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1
Purba, Eduward. "Memahami Penolakan Soteorologi Gnostik oleh Gereja Perdana." DIEGESIS: Jurnal Teologi Kharismatika 2, no. 2 (November 25, 2019): 91–99. http://dx.doi.org/10.53547/diegesis.v2i2.60.
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Gnostics are synchronic character ideas from a variety of Hellenistic types of beliefs and philosophies that try to influence early Christian salvation theology. The infiltration effort has opportunities because of: the cultural context of the missionary and recipient of the gospel, the decline of the Church of Jewish background, the emergence of Jewish Diaspora, the use of Hellenic terms in the New Testament and by the Early Church. This research is qualitative research literature. Researchers collected data by determining the qualifications of Gnostic library sources, both from Gnostic sources themselves and from Christian theologians. The steps taken are recording findings, combining all findings, both theories or new findings of Gnostic soteriology, analyzing findings, and finally criticizing Gnostic ideas. The results found that gnosis was the first condition in Gnostic soteriology that produced catharsis as a way of releasing divine sparks from the body with variations in business such as fasting, monasticism, torturing oneself until the legalization of murder. So, in the Gnostic idea, the principle of traditional Christian salvation has no place at all. In conclusion, ownership of gnosis by understanding the importance of releasing the spirit or divine spark from the body is a major condition in Gnostic soteriology. On this basis, the early Church rejected this gnostic idea because it was considered very speculative and heretical. AbstrakGnostik merupakan gagasan berkarakter sinkritis dari variasi tipe keyakinan dan filsafat Helenistik yang berusaha memengaruhi teologi keselamatan Kristen perdana. Usaha infiltrasi memiliki peluang karena konteks budaya pekabar dan penerima Injil, kemunduran jemaat berlatarbelakang Yahudi, kemunculan Yahudi diaspora, penggunaan istilah-istilah Helenis da-lam Perjanjian Baru dan oleh gereja perdana. Penelitian ini merupakan penelitian kualitatif literatur. Peneliti mengumpulkan data dengan menentukan kualifikasi sumber pustaka Gnostik, baik dari sumber Gnostik sendiri dan dari teolog Kristen. Langkah yang dilakukan yaitu men-catat temuan, memadukan segala temuan, baik teori atau temuan baru tentang soteriologi Gnostik, menganalisis temuan, terakhir mengkritisi gagasan Gnostik. Hasil yang ditemukan bahwa gnosis syarat pertama dalam soteriologi Gnostik yang menghasilkan katarsis sebagai cara melepaskan percikan ilahi dari tubuh dengan variasi usaha seperti puasa, monastik, menyiksa diri sampai legalisasi pembunuhan. Sehingga dalam gagasan Gnostik, prinsip keselamatan Kristen tradisional tidak memiliki tempat sama sekali. Kesimpulannya, bahwa kepemilikan gnosis dengan memahami pentingnya melepaskan roh atau percikan Ilahi dari tubuh merupakan syarat utama dalam soteriologi Gnostik. Atas dasar ini gereja perdana menolak gagasan Gnostik ini karena dianggap sangat spekulatif dan sesat.
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DeConick, April D. "The Countercultural Gnostic: Turning the World Upside Down and Inside Out." Gnosis 1, no. 1-2 (July 11, 2016): 7–35. http://dx.doi.org/10.1163/2451859x-12340003.
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Because the gnostic heresy is a social construction imposed by the early Catholics on religious people they identified as transgressors of Christianity, scholars are entertaining the idea that ancient gnostics were actually alternative Christians. While gnostics may have been made into heretics by the early Catholics, this does not erase the fact that gnostics were operating in the margins of the conventional religions with a countercultural perspective that upset and overturned everything from traditional theology, cosmogony, cosmology, anthropology, hermeneutics, scripture, religious practices, and lifestyle choices. Making the gnostic into a Christian only imposes another grand narrative on the early Christians, one which domesticates gnostic movements. Granted, the textual evidence for the interface of the gnostic and the Christian is present, but so is the interface of the gnostic and the Greek, the gnostic and the Jew, the gnostic and the Persian, and the gnostic and the Egyptian. And the interface looks to have all the signs of transgression, not conformity. Understanding the gnostic as a spiritual orientation toward a transcendent God beyond the biblical God helps us handle this kind of diversity and transgression. As such, it survives in the artifacts that gnostics and their opponents have left behind, artifacts that help orient religious seekers to make sense of their own moments of ecstasy and revelation.
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Shahangian, Noori Sadat. "داستان روح در مثنوی و متون گنوسی". نشریه دانشکده ادبیات و علوم انسانی دانشگاه شهید بتهنر کرمان (ادبیات و زبان) 18, № 21 (20 лютого 2020): 45–59. https://doi.org/10.5281/zenodo.3676507.
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The mystical works of Islamic period reveals gnostic thoughts as a mirror. To survey the gnostic views on the soul ,this article enjoys Nag Hammadi texts and mathnavi of Movlavi .The event of it's descent to material world , captivity and preoccupation in prison of ignorance and the path of salvation that is to acquire knowledge (gnosis) which comes from God to man. This shows that Molavi's teachings are similar to Gnostics and may indicating the influence of Gnosticism on Sufism.
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Nosachev, Pavel. "The Gnostic Trope in Contemporary Media Culture." State Religion and Church in Russia and Worldwide 39, no. 1 (2021): 295–315. http://dx.doi.org/10.22394/2073-7203-2021-39-1-295-315.
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The article applies the Gnostic trope as the most suitable tool for analyzing religious components of contemporary mass culture. Christopher Partridge’s theory of occulture serves as a methodological framework. The Gnostic trope includes the following elements: the idea that our world is a prison created for the torment of man; that it is controlled by the evil Creator of this world — the demiurge; that some exceptional persons, the Gnostics, are able to unravel the deceptive nature of reality and offer gnosis — a kind of extra‑rational experience. The way this trope functions is illustrated by examples of the writers such as L. Darell, F. Dick, and V. Pelevin; a rapper Oxymiron; the movies such as “The Matrix” or “The Truman Show”. The article offers an explanation of the popularity of the Gnostic trope. Сurrent global trends and the spread of digital culture led to general uncertainty and disorientation, and people feel imprisoned in a sort of panopticon, as described by Michel Foucault. The Gnostic trope means an attempt to personalize this impersonal power by identifying it with the demiurge.
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Franzmann, Majella. "The Concept of Rebirth as the Christ and the Initiatory Rituals of the Bridal Chamber in theGospel of Philip." Antichthon 30 (November 1996): 34–48. http://dx.doi.org/10.1017/s0066477400001003.
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In this article I begin with an outline of the connection between theological concepts related to the person of the Gnostic Christian Saviour and the ritual practice of Gnostic Christian groups. After setting the scene in this general way, I look specifically at theGospel of Philip, investigating the connection between the description of the rebirth of the Saviour at the Jordan and the rebirth of the Gnostic in the ritual of the bridal chamber.The Nag Hammadi corpus, to which theGospel of Philipbelongs, contains many texts which may be identified as Gnostic Christian, partly because of the fact that, in these texts, the key figure of the Saviour or Revealer is identified as Jesus or Christ. The work that Jesus performs in the world for the Gnostics is revelation, for the most part, rather than redemption in the sense in which mainstream Christianity identified his activity. His revelation may involve imparting secret knowledge, especially during that time prior to his final ascent into the heavenly region of light (for those texts which are closely aligned with the mainstream Christian pattern of descent and several stages of ascent for Jesus), but it must be generally categorised as activity designed to awaken the Gnostic to the insight (gnosis) which this person already possesses.
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Calaway, Jared C. "From Ignorant to Inspired: Moses in Gnostic Literature." Gnosis: Journal of Gnostic Studies 6, no. 1 (February 16, 2021): 1–30. http://dx.doi.org/10.1163/2451859x-12340100.
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Abstract One expects that ancient Gnostic sources would be hostile towards Moses as the ignorant prophet of the deficient demiurge. While some ancient Gnostic sources uphold this perspective, others indicate greater ambivalence, as they both rely upon and resist Moses’s authority. Other sources cite Moses positively and present him as a prophet of true, spiritual realities, even to the point of portraying Moses as a proto-Gnostic. This variety of attitudes, moreover, follows exegetical patterns stemming from New Testament writings, especially Matthew, and social patterns, providing an index to how Gnostics viewed themselves vis-à-vis other Christians and other Christian Gnostics.
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Myszor, Wincenty. "The Incarnate Logos in Gnostic Theology." Roczniki Humanistyczne 66, no. 3 SELECTED PAPERS IN ENGLISH (October 23, 2019): 49–57. http://dx.doi.org/10.18290/rh.2018.66.3-4e.
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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 58–59 (2010–2011), issue 3.
 The popular version of Gnostic Christology in textbooks presents it as a Docetic Christology. The new texts by Christian Gnostics, uncovered in Nag Hammadi, prove that Gnostic Christology was first and foremost the Christology of the Church. It seems thus that Adolf Harnack’s term “the doctrine of two natures” describing the Gnostic approach is correct. The article quotes examples of Gnostic utterances from Tractatus Tripartitus of Nag Hammadi Codex I. Gnostic theology was close to Logos-centred Christology. The Gnostic statements also contain many other references to ecclesiastical theology. The author of Tractatus Tripartitus was clearly influenced by Church theology, but some ideas were later abandoned by the official doctrine of the Church.
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Hakima, Fatemeh, Naser Moheseni Nia, Mohammad Shafi Saffari, and Syed Esmail Ghafelehbashi. "From the Mystical Unity to the Pantheism (Oneness of Existence)." Journal of Politics and Law 9, no. 2 (March 31, 2016): 64. http://dx.doi.org/10.5539/jpl.v9n2p64.
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<p>In the gnostic literature of Iran and in the Islamic Gnosis, gnosis has been interpreted as an effort to save the individual by accessing to the real unity. <br />The unity, mystical journey (conduct) and the relation of God with creature are considered as three main axes under the theme of unity or the gnostic unity until before the pantheistic gnosis of Ibn Arabi, the concept's explanation and the definition of unity in terminological and lexical terms, expression of unity concept in the non-Islamic gnosis, explanation of unity concept in the Iranian-Islamic gnosis until the period of Ibn Arabi, expression of the way of mystical journey, explanation of mystics' attitude on the subject of mystic unity based on the belief of Gnostics of Khorasan school, expression of God's relation with creature in the Iranian and Ibn Arabi's gnosis are considered as the most fundamental under considering instances of this research work; in addition, a brief explanation on pantheism of Ibn Arabi is also under consideration. The theoretical pillars of exalted unity from the perspective of Ibn Arabi, are existence, entity and manifestation; Ibn Arabi, contrary to his preceding Gnostics doesn't consider the creatures mirageor hallucination. This view is somewhat different from the views of mystics of Khorasan, and Gnosis of Khorasan, the differences that have led to two ways of Conduct (Mystical journey) in gnosis. The scope of this research begins from the third century AD and continues by the end of the seventh century that is the rise of theoretical gnosis based on the Ibn Arabi's pantheistic opinions.</p>
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Białkowska, Anna. "“Prisoners of the Earth, come out”: Links and Parallels between William Burroughs’s Writing and Gnostic Thought." Anglica Wratislaviensia 56 (November 22, 2018): 23–34. http://dx.doi.org/10.19195/0301-7966.56.2.
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William Burroughs’s works are rarely read in relation to any religious context. I would like to present a correspondence between the vision that emerges from his Nova Trilogy and some of the most popular Gnostic ideas. In the cut-up trilogy, mankind is left alone, trapped in a hostile cosmos ruled by antihuman forces. Through the manipulation of words and images, Demiurge-like agents spread their control over an illusory reality. Like Gnostics, Burroughs envisions the physical world, and also the body, as a prison to the transcendent spirit. To him, one way of escape is through cut-ups. The writer shows that by breaking away from arbitrary notions and a routine mode of thinking, one can attain gnosis — saving knowledge. Burroughs creates his own mythology which, like Gnostic teachings, promotes the ideas of self-knowledge, internal transformation and transcendence.
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Dillon, Matthew. "Impact of Scholarship on Contemporary “Gnosticism(s)”." International Journal for the Study of New Religions 9, no. 1 (December 7, 2018): 57–81. http://dx.doi.org/10.1558/ijsnr.37614.
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This article examines the impact of academic discourses on Neo-Gnosticism. The identities and ritual practices of Neo-Gnostics are constructed with reference to Gnostic Studies. Analysis of two case studies (the Apostolic Johannite Church and Jeremy Puma) shows how academic discourse legitimizes, challenges, or reforms Gnostic identity in the twenty-first century.
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Zmorzanka, Anna Z. "Kobieta - uczennica i nauczycielka w przekazach gnostyckich." Vox Patrum 42 (January 15, 2003): 89–100. http://dx.doi.org/10.31743/vp.7145.
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Seven Gnostic writings were discussed in the article. They represent the mysterious teachings of the Savior, who passed it on to a chosen group of men and women. According to the author, these compositions reftect the factuai relationship of Gnostics towards women that is why they constitute an important argument for the issue of women's participation in Gnostic teachings.
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Lala, Ismail. "Turning Religious Experience into Reality: The Spiritual Power of Himma." Religions 14, no. 3 (March 14, 2023): 385. http://dx.doi.org/10.3390/rel14030385.
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The extremely influential mystic, Muḥyī al-Dīn ibn ‘Arabī (d. 634/1240), believes that the most advanced gnostics are imbued with a special power that turns their religious experience into reality. This is the power of himma—the power of existentiation that elite gnostics derive from God’s absolute power of existentiation. Ibn ‘Arabī and his followers assert that this power, which is exercised by the gnostics through an intense and unremitting concentration, actually shapes and forms external phenomenal reality as long as the concentration of the gnostic persists. This paper explores the different types of himmas that can exist, what kind of reality they allow the gnostics to perceive, and what relationship the objects created by himma have with the gnostic who exercised this power.
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Kružík, Josef. "Gnóstické motivy v díle Plútarcha z Chairóneie." Lidé města 7, no. 2/16 (July 1, 2005): 122–30. https://doi.org/10.14712/12128112.3903.
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This article includes comparison of selected parts of Plutarch treatises De facie in orbe lunae and De genio Socratis with references primarily to Valentinian gnosis, that has been preserved in Clement of Alexandria and Irenaeus, reflecting agreements and differences regarding their specific anthropology and also the so called concept of Himmelsreise der Seele. In these treatises, Plutarch sharply differentiates between the soul (PSYCHÉ) and the mind (NÚS), while in De genio he differentiates three potential inter-relationships between them (mind is in harmony with soul and body, mind is not in harmony with soul and body, soul and body has no relationship to mind). This roughly corresponds to the doctrine of exclusivity of pneumatic principal that is the basis of the well-known gnostic triad – hylics, psychics, and pneumatics. However, the basic difference is that Plutarch’s total metaphysical human condition is primarily a function of upbringing and education. In the second case, it is exclusively a function of excellence of own FYSIS. Regarding the Himmelsreise der Seele, there is a fundamental difference between the platonic and gnostic-Christian concepts: The basic equivalence between cosmic structure and soul’s afterlife is the same. At the same time, there is a clear conflict between Plutarch’s reversible eschatology on one hand, resulting in an overall optimistic perception of the world, and the anti-cosmic attitude of gnostics on the other hand: Intention of gnostic redemption, contrary to Platonic attitude, where the soul destiny is to circulate between individual ontological levels of cosmos, to spiritualize it and keep it together as an entity. Gnostics are always oriented outwards, towards its total transcendence.
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Litwa, M. David. "You Are Gods: Deification in the Naassene Writer and Clement of Alexandria." Harvard Theological Review 110, no. 1 (December 21, 2016): 125–48. http://dx.doi.org/10.1017/s0017816016000419.
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Currently there is no widespread agreement on what constitutes gnosis or the gnostic identity in the ancient world. The best option, it seems, is to offer a polythetic classification wherein gnostic thinkers or groups possess a range of characteristics without any one group or thinker possessing all of them. Yet even if widespread agreement on a set of characteristics were attained, it still would not explain how gnostic groups emerged, developed, and crafted their own specific identities.
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Jafari, Fereshteh. "THEOLOGICAL KNOWLEDGE IN ISLAMIC MYSTICISM AND GNOSTICISM." Kanz Philosophia A Journal for Islamic Philosophy and Mysticism 6, no. 2 (December 31, 2020): 211–28. http://dx.doi.org/10.20871/kpjipm.v6i2.92.
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In this paper, the similarities between the Gnostic and Islamic mystic beliefs about “Knowledge” (Ma‘refat) will be considered. The aim is to answer the question of whether they share a common view of divine knowledge. For this purpose, first Gnosticism and its ideas will be clarified. Second, a brief history of Islamic Mysticism will be presented. Then, in light of the evolution path of such beliefs, the main principles of both cults about the Gnosis and Mysticism will be reconsidered. The methodology of this study is based on a comparative study, by analyzing Islamic mystical books and Gnostic texts. Through the study of mystical books, the traditions and beliefs of the early mystics, in this case, are stated, and some examples from the Gnostic books about the Gnosis and mystical knowledge are mentioned. The comparative study of these two religions revealed that they have many similarities in points of view to “knowledge”. Similarities between Islamic mysticism and Gnosticism are so much that some believe that the theory of divine knowledge in the minds of Muslim Sufis originates from Gnostic ideas. But this claim cannot be completely true and the Gnostic beliefs have only had influences on it.
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DeConick, April D. "The Sociology of Gnostic Spirituality." Gnosis: Journal of Gnostic Studies 4, no. 1 (June 25, 2019): 9–66. http://dx.doi.org/10.1163/2451859x-12340067.
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Abstract This paper owes debt to the field of study known as sociology of knowledge, which is interested in the social location of groups and their constructions of knowledge and reality. This project, however, is not about ordinary knowledge, but how gnosis, the direct knowledge of a transcendent God beyond the traditional Gods, became the foundation of a new form of spirituality in antiquity, and how this form of Gnostic spirituality has reemerged in modern America, impacting traditional religious communities and fostering new religious movements. Several social factors are involved in the emergence of Gnostic spirituality, including the dislocation of the founders and collaborators of Gnostic movements, the prominence of the seeker response, the revelatory milieu in which they find themselves, their reliance on revelatory authority, their push for alternative legitimation, and their flip-and-reveal and do-it-yourself constructions of new knowledge. Gnostic countercultures arise when Gnostic spirituality is mobilized. Much of religion and society are overturned so that we find constructions of the counter-self, calls for counter-conduct, the establishment of counter-cult, the deployment of counter-media, and the emergence of modes of Gnostic esoterization. The final section turns to the awakening, transport, and occulturation of Gnostic spirituality into modernity in America via artifact migration and alpha channels like Blavatsky.
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Barton, Jason. "The Gnostic Accusation." Journal for Continental Philosophy of Religion 5, no. 1 (March 31, 2023): 27–50. http://dx.doi.org/10.1163/25889613-bja10037.
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Abstract Initiated almost 200 years ago, the accusation that G.W.F. Hegel’s philosophy qualifies as Gnostic has stood the test of time. Beginning with Ferdinand Christian Baur’s 1835 Die christliche Gnosis, thinkers have attempted to inextricably bind Hegel’s philosophical endeavors to the ancient form(s) of religious knowledge production known as ‘Gnosticism’. Two additional figures have surfaced more recently who also champion the Gnostic accusation, namely Eric Voegelin and James Lindsay. Voegelin’s 1968 Science, Politics, and Gnosticism as well as his 1972 ‘On Hegel: A Study in Sorcery’ seek to justify and legitimize the Gnostic accusation in unequivocal terms. Lindsay’s 2022 best-seller, Race Marxism, further perpetuates the charge of Gnosticism against Hegel. I aim to deal with each of these figures and their respective accusations in reverse chronological order, demonstrating how each of them must artificially construct Hegel as a Gnostic in order to successfully defend their accusations.
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DeConick, April D., and Lautaro Roig Lanzillotta. "Introducing Gnosis: Journal of Gnostic Studies." Gnosis 1, no. 1-2 (July 11, 2016): 1–3. http://dx.doi.org/10.1163/2451859x-12340001.
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Gertz, S. R. P. "THE DECLINE OF SOPHIA AND A MISLEADING GLOSS IN PLOTINUS, ENN. II.9 [33].10.25." Classical Quarterly 66, no. 1 (May 2016): 413–17. http://dx.doi.org/10.1017/s000983881600029x.
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In two chapters of Enn. II.9 [33], Plotinus discusses the Gnostic idea that the creation of the world is due to the ‘decline’ (νεῦσις) of a principle that he variously calls Soul or Sophia. The identity of Plotinus' Gnostics is notoriously difficult to establish with any degree of precision; I can only note here that the idea of Sophia's ‘decline’ features in a number of extant Gnostic texts, such as those from Nag Hammadi and the Berlin Codex (Papyrus Berolinensis 8502), as a recent survey of the evidence by Poirier has demonstrated.
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Brakke, David. "Pseudonymity, Gnosis, and the Self in Gnostic Literature." Gnosis: Journal of Gnostic Studies 2, no. 2 (July 17, 2017): 194–211. http://dx.doi.org/10.1163/2451859x-12340036.
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Why did Sethian gnostic authors write pseudonymously? In addition to making a claim to authority, gnostic pseudepigraphy, exemplified by The Three Tablets of Seth, was multiple and performative, implying that the self is multiple—a manifestation of selfhood at different levels of a single reality—and that performing one’s self as multiple provides a path to higher knowledge of one’s self and thus of God. That is, gnostic pseudonymity stems from a distinctive understanding of the self and functions as a mystical practice that performs that understanding. The eschewal of pseudonymity in Valentinian literature reflects different conceptions of the self and of the path to gnosis.
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Lüdemann, Gerd. "The Acts of the Apostles and the Beginnings of Simonian Gnosis." New Testament Studies 33, no. 3 (July 1987): 420–26. http://dx.doi.org/10.1017/s0028688500014363.
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The person of Simon encountered in Acts 8 has been a controversial figure ever since the rise of historical criticism. The range of opinions in the history of research varies from denying his existence to regarding him as the instigator of the gnostic movement that threatened the nascent early church in the second century. These contradictory results reflect the particular difficulty of the Simon question, which consists not least in the span of time that lies between the two oldest sources (Acts and Justin). Furthermore, an orderly report of Simon's gnostic teaching is encountered first in Irenaeus. In modern research, Simon Magus has been treated more or less as a test case for the larger question about gnostic backgrounds of the NT or about the existence of a first century Gnosis. With conscious or unconscious reference to this first century Gnosis, the majority of investigators (especially of German origin) has affirmed the existence of a first-century Gnostic Simon, and has neglected the above mentioned chronological problem. Only recently has the following judgement begun to gain dominance: ‘All attempts so far made have failed to bridge the gap between the Simon of Acts and the Simon of the heresiologists.’ This statement points to the lack of Simon's companion Helen (= ἔννοια) in Acts 8 and to the fact that the expression ‘great power (of God)’ (Acts 8. 10b) is not gnostic as such.
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Bakhar, Spiridon A. "THE “MYSTERY OF REDEMPTION” IN GNOSTIC CHRISTIANITY." Научное мнение, no. 12 (December 25, 2023): 28–33. http://dx.doi.org/10.25807/22224378_2023_12_28.
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The article is intended to fill the gap existing today in the study of Gnosticism. Using the available sources and other relevant literature, the author of the article makes an attempt for the first time to reconstruct the religious and philosophical views of Gnostic authors on the idea of redemption. The significance of this idea in the teachings of Gnostics is shown, its specificity is determined. The ideas of redemption are analysed and systematised in the context of ontological, epistemological and anthropological aspects of Gnosticism. Their prerequisites are revealed. A comparison is made between the ideas of redemption in Gnostic and canonical Christianity
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Shaw, Gregory. "Can We Recover Gnosis Today?" Gnosis: Journal of Gnostic Studies 4, no. 1 (June 25, 2019): 67–80. http://dx.doi.org/10.1163/2451859x-12340068.
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Abstract This paper attempts to redefine what we mean by “gnosis.” It begins with a critique of scholars who—in order to maintain their supposed objectivity—avoid wrestling with the subjective experience of gnosis. They reduce gnosis to its literary, political, and religious contexts, and their explanation of these influences passes for our scholarly understanding of gnosis. Yet gnosis remains unknown to them. Once we dare to explore gnosis as a transforming experience, we can recognize it outside of the historical context of the late antique world. What, then, is the gnostic experience? Following Frances Yates, I suggest that there are two kinds of gnosis: the pessimistic, dualist, and anti-cosmic gnosis, and the optimistic, non-dual gnosis that sees the material cosmos as divine. I trace the lineage of this non-dual gnosis from Neoplatonic theurgists who speak of an “innate gnosis” that allows us to see the world as theophany, to its expression in our own American Gnostic, Ralph Waldo Emerson.
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Dobkowski, Mariusz. "„Uważam się za heretyka i za gnostyka, i szczycę się, że nim jestem”. Jerzego Prokopiuka ezoteryczna recepcja gnozy i gnostycyzmu." Studia Religiologica 54, no. 3 (December 1, 2021): 269–84. http://dx.doi.org/10.4467/20844077sr.21.017.16554.
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“I Consider Myself a Heretic and a Gnostic, and I Pride Myself on Being One.” Jerzy Prokopiuk’s Esoteric Reception of Gnosis and Gnosticism In the paper, the author presents Jerzy Prokopiuk’s (1931–2021) outlook on gnosis and Gnosticism. Prokopiuk was a Polish esotericist, translator, and non-academic specialist in religious studies. His views on this subject can be divided into four areas: (1) definition of gnosis; (2) the essence and de- scription of Gnosticism as a historical religious formation; (3) description and understanding of the post-Gnostic tradition; (4) gnosis and Gnosticism as a hermeneutic tool. As to (1) definition of gno- sis, the Prokopiuk presents three forms of this special kind of knowledge: escapist gnosis (know- ledge liberates the human spirit from material body and the physical world); transformational gnosis (knowledge transforms the human soul, body and earthly nature); lateral gnosis (idea of alternative worlds). Regarding (2) Gnosticism, Prokopiuk says that its source was ancient mysteries and a par- ticular type of religious experience. He sees (3) the post-Gnostic tradition as an unbroken chain of esoteric groups and figures from late antiquity to the present day. Finally, gnosis and Gnosticism are (4) a hermeneutic tool for Prokopiuk because they allow him to interpret phenomena and texts of culture (in the field of literature, cinema, psychology, and others). The paper also reflects on the usefulness of some of Prokopiuk’s ideas for contemporary humanities.
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Lukáčová, Kristína, Zuzana Javorská, and Miroslav Tedla. "Comparison of mutual associations and sensitivity of individual diagnostic methods in the process of identification of extraesophageal reflux." Otorinolaryngologie a foniatrie 72, no. 2 (May 19, 2023): 58–64. http://dx.doi.org/10.48095/ccorl202358.
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Introduction: Extraesophageal refl ux is relatively common in ENT outpatient offi ces. The aim of the study is to compare the mutual associations and sensitivity of individual dia gnostic methods in the process of identifi cation of extraesophageal refl ux (Refl ux Symptom Index – RSI, Refl ux Finding Score – RFS, oropharyngeal pH-metry RESTECH Dx-pH System, dia gnostic-therapeutic test – DTT). Material and methods: The study included 30 patients. In 20 of them refl ux was demostrated by oropharyngeal pH-metry, in 10 the pH-metry was negative. Each patient completed an RSI questionnaire, underwent video-laryngoscopic examination, oropharyngeal pH measurement RESTECH Dx-pH System and dia gnostic-therapeutic test using proton pump inhibitors for 3 months regardless of the result of oropharyngeal pH-metry. The tolerance of the oropharyngeal pH-metry RESTECH Dx-pH System was investigated. Another aim was to capture the main trends in the data using descriptive analysis and to obtain general conclusions about the internal relations between individual dia gnostic methods and patient characteristics using inferential analysis. Results: The tolerance of oropharyngeal pH-metry RESTECH Dx-pH System in our patient group was 97.14%. Correlation indices indicate negligible or only very weak associations between the results of individual methods. Based on inference analysis performed by estimating the incidence, up to three double combinations showed the same degree of positivity (82,90%; 95% CI 70,5–95,3%). Namely, they are RSI × DTT, RFS × DTT and pH-metry × DTT. Conclusion: The RESTECH Dx-pH System – oropharyngeal pH-metry is a suitable dia gnostic method in combination with other methods used in the dia gnosis of esophageal refl ux due to the good tolerance by patients. However, its separate use in the dia gnosis of EER is questioned in several other works which can be considered a limitation of the work. The parallel use of subjective and objective dia gnostic methods in combination with a dia gnostic-therapeutic test is a sensitive way of identifying patients with extraesophageal refl ux. Keywords: oropharyngeal pH-metry – diagnostic-therapeutic test – Reflux Finding Score – Reflux Symptom Index – extraesophageal reflux
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Troiano, Mariano. "Eve, the Serpent, and the Instructor Beast." Gnosis 8, no. 2 (July 6, 2023): 192–209. http://dx.doi.org/10.1163/2451859x-00802003.
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Abstract The present study will focus on a distinctive relationship found in Gnostic mythologems that associates androgyny and revelation. In fact, this connection is present at any of the three levels in which Sethian Gnostic authors structure their cosmology (spiritual, psychic, and material), but it is not usually explicit. In this work, I will center my research on the manifestation of androgyny in the psychic and material levels, with special attention to the latter. My objective is to demonstrate that by taking elements from Christian, Jewish, and Platonic traditions, Gnostic authors give them a new meaning, creating performative myths that construct a new reality. Mental images of an androgynous monster, of an instructive beast that breaks the categories of social normativity, and through which initiates focus their desire and actualize it through gnosis.
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Williams, Frank. "The Gospel of Judas: Its Polemic, its Exegesis, and its Place in Church History." Vigiliae Christianae 62, no. 4 (2008): 371–403. http://dx.doi.org/10.1163/157007208x287670.
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AbstractThe Gospel of Judas is a Sethian gnostic revelation dialogue which contains an unusual amount of narrative movement and casts Judas as recipient of the revelation. It is in large part polemic and is comparable to other early polemics, both of the gnostics and of their opponents. It inveighs against the eucharist and the clergy who celebrate it, attempts to substitute, for the supposedly inaccurate passion narrative of the four gospels, an account of the events as they really transpired, and sharply contrasts the character and fate of gnostic with those of catholic Christians. We treat first of its attack on the eucharist, next of its handling of the gospel narratives, and then of its polemic stance, comparing this with that of three other gnostic polemics, The Testimony of the Truth, The Apocalypse of Peter, and The Second Treatise of the Great Seth. In the light of this comparison we conclude with suggestions concerning the sort of situation our document might reflect, and the reasons for the selection of Judas as its protagonist.
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Geraths, Cory. "Early Christian Rhetoric(s) In Situ." Journal for the History of Rhetoric 20, no. 2 (May 2017): 209–20. http://dx.doi.org/10.5325/jhistrhetoric.20.2.0209.
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ABSTRACT In the nineteenth and twentieth centuries, an unprecedented number of Gnostic manuscripts were unearthed at sites across Egypt. Discovered on the Cairo antiquities market, in ancient trash heaps, and in buried jars, these papyri have radically refigured the landscape of early Christian history. Rhetoric, however, has overlooked the Gnostics. Long denigrated as heretical, Gnostic texts invite historians of rhetoric to (re)consider the role of gender in the early Church, the interplay between gnōsis and contemporary rhetorical concepts, and the&#x2028;development of early Christian rhetorical practice(s) within diverse historical contexts, including the Second Sophistic. In response to recent calls for rhetorical archaeology, this essay returns to Cairo, Oxyrhynchus, and Nag Hammadi. These three locations refigure early Christian rhetoric(s) in situ.
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Lupandin, Leonid S. "Women’s participation in Gnostic societies." Vestnik Yaroslavskogo gosudarstvennogo universiteta im. P. G. Demidova. Seriya gumanitarnye nauki 18, no. 3 (September 15, 2024): 398. http://dx.doi.org/10.18255/1996-5648-2024-3-398-407.
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The role of women in the ancient church community was quite high. Church fathers and apostles regularly mention women as laborers, patrons, and probably heads of congregations. At the same time, in polemical literature against heresies, one can regularly find reports that heretics, by whom the teachers of Gnosis are most often meant, also actively employ female representatives for certain purposes. With regard to Gnostic communities, however, assessments of women’s participation in certain activities are always negative. In this article a comparative analysis of the role of women in proto-orthodox Christian communities and Gnostic schools is carried out. Based on the sources, the author concludes that women’s participation in the proto-orthodox community and Gnostic schools, at least in the first two centuries of the birth of Christianity, resulted in a similar role in them, although there were some differences in the degree and scope of women’s involvement in religious life and cultic practice, as well as the functions they performed.
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Rossbach, Stefan. "Gnosis, science, and mysticism: a history of self-referential theory designs." Social Science Information 35, no. 2 (June 1996): 233–55. http://dx.doi.org/10.1177/053901896035002004.
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In this paper, we understand the advent of a “scientific spirit” as a revival of Gnosticism, which proclaims the superiority of man over his creator and considers knowledge (gnosis) to be the key to salvation. Salvation is here understood as a form of “emancipation”. Empirically, we see our interpretation confirmed in the tremendous influence of the Corpus Hermeticum and the Lurianic Cabala on all the Renaissance scientists. In the second part of this essay, we continue a line of research inaugurated by Ferdinand Christian Baur in the 19th century, and look for Gnostic outlooks in contemporary philosophy and social science. By reading Niklas Luhmann's systems theory as a modern version of Gnostic mysticism, we do not intend to dismiss the relevance of his work. For if Gnosticism defines “modernity”, we should not be surprised to find a speculative, Gnostic system among society's self-descriptions.
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Junping, Zhang, and Zhang Bin. "The Gnostic Hunters in Nabokov’s 'The Real Life of Sebastian Knight'." Interlitteraria 25, no. 2 (December 31, 2020): 476–92. http://dx.doi.org/10.12697/il.2020.25.2.17.
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Nabokov’s The Real Life of Sebastian Knight presents the ambiguous identities of the two heroes, V. and Sebastian, attracting great attention among Nabokovian scholarship. The present article intends to reveal that Nabokov’s design of Sebastian and V. pertains to his own Gnostic faith and the ambiguous identities of V. and Sebastian, in light of certain Gnostic tenets and concepts, are the representation of their spiritual evolution and their merging spirits during their respective quest of “gnosis”. The article will show how the heroes as “aliens” break the shackles of “this world,” undo the chains of the heavy flesh, regain their spiritual identities of the inner selves, start the journey of spiritual evolution and self-revelation, and finally achieve the fusion of spirits in “the other world” by way of attaining “gnosis”.
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Junping, Zhang, and Zhang Bin. "The Gnostic Hunters in Nabokov’s 'The Real Life of Sebastian Knight'." Interlitteraria 25, no. 2 (December 31, 2020): 476–92. http://dx.doi.org/10.12697/il.2020.25.2.17.
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Nabokov’s The Real Life of Sebastian Knight presents the ambiguous identities of the two heroes, V. and Sebastian, attracting great attention among Nabokovian scholarship. The present article intends to reveal that Nabokov’s design of Sebastian and V. pertains to his own Gnostic faith and the ambiguous identities of V. and Sebastian, in light of certain Gnostic tenets and concepts, are the representation of their spiritual evolution and their merging spirits during their respective quest of “gnosis”. The article will show how the heroes as “aliens” break the shackles of “this world,” undo the chains of the heavy flesh, regain their spiritual identities of the inner selves, start the journey of spiritual evolution and self-revelation, and finally achieve the fusion of spirits in “the other world” by way of attaining “gnosis”.
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Versluis, Arthur. "The Cosmological Gnosis of Miguel Serrano." Gnosis 7, no. 1 (March 10, 2022): 53–68. http://dx.doi.org/10.1163/2451859x-00701003.
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Abstract A close look at a very unusual instance of how gnosis, and specific concepts from early Christian-era Gnosticism, appear directly in the numerous late works of a recent Chilean author, Miguel Serrano (1917–2009), and of how his work and thought exemplifies cosmological gnosis. Many international readers knew Serrano as author of unusual fictional works, and as an ambassador for Chile to several countries. During his time abroad, he met, and in many cases befriended, famous figures of the day, including Carl Jung, Herman Hesse, Ezra Pound and the fourteenth Dalai Lama. But fewer are aware of his works promoting a grand cosmological synthesis of many world religious traditions with esoteric Hitlerism expressed in gnostic terms. His syncretic system includes references to a demiurge and to gnosis, as well as to many other esoteric traditions from Europe, India, Tibet, and elsewhere, largely in a Gnostic context. This article by Arthur Versluis is the first to explore this aspect of Serrano’s work.
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DeConick, April D. "The Gnostic Imagination and Its Imaginaries." Gnosis 8, no. 2 (July 6, 2023): 133–66. http://dx.doi.org/10.1163/2451859x-00802001.
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Abstract Applying cognitive theories about human creativity, this paper theorizes how the Gnostic as an identity is an idealization of a discrete metaphysics or spirituality forged by the human imagination and diversified as radical imaginaries and social imaginaries. The emergence of Gnostic spirituality was made possible because a novel cognitive script had developed that theorized religion in kinfolk terms, rather than conventional slave, vassal, or client terms. This script allowed people to understand their true selves as God’s offspring who had become separated from their divine parent(s), lost, and in need of rescue by their divine kin. This new spirituality came to be associated with the word Gnostic which was used to identify religious people in the Roman world who claimed to have knowledge (gnosis) of the true God, the true pathway home, and their true selves as God’s offspring. Once this idealization of the Gnostic was framed, it functioned as the cognitive structure upon which a variety of constellations of the ideal were then ratcheted. These constellations are radical imaginaries built using concrete images, stories, and legends to make sense of the human predicament and authorize certain practices and moral codes. When a radical imaginary is shared collectively it can become a social imaginary which serves to legitimate group behavior as happened, for instance, in the case of the Valentinian, Basilidian, and other Gnostic imaginaries. This paper considers the ideological and social implications of the distribution of radical imaginaries, especially those offloaded onto artifacts which circulate beyond any single social situation.
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Gaston, Thomas. "The Egyptian Background of Gnostic Mythology." Numen 62, no. 4 (June 8, 2015): 389–407. http://dx.doi.org/10.1163/15685276-12341378.
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The mythologies recorded by Irenaeus that he ascribes to the Gnostics contain many features that are difficult to explain by reference solely to Jewish sources, whether orthodox or heterodox. Previously, Douglas Parrott proposed an Egyptian background for the pattern of divinities found in the Gnostic textEugnostos. In this article, it is argued that the so-called Ophite mythology recorded by Irenaeus is earlier thanEugnostosand has more compelling parallels with Egyptian theogony. An Egyptian background for the Barbeloite mythology is also speculated. These parallels demonstrate that there is scope for further research into the Egyptian origins of Gnosticism.
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Davis, Erik. "Gnostic Psychedelia." Gnosis: Journal of Gnostic Studies 5, no. 1 (March 26, 2020): 97–120. http://dx.doi.org/10.1163/2451859x-12340078.
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Abstract Today the clinical return of research into psychedelic medicine has been accompanied by a model of religious experience that stresses the healing effects of unitive, immanent experiences. This paper instead unearths a counter-narrative of psychedelic religiosity: a more suspicious and critical sense of spiritual encounter that I illuminate through the classic gnostic mythology of the archons. In a number of movement texts from the 1960s through the 2000s, I trace the appearance of archon-like figures—both explicitly linked to gnostic traditions and not—and how their appearance motivates social critique and a more engaged politics of consciousness.
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Attridge, Harold W. "Gnostic Platonism." Proceedings of the Boston Area Colloquium of Ancient Philosophy 7, no. 1 (1991): 1–30. http://dx.doi.org/10.1163/2213441791x00024.
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Goulder, Michael. "Colossians And Barbelo." New Testament Studies 41, no. 4 (October 1995): 601–19. http://dx.doi.org/10.1017/s002868850002172x.
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The nature of the ‘Colossian heresy’ remains obscure. It has gnostic features, but ChristianGnosticism is usually dated to the second century. It has elements of Judaism, but we know nothingof first-century Jewish gnosis. It may be a syncretistic ‘philosophy’, but such a description is barren, and explains nothing. It may be a kind of mysticism, but again the idea is difficult todefine, and the picture is left vague. I am proposing in this article to draw a comparison with anearly Gnostic document, the Apocryphon Johannis, which has clear Jewish roots; and to explain Colossians as Paul's response to a Jewish-Christian countermission which preached a myth close to, but distinct from, that in Apoc. Joh.
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Mazur, Zeke. "A Gnostic Icarus? Traces of the Controversy Between Plotinus and the Gnostics Over a Surprising Source for the Fall of Sophia: The Pseudo-Platonic 2nd Letter." International Journal of the Platonic Tradition 11, no. 1 (April 18, 2017): 3–25. http://dx.doi.org/10.1163/18725473-12341348.
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In several iterations of the Gnostic ontogenetic myth, we find variations on an intriguing notion: namely, that the first rupture in the otherwise eternal and continuous procession of ‘aeons’ in the divine ‘pleroma’ is caused by a cognitive overreach and failure (the “fall of Sophia”). As much as it might contain a distant echo of certain myths concerning hubris in the classical tradition or in biblical literature, this general schema of cognitive overreach—cognitive failure—fall has no obvious parallel in Greek philosophy prior to Plotinus, in some of whose more pessimistic accounts of hypostatic procession we find a similar schema, in which the generation of each ontological stratum occurs as the result of a cognitive failure on the superjacent level. If Plotinus borrowed this schema from the Gnostics, one might ask how the latter came up with it in the first place. In response, this paper makes the following three points. [1] Gnostic thinkers ultimately derived this schema from a particular juxtaposition of two profoundly aporetic Platonic passages referring to the travails of the individual soul, one certainly genuine (the description of the unexplained but catastrophic fall of the soul that fails to follow the heavenly train of the gods through the intelligible realm at Phaedrus 248c2-d3), the other quite possibly spurious (the claim that the cause of all evils is the desire, and the failure, of the soul to understand the nature of the notoriously enigmatic ‘King,’ ‘Second,’ and ‘Third,’ at 2nd Letter 312e1-313a6). [2] The Platonizing Sethian Gnostics closest to Plotinus also employed this latter source text to justify their conception of the individual soul, whose vicissitudes were understood to parallel those of Sophia. [3] This hypothesis is confirmed by evidence of tacit anti-Gnostic argumentation alluding to the 2nd Letter throughout Plotinus’ oeuvre.
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Mazur, Zeke. "Forbidden Knowledge: Cognitive Transgression and “Ascent Above Intellect” in the Debate Between Plotinus and the Gnostics." Gnosis 1, no. 1-2 (July 11, 2016): 86–109. http://dx.doi.org/10.1163/2451859x-12340006.
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Throughout Enneads ii.9[33], commonly called Against the Gnostics, Plotinus repeatedly complains that the gnostics claim to possess an extraordinary capability to undertake a visionary ascent beyond the divine Intellect itself so as to attain the transcendent (and hyper-noetic) deity: a claim which he considers the height of arrogance. Plotinus further implies that this gnostic claim was in some way connected with the disparagement of Plato and the Greek philosophical tradition. No explicit trace of such disparagement has been found. This paper argues that (1) the extant Platonizing Sethian corpus, and in particular the tractate Zostrianos (nhc viii,1), envisions a complex hierarchy of types of souls, each correlated with both a different potential for visionary ascent and a corresponding position in the postmortem cycle of transmigration; that (2) Zostrianos tacitly suggests that the non-Sethian academic Platonists are those condemned to exile in the intermediary strata due to their cognitive overreach for the Good in the absence of Sethian revelation, and that (3) this reflects a gnostic deployment—against the Platonists themselves—of the supposedly Platonic injunction (in the 2nd Letter) that the soul’s attempt to comprehend the supreme principle, with which the soul has no kinship, inevitably leads to a fall into evil.
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Chernyavsky, Ivan B. "Klingsohr's Fairytale in the Novel “Henry von Ofterdingen” by Novalis: Gnostic Myth." World Literature in the Context of Culture, no. 15 (21) (2022): 77–85. http://dx.doi.org/10.17072/2304-909x-2022-15-77-85.
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The article is devoted to the problem of the reception of the Gnostic myth in Novalis' novel “Henry von Ofterdingen”. The fairytale of Klingsohr, which is the center of the novel, embodies the ideas of the Jena romantics about a new mythology, in which various religious and mythological systems would be united in a new capacity. Along with explicitly expressed Hellenistic and Christian reminiscences, there are hidden references to Gnosticism in the novel, which are revealed when the text is investigated at a more general level. By means of a comparative analysis, the closeness of a number of images, motifs and themes of the fairytale with the ontological and cosmogonic ideas of the Gnostics, united in mythology, is revealed. This closeness is most fully realized in the image of Sophia – the divine wisdom incarnation, which has a decisive influence on the phasic changes in the world order both in the Klingsohr's fairytale and in the Gnostic myth.
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Mammadov, Orkhan, and Abulfazl Kiyashimshaki. "The Relationship between Gnostic Experience (Shohud/Witnessing) and Reason." Metafizika Journal 7, no. 2 (June 15, 2024): 143–55. http://dx.doi.org/10.33864/2617-751x.2024.v7.i2.143-155.
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The relationship between gnostic experience and reason is a crucial issue in gnostic philosophy. Opinions are varied on this issue. Basically these various opinions can be summarized into two one of which sees the gnostic experience and the reason contradictory, that is, according to this perspective gnostic experiences cannot be explained by reason as they are outside the boundaries of the latter. What comes out of this standpoint is that gnostic experience is not real. The other perspective is that gnostic experiences are not irrational. In contrast, reason can entirely account for these experiences, that is, it regards gnostic experience to be real. The first perspective is denied. For, the stories narrated by gnostic people living in different times and areas on their mystical experiences are the same. In order to solve the issue related to the second view, a couple of solutions are presented. Among them are the theories of multiplicity of viewpoints and that of meanings, which Walter Terence Stace does not accept. Finally, the author, it seems to also find himself in controversy. Thus, he believes that gnostic experiences are contradictory in spite of being real. That is, gnostic experiences are both contradictory and real. Apparently, there are two things that make Stace reach such a conclusion: misunderstanding of the statements that picture Gnosticism as something beyond reason (logic) and rationality, and inadequacy of the foundation of Western philosophy. Considering these issues, this research aims to: 1) determine the role of reason in Islamic sciences; 2) explore the function of theoretical reason in empirical, abstract, and intuitive sciences; 3) present and critically analyse Stace’s theory; 4) clarify the reason behind Stace’s regarding gnostic experiences contradictory to reason after acknowledging them as real; and 5) demonstrate the inadequacy of the foundation of Stace’s philosophy, clarifying the relationship between gnostic experience and reason based on the principles of Mulla Sadra’s transcendental philosophy.
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Korenkova, Oleksandra. "Lexical-Semantic Classification of Cognitive Psych Verbs in Ukrainian, German and English." Studia Linguistica, no. 13 (2018): 123–33. http://dx.doi.org/10.17721/studling2018.13.123-133.
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The article deals with the concept and lexical-semantic classification of the gnostic mental state verbs on the material of modern Ukrainian, German and English languages. Particular attention is given to determination of common and distinctive features in the semantics of the gnostic mental state verbs in Ukrainian, German and English. The theoretical significance of the research lies in the definition of the concept and lexical-semantic features of the gnostic mental state verbs as a separate lexical-semantic class in each of the researched languages, which might lead to the further development of the study of lexics denoting mental states. The lexical-semantic classification of the gnostic mental verbs in Ukrainian, German and English, identification of common and distinctive features in the researched languages was made basing on the body of the authoritative dictionaries of modern Ukrainian, German and English languages. The results of the statistical processing of the dictionary samples helped to establish the degree of productivity of lexical-semantic groups in each of the above mentioned languages. The analysis of already made attempts to create some classifications of gnostic mental states in psychology and verbal lexicon, which denotes gnostic mental states in linguistics, revealed the absence of an adequate classification and description of these notions – ” gnostic mental state” and ” gnostic mental verbs”. Systematic analysis of the scientific data provided an opportunity to define the gnostic mental verbs in the research and describe the features of this verbal class on the lexical-semantic level within the framework of comparative research on the material of Ukrainian, German and English.
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Monfrinotti, Matteo. "«Leggere secondo le sillabe»." Augustinianum 60, no. 1 (2020): 9–25. http://dx.doi.org/10.5840/agstm20206011.
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The present contribution proposes the study of the exegetical-soteriological assumption, elaborated by Clement of Alexandria in Str. 6, 15, 131, 1-5, where a passage taken from the Vis. II, 1, 3-4 of Hermas is reinterpreted. The Gnostic exegete, who professes the true gnosis, must be aware that while it is possible for everyone to read the sacrad Scripture “letter by letter”, not everyone will be in a position to undertake the “Gnostic explanation”, but only those to which faith has opened the depths of the text, “the elect”, so that they are able to progress from the “letter” to the “syllable” bringing to light the message that goes beyond the letter, which is already engraved in the “new heart” and now preserved in the book that has been “renewed” by the Savior, the Logos of God.
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Springer, Don W. "Tell us no secrets: St. Irenaeus’ contra-gnostic doctrine of communion." Vox Patrum 68 (December 16, 2018): 85–94. http://dx.doi.org/10.31743/vp.3332.
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Discussion related to the potential for mystical union with God was largely absent from the writings of the Church Fathers prior to the late-second century. Toward the end of that century, however, the concept of communion with God emerged as a topic of interest in both early Christian and Gnostic literature. St. Irenaeus of Lyons was among the earliest Christian writers to critically reflect on the subject. He argued that participation with the divine was possible only in the “orthodox” churches and required three key elements: a life lived in connection to the Spirit of God, in community with the true people of God, while bearing evidence of godly piety and virtue. Whereas Gnostic conceptions of communion frequently included an emphasis on the reception of an exclusive, secret gnosis, Irenaeus’ paradigm offered a public, progressive path of ascent to God.
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Slade, Joseph W., and Dwight Eddins. "The Gnostic Pynchon." South Atlantic Review 57, no. 1 (January 1992): 149. http://dx.doi.org/10.2307/3200359.
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Sayers, Dorothy L. "The Gnostic Danger." Chesterton Review 26, no. 1 (2000): 225. http://dx.doi.org/10.5840/chesterton2000261/231.
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Lohr, Winrich Alfried. "Gnostic Determinism Reconsidered." Vigiliae Christianae 46, no. 4 (December 1992): 381. http://dx.doi.org/10.2307/1583715.
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Quispel, Gilles, and Bentley Layton. "The Gnostic Scriptures." Vigiliae Christianae 42, no. 2 (June 1988): 199. http://dx.doi.org/10.2307/1583925.
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Hume, Kathryn, and Dwight Eddins. "The Gnostic Pynchon." American Literature 63, no. 2 (June 1991): 358. http://dx.doi.org/10.2307/2927192.
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