press - New York, 1959 (p. 42).

The Development of Dualism in Gnostic Thought

The Old Testament was re-written, so to speak, by the gnostic men whose hopes for apocalyism were sought in dualistic gnosis,
rather than the prophecy of the Old Testament. The heavenly world was populated by hostile spirits called archons or other planets.
Commandments were given to man to free him from slavery to these law-giving angels. The law-giving angel most high is Yahweh.
Therefore, they regarded the violation of his laws as a positive duty. In order to achieve perfect knowledge, they had to pass through
every kind of existence invoking appropriate angels. It is said that Christ is at home in the highest heaven above. According to Gnostic
thought, in order to gain control over these archons, one must know the passwords and be able to address them by name, as Christ did
at His Ascension. If they cannot achieve this experience, their souls will transmigrate into other new bodies until the total experience
is completed. Death is the escape from earth and it's creator; only through it could one's soul possibly reach the highest heaven.

The dualistic development of Gnosticism contained a radical anti-semitic movement and the rejection of apocalyptic thinking. Since
Yahweh sends rain and thunder, his actions seem rather unequal. The Gnostic explanation concerning Adam and Eve says that
Yahweh deserves to be cursed because he himself cursed the serpent which gave the first man the knowledge of good and evil. It is
plain that the Gnostics are radically anti-semitic yet they continue to re-write the Old Testament... "Since the most militant
anti-semites are ex-Jews, what seemed to have happened is that a movement arose against apocalyptic Judaism attracting Gentiles.
Christianity was saved from dualistic gnosis because it insisted upon retaining the Old Testament, retaining also the doctrine of the
goodness of the created world." 2 This doctrine of the unity of God meant that the created world was under His control. The main
difference seperating the philosophical theology of Christianity and Gnosticism is the attitude each one takes toward the world. For
any Gnostic, the world is really hell (evil). For Christians, the world is one which God made; a world whose history He governs.

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2.. Grant, R. M., Gnosticism and Early Christianity (p. 118).

Jesus Becomes "The Word"

"Gnosticism in early Christianity reflects the picture of Jesus not as an enthusiast for apocalyptic eschatology but as the Word and
Name of God. St. Paul's de-emphasis of apocalyptic eschatology is evident with the reference to Christians already living in the
heavens." 3 The Church has already ascended into heaven in order to make the wisdom of God known to the powers there. The
warfare of the Gnostics is used against the powers, against the world rulers of darkness, and against the wicked spiritual beings in the
heavens. This interst in cosmology comes from a need to denounce the god of this world who is now called Satan. The view of the
world is permanently subject to the hostile angels; "nature" is inherently evil because it was created by evil powers.

"Everything in the world - the lust of the flesh and the lust of the eyes and
the pride of life - is not of the Father but of this world. And the world is passing
away, as is its' lust; but he who does the will of God remains forever."

First Epistle of John (2.16-17)

St. Ignatius has written an excellent explanation about the highest archon (evil power) who teaches a wicked doctrine in his efforts to
tear Christians apart and to corrupt their minds away from God. By the birth and death of the Lord Jesus, the old Kingdom was being
destroyed and everything was being shaken. The process of destruction continues on earth as it does in heaven. When Christians come
to worship, the powers of Satan are being destroyed. Ignatius, as we can see, comes closest to the gnostic way of thinking.

3.. Jonas, Hans., The Gnostic Religion. Beacon Press - Boston, 1958 (p. 146).

Recent Discoveries
In recent years, two gospels of major importance have been made available that show the differences between the Christian and
Gnostic interpretations of Jesus. "The gospel of St. Thomas is a collection of sayings which constitute the secret revelation given by
Jesus to his disciples after the resurrection." 4 First of all, the Old Testament and its eschatology have been eliminated. The Kingdom
of God is no longer identified with an eschatological theme but instead as a present spiritual reality. In Thomas, the secret revelation
of the "Living One" replaces the gospel story of the life, death and resurrection. "The gospel of St. Thomas offers no hope,
eschatological or otherwise, to mankind as a whole. Gnostic sectarianism replaces the life of the Church." 5

The other gospel is the gospel of Phillip. In it is found bits of Gnostic myth and sayings of Jesus. Also discussed are different sacred
rites such as Baptism, Eucharist, and Marriage. One important feature of Phillip is the relation made of the Gnostic to the Jew and
Christian."If one becomes a Gnostic Christian, he leaves both the Gentile and Judiasm world behind. A Hebrew is one who has not
received the Lord. Christians are those that do not understand that Christ contained everything in a mystery which meant he revealed
himself not as he was but as men could see Him." 6 This meant that ordinary ideas regarding the origin, life and end of Jesus on earth
are often wrong. Also, those who say that Mary became pregnant of the Holy Spirit are wrong because no female being ever became
pregnant from another female (the Holy Spirit). 7 Phillip says the Lord has two fathers, one of them is his "Father in heaven." During
his life, Jesus was accompanied by three Mary's: His mother, His sister, and Mary Magdalene. Finally, those who say that the Lord
first died and then rose are wrong because anyone who does not attain the resurrection will die."If anyone does not first receive
resurrection, while he is still alive, he receive nothing at death." 8

Another Gnostic gospel recently published in the 1950's deserves mention. This is the gospel of Mary (Magdalene). Again, like the
others I have mentioned, it replaces apocalyptic eschatology with Gnostic inwardness. "The Kingdom of God within (Luke) is
replaced by the inner Son of Man who resembles the inner man or the inner Christ of the apostle Paul." 9

Conclusion: The Church Rejects Gnosticism

To me, the Gnostic gospels want to remove apocalyptic elements from the Christian gospel and treat eschatology as already realized.
In conclusion, I want to explain the role of the Church in combating Gnosticism and the basis of it's disagreement. Under the
leadership of the Roman Church, the rule of God over history and nature was good. Orthodox Christians held that this world is neither
heaven or hell. The Gnostic emphasis upon salvation as an escape did not provide a good enough answer to the problem of human
existence. The significance of the rejection of Gnosis by the Church and Synagogue was based on the worship of God, Maker of
heaven and earth. The Church insisted that the story of Jesus could not be understood in only symbolic terms. The evangelist who
comes close to Gnosis, but rejects it, is John:

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"God so loved the world that he gave

his only Son, so that all who believe
in Him might not perish but have
everlasting life."

John (3.16)

4.. Grant, R. M., Gnosticism and Early Christianity (p. 183).

5.. Ibid., p. 189.
6.. Ibid., pg. 191-192.
7.. The word for Spirit is therefore feminine, as in the Gospel of the Hebrews, and presumably comes from a Semitic language.
8.. Gospel of Phillip (pgs. 21 and 90).
9.. Grant, R.M., Gnosticism and Early Christianity. (p. 196).

BIBLIOGRAPHY
Grant, Robert M., Gnosticism: An Anthology. Collins-St. James Place, London, 1961.

Jonas, Hans, The Gnostic Religion. Beacon Press - Boston, 1958.

Grant, Robert M., Gnosticism and Early Christianity. Columbia University Press - New York, 1959.

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