Gnosis is the common Greek language noun for knowledge (, gnōsis, f.).
Etymology
Gnosis is a feminine Greek noun which means "knowledge" or "awareness."
[Liddell Scott entry
γνῶσις, εως, ἡ,
A. seeking to know, inquiry, investigation, esp. judicial, "τὰς τῶν δικαστηρίων γ." D.18.224; "τὴν κατὰ τοῦ διαιτητοῦ γdeetr." Id.21.92, cf. 7.9, Lycurg.141; "γ. περὶ τῆς δίκης" PHib.1.92.13 (iii B. C.).
2. result of investigation, decision, PPetr.3p.118 (iii B. C.).
II. knowing, knowledge, Heraclit.56; opp. ἀγνωσίη, Hp. Vict.1.23 (dub.); opp. ἄγνοια, Pl.R.478c; "ἡ αἴσθησις γ. τις" Arist.GA731a33: pl., "Θεὸς γνώσεων κύριος" LXX 1 Ki.2.3.
b. higher, esoteric knowledge, 1 Ep.Cor.8.7,10, Ep.Eph.3.19, etc.; "χαρισάμενος ἡμῖν νοῦν, λόγον, γνῶσιν" PMag.Par.2.290.
2. acquaintance with a person, "πρός τινα" Test. ap.Aeschin.1.50; "τῶν Σεβαστῶν" IPE1.47.6 (Olbia).
3. recognizing, Th.7.44.
4. means of knowing, "αἱ αἰσθήσεις] κυριώταται τῶν καθ᾽ ἕκαστα γ." Arist.Metaph.981b11.
III. being known, "γνῶσιν ἔχει τι", = "γνωστόν ἐστι", Pl.Tht.206b.
2. fame, credit, Hdn.7.5.5, Luc.Herod.3.
IV. means of knowing: hence, statement in writing, PLond.5.1708, etc. (vi A. D.).
V. = γνῶμα, Hsch. s. h. v.] It is often used for personal knowledge compared with intellectual knowledge (εἴδειν
eídein), as with the
French language connaître compared with
savoir, the Portuguese
conhecer compared with
saber, the
Spanish language conocer compared with
saber, the
Italian language conoscere compared with
sapere, the
German language kennen rather than
wissen, or the Modern Greek γνωρίζω compared with ξέρω.
[
]
A related term is the adjective gnostikos, "cognitive",[ LSJ entry γνωστ-ικός, ή, όν,
A. of or for knowing, cognitive: ἡ -κή (sc. ἐπιστήμη), theoretical science (opp. πρακτική), Pl.Plt.258b.c., etc.; τὸ γ. ib.261b; "ἕξεις γ." Arist.AP0.100a11 (Comp.); "γ. εἰκόνες" Hierocl.in CA25p.475M.: c. gen., able to discern, Ocell. 2.7. Adv. "-κῶς" Procl.Inst.39, Dam.Pr.79, Phlp.in Ph.241.22.] a reasonably common adjective in Classical Greek.[ In Perseus databank 10x Plato, Cratylus, Theaetetus, Sophist, Statesman 2x Plutarch, Compendium libri de animae procreatione + De animae procreatione in Timaeo, 2x Pseudo-Plutarch, De musica] The terms do not appear to indicate any mystic, esoteric or hidden meaning in the works of Plato, but instead expressed a sort of higher intelligence and ability analogous to talent.[Cooper and Hutchinson. "Introduction to Politikos." Cooper, John M. & Hutchinson, D. S. (Eds.) (1997). Plato: Complete Works, Hackett Publishing Co., Inc. .]
In the Hellenistic era the term became associated with the mystery cults.
In the Acts of Thomas, translated by G.R.S. Mead, the "motions of gnosis" are also referred to as "kingly motions".[George Robert Stow Mead, and Stephen Ronan. The Complete Echoes from the Gnosis. London, Chthonios Books, 1987, p. 113.]
Irenaeus used the phrase "knowledge falsely so-called" ( , from 1 Timothy 6:20)[ feminine nominative adjective] for the title of his book On the Detection and Overthrow of False Knowledge, that contains the adjective gnostikos, which is the source for the 17th-century English term "Gnosticism".["Gnostic | Origin and meaning of the name Gnostic by Online Etymology Dictionary". www.etymonline.com. Retrieved 2021-07-24]
Subtle distinctions
Epignosis
The difference and meaning of
epignosis () contrasted with gnosis is disputed. One proposed distinction is between the abstract and absolute knowledge (
gnosis) and a practical or more literal knowledge (
epignosis). Other interpretations have suggested that 2 Peter is referring to an "epignosis of Jesus Christ", what J. B. Lightfoot described as a "larger and more thorough knowledge". Conversion to Christianity is seen as evidence of the deeper knowledge protecting against false doctrine.
Episteme
Episteme, like Gnosis, is a Greek word for "knowledge," but they represent distinct kinds of understanding—though not necessarily exclusively. Episteme refers to knowledge gained through experience and reason. It encompasses the body of ideas we typically recognize as knowledge, and is the source of our word
epistemology. Gnosis, however, is often associated with experiential, intuitive, or spiritual understanding rather than empirical or logical deduction. While episteme deals with objective truths and verifiable facts, gnosis is more concerned with personal insight, inner transformation, and an engagement more ineffable than explicable.
Gnosticism
Gnosticism originated in the late 1st century CE in non-rabbinical
Judaism and developed further within early Christianity. In the early years of Christianity, various
sectarian groups, labeled "gnostics" by their opponents, emphasised salvation by secret knowledge (
gnosis), over
faith (
pistis) or grace (gratia) in the teachings and traditions of the various communities of Christians.
Gnosticism presents a distinction between the highest, unknowable God, and the Demiurge, "creator" of the material universe.
The Gnostics considered the most essential part of the process of
salvation to be this esoteric knowledge, in contrast to God's grace as an outlook in their worldview along with faith in the
Great Church.
In Gnosticism, the biblical serpent in the Garden of Eden was praised and thanked for bringing knowledge ( gnosis) to Adam and Eve and thereby freeing them from the Dystheism Demiurge's control.
However, not all Gnostic movements regarded the creator of the material universe as inherently evil or malevolent.
Mandaeism
In
Mandaeism, the concept of
manda ("knowledge", "wisdom", "intellect") is roughly equivalent to the Gnostic concept of gnosis.
('having knowledge')
is the only surviving Gnostic religion from antiquity.
formally refer to themselves as
Nasurai (Nasoraeans) meaning guardians or possessors of secret rites and knowledge.
The Mandaeans emphasize salvation of the soul through secret knowledge (gnosis) of its divine origin.
Mandaeism "provides knowledge of whence we have come and whither we are going."
[Deutsch, Nathaniel. (2003) Mandaean Literature. In The Gnostic Bible (pp. 527–561). New Seeds Books]
Christian usage
New Testament
The
New Testament uses the term γνῶσις (Strong's G1108, Transliteration gnōsis) 28 times.
[ Lexicon: Strong's G1108 - gnōsis Blue Letter Bible] Most of this usage is found in Paul's
Epistle, which later Gnostics used to develop their distinct concept of gnosis.
Patristic literature
The
Church Fathers, such as Clement of Alexandria, used the word
gnosis (knowledge), alongside the word
Synderesis (conscience) to mean a spiritual knowledge by which believers could use reason to intuitively discern truth or righteousness. This positive usage was to contrast it with how gnostic sectarians used the word.
Cardiognosis ("knowledge of the heart") from Eastern Christianity related to the tradition of the
starets and in
Catholic Church theology is the view that only God knows the condition of one's relationship with God.
[Donald K. McKim, Westminster dictionary of theological terms, 1996, p. 39][Gerald O'Collins, Edward G. Farrugia (2004). concise dictionary of theology p. 130 Publisher: T. & T. Clark Publishers ]
Boston College Catholic philosopher
Dermot Moran notes that
Eastern Orthodox thought
Gnosis in
Orthodoxy (primarily Eastern Orthodox) thought is the spiritual knowledge of a
saint (one who has obtained theosis)
["Spiritual knowledge is the state of spiritual theoria, when one sees invisibly and hears inaudibly and comprehends incomprehensibly the glory of God. Precisely then comprehension ceases and, what is more, he understands that he does not understand. Within the vision of the uncreated Light man also sees angels and Saints and, in general, he experiences communion with the angels and the Saints. He is then certain that resurrection exists. This is the spiritual knowledge which all the holy Prophets, the Apostles, Martyrs, ascetics and all the Saints of the Church had. The teachings of the Saints are an offspring of this spiritual knowledge. And, naturally, as we said earlier, spiritual knowledge is a fruit of the vision of God. "THE ILLNESS AND CURE OF THE SOUL" Metropolitan Hierotheos of Nafpaktos [7]] or divinely-illuminated human being. Within the cultures of the term's provenance (
Byzantine and
Ancient Greece)
Gnosis was a knowledge or
insight into the infinite, divine and uncreated in all and above all,
[St. Symeon the New Theologian in Practical & Theological Discourses, 1.1 The Philokalia Volume Four: When men search for God with their bodily eyes they find Him nowhere, for He is invisible. But for those who ponder in the Spirit He is present everywhere. He is in all, yet beyond all] rather than knowledge strictly into the finite, natural or material world.
[Faith And Science In Orthodox Gnosiology And Methodology by George Metallinos
"The scientist and professor of the knowledge of the Uncreated, in the Orthodox Tradition, is the Geron/Starets (the Elder or Spiritual Father), the guide or "teacher of the desert." The recording of both types of knowledge presupposes empirical knowledge of the phenomenon.
The same holds true in the field of science, where only the specialist understands the research of other scientists of the same field. The adoption of conclusions or findings of a scientific branch by non-specialists (i.e. those who are unable to experimentally examine the research of the specialists) is based on the trust of the specialists credibility. Otherwise, there would be no scientific progress.
The same holds true for the science of faith. The empirical knowledge of the Saints, Prophets, Apostles, Fathers and Mothers of all ages is adopted and founded upon the same trust. The patristic tradition and the Church's Councils function on this provable experience. There is no Ecumenical Council without the presence of the glorified/deified (theoumenoi), those who see the divine (this is the problem of the councils of today!) Orthodox doctrine results from this relationship."
University of Athens - Department of Theology] Gnosis is transcendental as well as
Apperception. It indicates direct spiritual, experiential knowledge
[The Philokalia Volume Four Palmer, G.E.H; Philip Sherrard; Kallistos Ware. , glossary, p. 434, Spiritual Knowledge (γνῶσις): the knowledge of the intellect (q.v.). As such, it is knowledge inspired by God, as insight ( Nous; see also Noema) or , intuitive knowledge (see gnosiology) and so linked with theoria and immediate spiritual perception.] and intuitive knowledge,
mysticism rather than that from rational or reasoned thinking. Gnosis itself is gained through understanding at which one can arrive via inner experience or
contemplation such as an internal epiphany of intuition and external epiphany such as the
theophany.
In the Philokalia, it is emphasized that such knowledge is not secret knowledge but rather a maturing, transcendent form of knowledge derived from contemplation ( theoria resulting from practice of hesychasm), since knowledge cannot truly be derived from knowledge, but rather, knowledge can only be derived from theoria (to witness, see (vision) or experience).[Glossary of terms from the Philokalia p. 434 the knowledge of the intellect as distinct from that of the reason(q.v.). Knowledge inspired by God, and so linked with contemplation (q.v.) and immediate spiritual perception.] Knowledge, thus plays an important role in relation to theosis (deification/personal relationship with God) and theoria (revelation of the divine, vision of God).[The Mystical Theology of the Eastern Church, SVS Press, 1997. () James Clarke & Co Ltd, 2002. () p. 218] Gnosis, as the proper use of the spiritual or Nous faculty plays an important role in Orthodox Christian theology. Its importance in the economy of salvation is discussed periodically in the Philokalia where as direct, personal knowledge of God ( noesis) it is distinguished from ordinary epistemological knowledge (episteme—i.e., speculative philosophy).
Islam
Sufism
Knowledge (or
gnosis) in
Sufism refers to knowledge of Self and
Allah. The gnostic is called
al-arif bi'lah or "one who knows by God". The goal of the Sufi practitioner is to remove inner obstacles to the knowledge of God. Sufism, understood as the quest for Truth, is to seek for the separate existence of the Self to be consumed by Truth, as stated by the Sufi poet
Mansur al-Hallaj, who was executed for saying "I am the Truth" (ana'l haqq).
Jewish usage
Hellenistic Jewish literature
The Greek word
gnosis (knowledge) is used as a standard translation of the Hebrew word "knowledge" (דעת ) in the
Septuagint, thus:
Philo also refers to the "knowledge" ( gnosis) and "wisdom" ( sophia) of God.[New Testament studies: Society for New Testament Studies – 1981 "see also the more extensive analysis of gnosis in Philo by Hans Jonas, Gnosis und spatantiker Geist 11/1"]
See also
Sources
