Editing Gnosis (section)

==Christian usage==
===New Testament===
The [[New Testament]] uses the term γνῶσις (Strong's G1108, Transliteration gnōsis) 28 times.<ref>[https://www.blueletterbible.org/lexicon/g1108/kjv/tr/0-1/ Lexicon: Strong's G1108 - gnōsis] Blue Letter Bible</ref> Most of this usage is found in [[Paul the Apostle|Paul's]] [[Epistle|Epistles]], which later Gnostics used to develop their distinct concept of gnosis.<ref>{{Cite journal |last=Meier |first=John P. |last2=Ehrman |first2=Bart D. |date=1997 |title=The New Testament: A Historical Introduction to the Early Christian Writings |url=https://doi.org/10.2307/3266566 |journal=Journal of Biblical Literature |volume=116 |issue=4 |pages=738 |doi=10.2307/3266566 |issn=0021-9231}}</ref>

=== Patristic literature ===
The [[Church Fathers]], such as [[Clement of Alexandria]], used the word ''gnosis'' (knowledge), alongside the word [[Synderesis|syneidesis]] (conscience) to mean a spiritual knowledge by which believers could use reason to intuitively discern truth or righteousness. This positive usage was to contrast it with how gnostic sectarians used the word. [[Cardiognosis]] ("knowledge of the heart") from Eastern Christianity related to the tradition of the [[starets]] and in [[Catholic Church|Roman Catholic]] theology is the view that only God knows the condition of one's relationship with God.<ref>[[Donald K. McKim]], ''Westminster dictionary of theological terms'', 1996, p. 39</ref><ref>Gerald O'Collins, Edward G. Farrugia (2004). [https://books.google.com/books?id=jQooODXx-2wC&dq=cardiognosis+Orthodoxy&pg=PA130 concise dictionary of theology] p. 130 Publisher: T. & T. Clark Publishers {{ISBN|978-0-567-08354-8}}</ref>
[[Boston College]] Catholic philosopher [[Dermot Moran]] notes that
{{blockquote|...even in early Christianity, matters were complex, such that an anti-gnostic writer like [[Clement of Alexandria]] can regularly invoke the notion of ''gnostike theoria'' in a positive sense.<ref>{{cite web|url=https://ndpr.nd.edu/reviews/gnostic-return-in-modernity-and-gnostic-apocalypse/|title=Gnostic Return in Modernity and Gnostic Apocalypse|publisher=Notre Dame}}</ref>}}

=== Eastern Orthodox thought ===
''Gnosis'' in [[Orthodoxy|Orthodox Christian]] (primarily [[Eastern Orthodox Church|Eastern Orthodox]]) thought is the spiritual knowledge of a [[saint]] (one who has obtained [[Theosis (Eastern Orthodox theology)|theosis]])<ref>"Spiritual knowledge is the state of spiritual [[theoria]], when one sees invisibly and hears inaudibly and comprehends incomprehensibly the glory of God. Precisely then comprehension ceases and, what is more, he understands that he does not understand. Within the vision of the uncreated Light man also sees angels and Saints and, in general, he experiences communion with the angels and the Saints. He is then certain that resurrection exists. This is the spiritual knowledge which all the holy Prophets, the Apostles, Martyrs, ascetics and all the Saints of the Church had. The teachings of the Saints are an offspring of this spiritual knowledge. And, naturally, as we said earlier, spiritual knowledge is a fruit of the vision of God. "THE ILLNESS AND CURE OF THE SOUL" Metropolitan Hierotheos of Nafpaktos [https://archive.today/20020209061705/http://www.pelagia.org/htm/b05.en.the_illness_and_cure_of_the_soul.04.htm#kno1]</ref> or [[divine illumination|divinely-illuminated]] human being. Within the cultures of the term's provenance ([[Byzantine]] and [[Ancient Greece|Hellenic]]) ''Gnosis'' was a knowledge or [[insight]] into the infinite, divine and uncreated in all and above all,<ref>[[Saint Symeon the New Theologian|St. Symeon the New Theologian]] in Practical & Theological Discourses, 1.1 The [[Philokalia]] Volume Four: When men search for God with their bodily eyes they find Him nowhere, for He is invisible. But for those who ponder in the Spirit He is present everywhere. He is in all, yet beyond all</ref> rather than knowledge strictly into the finite, natural or material world.<ref>Faith And Science In Orthodox Gnosiology And Methodology by [[George Metallinos]]
"The scientist and professor of the knowledge of the Uncreated, in the Orthodox Tradition, is the Geron/[[Starets]] (the Elder or Spiritual Father), the guide or "teacher of the desert." The recording of both types of knowledge presupposes empirical knowledge of the phenomenon.
The same holds true in the field of science, where only the specialist understands the research of other scientists of the same field. The adoption of conclusions or findings of a scientific branch by non-specialists (i.e. those who are unable to experimentally examine the research of the specialists) is based on the trust of the specialists credibility. Otherwise, there would be no scientific progress.
The same holds true for the science of faith. The empirical knowledge of the Saints, Prophets, Apostles, Fathers and Mothers of all ages is adopted and founded upon the same trust. The patristic tradition and the Church's Councils function on this provable experience. There is no Ecumenical Council without the presence of the glorified/deified (theoumenoi), those who see the divine (this is the problem of the councils of today!) Orthodox doctrine results from this relationship."
[http://www.psyche.gr/Metallinos.htm University of Athens - Department of Theology]</ref> Gnosis is [[Transcendence (philosophy)|transcendental]] as well as [[Apperception|mature understanding]]. It indicates direct spiritual, experiential knowledge<ref>The [[Philokalia]] Volume Four Palmer, G.E.H; [[Philip Sherrard|Sherrard, Philip]]; [[Kallistos Ware|Ware, Kallistos (Timothy)]]. {{ISBN|0-571-19382-X}}, glossary, p. 434, Spiritual Knowledge (γνῶσις): the knowledge of the intellect (q.v.). As such, it is knowledge inspired by God, as [[insight]] (''[[Nous|noesis]]''; see also [[Noema]]) or [[revelation]]al, [[intuition (knowledge)|intuitive]] knowledge (see [[gnosiology]]) and so linked with [[theoria|contemplation]] and immediate spiritual perception.</ref> and [[intuition (knowledge)|intuitive]] knowledge, [[mysticism|mystic]] rather than that from rational or reasoned thinking. Gnosis itself is gained through understanding at which one can arrive via inner experience or [[contemplation]] such as an internal [[Epiphany (feeling)|epiphany]] of intuition and external epiphany such as the [[theophany]].

In the ''[[Philokalia]],'' it is emphasized that such knowledge is not secret knowledge but rather a maturing, [[Transcendence (philosophy)|transcendent]] form of knowledge derived from [[contemplation]] (''[[theoria]]'' resulting from practice of ''[[hesychasm]])'', since knowledge cannot truly be derived from knowledge, but rather, knowledge can only be derived from ''theoria'' (to witness, see (vision) or experience).<ref>Glossary of terms from the [[Philokalia]] p. 434 the knowledge of the intellect as distinct from that of the reason(q.v.). Knowledge inspired by God, and so linked with contemplation (q.v.) and immediate spiritual perception.</ref> Knowledge, thus plays an important role in relation to ''[[Divinization (Christian)|theosis]]'' (deification/personal relationship with God) and ''[[theoria]]'' (revelation of the divine, vision of God).<ref>The Mystical Theology of the Eastern Church, SVS Press, 1997. ({{ISBN|0-913836-31-1}}) James Clarke & Co Ltd, 2002. ({{ISBN|0-227-67919-9}}) p. 218</ref> Gnosis, as the proper use of the spiritual or [[Nous|noetic]] faculty plays an important role in [[Eastern Orthodox Christian theology|Orthodox Christian theology]]. Its importance in the economy of salvation is discussed periodically in the ''[[Philokalia]]'' where as direct, personal knowledge of God (''noesis'') it is distinguished from ordinary epistemological knowledge (episteme—i.e., speculative philosophy).