Editing Gnosticism (section)

===Definitions of Gnosticism===
According to Matthew J. Dillon, six trends can be discerned in the definitions of Gnosticism:{{sfn|Dillon|2016|p=24}}
* Typologies, "a catalogue of shared characteristics that are used to classify a group of objects together."{{sfn|Dillon|2016|p=24}}
* Traditional approaches, viewing Gnosticism as a Christian heresy{{sfn|Dillon|2016|p=25}}
* Phenomenological approaches, most notably [[Hans Jonas]]{{sfn|Jonas|1963}}{{sfn|Dillon|2016|p=26}}
* Restricting Gnosticism, "identifying which groups were explicitly called gnostics",{{sfn|Dillon|2016|p=27}} or which groups were clearly sectarian{{sfn|Dillon|2016|p=27}}
* Deconstructing Gnosticism, abandoning the category of "Gnosticism"{{sfn|Dillon|2016|p=28}}
* Psychology and [[cognitive science of religion]], approaching Gnosticism as a psychological phenomenon{{sfn|Dillon|2016|pp=27–28}}

====Typologies====
The 1966 [[Messina]] conference on the origins of gnosis and Gnosticism proposed to designate
{{blockquote|... a particular group of systems of the second century after Christ" as ''gnosticism'', and to use ''gnosis'' to define a [[conception of knowledge]] that transcends the times, which was described as "knowledge of divine mysteries for an élite.{{sfn|Markschies|2003|p=13}}}}

This definition has now been abandoned.{{sfn|Dillon|2016|p=24}} It created a religion, "Gnosticism", from the "gnosis" which was a widespread element of ancient religions,{{refn|group=note|Markschies: "something was being called "gnosticism" that the ancient theologians had called 'gnosis'&nbsp;... [A] concept of gnosis had been created by Messina that was almost unusable in a historical sense."{{sfn|Markschies|2003|pp=14–15}}}} suggesting a homogeneous conception of gnosis by these Gnostic religions, which did not exist at the time.{{sfn|Markschies|2003|pp=14–15}}

According to Dillon, the texts from Nag Hammadi made clear that this definition was limited, and that they are "better classified by movements (such as Valentinian), mythological similarity (Sethian), or similar tropes (presence of a Demiurge)."{{sfn|Dillon|2016|p=24}} Dillon further notes that the Messina-definition "also excluded pre-Christian Gnosticism and later developments, such as the Mandaeans and the Manichaeans."{{sfn|Dillon|2016|p=24}}

Hans Jonas discerned two main currents of Gnosticism, namely Syrian-Egyptian, and Persian, which includes [[Manichaeism|Manicheanism]] and [[Mandaeism]].{{sfn|Albrile|2005|p=3533}} Among the Syrian-Egyptian schools and the movements they spawned are a typically more Monist view. Persian Gnosticism possesses more dualist tendencies, reflecting a strong influence from the beliefs of the Persian [[Zurvanism|Zurvanist Zoroastrians]]. Those of the medieval Cathars, Bogomils, and Carpocratians seem to include elements of both categories. However, scholars such as Kurt Rudolph, Mark Lidzbarski, Rudolf Macúch, Ethel S. Drower and Jorunn Jacobsen Buckley argue for a Palestinian origin for Mandaeism.

Gilles Quispel divided Syrian-Egyptian Gnosticism further into Jewish Gnosticism (the ''[[Apocryphon of John]]''){{sfn|Quispel|2005|p=3510}} and Christian Gnosis (Marcion, Basilides, Valentinus). This "Christian Gnosticism" was Christocentric, and influenced by Christian writings such as the Gospel of John and the Pauline epistles.{{sfn|Quispel|2005|p=3511}} Other authors speak rather of "Gnostic Christians", noting that Gnostics were a prominent substream in the early church.{{sfn|Freke|Gandy|2005}}

====Traditional approaches – Gnosticism as Christian heresy====
The best known example of this approach is [[Adolf von Harnack]] (1851–1930), who stated that "Gnosticism is the acute Hellenization of Christianity."{{sfn|Dillon|2016|p=25}} According to Dillon, "many scholars today continue in the vein of Harnack in reading gnosticism as a late and contaminated version of Christianity", notably Darrell Block, who criticises Elaine Pagels for her view that early Christianity was wildly diverse.{{sfn|Dillon|2016|p=26}}

====Phenomenological approaches====
[[Hans Jonas]] (1903–1993) took an [[Existential phenomenology|existential phenomenological]] approach to Gnosticism. According to Jonas, [[Social alienation|alienation]] is a distinguishing characteristic of Gnosticism, making it different from contemporary religions. Jonas compares this alienation with the existentialist notion of ''[[geworfenheit]]'', [[Martin Heidegger]]'s "thrownness", as in being thrown into a hostile world.{{sfn|Dillon|2016|p=26}}

====Restricting Gnosticism====
In the late 1980s scholars voiced concerns about the broadness of "Gnosticism" as a meaningful category. Bentley Layton proposed to categorize Gnosticism by delineating which groups were marked as Gnostic in ancient texts. According to Layton, this term was mainly applied by heresiologists to the myth described in the ''Apocryphon of John'', and was used mainly by the Sethians and the [[Ophites]]. According to Layton, texts which refer to this myth can be called "classical Gnostic".{{sfn|Dillon|2016|p=27}}

In addition, Alastair Logan uses social theory to identify Gnosticism. He uses [[Rodney Stark]] and William Bainbridge's sociological theory on traditional religion, sects and cults. According to Logan, the Gnostics were a cult, at odds with the society at large.{{sfn|Dillon|2016|p=27}}