ebooks The Gnostics: Myth; Ritual; and Diversity in Early Christianity by David Brakke in History

Review

0 of 1 people found the following review helpful. Study the GnosticsBy Thomas DunnVery detailed.26 of 26 people found the following review helpful. Good Intro; A Bit ComplexBy Johnny WalkerThe Gnostics are an often-disparaged group. They are employed for theological-slams against those who would denigrate the environment in the name of Jesus. Likewise; they are recognized as a “loser” within the battle to determine the Christian identity. But who were the Gnostics; really? Beyond contemporary polemics; what did this early Christian sect really believe – how did they originate? David Brakke aims to address many of these questions in The Gnostics: Myth; Ritual; and Diversity in Early Christianity.Chapter 1 (Imagining “Gnosticism and Early Christianities) discusses the preliminary matters necessary for any serious engagement with the early Christian sect. One of the major problems with study of the Gnostics is our hindsight knowledge of their eventual outcome. We are prone to imagine them in contrast to the “orthodox” Christian movement. Following Irenaeus’ rhetorical account of early Christianity; many have conceptualized the Gnostics as an impure heresy that had moved away from the pure; Apostolic Christianity. However; this view; in Brakke’s account; is untenable because there was no pure Christianity from which to deviate.Rather; Christianity was pluriform in the 2nd century; with numerous “Christianities” each representing distinct elements while maintain enough unity to be considered one of the same. It is in this matrix that we find Gnosticism as an early Christian sect (social group) with a strong affinity for Middle Platonism. This chapter would have been stronger had Brakke considered the New Testament evidence. 1st Century Christianity suggests something closer to what Irenaeus charts. Certainly there was variance within early Christianity; though; I think there really were doctrines (forgive the term) which I think formed an orthodoxy – even before Justin Martyr.Chapter 2 (Identifying the Gnostics and Their Literature) aims to answer the question of who were the Gnostics. His answer; in short; is that the Gnostics were a particular strand of early Christianity often known as the “Sethian Gnostics”. However; on Brakke’s account; they are not “Sethian Gnostics”; but merely Gnostics. Thus; other groups; which have been assumed to be Gnostic; such as Valentinus; are not actually Gnostic. They may share some Gnostic thought – likely derived from a common source (Middle Platonism) – but they were not part of the same social unit. His main argument for this; which I found convincing; was than when Irenaeus speaks of the Gnostics; he is speaking a particular sect (likely self-identified as Gnostics) which was; and can be differentiated from other forms of Christianity.Brakke lists the texts which he thinks were produced by the ancient Gnostics. I don’t know the texts well enough to appraise his list; nor will I include it here; due to length; though presumably they all embody Sethian distinctives.Chapter 3 (The Myth and the Rituals of the Gnostic School of Thought) charts out the Gnostic Myth; with all it’s complexity; and offer a glimpse into the ritual worship of this Christian sect. Let me say first; that Gnosticism is incredibly complex and; in my admittedly modern view; bizarre. I cannot even begin to describe the intricate theological understanding of the Gnostics; though; most simply put; the Gnostics believed in one ultimate being; who was presumably too transcendent to be known; who had a series of emanations who formed divine aeons. One of the emanations; in ignorant folly; created the material world. In a strange; dark happening; Eve bears a spiritual son; Seth; with Adam; and bears two fleshly son; Cain and Abel; because of her rape by demonic “rulers”. Humanity is cast into a state of ignorance and they await the redemptive gnosis from the ultimate being. This gnosis eventually arrives in Jesus.Gnostics practiced Baptism; in a form perhaps similar to other early Christians; though; it may have been a metaphor for a purely spiritual practice. Along with their “five-fold” (referring to a mysterious five seals) baptism; Gnostics also practice Mystical Ascent. They believed that the human intellect mirrored the divine intellect; and thus introspection and contemplation could lead to advance spiritual experience.Brakke additionally discusses the origins of the Gnostic sect. He rejects the hypotheses which understands it as an originally Jewish sect which adopted Jesus traditions; rather; from the beginning it was a Christian sect. However; he doesn’t exactly explain this. The closest he gets is saying the Gnostics embody one response early Christians made to the life; death; and resurrection of Jesus. I’m not sure I find this adequate or convincing.Chapter 4 (Unity and Diversity in Second-Century Rome) deals with much more than simply Gnosticism. Rather; it aims to situate Gnosticism within Roman Christianity of the 2nd Century. After some curious thoughts on the Apostle Paul; Brakke considers three representative examples of early Christian responses to Gnosticism. He surveys Marcion; Valentinus; and Justin Martyr. In the end; he concludes that there were multiple ways in which Christians responded to Gnosticism. None could really be called outright rejection. Many adapted some elements. The overall feel regarding second century Christianity; as depicted by Brakke; is that it contained – you guessed it – unity and diversity. The Gnostics likely went too far; breaching the requirements for unity. Thus; they were likely a marginal group within Christianity; perhaps unrecognized as truly Christians by many.Chapter 5 (Strategies and Self-Differentiation) considers three representatives for understanding self-differentiation in early Christianity: The Valentinian School; Irenaeus of Lyons; Clement of Alexandria; and Origin. I must confess that while I found this chapter; and the previous one; very interesting and worthwhile; they often veered away from discussing Gnosticism. This last chapter in particular had little to do with the Gnostics specifically. However; it was a helpful chapter in establishing the 2nd century Christian milieu.Overall; this was a helpful introduction to Gnosticism. Perhaps a bit too complex and constructive for a true introduction; but; as one unfamiliar with Gnosticism outside of contemporary polemical references (N.T. Wright); I benefited greatly. I’m not convinced by all of Brakke’s arguments; however; his case was well worth my time and gained assent in many key areas. I feel confident now that when I pejoratively declaim Gnostic-like thought in American Christianity I will actually know what that means. That’s a successful book on my count.Note: This book was provided free of charge in exchange for an honest review.2 of 4 people found the following review helpful. The Umbrella of GnosticismBy Brian Allan LittleThis book provides an effective argument of our interpretation of why Gnosticism has become too broad a topic and that new categories of proto-orthodoxy needs to be developed. This text should be required reading for those learning medieval heresy.