Gnosticism

Despite the substantial body of valuable literature addressing Gnosticism, particularly notable contributions by the Early Church Fathers such as Irenaeus, Hippolytus, and other prominent voices, the author has opted to confine his definition of Gnosticism, to the fundamental concept. Given the considerable controversy prevailing within academic spheres regarding the application of the term “Gnostic”, this deliberate limitation seeks to circumvent unproductive conjecture and polemics.

The etymological origin of the term “Gnostic” (plural “Gnostics”) is rooted in the Ancient Greek word “γνωστικός” (gnōstikós), denoting a connection to knowledge, derived from “γνωστός” (gnōstós), signifying “known,” and further derived from “γιγνώσκω” (gignṓskō), meaning “I know.” This term designates an adherent of Gnosticism. Correspondingly, the English term “gnosis” is a transliteration of the Ancient Greek word “γνῶσις” (gnôsis), signifying “knowledge.”

The resonance of this etymological foundation becomes particularly pronounced as it converges upon the textual substratum under consideration, notably epitomized by the passage derived from Genesis 3:5 within the Septuagint (LLX), which reads: “γινώσκοντες καλὸν καὶ πονηρόν” (ginoskontes kalon kai poneron), translated as “knowing good and evil.” The term “ginoskontes” functions as a verb in the present active participle nominative plural masculine form.

Gnosis signifies an ongoing, individualized understanding that implies a relational dynamic between the knower and the known subject. This is why numerous interpretations of “gnosis” emphasize its character as “experiential” knowledge. (Source: “Holman Treasury of Key Bible Words: 200 Greek and 200 Hebrew Words Defined and Explained”) ¹Carpenter, Eugene E., and Comfort, Philip Wesley. Holman Treasury of Key Bible Words: 200 Greek and 200 Hebrew Words Defined and Explained. United States, Holman Reference, 2000.In the Edenic context “Gnosis” is knowledge which is inextricably linked to the experiential knowledge of good and evil.

The English language, unlike the Greek, lacks a nuanced differentiation among diverse knowledge forms. Within this dimension, one encounters a spectrum of descriptors such as praxis, phronesis, nous, techne, sophia, episteme, oîda, and sunesis, although this enumeration remains non-exhaustive.

A comparative exploration between the term “Gnosis” and an array of related descriptors, assists in unravelling a nuanced comprehension of “Gnosis” within the context of theological discourse. By juxtaposing concepts like praxis, phronesis, nous, techne, sophia, episteme, oîda, and sunesis, one endeavours to glean deeper insights into the distinct dimensions that “Gnosis” encompasses.

1. Praxis: The practical application of theoretical knowledge, emphasizing ethical action informed by principles.
2. Phronesis: Practical wisdom, involving the ability to discern morally sound actions within specific contexts.
3. Nous: Intuitive intellect or higher understanding, often associated with grasping fundamental truths beyond empirical observation.
4. Techne: Skill or craft rooted in systematic knowledge and technical expertise, guiding creative and practical endeavors.
5. Sophia: Deep wisdom, often regarded as transcendent knowledge of ultimate reality, reflecting profound insight.
6. Episteme: Knowledge acquired through rational inquiry, striving for objective and universal truths based on reasoned exploration.
7. Gnosis: Mystical or intuitive knowledge, often linked to spiritual insights and inner revelations. Gnosis signifies an ongoing, individualized understanding that implies a relational dynamic between the knower and the known subject.
8. Oîda: Knowledge gained through perception.
9. Sunesis: sýnesis (from 4920 /syníēmi) – properly, facts joined together for holistic understanding, i.e. synthesized reasoning that joins implicit (indirect) truths for comprehension. (Copyright © 2021 by Discovery Bible.)