Gnosticism and the Gnostic Jesus
by Douglas Groothuis
from the Christian Research Journal, Fall 1990, page 8. The Editor-in-Chief of the Christian Research Journal is Elliot Miller.
Popular opinion often comes from obscure sources. Many conceptions about Jesus now current and credible in New Age circles are rooted in a movement of spiritual protest which, until recently, was the concern only of the specialized scholar or the occultist. This ancient movement -- Gnosticism -- provides much of the form and color for the New Age portrait of Jesus as the illumined Illuminator: one who serves as a cosmic catalyst for others' awakening.
Many essentially Gnostic notions received wide attention through the sagacious persona of the recently deceased Joseph Campbell in the television series and best-selling book, The Power of Myth. For example, in discussing the idea that "God was in Christ," Campbell affirmed that "the basic Gnostic and Buddhist idea is that that is true of you and me as well."
Jesus is an enlightened example who "realized in himself that he and what he called the Father were one, and he lived out of that knowledge of the Christhood of his nature." According to Campbell, anyone can likewise live out his or her Christ nature.[1]
Gnosticism has come to mean just about anything. Calling someone a Gnostic can make the person either blush, beam, or fume. Whether used as an epithet for heresy or spiritual snobbery, or as a compliment for spiritual knowledge and esotericism, Gnosticism remains a cornucopia of controversy.
This is doubly so when Gnosticism is brought into a discussion of Jesus of Nazareth. Begin to speak of "Christian Gnostics" and some will exclaim, "No way! That is a contradiction in terms. Heresy is not orthodoxy." Others will affirm, "No contradiction. Orthodoxy is the heresy. The Gnostics were edged out of mainstream Christianity for political purposes
by the end of the third century." Speak of the Gnostic Christ or the Gnostic gospels, and an ancient debate is moved to the theological front burner.
Gnosticism as a philosophy refers to a related body of teachings that stress the acquisition of "gnosis," or inner knowledge. The knowledge sought is not strictly intellectual, but mystical; not merely a detached knowledge of or about something, but a knowing by acquaintance or participation. This gnosis is the inner and esoteric mystical knowledge of ultimate reality. It
discloses the spark of divinity within, thought to be obscured by ignorance, convention, and mere exoteric religiosity.
This knowledge is not considered to be the possession of the masses but of the Gnostics, the Knowers, who are privy to its benefits. While the orthodox "many" exult in the exoteric religious trappings which stress dogmatic belief and prescribed behavior, the Gnostic "few" pierce through the surface to the esoteric spiritual knowledge of God. The Gnostics claim the
Orthodox mistake the shell for the core; the Orthodox claim the Gnostics dive past the true core into a nonexistent one of their own esoteric invention.
To adjudicate this ancient acrimony requires that we examine Gnosticism's perennial allure, expose its philosophical foundations, size up its historical claims, and square off the Gnostic Jesus with the figure who sustains the New Testament.
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