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Journal articles on the topic 'Gnosticism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Linjamaa, Paul. "Appropriating the Historical Other: Utilizing Ancient Heresy in the Struggle over Gender Dominance at the Turn of the Twentieth Century." Numen 72, no. 2-3 (2025): 125–47. https://doi.org/10.1163/15685276-07223001.

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Abstract This article studies references to Gnosticism in debates regarding gender at the turn of the twentieth century. Analyzing an array of sources, from activists for female empowerment in British Theosophy to continental traditionalist conservatives, the article shows that Gnosticism and ancient Gnostics were referenced to support both female liberation as well as male dominance. It is argued that this was made possible by (1) the polemical and contradictory state of the ancient second-hand sources regarding “Gnostic” views of the nature of male- and femaleness combined (2) with a key com

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2

Roig Lanzillotta, Lautaro. "Albert Camus, Metaphysical Revolt, Gnosticism and Modern Cinema." Gnosis: Journal of Gnostic Studies 5, no. 1 (2020): 45–70. http://dx.doi.org/10.1163/2451859x-12340076.

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Abstract In The Rebel (1951) Albert Camus assigns ancient Gnosticism an important place in the history of human revolt. In his interpretation, Gnostics incarnate the spirit of proud rebellion and protest against a God deemed responsible for human suffering and death. For Camus these are the roots of metaphysical rebellion in Western history that, beginning in the eighteenth century, culminated in the fascist and socialist utopian experiments in the twentieth century. After assessing Camus’s view of Gnosticism, this article claims that modern cinema shows the impact of The Rebel on the way seve

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Brighenti, Agenor. "O gnosticismo na Igreja antiga e na atualidade." Revista Eclesiástica Brasileira 67, no. 267 (2019): 625. http://dx.doi.org/10.29386/reb.v67i267.1502.

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O gnosticismo, embora tenha raízes na filosofia grega e em experiências religiosas orientais, irrompeu no seio do cristianismo no século II, dizendo aperfeiçoá-lo e constituir-se na verdadeira Igreja. Ao reler as verdades cristãs desde sua cosmovisão, tornou-se um dos maiores perigos para a fé cristã, constituindo-se numa questão de vida ou morte para o cristianismo. Neste estudo, o autor dá uma visão geral do movimento, privilegiando a compreensão de sua estrutura interna como doutrina filosófico-religiosa. Começa por uma abordagem histórica do fenômeno para, em seguida, entrar no estudo do g

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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 mad

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Dillon, Matthew. "Impact of Scholarship on Contemporary “Gnosticism(s)”." International Journal for the Study of New Religions 9, no. 1 (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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Burns, Dylan M. "Providence, Creation, and Gnosticism According to the Gnostics." Journal of Early Christian Studies 24, no. 1 (2016): 55–79. http://dx.doi.org/10.1353/earl.2016.0005.

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Rasimus, Tuomas. "Ophite Gnosticism, Sethianism and the Nag Hammadi Library." Vigiliae Christianae 59, no. 3 (2005): 235–63. http://dx.doi.org/10.1163/1570072054640478.

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AbstractThis article discusses the definition of Ophite Gnosticism, its relationship to Sethian Gnosticism, and argues that Eugnostos, Soph. Jes. Chr., Orig. World, Hyp. Arch. and Ap. John not only have important links with each other but also draw essentially on the mythology the heresiologists called that of the Ophites. Before the Nag Hammadi findings, Ophite Gnosticism was often seen as an important and early form of Gnosticism, rooted in Jewish soil, and only secondarily Christianized. Today, not only are similar claims made of Sethian Gnosticism, but also some of the above-mentioned text

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8

Lain, Gary. "Cinematic Gnosticism." American Book Review 29, no. 4 (2008): 29. http://dx.doi.org/10.1353/abr.2008.0021.

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9

Barrois, Bertrand C. "Gnosticism Reformed." Dialogue: A Journal of Mormon Thought 27, no. 1 (1994): 239–52. http://dx.doi.org/10.2307/45228341.

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10

Sariel, Aviram. "Jonasian Gnosticism." Harvard Theological Review 116, no. 1 (2023): 91–122. http://dx.doi.org/10.1017/s0017816023000056.

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AbstractThis article proposes that Jonas’s understanding of gnosticism differs substantially from the account typically associated with him. That standard account takes the basic tenets of existentialism as the foundation to its discussion of alienated individuality, whereas Jonas’s system uses neo-Kantian epistemology to construct both alienation and individuality out of a unified field of human interaction. Within his framework, gnosticism is a single historical-philosophical episode of inauthenticity, highly influential yet isolated in time, unlike the ubiquitous understanding of it. This a

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11

JONES, PETER. "The Pauline Canon and Gnosticism." Unio Cum Christo 2, no. 1 (2016): 27. http://dx.doi.org/10.35285/ucc2.1.2016.art2.

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Abstract: Gnosticism and canon are as different as contemporary theological liberalism and biblical orthodoxy! Indeed, the latest versions of liberalism seek to create a “new” view of Christianity shorn of any notion of creed or canon and based precisely on the faith of their ancient Gnostic counterparts. While the early church in its most ancient creed affirmed the validity of Scripture (1 Cor 15:3–8), the Gnostics spent a good part of their time reviling those Scriptures—opting for a “canon within the canon”— and the God, the Creator, who inspired them. This perennial heresy returns today in

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12

NICOARĂ, Marius-Marin. "Repere ale gnosticismului." Studia Universitatis Babeş-Bolyai Theologia Graeco-Catholica Varadiensis 62, no. 1-2 (2017): 87–104. https://doi.org/10.24193/theol.cath.var.2017.06.

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Benchmarks of Gnosticism. This text aims to be a philosophical variant for the introduction to the study of the phenomenon known as Gnosticism. Obviously, this study is not intended to contain and / or to highlight everything that is essential and / or important in the complex problem of Gnosticism. The starting point, the basis of the incursions in this field, and the hermeneutic filter of our research will be mainly the studies of I.P. Culianu in this field. Can the authentic interest in knowledge ignore Gnosticism? What is the origin of this phenomenon and how has it been interpreted? The s

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Bielik-Robson, Agata. "Will There Rather Be Nothing Than Something?" Civitas. Studia z Filozofii Polityki 29 (May 18, 2022): 105–25. http://dx.doi.org/10.35757/civ.2021.29.05.

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The purpose of this essay is to put Ernst Bloch’s philosophy to a test suggested by Hans Blumenberg in The Legitimacy of the Modern Age. According to Blumenberg, modernity constitutes the second, successful, attempt at overcoming Gnosticism, after the first attempt, undertaken by Christianity, had failed. However – Blumenberg argues – it was not modern philosophy, but only science which had managed to escape Gnosticism’s ontological trap of viewing the world as an illusion bordering on nothing.

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PRICOPI, Victor-Alexandru. "From Ancient Gnostics to Modern Scholars – Issues in Defining the Concept of Gnosticism." Revista Romaneasca pentru Educatie Multidimensionala 5, no. 2 (2013): 41–56. http://dx.doi.org/10.18662/rrem/2013.0502.04.

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15

Albrile, Ezio. "Tingere l’anima." ARYS: Antigüedad, Religiones y Sociedades, no. 13 (October 5, 2017): 189. http://dx.doi.org/10.20318/arys.2017.3846.

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Resumen: Una piccola chiesa nell’Italia del nord (a Valdurna-Durnholz, nei pressi di Bolzano) esibisce dei dipinti risalenti al XV secolo in cui si ripresentano antichi motivi gnostico-alchemici. In essi un angelo lava l’anima e le impartisce un battesimo celeste, una immagine che troviamo anche in un testo della biblioteca di Nag Hammadi, il Vangelo di Filippo, in cui la purificazione dell’anima e descritta nei termini di un lavaggio e di una immersione in una sostanza detergente; un lessico che trae origine dalle operazioni di lavaggio e di tintura dei tessuti, in particolare dalle manipolaz

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16

Zhou, Zihuan. "Research on Gnosticism in Cinema." Communications in Humanities Research 35, no. 1 (2024): 204–8. http://dx.doi.org/10.54254/2753-7064/35/20240030.

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Gnosticism regards the material world as an illusion generated by a god triggering existential questions in movie storylines. This research explores the current cinematic use of Gnostic concepts of their depiction to dig into filmmakings reactions to topics of knowledge, spiritual duality, and ancient belief mechanisms. The study focuses on how movies adopt ideas to change audiences reality viewpoints frequently instructing characters on trips to disclose realities and individual cultivation similar to the Gnostic route. By exploring the movies with these topics, the research offers an underst

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17

Fossa, Fabio. "Nihilism, Existentialism, – and Gnosticism? Reassessing the role of the gnostic religion in Hans Jonas’s thought." Philosophy & Social Criticism 46, no. 1 (2019): 64–90. http://dx.doi.org/10.1177/0191453719839455.

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Late antique Gnosticism and Heidegger’s Existentialism are usually counted among the main theoretical targets of Hans Jonas’s philosophy of life and responsibility, since they are supposed to share the dualistic and nihilistic attitude the philosopher deemed most mistaken and pernicious. In particular, Gnosticism is commonly understood as the exact opposite of what Jonas strove to accomplish in his work. However, I think it is simplistic to relegate Gnosticism to a merely antagonistic role in the development of Jonas’s philosophy. My claim is that Gnosticism, being a non-nihilistic form of dua

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18

Borella, Jean, and G. John Campoux. "Christianity as Gnosticism." Chesterton Review 27, no. 1 (2001): 251–53. http://dx.doi.org/10.5840/chesterton2001271/2124.

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19

Stertz, Stephen A., and Richard T. Wallis. "Neoplatonism and Gnosticism." Classical World 86, no. 6 (1993): 514. http://dx.doi.org/10.2307/4351413.

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20

Sonea, Ciprian. "Cioran and Gnosticism." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 63, no. 1 (2018): 129–42. http://dx.doi.org/10.24193/subbto.2018.1.09.

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21

Majercik, Ruth. "Porphyry and Gnosticism." Classical Quarterly 55, no. 1 (2005): 277–92. http://dx.doi.org/10.1093/cq/bmi020.

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22

BRENNER, E. M. "Gnosticism and Psychology." Journal of Analytical Psychology 35, no. 4 (1990): 397–419. http://dx.doi.org/10.1111/j.1465-5922.1990.00397.x.

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23

Kazanas, N. "Advaita and Gnosticism." Indian Historical Review 32, no. 1 (2005): 197–254. http://dx.doi.org/10.1177/037698360503200108.

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24

Borella, Jean. "Christianity as Gnosticism." Chesterton Review 38, no. 3 (2012): 612–15. http://dx.doi.org/10.5840/chesterton2012383/493.

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25

Segal, Robert A. "Jung and Gnosticism." Religion 17, no. 4 (1987): 301–36. http://dx.doi.org/10.1016/0048-721x(87)90057-1.

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26

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 (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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27

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 (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

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Linjamaa, Paul, and Johnny Olsson. "Chaos Untold." Nova Religio: The Journal of Alternative and Emergent Religions 27, no. 1 (2023): 29–50. http://dx.doi.org/10.1525/nr.2023.27.1.29.

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This article analyzes the utilization of the concept “Gnosticism” in a form of Satanism that has come to be known as “Chaos Gnosticism,” or “Gnostic Satanism.” The topic of the study is the Swedish expression of this phenomenon attached to Current 218 and the Temple of Black Light, previously named the Misanthropic Luciferian Order (MLO). The group is known as one of the more radical and violent forms of Satanism. The aim here is to show how MLO relates to ancient Gnostic myths and how the particular and at times sinister worldview of MLO is legitimized by the use of Gnosticism. We also argue

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Lapidot, Elad. "Hans Jonas' Work on Gnosticism as Counterhistory." Philosophical Readings IX, no. 1 (2017): 61–68. https://doi.org/10.5281/zenodo.826115.

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In this article I propose a reflection on the basic meaning of Hans Jonas’ work on Gnosticism. This reflection carries implications not just for how to re-evaluate Jonas’ work on Gnosticism, but also for how to re-evaluate Jonas’ intellectual project in general. I will not be able to fully and systematically develop here my reflection on Jonas’ Gnosticism project, much less to provide a full account of its broader implications. What I will propose is a paradigm, a basic hermeneutic perspective for reading or re-reading Jonas. My basic claim is that in his work on late-antiquity Gnosticism Jona

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Parrott, Douglas M. "Gnosticism and Egyptian Religion by." Novum Testamentum 29, no. 1 (1987): 73–93. http://dx.doi.org/10.1163/156853687x00191.

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AbstractDespite the fact that Egypt has provided the most abundant sources for the study of Gnosticism and the occasional mention of Egypt and things Egyptian in those sources, scholars have neglected Egyptian religion as a significant influence in the origin and development of Gnosticism. An examination of the early Nag Hammadi tractate Eugnostos makes it possible to see that it was significantly affected by Egyptian religious conceptions of the Urzeit. The evidence of the influence of Eugnostos upon subsequent gnostic systems suggests that it was at least one route by which Egyptian religion

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Gaston, Thomas. "The Egyptian Background of Gnostic Mythology." Numen 62, no. 4 (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

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32

Borodai, T. Iu. "Plotinus's Critique of Gnosticism." Russian Studies in Philosophy 42, no. 1 (2003): 66–83. http://dx.doi.org/10.2753/rsp1061-1967420166.

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Parrott, Douglas M. "Gnosticism and Egyptian Religion." Novum Testamentum 29, no. 1 (1987): 73. http://dx.doi.org/10.2307/1560811.

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34

Edwards, M. J. "Review: What Is Gnosticism?" Journal of Theological Studies 56, no. 1 (2005): 198–202. http://dx.doi.org/10.1093/jts/fli032.

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35

Brown, D. "HD'S TRILOGY: MODERN GNOSTICISM?" Literature and Theology 10, no. 4 (1996): 351–60. http://dx.doi.org/10.1093/litthe/10.4.351.

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Buckley, J. J. "Review: What is Gnosticism?" Journal of the American Academy of Religion 72, no. 2 (2004): 547–50. http://dx.doi.org/10.1093/jaarel/lfh051.

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37

Kaufmann, David. "Beyond Gnosticism and Magic." New German Critique 40, no. 1 (2013): 29–41. http://dx.doi.org/10.1215/0094033x-1812559.

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Tite, Philip L. "Voluntary Martyrdom and Gnosticism." Journal of Early Christian Studies 23, no. 1 (2015): 27–54. http://dx.doi.org/10.1353/earl.2015.0013.

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39

Allen, R. T. "Flew, Marx and Gnosticism." Philosophy 68, no. 263 (1993): 94–98. http://dx.doi.org/10.1017/s0031819100040079.

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Professor Flew has recently sought to demolish the philosophical pretensions of Marx and the Marxists by the use of Hume's Fork and Popper's demand for falsifiable consequences. Marx tried to derive matters of ‘fact and existence’ from ‘relations of ideas’, which Hume's Fork states to be impossible. From this and not from empirical study, he derived predictions for the future course of history which neither he nor his followers have ever properly tested by empirical enquiries. Nor have they ever provided any clear, unambiguous and therefore testable formulations of those predictions. In partic

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Segal, Alan F., and Henry A. Green. "Green's "Origins of Gnosticism"." Jewish Quarterly Review 77, no. 2/3 (1986): 244. http://dx.doi.org/10.2307/1454490.

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Tally, Justine. "The Gnosis of Toni Morrison: Morrison’s Conversation with Herman Melville, with a Nod to Umberto Eco." Contemporary Women's Writing 13, no. 3 (2019): 357–76. http://dx.doi.org/10.1093/cww/vpaa011.

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Abstract Long before Toni Morrison was extensively recognized as a serious contender in the “Global Market of Intellectuals,” she was obviously reading and absorbing challenging critical work that was considered “provocative and controversial” by the keepers of the US academic community at the time. While no one disputes the influence of Elaine Pagels’ work on Gnosticism at the University of Princeton, particularly its importance for Jazz and Paradise, the second and third novels of the Morrison trilogy, Gnosticism in Beloved has not been so carefully considered. Yet this keen interest in Gnos

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Tibaldeo, Roberto Franzini. "Hans Jonas’ ‘Gnosticism and Modern Nihilism’, and Ludwig von Bertalanffy." Philosophy & Social Criticism 38, no. 3 (2012): 289–311. http://dx.doi.org/10.1177/0191453710389451.

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‘Gnosticism and Modern Nihilism’ (published in Social Research, 1952) is indeed one of Hans Jonas’ most famous essays, to which its author reserved very deep attention during his philosophical career. As a former pupil of Martin Heidegger and Rudolf Bultmann, Jonas started to deal with religious topics, and specifically with Gnosticism, from the very outset of his philosophical career in the 1920s. After gaining recognition thanks to his remarkable philosophical-existential interpretation of Gnosticism, he returned to the modern age and its philosophical characters. Principally, Jonas discover

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Tite, Philip L. "Categorical Designations and Methodological Reductionism: Gnosticism as Case Study1." Method & Theory in the Study of Religion 13, no. 1-4 (2001): 269–92. http://dx.doi.org/10.1163/157006801x00246.

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AbstractDebate continues between reductionists and non-reductionists over sui generis discourse within the academic study of religion. In this article, Gnosticism is explored as a case study for applying methodological reductionism to categorical designations. Metaphysical reductionist approaches to Gnosticism have been present in the field, rendering "Gnosticism" as a transhistorical phenomenon which is irreducible to social scientific methods. After discussing the phenomenological approach of Hans Fonas and the cognitive approach of Ioan Couliano, this article, rejecting both ontological and

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Kwiatkowski, Fryderyk. "A Critical Analysis of the Concept of “Gnosticism” in Polish Literary Studies." Canadian-American Slavic Studies 52, no. 1 (2018): 50–66. http://dx.doi.org/10.1163/22102396-05201003.

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Abstract In Polish literary-historical criticism, the concept of Gnosticism has been used most frequently as a hermeneutical category that makes it possible to understand better the oeuvre of authors from Central and Eastern Europe. Polish scholars have successfully identified (neo)gnostic ideas present in the works of Jerzy Hulewicz, Tadeusz Miciński, and Franz Kafka. By referring to the works of Hans Jonas, Kurt Rudolph, and Jerzy Prokopiuk, many of them, unfortunately, have reproduced stereotypes on Gnosticism. In light of more recent studies on Gnosticism, the conclusions of their inquirie

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Marina, Marko. "Authority as a Challenge." Specimina Nova Pars Prima Sectio Medaevalis 12, no. 1 (2023): 11–42. http://dx.doi.org/10.15170/spmnnv.2023.12.01.

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The early Christian world was diverse. Various groups of Christians held opposite views on crucial theological and social elements while claiming to be the true followers of Jesus Christ. In this diversity, two streams of Christianity were particularly popular: proto-orthodox Christians and Valentinian Gnostics. These groups were included in the sharp polemical discussions and battles, as they tried to gain a monopoly in the early Christian world. In the end, proto-orthodoxy won thus marginalizing Valentinian Gnostics. In that process, Church authors, such as Irenaeus and Justin Martyr reclaim

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Mihăilă, Corin. "The Gnostic and Hellenistic Backgrounds of Sophia in 1 Corinthians 1-4." Perichoresis 17, s2 (2019): 3–14. http://dx.doi.org/10.2478/perc-2019-0032.

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Abstract First Corinthians 1-4 discusses the concept of sophia or wisdom as a central theme. It seems to be both a worldly standard by which the Corinthians judged their teachers and a concept which Paul redefines in light of the cross. Over the last century, two major proposals have been put forth as an explanation for the background of sophia: Gnosticism and Hellenistic Jewish wisdom. Those who advance the hypothesis of Gnosticism behind the concept, correctly identify in these chapters words and terminology that are commonly associated with Gnosticism. However, the literary context of 1 Cor

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Tite, Philip L. "Transgression and Countercultural Gnosticism: A Review Essay of April DeConick’s The Gnostic New Age." Studies in Religion/Sciences Religieuses 49, no. 2 (2019): 253–67. http://dx.doi.org/10.1177/0008429819884468.

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This review essay presents and critically engages April DeConick’s The Gnostic New Age, thereby elucidating a series of theoretical problems currently facing the study of Gnosticism and ancient religion more broadly. Notably, a post-theoretical shift—identified as pervasive in the field of religious studies in the 2010s—has emerged in recent Gnostic studies, a shift that has failed to embrace the critical insights offered by Michael Williams (1996) and Karen King (2003) and is on the rise in Gnostic studies. In addition, a historical “mapping” (in the sense offered by J. Z. Smith) of ancient r

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Barton, Jason. "The Gnostic Accusation." Journal for Continental Philosophy of Religion 5, no. 1 (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’ se

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Drączkowski, Franciszek. "Ideał kapłaństwa w pismach Klemensa Aleksandryjskiego." Verbum Vitae 12 (December 14, 2007): 141–46. http://dx.doi.org/10.31743/vv.1444.

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In analyzing the writings of Clement of Alexandria, the author of the article states that the priestly ideal is in them in essence close to the ideal of holiness and perfection, typical of Christians called Gnostics. That is why in the formation and priestly work, Cłement treats with priority the perfect knowledge of Sacred Scripture and Apostolic and Church Tradition, life in accord with the Gospel and the teaching ministry in the Church of Christ - typical traits for the Christian-Gnostic. Taking into consideration the w hole ecclesiology of the Alexandrian, one can say that he distinguished

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Meriwati and Tjutjun Setiawan. "APOLOGETIKA IRENEUS KEPADA KAUM BIDAT YANG MEMPERTENTANGKAN KEILAHIAN YESUS." Manna Rafflesia 11, no. 1 (2024): 103–15. http://dx.doi.org/10.38091/man_raf.v11i1.471.

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Topics about the Trinity, Christology, as well as topics about heretics are always debatable topics. It's not only happening at the present time but has also started since the first centuries, during the time of the church fathers. Irenaeus is a Christian figure who is known as the father of the church, also at the time when he was dealing with the teachings of Gnosticism, and how was Irenaeus’ view in dealing with Gnosticism as well as explaining Christology. This article is a descriptive description of Irenaeus' Christology as a contrast to the development of Gnostic Christology in the secon

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