Gnosis

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Gnosis is the common Greek noun for knowledge (γνῶσις, gnōsis, f.).<ref name="EECO 2018">Template:Cite encyclopedia</ref><ref>Template:Cite book</ref> The term was used among various Hellenistic religions and philosophies in the Greco-Roman world.Template:Refn It is best known for its implication within Gnosticism,<ref name="EECO 2018"/> where it signifies a spiritual knowledge or insight into humanity's real nature as divine, leading to the deliverance of the divine spark within humanity from the constraints of earthly existence.Template:Refn

Etymology

Gnosis is a feminine Greek noun which means "knowledge" or "awareness."<ref name=scotttufts>Liddell Scott entry γνῶσις, εως, ἡ, A. seeking to know, inquiry, investigation, esp. judicial, "τὰς τῶν δικαστηρίων γ." D.18.224; "τὴν κατὰ τοῦ διαιτητοῦ γdeetr." Id.21.92, cf. 7.9, Lycurg.141; "γ. περὶ τῆς δίκης" PHib.1.92.13 (iii B. C.). 2. result of investigation, decision, PPetr.3p.118 (iii B. C.). II. knowing, knowledge, Heraclit.56; opp. ἀγνωσίη, Hp. Vict.1.23 (dub.); opp. ἄγνοια, Pl.R.478c; "ἡ αἴσθησις γ. τις" Arist.GA731a33: pl., "Θεὸς γνώσεων κύριος" LXX 1 Ki.2.3. b. higher, esoteric knowledge, 1 Ep.Cor.8.7,10, Ep.Eph.3.19, etc.; "χαρισάμενος ἡμῖν νοῦν, λόγον, γνῶσιν" PMag.Par.2.290. 2. acquaintance with a person, "πρός τινα" Test. ap.Aeschin.1.50; "τῶν Σεβαστῶν" IPE1.47.6 (Olbia). 3. recognizing, Th.7.44. 4. means of knowing, "αἱ αἰσθήσεις] κυριώταται τῶν καθ᾽ ἕκαστα γ." Arist.Metaph.981b11. III. being known, "γνῶσιν ἔχει τι", = "γνωστόν ἐστι", Pl.Tht.206b. 2. fame, credit, Hdn.7.5.5, Luc.Herod.3. IV. means of knowing: hence, statement in writing, PLond.5.1708, etc. (vi A. D.). V. = γνῶμα, Hsch. s. h. v.</ref> It is often used for personal knowledge compared with intellectual knowledge (εἴδειν eídein), as with the French connaître compared with savoir, the Portuguese conhecer compared with saber, the Spanish conocer compared with saber, the Italian conoscere compared with sapere, the German kennen rather than wissen, or the Modern Greek γνωρίζω compared with ξέρω.<ref> Template:Cite book </ref>

A related term is the adjective gnostikos, "cognitive",<ref>LSJ entry γνωστ-ικός, ή, όν, A. of or for knowing, cognitive: ἡ -κή (sc. ἐπιστήμη), theoretical science (opp. πρακτική), Pl.Plt.258b.c., etc.; τὸ γ. ib.261b; "ἕξεις γ." Arist.AP0.100a11 (Comp.); "γ. εἰκόνες" Hierocl.in CA25p.475M.: c. gen., able to discern, Ocell. 2.7. Adv. "-κῶς" Procl.Inst.39, Dam.Pr.79, Phlp.in Ph.241.22.</ref> a reasonably common adjective in Classical Greek.<ref>In Perseus databank 10x Plato, Cratylus, Theaetetus, Sophist, Statesman 2x Plutarch, Compendium libri de animae procreatione + De animae procreatione in Timaeo, 2x Pseudo-Plutarch, De musica</ref> The terms do not appear to indicate any mystic, esoteric or hidden meaning in the works of Plato, but instead expressed a sort of higher intelligence and ability analogous to talent.<ref>Cooper and Hutchinson. "Introduction to Politikos." Cooper, John M. & Hutchinson, D. S. (Eds.) (1997). Plato: Complete Works, Hackett Publishing Co., Inc. Template:ISBN.</ref>

Plato's Statesman, 258e{{#if:|{{#if:|}}

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In the Hellenistic era the term became associated with the mystery cults.

In the Acts of Thomas, translated by G.R.S. Mead, the "motions of gnosis" are also referred to as "kingly motions".<ref>George Robert Stow Mead, and Stephen Ronan. The Complete Echoes from the Gnosis. London, Chthonios Books, 1987, p. 113.</ref>

Irenaeus used the phrase "knowledge falsely so-called" (Template:Transliteration, from 1 Timothy 6:20)<ref name="feminine nominative adjective">feminine nominative adjective</ref> for the title of his book On the Detection and Overthrow of False Knowledge, that contains the adjective gnostikos, which is the source for the 17th-century English term "Gnosticism".<ref>"Gnostic | Origin and meaning of the name Gnostic by Online Etymology Dictionary". www.etymonline.com. Retrieved 2021-07-24</ref>

Subtle distinctions

Epignosis

The difference and meaning of epignosis (Template:Langx) contrasted with gnosis is disputed. One proposed distinction is between the abstract and absolute knowledge (gnosis) and a practical or more literal knowledge (epignosis). Other interpretations have suggested that 2 Peter is referring to an "epignosis of Jesus Christ", what J. B. Lightfoot described as a "larger and more thorough knowledge". Conversion to Christianity is seen as evidence of the deeper knowledge protecting against false doctrine.<ref>Template:Cite book</ref>

Episteme

Episteme, like Gnosis, is a Greek word for "knowledge," but they represent distinct kinds of understanding—though not necessarily exclusively. Episteme refers to knowledge gained through experience and reason. It encompasses the body of ideas we typically recognize as knowledge, and is the source of our word epistemology. Gnosis, however, is often associated with experiential, intuitive, or spiritual understanding rather than empirical or logical deduction. While episteme deals with objective truths and verifiable facts, gnosis is more concerned with personal insight, inner transformation, and an engagement more ineffable than explicable.<ref name="r308">Template:Cite book</ref>

Gnosticism

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File:Lion-faced deity.jpg

A lion-faced, serpentine deity found on a Gnostic gem in Bernard de Montfaucon's L'antiquité expliquée et représentée en figures may be a depiction of the Demiurge.

Gnosticism originated in the late 1st century CE in non-rabbinical Jewish and developed further within early Christianity.Template:Sfn In the early years of Christianity, various sectarian groups, labeled "gnostics" by their opponents, emphasised salvation by secret knowledge (gnosis), over faith (pistis) or grace (gratia) in the teachings and traditions of the various communities of Christians.<ref name="May 2008" /><ref name="Ehrman 2005" /><ref name="Brakke 2010" /><ref>Template:Cite book</ref> Gnosticism presents a distinction between the highest, unknowable God, and the Demiurge, "creator" of the material universe.<ref name="May 2008" /><ref name="Ehrman 2005" /><ref name="Brakke 2010" /><ref name="Kvam 1999">Template:Cite book</ref> The Gnostics considered the most essential part of the process of salvation to be this esoteric knowledge, in contrast to God's grace as an outlook in their worldview along with faith in the ecclesiastical authority.<ref name="May 2008"/><ref name="Ehrman 2005"/><ref name="Brakke 2010"/><ref name="Kvam 1999"/>

In Gnosticism, the biblical serpent in the Garden of Eden was praised and thanked for bringing knowledge (gnosis) to Adam and Eve and thereby freeing them from the malevolent Demiurge's control.<ref name="Kvam 1999"/> Gnostic Christian doctrines rely on a dualistic cosmology that implies the eternal conflict between good and evil, and a conception of the serpent as the liberating savior and bestower of knowledge to humankind opposed to the Demiurge or creator god, identified with the Hebrew God of the Old Testament.<ref name="Ehrman 2005"/><ref name="Kvam 1999"/> Gnostic Christians considered the Hebrew God of the Old Testament as the evil, false god and creator of the material universe, and the Unknown God of the Gospel, the father of Jesus Christ and creator of the spiritual world, as the true, good God.<ref name="May 2008"/><ref name="Ehrman 2005"/><ref name="Kvam 1999"/><ref name="EB1911">Template:Cite EB1911</ref> In the Archontic, Sethian, and Ophite systems, Yaldabaoth (Yahweh) is regarded as the malevolent Demiurge and false god of the Old Testament who generated the material universe and keeps the souls trapped in physical bodies, imprisoned in the world full of pain and suffering that he created.<ref name="Litwa 2016">Template:Cite book</ref><ref name="Fischer-Mueller 1990">Template:Cite journal</ref><ref name="Arendzen4">{{#if:||{{#if:Demiurge|File:Wikisource-logo.svg|File:PD-icon.svg}} }}{{#if:|One or more of the preceding sentences|This article}} incorporates text from a publication now in the public domain: {{#invoke:template wrapper|{{#if:|list|wrap}}|_template=cite Catholic Encyclopedia

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However, not all Gnostic movements regarded the creator of the material universe as inherently evil or malevolent.<ref name="EB1911"/><ref name="Logan 2002">Template:Cite book</ref> For instance, Valentinians believed that the Demiurge is merely an ignorant and incompetent creator, trying to fashion the world as good as he can, but lacking the proper power to maintain its goodness.<ref name="EB1911"/><ref name="Logan 2002"/> All Gnostics were regarded as heretics by the proto-orthodox Early Church Fathers.<ref name="May 2008"/><ref name="Ehrman 2005"/><ref name="Brakke 2010"/><ref name="Kvam 1999"/>

Mandaeism

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In Mandaeism, the concept of manda ("knowledge", "wisdom", "intellect") is roughly equivalent to the Gnostic concept of gnosis.<ref name="Buckley 2002">Template:Cite book</ref> Mandaeism ('having knowledge')<ref name="auto"/> is the only surviving Gnostic religion from antiquity.<ref name=McGrath>Template:Citation</ref><ref>Template:Cite book</ref>Template:Rp Mandaeans formally refer to themselves as Nasurai (Nasoraeans) meaning guardians or possessors of secret rites and knowledge.<ref name=RudolphEI>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name=HG>Template:Cite book</ref> The Mandaeans emphasize salvation of the soul through secret knowledge (gnosis) of its divine origin.<ref name="auto">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name=Drower1960>Template:Cite book</ref> Mandaeism "provides knowledge of whence we have come and whither we are going."<ref>Deutsch, Nathaniel. (2003) Mandaean Literature. In The Gnostic Bible (pp. 527–561). New Seeds Books</ref>Template:Rp

Christian usage

New Testament

The New Testament uses the term γνῶσις (Strong's G1108, Transliteration gnōsis) 28 times.<ref>Lexicon: Strong's G1108 - gnōsis Blue Letter Bible</ref> Most of this usage is found in Paul's Epistles, which later Gnostics used to develop their distinct concept of gnosis.<ref>Template:Cite journal</ref>

Patristic literature

The Church Fathers, such as Clement of Alexandria, used the word gnosis (knowledge), alongside the word syneidesis (conscience) to mean a spiritual knowledge by which believers could use reason to intuitively discern truth or righteousness. This positive usage was to contrast it with how gnostic sectarians used the word. Cardiognosis ("knowledge of the heart") from Eastern Christianity related to the tradition of the starets and in Roman Catholic theology is the view that only God knows the condition of one's relationship with God.<ref>Donald K. McKim, Westminster dictionary of theological terms, 1996, p. 39</ref><ref>Gerald O'Collins, Edward G. Farrugia (2004). concise dictionary of theology p. 130 Publisher: T. & T. Clark Publishers Template:ISBN</ref> Boston College Catholic philosopher Dermot Moran notes that

...even in early Christianity, matters were complex, such that an anti-gnostic writer like Clement of Alexandria can regularly invoke the notion of gnostike theoria in a positive sense.<ref>{{#invoke:citation/CS1|citation

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Eastern Orthodox thought

Gnosis in Orthodox Christian (primarily Eastern Orthodox) thought is the spiritual knowledge of a saint (one who has obtained theosis)<ref>"Spiritual knowledge is the state of spiritual theoria, when one sees invisibly and hears inaudibly and comprehends incomprehensibly the glory of God. Precisely then comprehension ceases and, what is more, he understands that he does not understand. Within the vision of the uncreated Light man also sees angels and Saints and, in general, he experiences communion with the angels and the Saints. He is then certain that resurrection exists. This is the spiritual knowledge which all the holy Prophets, the Apostles, Martyrs, ascetics and all the Saints of the Church had. The teachings of the Saints are an offspring of this spiritual knowledge. And, naturally, as we said earlier, spiritual knowledge is a fruit of the vision of God. "THE ILLNESS AND CURE OF THE SOUL" Metropolitan Hierotheos of Nafpaktos [1]</ref> or divinely-illuminated human being. Within the cultures of the term's provenance (Byzantine and Hellenic) Gnosis was a knowledge or insight into the infinite, divine and uncreated in all and above all,<ref>St. Symeon the New Theologian in Practical & Theological Discourses, 1.1 The Philokalia Volume Four: When men search for God with their bodily eyes they find Him nowhere, for He is invisible. But for those who ponder in the Spirit He is present everywhere. He is in all, yet beyond all</ref> rather than knowledge strictly into the finite, natural or material world.<ref>Faith And Science In Orthodox Gnosiology And Methodology by George Metallinos "The scientist and professor of the knowledge of the Uncreated, in the Orthodox Tradition, is the Geron/Starets (the Elder or Spiritual Father), the guide or "teacher of the desert." The recording of both types of knowledge presupposes empirical knowledge of the phenomenon. The same holds true in the field of science, where only the specialist understands the research of other scientists of the same field. The adoption of conclusions or findings of a scientific branch by non-specialists (i.e. those who are unable to experimentally examine the research of the specialists) is based on the trust of the specialists credibility. Otherwise, there would be no scientific progress. The same holds true for the science of faith. The empirical knowledge of the Saints, Prophets, Apostles, Fathers and Mothers of all ages is adopted and founded upon the same trust. The patristic tradition and the Church's Councils function on this provable experience. There is no Ecumenical Council without the presence of the glorified/deified (theoumenoi), those who see the divine (this is the problem of the councils of today!) Orthodox doctrine results from this relationship." University of Athens - Department of Theology</ref> Gnosis is transcendental as well as mature understanding. It indicates direct spiritual, experiential knowledge<ref>The Philokalia Volume Four Palmer, G.E.H; Sherrard, Philip; Ware, Kallistos (Timothy). Template:ISBN, glossary, p. 434, Spiritual Knowledge (γνῶσις): the knowledge of the intellect (q.v.). As such, it is knowledge inspired by God, as insight (noesis; see also Noema) or revelational, intuitive knowledge (see gnosiology) and so linked with contemplation and immediate spiritual perception.</ref> and intuitive knowledge, mystic rather than that from rational or reasoned thinking. Gnosis itself is gained through understanding at which one can arrive via inner experience or contemplation such as an internal epiphany of intuition and external epiphany such as the theophany.

In the Philokalia, it is emphasized that such knowledge is not secret knowledge but rather a maturing, transcendent form of knowledge derived from contemplation (theoria resulting from practice of hesychasm), since knowledge cannot truly be derived from knowledge, but rather, knowledge can only be derived from theoria (to witness, see (vision) or experience).<ref>Glossary of terms from the Philokalia p. 434 the knowledge of the intellect as distinct from that of the reason(q.v.). Knowledge inspired by God, and so linked with contemplation (q.v.) and immediate spiritual perception.</ref> Knowledge, thus plays an important role in relation to theosis (deification/personal relationship with God) and theoria (revelation of the divine, vision of God).<ref>The Mystical Theology of the Eastern Church, SVS Press, 1997. (Template:ISBN) James Clarke & Co Ltd, 2002. (Template:ISBN) p. 218</ref> Gnosis, as the proper use of the spiritual or noetic faculty plays an important role in Orthodox Christian theology. Its importance in the economy of salvation is discussed periodically in the Philokalia where as direct, personal knowledge of God (noesis) it is distinguished from ordinary epistemological knowledge (episteme—i.e., speculative philosophy).

Islam

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Sufism

Template:Further Knowledge (or gnosis) in Sufism refers to knowledge of Self and God. The gnostic is called al-arif bi'lah or "one who knows by God". The goal of the Sufi practitioner is to remove inner obstacles to the knowledge of God. Sufism, understood as the quest for Truth, is to seek for the separate existence of the Self to be consumed by Truth, as stated by the Sufi poet Mansur al-Hallaj, who was executed for saying "I am the Truth" (ana'l haqq).<ref>Template:Cite book</ref>

Jewish usage

Hellenistic Jewish literature

The Greek word gnosis (knowledge) is used as a standard translation of the Hebrew word "knowledge" ({{#invoke:Lang|lang}} Template:Transliteration) in the Septuagint, thus:

The Lord gives wisdom [[[:Template:Transliteration]]] (sophia), from his face come knowledge [[[:Template:Transliteration]]] (gnosis) and understanding [[[:Template:Transliteration]]] (synesis)"{{#if:Proverbs 2.6|{{#if:|}}

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Philo also refers to the "knowledge" (gnosis) and "wisdom" (sophia) of God.<ref>New Testament studies: Society for New Testament Studies – 1981 "see also the more extensive analysis of gnosis in Philo by Hans Jonas, Gnosis und spatantiker Geist 11/1"</ref>

References

Sources

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