What is gnosticism? How did it come into being?
Gnosticism is a term that's etymologically connected with the word "to know." It has the same root in English, "kno" is related to "gno" the Greek word for gnosis. And Gnostics were people who claimed to know something special. This knowledge could be a knowledge of a person, the kind of personal acquaintance that a mystic would have with the divine. Or it could be a kind of propositional knowledge of certain key truths. Gnostics claim both of those kinds of knowledge. The claim to have some sort of special knowledge was not confined to any particular group in the second century. It was widespread, and we have such claims being advanced by fairly orthodox teachers such as Clement of Alexandria, we have similar claims being advanced by all sorts of other teachers during that period.
How did it come into being? How did it develop?
It's difficult to know with precision how gnosticism emerged. Because the way we use the term today is as a cover for a variety of phenomena during the course of the second century. One main strand of gnosticism seems to have emerged as a way of reflecting on Jewish scripture and reflecting on Jewish traditions about the descent of the angels to beget children by human beings. Using that old tradition as a way of reflecting on why there's evil in the world. So in one way, gnosticism is a movement that has a philosophical or a theological dimension that's wrestling with the problem of theodicy. And many gnostics solve that problem by saying there's a sharp dichotomy between the world of matter and the world of spirit, and they're very much interested in getting into the world of spirit, removing themselves from the world of matter. They explain that dichotomy with elaborate theories about how spirit got involved with matter and then with practices, usually ascetical practices, to enable spirit to return to its own place.
Why is it seen as a heresy?
By the end of the second century there was considerable debate among Christian teachers, theologians, about how best to articulate Christian belief. Gnostics are charged by their their critics with making a fundamental mistake about the relationship between God as creator and God as redeemer. And they seem to suggest, at least some of them seem to suggest that the divine power that created this world is an inferior being, inferior to the true spiritual God who desires the salvation of all human beings, or at least all of those human beings who are capable of knowledge. That distinction between the belief in creation and belief in redemption was viewed by theologians such as Irenaeus as to be a fundamental mistake which departed radically from the testimony of scripture.
Another thing that gnostics worried about was the relationship between the divine element and the human element in Jesus, and in some cases they seem to have made a similar sort of distinction between the divine and the human that put those into sharp opposition, an opposition that was viewed as a mistake by their critics. By making that distinction they tended to denigrate the physical humanity of Jesus, and orthodox teachers such as Irenaeus by the end of the second century wanted to insist very strongly on the humanity of Jesus as an example for his followers, so it was very important to insist on Jesus as really suffering and dying on the cross because Christians were being called upon at that time to suffer and die as witnesses, as martyrs to their faith. And if with some gnostics you could denigrate the physical suffering of Jesus, you might call into question that obligation to stand and to bear witness for the faith.
What did gnostics believe happened at the time of the crucifixion?
Different gnostics believed different things about the death and resurrection of Jesus. But some were people, whom we know as docetists, [who] believed that the death and suffering of Jesus were things that only appeared to happen, or if they happened, didn't really happen to the core of Jesus' spiritual reality. And so they abandoned the insistence upon those two poles of what were coming to be the heart of orthodox belief, the death and resurrection of Jesus.
How the image of Jesus change in the Gnostic Judeo-Christian tradition?
There are different texts in the opus of material that we call gnostic that are presentations of the teachings of Jesus or the person of Jesus. Some of those texts, such as the
Gospel of Thomas, which is at least a semi-gnosticizing kind of production, presents Jesus simply as a teacher, a teacher of wisdom. Someone who did not suffer an ignominious death on the cross and did not experience a resurrection. So the focus on Jesus as teacher would be characteristic of a strand of Christianity that certainly comes to be gnostic.
Another text called the Gospel of Truth is not a narrative of the death and resurrection of Jesus at all. It's a symbolic reflection on certain themes that come from scripture and are associated with the life and teachings of Jesus. But that symbolic reflection is a way of getting the the readers or hearers of that text to think about their relationship to God, their essential connection with the divine and the world of spirit....
What do gnostics think when they hear a hymn like "Thunder, The Perfect Mind?"
The hymn
"Thunder, the Perfect Mind" is a series of riddles which make contradictory statements about some sort of mysterious figure. Riddles such as, "I am the mother, and I am the daughter. I am the wife and I am the whore." Well, that kind of text evokes the question, who is the I that's speaking? And so this text probably was a text used to stimulate meditation upon some spiritual principle, whatever that spiritual principle was. The revealer figure, for instance, the divine wisdom that many gnostics saw as an important figure in the history of salvation.