In his book The Everlasting Man G.K. Chesterton asserts that “the whole world once very nearly died of broadmindedness and the brotherhood of all religions.”
Chesterton is here referencing the way the early church had to deal with their contemporary culture attempting to bring all religions into one accord; the solution as Chesterton presents it was to formulate a creed, to define the Christian faith against those who pushed for mere assimilation.
One of the groups which Chesterton has in mind here are the early Gnostics. Although early Christianity was able to overcome the threat of Gnosticism in its day there is a perpetual tendency to re-interpret the faith, a perpetual tendency for sinful man to read the faith in a way congenial to his own culture. The failure of one attempt, such as the rationalistic Christianity of the Enlightenment, is followed by another, the Gnosticizing relativism of our present day.
When the the stars of cultural tendencies in which people re-read the faith align -as they have done today – the result in something akin to ancient Gnosticism.
This perpetual tendency to re-interpret the faith thus gives the appearance of an ongoing gnostic tendency plaguing the church throughout its history. As Nicholas Perrin puts it “The battle between orthodoxy and Gnosticism isn’t over yet and probably won’t be any time soon.”
Gnosticism in its Origins
In his systematic theology The Christian Faith Michael Horton provides a definition of Gnosticism in which he states that the primary underpinning was dualism, such as a contrast between the God of the Old Testament and that New Testament or the contrast between matter as evil and spirit as good.
They sought salvation from the evil material world, and believed this could be accomplished by gaining a secret knowledge. The cause of this as laid out by Horton is that this group of Jews and Christians “tried to reinterpret the biblical narrative in a basically Greek philosophical framework.”
When we read Tertullian’s writing against the Gnostic heretic Valentinus one realizes that Horton’s definition is only a rough generalization of the Gnostic position. Gnosticism as it expressed itself during the period of the early church had a very elaborate metaphysic consisting of varied and convoluted emanations from the central deity which comprise the various spirits of the world, a complex creation account which places the god of the Old Testament at fault, and has the creation of mankind (and the material world as a whole) being an error.
Although the original expression of Gnosticism is quite complex it is not necessary to go into the exact details of the system. Part of the reason for this is because Gnosticism was expressed in a wide variety of ways during the period of the early church, and because it had such a strong focus on subjective experience and interpretation it is difficult – if not impossible – to give any explicit statement of exactly what Gnosticism entailed.
Another reason for this is because Gnosticism is to a large degree merely a borrowing of philosophic trends popular of any given period; in the instance of the early church this borrowing was done primarily from Platonism.
The result was a group which focused on “a subjective, immediate experience” and “concerned themselves above all with the internal significance of events.” It regarded “all doctrines, speculations, and myths – their own as well as others’ – only as approaches to truth.”
Because the focus here is on the subjective “knowledge of the self as divine is the essential pillar of Gnosticism.” It is with these attributes in mind that one may analyze how Gnosticism is affecting contemporary Christianity.
General Gnostic Aspects in Contemporary Christianity
Ideas reminiscent of Gnosticism entered the contemporary era in a variety of ways, and it might be said that it was these tendencies which brought about the revival of interest in Gnosticism proper present in contemporary academia.
While one of the more recent expressions of gnostic-esque ideals was the New Age movement of the 1980’s and 90’s, the principle characteristic responsible for the gnostic presence in contemporary Christianity is the aforementioned way in which the Gnostics attempted to reinterpret the faith in the light of their culture’s philosophy.
In H. Richard Niebuhr’s analysis of the different ways in which Christianity interacts with the world around it – Christ and Culture – he labels this sort of approach towards society as ‘The Christ of Culture’. As described by Niebuhr this is the approach which interprets Christ “wholly in cultural terms and tends to eliminate all sense of tension between him and social belief or custom” and seeks to “reconcile the gospel with the science and philosophy of their time.”
In not-to-distant history this can be seen in the way Enlightenment and modernist worldviews attempted – in step with their gnostic forebears – to interpret Christianity in light of the science and philosophy of that time period.
The result of this attempt was a rationalistic Christianity which put forth the idea “that truth must be a risk-free venture, leaving us with only two options: absolute certainty or thoroughgoing skepticism.” One of the results of this was an adherence to “the notion that we believe the Bible to be God’s Word on certain proofs” and a standard which required an “interpretation-free history.”
It is rather ironic then that in an attempt to find an interpretation-free history, the liberals of the day merely managed to “reinterpret the faith by the pagan philosophy of the day.”
When this ideal of absolute certainty inevitably failed and skepticism took center stage the door was opened for writers such as Bart Ehrman and Elaine Pagels – and prior to them Walter Bauer – to try and legitimate the original writings of Gnosticism.
Through the perpetual tendency to re-interpret Christianity via the lens of the popular philosophy, ancient Gnosticism itself was once again able to gain a hearing in the public square.
Yet the rise of Gnosticism is not merely a result of the Enlightenment and modernist thinkers attempting to rationalize Christianity. Other philosophic developments have occurred since then – some of them good and some of them bad – which have also served in one way or another to promote this revival of Gnosticism. Perhaps one of the most relevant philosophic developments in this regard are those of Jacques Derrida, Jean-Francois Lyotard, and Michel Foucault.
The first of these philosophic influences which has opened the door for Gnosticism – while at the same time itself owing its existence to the influx of gnostic tendencies – is that of Derrida’s idea that there is ‘nothing outside the text.’ The idea presented is that reality is always being interpreted through the lens of language, so much so that reality itself is a sort of text requiring interpretation.
When interpreted through a more liberal schema, this is seen as showing that since everything is merely interpretation that the truth cannot be truly arrived at objectively, and therefore all interpretations are valid.
It is with cognitive dissonance that writers such as Ehrman and Pagels on the one hand insist on the modernist standards of an interpretation-free history, and on the other push the idea that all interpretations are valid.
Another of the primary philosophic influences forging the way for the Gnostic revival is the idea of Lyotard that has a disdain for meganarratives and an ‘incredulity toward metanarratives.’
The meganarratives are those which attempt to tell a grand story arching over human history, while metanarratives are those which attempt to legitimate themselves through appeal to some sort of universal reason.
The major result of this view was that the overarching narrative of the triumph of orthodoxy over the innumerable heresies began to be questioned, with a secondary result being an attack on the legitimacy of that orthodoxy’s appeal to something outside itself.
The last of these philosophic influences which was both brought about by gnostic tendencies in the faith and in turn enabled a newfound focus on ancient Gnosticism is Foucault’s idea that ‘power is knowledge’.
The idea behind this notion is that those in power have the ability to influence what is considered true ‘knowledge’, they are able to define what is the ‘correct’ interpretation of a given set of data.
For the resurgence of Gnostic thought-patterns, this meant that contemporary interpreters focused their attacks to a large degree on the way in which – according to their view – the success of orthodoxy was merely the result of the dominant party powering their way to the front and rewriting the narrative surrounding their history.
Specific Gnostic Aspects in Contemporary Christianity
Even before there was an explicit focus on Gnosticism as a system, gnostic-esque ideas were working their way into the overall worldviews surrounding the church.
The primary of these aspects is the aforementioned tendency to re-interpret the faith through the lens of the popular philosophy.
During the early church period this played itself out in such a way that a variety of Platonism was brought into the church; during the modern period it played itself out in such a way that rationalism was brought into the church; in the contemporary period it is playing itself out in such a way that subjectivism and relativism have become major aspects of many churches.
The most aspect most reminiscent of Gnosticism in the contemporary church is the present focus upon individual experience, where truth is ultimately personal.
As has been already stated, the gnostics concerned themselves primarily with the internal significance of events, which in turn causes them to focus on the internal significance of whatever is perceived as conveying truth.
One way in which this presents itself in the church is a tendency in many Bible studies to focus on ‘what the passage means to me.’
Often, rather than attempting to try and discover what the intended meaning of a certain Biblical passage is, such groups focus on whatever personal feeling or message the reader thinks the passage is trying to tell them, and each person’s interpretation is just as valid as the next person’s. This individual interpretation and experience is elevated above adherence to any particular doctrine.
Indeed, the doctrines of the church are seen as things to be stretched and molded to suite one’s own personal understanding of truth.
A common phrase on the lips of those who take this line of thought is that ‘I have a relationship, not a religion.’ Here a false dichotomy is set up, for what they have is both a relationship and a religion, with the proper term for this being the church.
One chief effect of this focus on individual experience and interpretation is that it produces a class of Christians who are generally ignorant regarding what they believe or why they ultimately believe anything.
When faced with skeptics these individuals often find their faith shaken; when faced with those such as Bart Ehrman who tell them that there are other legitimate versions of their faith or that their faith is founded upon a lie, they have no idea how to respond (and may thus even end up embracing Gnosticism itself as a system, as opposed to merely being influenced by some of its aspects).
Those such as Rob Bell call them to question the doctrines of the faith, but fail to give any advise on actually arriving at an answer to those questions or on what standard these doctrines are supposed to be held to.
This is because the standard being looked to is not external, but internal.
The Christian faith turns to focus on “contemporary ideals of self-discovery, self-awareness, self-actualization, and self-salvation” coupled with a “dislike of any kind of authority” such as that represented in many doctrinal statements.
When the goal becomes this sort of self-discovery not only is the result a group of poorly informed individuals, but also a group that has little real cause for evangelism; since personal experience cannot be conveyed from one person to the next an attitude of ‘if it works for you, do it, if not then try something else’ is adopted.
Not only is simply difficult to be evangelical with a message of subjectivism, but such individuals must also worry about whether they are forcing their own beliefs on others – this fear of being imposing is perhaps the thing that kills evangelism the fastest.
Responding to Gnostic Aspects in Contemporary Christianity
Figuring out how best to respond to these trends is one of the challenges of thoughtful Christians.
One good way to figure out how to respond is to look back to those who responded to these issues the first time they came about, such as Tertullian. In Tertullian’s writings at least three approaches may be found, to include: making others aware of what is influencing them, pointing out the shortcomings in their belief system along with the strength of the orthodox position, and appealing to the truth of Scripture.
The first way of response which can be picked up by Tertullian is simply to point out what it is that the other side is doing. That is, to bring it to their attention the way in which popular philosophy is influencing their beliefs.
This sort of approach is seen in Tertullian when he asks “What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church?” and goes on to exclaim “Away with all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition.”
His goal here is to bring it to the attention of his opponents – and more importantly to those who might be influenced by his opponents – where the true origins of their beliefs lie. The previous sections detailing the general and specific aspects of Gnosticism present in the contemporary world (including how they came to be there) are themselves an attempt at this approach, and thus while they served to be primarily informational, that information is an apologetic in and of itself.
Tertullian’s approach may be emulated in the contemporary world by pointing out the way that the church was originally influenced by modernistic values, which then led to its influence by postmodern values. Before the problem can be properly addressed those who fall prey to it must be made aware of it.
Another way of response which can be found in Tertullian is the need to point out the failings of the opposing position.
This sort of tactic can be seen throughout Tertullian’s writings, such as in his writings against Marcion, where he systematically goes through the different implications of Marcion’s views to show how they are inconsistent with themselves. One example of this is where he shows that Marcion’s god is weak and unjust, for “how is it possible that he should issue commands, if he does not mean to execute them; or forbid sin, if he intends not to punish them” because “it would have been far more right, if he had not forbidden what he meant not to punish.”
In the contemporary world this may be accomplished by pointing out the ways in which subjectivism and relativism really keep the individual from saying anything meaningful, and that merely adhering to the popular philosophy is simply to trade one master for another – except whereas one master is constant and able to speak to people consistently over thousands of years, the other is fickle and ever changing with every new fad of thought.
Yet not only does Tertullian demonstrate the shortcomings of the opposing view, he also demonstrates the consistency of the orthodox view.
An example of this is Tertullian’s classic line that “the Son of God died, it is by all means to be believed, because it is absurd.”
His point is not that the Christian faith doesn’t make sense, but that for it to make sense one must accept it as a whole.
In this case that entails accepting that Christ was a man of flesh, and that in turn “Christ could not be described as being man without flesh… just as He is not God without the Spirit of God.”
In the contemporary world this may be accomplished by pointing out the ways in which Christianity, or the world at large, only makes sense when taken from an orthodox point of view. Furthermore, because the Gospel message is true, it is the only thing that will be able to fully account for their feelings and experiences, and to then offer hope.
A final way that Tertullian gives a good example of how to approach contemporary Gnostic influences in the world is through appeal to the Scriptures.
As he states, “We want no curious disputation after enjoying the gospel! With our faith, we desire no further belief.” Thus Tertullian can be seen appealing again and again to truth as presented in the Scriptures, such as detailing the authority of Christ from Luke, or proving the nativity through Matthew.
In the contemporary world Christians must appeal to the truth of Scripture, because ultimately it is the only avenue to any sort of salvific truth. If individuals are convinced to follow Christianity because of something other than the truth of Scripture, then more than likely they are merely adhering a different philosophy than they were before, but have found no true conversion.
The perpetual tendency to re-interpret the faith has resulted in the resurgence of gnostic-style influences being alive and well in the world today, and through these influences a newfound focus on Gnosticism itself has arisen.
The primary of these influences is the tendency to interpret the faith in the light of the popular philosophy of the day, which in turn leads to a relativising and a watering-down of the truth.
The danger that this presents to the church is not something seen only by those defenders of the faith such as Chesterton. Quite the contrary, those promoting such gnostic views realize exactly what the danger is; as Elaine Pagels puts it, “Had Christianity remained multiform, it might well have disappeared from history, along with dozens of rival religious cults of antiquity.”
The difference lies in the fact that those such as Pagels view having dozens of rival religious cults as a better thing than having only one, because in the opinion of herself and those like her all of the rivaling cults are merely diverse approaches to truth and God. Because such individuals places no real truth-value on orthodox Christianity it is not a true problem for them if it fades into obscurity beneath a newfound diversity – indeed, that would be a good thing from their perspective.
Yet with a proper understanding of Scripture and of the theological and philosophic issues surrounding it, the Christian is aware of just how dangerous these trends can be.
Gnosticism is far from dead; as put by Alister McGrath, “Its echo is heard today in those who interpret Christianity as a religion of self-discovery, not redemption.”
The Christian knows that grace and redemption is what is needed by the world, and it is with this in mind that they are called to fight against the influences which would try and make the faith palatable by making it relative.