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Gnosticism
Author(s): Arthur Darby Nock
Source: The Harvard Theological Review, Vol. 57, No. 4 (Oct., 1964), pp. 255-279
Published by: Cambridge University Press on behalf of the Harvard Divinity School
Stable URL: http://www.jstor.org/stable/1508563
Accessed: 20-09-2016 19:23 UTC
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GNOSTICISM
[Shortly before his death Professor Nock asked me to arrange publication of the following lecture on Gnosticism (which had been read at the
Harvard Divinity School and elsewhere). Of several unfinished lectures
and papers he wished it alone to be printed. Anyone who knows his work
or who could have seen the mass of material which he had already collected to supplement and annotate this paper will understand the hesitations which such a perfectionist must have overcome in order to authorize its appearance in so incomplete a form. He was clearly preparing to
transform it into a major article with full augmentation and reference to
other work. Though it remains only a sketch, however, it presents his
final evaluation of a subject to which he had devoted frequent attention
in articles and reviews for almost forty years. A few months before his
death he wrote an important summary of recent work and of his own views
be called the crucial issue today in the study of early Christianity." In his
brief discussion the present lecture was evidently very much in his mind.
The lecture existed in two rather ragged copies, each annotated in the
own in brackets. I should perhaps add that at the time of his death he
had been sifting particularly the material in recent work of Colpe,
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Observers have noticed, quite correctly, that there is a greater degree of conformity in a savage community than there is in our own:
intellectual or moral rebels, sceptics, moral misfits, are far less fre-
1958).
2 2nd ed. (New York, 1957).
SThe Savage as He Really Is (London, 1929), p. 6.
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GNOSTICISM
If
even
under
257
conditions
faction
in
conformity.
An
the
later
systems
agree
wi
and
him
to
his
the
destiny
summum
wil
bon
Bhagavad
Gitd,
II
(Cambridge,
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GNOSTICISM
phor.
posed
259
his
edition
of
th
(i.e.,
the
details)
produced
that
Porphyry,
fake,
he,
work
to
composed
in
by
us."
40
Po
books
had
the
pr
foun
cultivated society which he addressed, and as being fully conversant with Platonism. In fact, he tells us (? io) of people who
had encountered this doctrine before becoming his friends and
' Comment. in Epicteti Enchiridion, c. 27.
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with roots in an alien soil. But Porphyry has given us its Sitz
im Leben."
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GNOSTICISM
to
whom
the
God
261
of
the
Jew
profess
to
be
Accordingly,
gnostikoi.
Gnostics,
meat
that
had
been
offere
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"
w
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GNOSTICISM
neat
antithesis.
revelation
it)
was
which
central,
263
In
the
included
and
(apart
mind."
In
Philo
by
type
the
of
the
senses
(Q.
enslavem
Gen.
I.4
situation. In each man there was the good impulse and the evil
impulse; the latter was not absolutely evil and was in any event,
like the former, a creation of God. Attention has been drawn to
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GNOSTICISM
265
Further,
garded
ture
other
what
certain
minds."
was
hesitate
the
to
later
parts
One
Scrip
was
Ezek
story
speak
crys
of
of
of
Crea
the
fo
Adam's rib. This God is a jealous God, who does not wish man
to eat of the tree of the knowledge of good and evil, and the wise
serpent plays a role slightly like that of Prometheus. After the
eating of "that forbidden fruit" there is the shame which Adam
and Eve feel at their nakedness, and the ordinance of childbearing with its accompanying curse of pain.
Before we continue with the Genesis story, let me remind you
that in several noncanonical Sayings of the Lord a promise is attached to the time when the distinction of sex disappears, or when
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Further (Polit. 269E) he had raised the possibility that the uni20 References in the Psalms to rulers who are hostile to God may have helped
to shape the picture of the "rulers of this world" as we see it in Paul. Cf. R. M.
Grant, Gnosticism and Early Christianity (New York, 1959), pp. 62f.
'Le Dualisme chez Platon, les Gnostiques et les Manicheens (Paris, 1947),
p. 129.
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GNOSTICISM
267
and
Father
of
this
un
him it is impossible to te
Posterity evolved the idea
whither
what
birth,
78).
is
If
you
"are
being
close
to
we
subtract
the
are
what
is
hur
reb
from
ransomed,"
demands
"bi
which
could make of its hearers. But the additions are crucial. This is
Do we find pagan analogies for the Gnostic doctrines as described by Irenaeus and others and as presented in our new
original sources? Certainly not in Plutarch's work Concerning
Isis and Osiris, which has been adduced in this connexion. Plutarch does indeed there represent knowledge, above all knowledge
(so far as it is attainable) of the divine, as the highest blessing:
yearning for truth is yearning for divinity (35IE). Yes, but the
ideal is precisely that of Aristotle: "The life according to the in-
cf. 374E, 378C). Above all, it is an end and not a means. In the
' [On some of the problems posed by the interpretation of this passage see
A. D. Nock, Vig. Chr. 16 (1962), 79ff.]
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It is natural to turn next to the Hermetica, a literature composed in Greek in Egypt under the name which was the equivalent
of Thoth, the scribe of the gods and the reputed author of the
sacred literature preserved in the temples and containing ritual
and astronomical lore. There were Greek Hermetica concerned
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GNOSTICISM
269
complicated account of th
(IV, 1-22 Festugiere-Nock
Timaeus, but this is a dialo
gentlemen
mic
at
Athens,
landscape:
the
and
inquisi
with
any
message
of
del
in
the
now
tradition
civilization.
Primal Man, who sinks into the embrace of Nature, and this
explains the condition of present-day ordinary man, with his u
of the immortal and the mortal. Here, indeed, there is no cos
restoration of lost radiance: there is a Revealer, not a Redeem
and the individual, with the aid of Mind, can deliver himself
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marked, "If Paul had ever had to get up his own theology fo
Paul's whole way of thinking was complex. As John Lowe r
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GNOSTICISM
271
examination purposes, he m
of Paulinism easier for us t
wonderful muddle unarra
it." 28 Now Paul shows a pr
constant
contrast
of
flesh
an
and
in
the
oppositio
our
tially
he
As for
"From
flesh
and
belonged
borne
to
the
lieved himself to have entered the third heaven and to have heard
"words that must not pass the lips, words that no man may utter"
(2 Cor. 12:4), and he had his high doctrine for which he did not
understandings about the Resurrection, and to those of the Colossians, with their penchant for abstruse angelology.
Paul's sturdy moral sense and his passionate pastoral responsibility kept things in balance for him, but not for disciples such
his writing, he had it always in his mind. After his dceath the
eagles gathered around Jerusalem, and the Temple was destroyed,
but the end was not yet. For the readjustnflent of Christians to
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(Tiibingen, 1959), esp. pp. 102 and 121; Eng. ed. (Londo
I20f. Cf. also Nock's review of Schoeps, Gnomon 33 (196
31La Revelation d'Hermbs Trismegiste II (Paris, 1949
32 [In connection with these questionings Nock would
cussed the passage of Augustine on the Manichees (De Ag
Augustini Opera, VI, 293, in Migne edition [Paris, 1841]): eligunt capitula de
Scripturis, quae simplices homines non intelligunt; et per illa decipiunt animas
imperitas, quaerendo unde sit malum (i.e., Rectores harum tenebrarum, et spiritualia nequitiae in coelestibus).]
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GNOSTICISM
273
each one has a hymn, a lesson, a revelation, a tongue, or an interpretation" (i Cor. 14:26, RSV). Such hymns, however artless,
would inevitably develop a language of imagery which outran any
his views without being in any way polemical. May not his personal scheme of thought have been originally an interpretation
for those capable of receiving it, like the doctrine which Paul
would not give to the Corinthians? So J. Scherer says of Origen:
"Il est constant qu'il considerait une partie de son enseignement
comme reserv6e a une elite d'esprits particulibrement exerces
dans les problkmes religieux." 14
Something will be said shortly about the Gospel of Truth, which
SActs 14:17.
' Entretien d'Origine avec Heraclide (Sources Chritiennes No. 67 [Paris, 196o]),
P- 39.
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1960).
7 Gnostiques et Gnosticisme (Paris, 1925P), p. 490.
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GNOSTICISM
275
tion.
but
This
here
an
description
there
is
abstraction
of
special
having
Paul
this
suffering
was
the
Prodigal
idiom).
Even
Son
so,
"coming
repentance
Grobel,
op.
cit.,
p.
24.
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41 [At this point Nock planned to make use of B. Girtner, The Theology of
the Gospel according to Thomas (New York, 1961).]
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GNOSTICISM
277
were
amply
Palestine
was
accepted
at
this
to
time
ch
in
John
of
the
wom
But,
you
may
ask,
what
1956).] For excellent critiques of the Bultmann-Schmithals hypothesis see S. Petremont, Revue de M'taphysique et de Morale 65 (1960), 385ff., and Joh. Munck,
41 Corinth and Colossae were not like Rome and Alexandria, where any eccentricity might have had its representative cosmopolitan centers.
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material existed.
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GNOSTICISM
279
church
and
dividualism
pal
of
it
indeed
the
organization,
at the
Chris
spr
Gnostics
the
idea
In the last analysis, the Gnostics in general did not realize the
truth contained in the remark of a Catholic priest, Robert Hugh
Daniel Stylites in the anonymous Life: A. J. Festugi're, op. cit. (note 6), II, s56f.
9 Confessions of a Convert (London, 1913), P. 152.
I mention as well a passage (apropos of King Lear) from a letter which
John Keats wrote to his brother George in December, 1817 (cited by Philip
Wheelwright, Heraclitus [Princeton Univ. Press, 19591, p. 118): "It struck me
what quality went to form a man of achievement, especially in literature, and
which Shakespeare possesses so enormously. I mean negative capability; that is,
when a man is capable of being in uncertainties, mysteries, doubts, without any
irritable reaching after fact and reason."
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