Doctrine I Question I

Orthodox gnosiology is not merely an intellectual question, but is described as

phenomenological, existential, ontological, personal and mystical – explain what this means.
How can Orthodox theology develop its methodology without reducing itself to a simple
philosophical system?

In order to answer the stated question for this essay we will break the question down into its
component parts. In other words, we will look, one at a time, at the definition of the
descriptive terms used to describe gnosiology. After having done this we will attempt to
propose an answer regarding developing an appropriate methodology for gnosis that is beyond
a philosophical system. We begin with a description of gnosis and gnosiology.

The definition of “gnosis” is literally “knowledge”. (http://www.merriam-

webster.com/dictionary/gnosis) Therefore, gnosiology is the study of knowledge. However, in
the context of Eastern Orthodox theology or mysticism, gnosis is more appropriately defined as
“knowledge” as it relates to knowing God.

“Greek: γνώσις, is the knowledge of the nous or intellect as knowledge of the divine
which is distinct from the knowledge of reason (dianoia). Gnosis is as such knowledge
that which is inspired by and or given by God and is thus linked to contemplation or
theoria and immediate spiritual perception (revelation).
(http://orthodoxwiki.org/Gnosis)

This definition makes it clear that gnosis is not referring to a form of knowledge that is based on
facts acquire through the senses and interaction with the natural world. There is a difference
between knowledge of the divine and rational knowledge. Gnosis is not gained via more
information but rather through a gift of God which is connected with an encounter with God or
an experience of God. It is beyond reason and intellect

Vladimir Lossky, in the opening statement of his Prologue, addresses the essential
understanding of the Eastern Christian concept of gnosis. We insert here a lengthy quote due
to the essential need of grasping what gnosis, in fact, is. We look to Lossky as our primary guide
in the exploration of gnosis. He writes:
 “Authentic gnosis is inseparable from a charisma, an illumination by grace which
transforms our intelligence. And since the object of contemplation is a personal
existence and presence, true gnosis implies encounter, reciprocity, faith as a personal
adherence to the personal presence of God who reveals Himself.

“In the strict sense, among the ascetics of the Christian East gnosis constitutes the peak
of the life of prayer- a peak where gnosis is given by God to man “who know himself
fallible,” says Evagrius, and transforms his indigence in an unfolding of faith.

“But purity in prayer implies the state of silence. The hesychasts are the “silents”:
encounter and gift, gnosis is placed beyond the νοΰς; it demands the surmounting and
arrest of thought.” (Lossky “Orth. Theology,” p. 13)

Thus, we see that gnosis in this context is knowledge that goes beyond knowledge, beyond the
mind. It is a knowledge that bypasses intellect and thought. It has as its ultimate experience
union with the God who is beyond knowing. It is a charisma or grace that is given by God to the
seeker in an encounter with God. It is impossible to know exactly what the experience entails
unless one has experienced it and even then it seems to be beyond description. However,
while it may be beyond description, there are implications resulting from gnosis that can be
examined and described. We will look at the various descriptions proposed in the opening
question in order to attempt to understand how it manifests in the world. We now move to the
idea that gnosiology is phenomenological.

Phenomenology: Regarding phenomenology (phenomenological), the Merriam-Webster

dictionary states the following definition: “the study of the development of human
consciousness and self-awareness as a preface to or a part of philosophy.”
(http://www.merriam-webster.com/dictionary/phenomenology?show=0&t=1310336867) How
does this apply to the idea of gnosiology?

The Eastern Orthodox idea of gnosis is phenomenological in that it seeks to explain the root of
what makes one a conscious human being made in the image of God. It attempts to grasp the
nature of man in response to an assumed God who is the Creator of humanity. It starts with
God and moves forward to explain who and what humanity is. Our faith in a God who created
us and sent His Son to heal our infirmities informs everything about our understanding of
whom and what we are. In a world that preaches that we are no more than biological
machines, the search to know God declares that we are much more than flesh and blood alone.
If we truly seek God we develop a philosophy of life not out of speculation but rather out of
response to what has been revealed about Him. Our “philosophy” is centered on a person,
Jesus Christ, rather than a precept.

Closely related to this idea of phenomenology is the idea that gnosis encompasses the Eastern
Orthodox understanding of the existential and ontological explanation of humanity. Existential
and ontological speak to the understanding of existence and being. In other words, they
address the question of what we are experiencing and how we experiencing it as human beings.
Existentialism, “grounded in existence or the experience of existence”, (http://www.merriam-
webster.com/dictionary/existential) is a part of gnosis in that our existence is understood in
light of what God has revealed about Himself and us. Lossky states that faith is the starting
point for an existential understanding of our lives.

“Faith must be aware, it must actuate, with an existential consciousness, the ‘substance
of things hoped for,’ their presence in us. Faith mortifies and vivifies the intellect, it
makes the intelligence bear fruit through an altogether new ontological relationship
with God, a relationship proper to the Christian and which is the criterion within us of
truth.” (Lossky, Orth. Theo., p. 18)

Lossky is speaking to the idea that our faith is not a mere adherence to doctrine or tradition.
True faith rises up to create a new awareness of who we are. It changes the way we reason. It
transforms our inner being as we grow in truth. This is much more than the notion of
philosophy and/or philosophical principles. It is a living faith that informs how we experience
the world.

Our world view and understanding of our existence and being is informed as a result of faith
which comes from the revelation of God to us in His Son. Speaking on this Lossky writes:

“To think theologically is not to think of this revelation, but to think by means of it. The
Fathers often invoke ‘our philosophy.’ In fact, the method of this ‘philosophy’ (which
properly denotes theology) is based on an approach opposite to that of speculation.
Theology starts from a fact: revelation. ‘God has spoken to us through His Son’ (Heb.
 1:2). The philosophy which speculates on God starts, on the contrary, from an idea.”
(Lossky, Orth. Theo., p. 18)

In this statement, Lossky states that we are not to think “of” this revelation but “by means of
it”. This is extremely important. It moves theology from being a mental or intellectual idea to a
transforming, new perspective on life. To believe something is true is one thing but to act and
think according to that truth is to have one’s life formed by the truth. All too often Christians
acknowledge a belief in correct dogma and doctrine but their lives do not reflect what they say
they believe. Faith and truth is no more than a philosophy or set of ideas. Lossky is speaking to
the idea that the revelation of God transforms our very existence when we live from that
revelation.

As stated in the above cited quote, philosophy starts with an idea of God. True theological
gnosis starts with revelation and applies it to all of life. Paul addresses this in Romans when he
admonishes us to offer ourselves a living sacrifice and to be transformed and renewed in our
thinking. (Rom. 12:1-2) This is not a mere encouragement to believe the right things. It is an
injunction to let one’s faith change their very being and understanding of their lives according
to God’s revelation rather than the world’s way of reasoning. Paul tells us that in Him we “live
and move and have our being”. (Acts 17:28) He is encouraging the believers to see that God is
the ground of all being. It is Him who gives them life and this truth should, indeed must, inform
our entire understanding of whom and what we are.

This, therefore, must be personally internalized. The Orthodox Church places a great deal of
emphasis on the gathered church body and centrality of the Eucharist in the believer’s life.
However, this is not to negate the understood need for the believer to experience and know
God personally. While we corporately constitute the body of Christ it is not to the exclusion of
the personal relationship with God through gnosis. Lossky states the following:

“The Spirit is given to all, anointing the Master alone, the Christ. The Spirit which
inspires him who teaches must be found in those who listen, else they will hear nothing.
They will therefore be not only listeners but judges. Each must become witness to the
truth.” (Lossky, Orth. Theo., p. 18)
We are once again reminded that true gnosis regarding God is not a philosophical mindset but a
life changing reality. To “know” God in one’s heart is imperative. This is not to say that one will
ever know Him fully but one can know Him in the sense of trusting in His indwelling Holy Spirit
to guide one’s life. In the evangelical world there is an emphasis on the “born again”
experience whereby one comes to know Christ. In the evangelical world it is often assumed
that one must have a dramatic experience that functions as a signpost of entry into the
Kingdom of Heaven. While the Orthodox Church does not disparage such an experience the
idea of personal knowledge of God is perceived as a maturing or purifying process where we
move ever closer to God through Christ and the Holy Spirit.

With all that has been stated regarding gnosis it may go without saying that it is a mystical
revelation of God. This is not to say that one must have a “mystical experience” but rather that
the unfolding knowledge of God is wrapped in mystery. Lossky points out that there is very
little known about the mystical experiences of the Orthodox Church. (Lossky, Myst. Theo., p.
20) The majority of writings regarding the mystics of the church have focused on the fruit of
their lives and the impact they have made on the lives they encountered. The actual
encounters these men and women had with God was kept secret if in fact it was ever known
beyond the person experiencing it. In fact, Lossky points out that the idea of “mystical
individualism” was a relatively late phenomenon and primarily focused on in the Western
Church. The Roman Catholic Church, and to a later degree some protestant churches, has many
mystics of whom there is much detailed regarding their mystical quest and realization. This is
not the case in the Eastern Church. “Mystical individualism has remained alien to the
spirituality of the Eastern Church.” (Lossky, Myst. Theo., p. 21)

Mysticism or mystery is at the very heart of Orthodox Theology. The icon over the altar is that
of the “Mystical Supper” rather than the “Last Supper.” The blessing of the bread and the wine
by the Holy Spirit is a mystery that the Orthodox theologian refuses to explain. The Church is
built on a mystical foundation in concert with theological doctrines and dogma. “The eastern
tradition has never made a sharp distinction between mysticism and theology; between
personal experience of the divine mysteries and the dogma affirmed by the Church.” (Lossky,
Myst. Theo., p. 8) Thankfully we enter into the mystery in our own personal search for God and
we discover that He has revealed Himself to us in His Son; which is once again, a mystery.

The last part of the question asks how the Eastern Orthodox theology can develop its
methodology without reducing itself to a simple philosophical system. It would seem that the
answer can be found in the refusal to limit the search for knowledge of God to an intellectual
process. All too often seminaries become focused on intellectual knowledge as opposed to
“knowing” God in an intimate, personal way. There is an emphasis on academia rather than
spiritual practice and discipline. The Orthodox Church must never reduce their theology to a
hard and fast “systematic theology” if they wish to retain the vibrancy of the mystery that is the
quest for God.

The focus must remain on God as the revealer rather than focusing only on what is revealed.
The doctrines and dogma of Orthodox theology are foundational to our understanding of what
and how God revealed Himself to us through His Son. However, it is not mere knowledge for
knowledge’s sake that we are to seek. The Orthodox theologian and Christian must always hold
as their primary God the intimate knowledge that comes through a personal relationship
to/with God Himself.

Orthodox theology must not become formulaic. It must not be a matter of facts or
prescription. It is a living, breathing relationship with God that is based on trust and mystery. If
He is indeed the ground of all being and the One who gives us life, knowledge of Him cannot,
and must not, be reduced to principles for living and simply rules by which to live. Perhaps an
example would help in conclusion. One can attend a martial arts school and embrace the
martial arts being taught without embracing Buddhism which is at the core of it. Some would
also say that one can attend Yoga classes without embracing Hinduism. This is not the case
with the Orthodox pursuit of God. In order to enter into it, one must embrace the God who is
at the center of it as well as the doctrines and practices of the Church. As Lossky stated, “there
is no philosophy more or less Christian”. (Lossky, Myst. Theo., p. 42) One must acknowledge
Christ and know His presence in one’s life through the indwelling Holy Spirit. It is, and must be,
impossible to embrace Orthodox theology without embracing the God of the Trinity.
Robert G. Frisby

P. O. Box 27195

Prescott Valley, AZ 86312

928-710-5183

robertfrisby@msn.com

Bibliography:

Lossky, Vladimir. Orthodox Theology: An Introduction. Crestwood, NY: St. Vladimir’s Seminary
Press, 2001.

Lossky, Vladimir. The Mystical Theology of the Eastern Church. Crestwood, NY: St. Vladimir’s
Seminary Press, 1976.

http://www.merriam-webster.com/

http://orthodoxwiki.org/