Gnosticism - Christianity and Gnosticism

Christianity and Gnosticism

Although some scholars hypothesize that gnosticism developed before or contemporaneous with Christianity, no gnostic texts have been discovered which pre-date Christianity. James M. Robinson, a noted proponent of pre-Christian Gnosticism, has admitted "pre-Christian Gnosticism as such is hardly attested in a way to settle the debate once and for all." Since pre-Christian Gnosticism, as such, is strictly hypothetical, any influence of Gnosticism upon Christianity is speculative.

The necessity of immediate revelation through divine knowledge in order to attain transcendence in a Supreme Deity in an important to understand for identifying what evidence there is pertaining to Gnosticism in the NT, which would influence orthodox teaching. Central Gnostic beliefs that differ from Biblical teachings include: the creator as a lower being and not a Supreme Deity; the belief that all matter is evil and the body is a prison to be escaped from (against the New Testament teaching that there will be a physical resurrection of all people, 1 Cor 15; John 11); scripture having a deep, hidden meaning whose true message could only be understood through “secret wisdom”; and Jesus as a spirit that “seemed” to be human, leading to a rejection of the incarnation (Docetism). The traditional “formula which enshrines the Incarnation…is that in some sense God, without ceasing to be God, was made man…which is a prima facie contradiction in theological terms…the nowhere reflects on the virgin birth of Jesus as witnessing to the conjunction of deity and manhood in His person…the deity of Jesus was not…clearly stated in words and Acts gives no hint that it was”. This philosophy was known by the “Church Fathers” such as Origen, Irenaeus, and Tertullian.

At its core, Gnosticism formed a speculative interest in the relationship of the oneness of God to the ‘triplicity’ of his manifestations. It seems to have taken Neoplatonic metaphysics of substance and hypostases as a departure point for interpreting the relationship of the “Father” to the “Son” in its attempt to define a new theology. This would point to the infamous theological controversies by Arius against followers of the Greek Alexandrian school, headed by Athanasius.

The ancient Nag Hammadi Library, discovered in Egypt in the 1940s, revealed how varied this movement was. The writers of these manuscripts considered themselves ‘Christians’, but owing to their syncretistic beliefs, borrowed heavily from the Greek philosopher Plato. The find included the hotly debated Gospel of Thomas, which parallels some of Jesus’ sayings in the Synoptic Gospels. This may point to the existence of a postulated lost textual source for the Gospels of Luke and Matthew, known as the Q document. Thus, modern debate is split between those who see Gnosticism as a pre-Christian form of ‘theosophy’ and those who see it as a post-Christian counter-movement.

New Testament scripture was largely unwritten, at least in the form of canon, existing in the practices, customs and teachings of the early Christian community. What largely was communicated generation to generation was an oral tradition passed from the apostles to the Bishops and from Bishops and priests to the faithful through their preaching and way of life. Constantine’s call for unity in the building of the new Roman Church led to his request for Eusebius to produce some 50 copies of manuscripts. These were approved and accepted by the emperor, which later influenced the final stages of canonization.

The best-known origin story in the New Testament comes in the person of Simon Magus . Although little is known historically about him, his first disciple is said to have been Basilides. Paul’s epistles to Timothy contain refutations of “false doctrine myths” . The importance placed here, as in most NT scripture, is to uphold the truth since through such knowledge God hopes for “all men” to be saved . Paul’s letters to the Corinthians have much to say regarding false teachers (2 Co 11:4), “spiritualists” and their gnosis. They warn against the “wisdom of the wise” and their “hollow and deceptive philosophy” (1 Co 1:19; 2:5—NIV; cp. Col 2:1-10; 2:8). The book of Jude also contains scripture exhorting believers to seek the true faith (Jude 3).

The writings attributed to the Apostle John contain the most significant amount of content directed at combating the progenitors of heresies. Most Bible scholars agree that these were some of the last parts of the NT written and as such, can offer the most insights into a 1st century perspective. The writer’s repeated adherence to true knowledge (“hereby we know”—inherent in Jesus’ ministry) and nature seem to challenge other speculative and opposing beliefs.

It is hard to sift through what actual evidence there is regarding Gnosticism in the NT due to their historical synchronicity. The Hammadi library find contains Pagan, Jewish, Greek and early Gnostic influences, further reinforcing the need to tread lightly. The antiquity of the find being of utmost importance since it shows primary evidence of texts that may also have influenced the process of NT canonization.