Gnosticism

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All those who contributed to the trinity doctrine were well-versed in traditional philosophy.

But Gnosticism went even further: “Gnosticism [Greek for knowledge], the name generally applied to that spiritual movement existing side by side with genuine Christianity, as it gradually crystallized into the old Catholic Church, which may roughly be defined as a distinct religious synchronism bearing the strong impress of Christian influences” (Encyclopedia Britannica, 11th ed., Vol. 12, p. 152).

Note that Gnosticism was acknowledged to be distinct from true Christianity. Also, regarding the apocryphal writings, which were rejected as spurious by those who faithfully continued in the apostles’ teaching, the above source states, “Generally also much Gnostic matter is contained in the apocryphal histories of the Apostles.” Irenaeus, once a student of Polycarp, was swayed under the Gnostic influence of Justin Martyr. Irenaeus fell away from the apostolic Church in favour of the counterfeit movement centred in Rome.

Gnosticism also weighed heavily in the writings of Clement of Alexandria, as well as Origen—the most prolific writer of the Christian era. To better understand the appeal of Gnosticism among so many in the Catholic movement, consider the following facts:

“It is a mistake to regard the Gnostics as pre-eminently the representatives of intellect among Christians, and Gnosticism as an intellectual tendency chiefly concerned with philosophical speculation, the reconciliation of religion with philosophy and theology. It is true that when Gnosticism was at its height it numbered amongst its followers both theologians and men of science, but that is not its main characteristic.

Among the majority of the followers of the movement ‘Gnosis’ was understood not as meaning ‘knowledge’ or ‘understanding,’ in our sense of the word, but ‘revelation’…Gnostic sects and groups all lived in the conviction that they possessed a secret and mysterious knowledge, in no way accessible to those outside, which was not to be proved or propagated, but believed in by the initiated, and anxiously guarded as a secret” (Ibid.).

Again, however, the Bible teaches its students to “prove all things; hold fast that which is good” (I Thes. 5:21). In the scriptures, mysteries are unknown areas that are always eventually revealed to the reader who is willing to carefully put together all the scriptures on the matter:

“Unto you it is given to know the mystery of the Kingdom of God…” (Mark 4:11)

“Behold I show you a mystery; we shall not all sleep, but we shall be changed” (I Cor. 15:51)

“Having made known unto us the mystery…” (Eph. 1:9).

“Even the mystery which has been hid from ages and from generations, but now is made manifest [obvious]…” (Col. 1:26).

These verses stand in stark contrast to the positions that the Gnostics held. The established Christian movement, especially in the second century, greatly elevated various cryptic metaphysical mysteries: “In Gnosticism as in other mystic religions we find the same contrast of the initiated and the uninitiated, the same loose organization, the same kind of petty sectarianism and mystery mongering” (Encyclopedia Britannica, 11th ed., Vol. 12, p. 153).

Another aspect of Gnosticism shows the strange assortment of mysteries that its followers advocated: “Hence the Gnostic must above all things learn the names of the demons, and equip himself with the sacred formulas and symbols, in order to be certain of a good destiny after death…It was taught that even the redeemer-god, when he once descended on to this earth, to rise from it again, availed himself of these names and formulas on his descent and ascent through the world of demons” (Ibid.).

Such mysteries, central to the doctrines of Gnosticism, influenced and molded the so-called “great minds” who contributed to the development of the trinity. Even the name “Demiurge,” which Philo attributed to the “Father who created all things,” was a term commonly used in Gnosticism, as well as in other schools of Greek philosophy.

Some might consider Gnosticism to be a deviation from Plato’s more “stable” positions. However, both Gnosticism and Plato were deeply immersed in questionable forms of mysticism. Notice this—and ask what it means: “Throughout this mystic religious world it was above all the influence of the late Greek religion, derived from Plato, that also continued to operate; it is filled with the echo of the song, the first note of which was sounded by the Platonists, about the heavenly home of the soul and the homeward journey of the wise to the higher world of light” (Ibid., p. 155).

Plato’s influence in almost every aspect of the movement that replaced first-century Christianity was profound—including mystery religions, the “soul,” and the trinity. Gnosticism’s influence in the established Christian movement, especially in the second and third centuries, should never be understated.