Gnosticism was a religious philosophical dualism that professed salvation through secret knowledge, or gnosis.诺斯底主义是一种宗教哲学的二元论认为， professed 救亡通过秘密的知识，或预后。 The movement reached a high point of development during the 2d century AD in the Roman and Alexandrian schools founded by Valentius.运动达到一个高点，期间发展的二维世纪的广告在罗马和亚历山大学校成立由瓦伦提努。 Scholars have attributed the origins of gnosticism to a number of sources: the Greek mystery cults; Zoroastrianism; the Kabbalah of Judaism; and Egyptian religion.学者归因于起源诺斯替教了大量的资料来源：希腊的神秘邪教;拜火教;卡巴拉的犹太教;和埃及宗教。 The early Christians considered Simon Magus (Acts 8:9 - 24) the founder of gnosticism.初期基督徒认为，西蒙magus （行为8点09分-2 4）的创始人诺斯底主义。 His doctrine, like that of other gnostic teachers, had nothing in common with the knowledge of the mysteries of God that Saint Paul called wisdom (1 Cor. 2:7).他的学说一样，其他gnostic教师，没有在共同与知识的奥秘，上帝说，圣保罗所谓的智慧（ 1肺心病。 2时07分） 。
Christian leaders looked upon gnosticism as a subtle, dangerous threat to Christianity during the 2d century, a time marked by religious aspirations and philosophical preoccupations about the origins of life, the source of evil in the world, and the nature of a transcendent deity.基督教领袖期待后，诺斯底主义作为一个微妙，危险的威胁，基督教在二维的世纪，一时间，标志着宗教哲学的愿望和关心的关于生命起源的，邪恶的来源，在世界上，人与自然的一个超越神。 Gnosticism was perceived as an attempt to transform Christianity into a religious philosophy and to replace faith in the mysteries of revelation by philosophical explanations.诺斯底主义被视为一种试图把基督教成为一个宗教哲学和取代的信念之谜的启示是由哲学的解释。
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In gnostic thought, a divine seed was imprisoned in every person.在gnostic思想，神的种子被囚禁在每个人。 The purpose of salvation was to deliver this divine seed from the matter in which it was lost.目的是要救亡提供这种神圣的种子由这件事，它失去了。 Gnostics classified people according to three categories: (1) gnostics, or those certain of salvation, because they were under the influence of the spirit (pneumatikoi); (2) those not fully gnostics, but capable of salvation through knowledge (psychikoi); and (3) those so dominated by matter that they were beyond salvation (hylikoi). gnostics归类人民根据三类： （ 1 ） gnostics ，或在那些一定的救恩，因为他们的影响下，精神（ pneumatikoi ） ; （ 2 ）那些不完全gnostics ，但能够救国通过知识（ psychikoi ） ;及（ 3 ） ，使这些主导此事，他们超越了救亡（ hylikoi ） 。 Gnostics often practiced excessive asceticism, because they believed that they were thus liberated by the spirit. gnostics往往实行过度的禁欲主义，因为他们相信他们因此解放所体现的精神。
Gnosticism was denounced by the Christian theologians Irenaeus, Hippolytus, and Tertullian.诺斯替教揭露了基督教神学家爱任纽，希波吕托斯，并良。 In the 3d century, Clement of Alexandria attempted to formulate an orthodox Christian gnosticism to explain the difference in perfection attained by individuals in their response to the gospel. Gnosticism gradually merged with Manichaeism. Today, the Mandeans are the only surviving sect of Gnostics.在三维世纪，克莱门特在亚历山大试图制订一个正统基督教诺斯底主义解释的差异，达到完美的个人，在他们的回应福音。 诺斯底主义逐步合并摩尼教。今天，曼底安是唯一幸存的节的gnostics 。 The research of scholars has been greatly enhanced since 1945, when a Coptic gnostic library was discovered near Nag Hammadi (Nag Hammadi Papyri), in upper Egypt.研究学者已大大加强自1945年以来，当一个科普特gnostic图书馆附近发现了拿哈玛（拿哈玛papyri ） ，在上埃及。
Agnes Cunningham张云坎宁安
Bibliography
参考书目
G Filoramo,
Gnosticism (1990); RM Grant, Gnosticism and Early Christianity (1966); H Jonas,
The Gnostic Religion (1963); J Lacarriere, The Gnostics (1977); E Pagels, The
Gnostic Gospels (1981); JM Robinson, The Nag Hammadi Library
(1977).克filoramo ，诺斯底主义（ 1990年） ;室补助金，诺斯底主义和早期基督教（ 1966 ） ; h的Jonas ，
gnostic宗教（ 1963年） ; j拉卡里埃， gnostics （ 1977年） ，电子商务帕吉尔斯， gnostic福音（ 1981年） ;
jm罗宾逊，拿哈玛图书馆（ 1977年） 。
During the 2nd century another strain of Gnosticism emerged in eastern Syria, stressing an ascetic interpretation of Jesus' teachings.在第二世纪的另一项应变诺斯替教出现在东区叙利亚，强调一个修行的解释，耶稣的教诲。 Later in the century Gnosticism appeared in Egypt, and the emergence of monasticism there may be linked with the influence of the Syrian ascetic sects.后来在世纪诺斯替教出现在埃及，并出现修道有可能联系在一起的影响叙利亚的禁欲教派。
By the 3rd century Gnosticism began to succumb to orthodox Christian opposition and persecution.由第三世纪的诺斯底主义开始屈服于正统基督教的反对和迫害。 Partly in reaction to the Gnostic heresy, the church strengthened its organization by centralizing authority in the office of bishop, which made its effort to suppress the poorly organized Gnostics more effective.部分在反应向gnostic异端，教会加强了其组织的集中管理局在办公室的主教，这使得其努力制止不善的有组织gnostics更有效。 Furthermore, as orthodox Christian theology and philosophy developed, the primarily mythological Gnostic teachings began to seem bizarre and crude.此外，由于正统基督教神学和哲学的发展，主要是神话gnostic的教诲，开始似乎是奇怪的和原油。 Both Christian theologians and the 3rd-century Neoplatonist philosopher Plotinus attacked the Gnostic view that the material world is essentially evil.双方基督教神学家和第三世纪neoplatonist哲学家普罗提诺攻击gnostic认为，物质世界在本质上的邪恶。 Christians defended their identification of the God of the New Testament with the God of Judaism and their belief that the New Testament is the only true revealed knowledge.基督徒辩护，他们的鉴定神新约圣经与上帝的犹太教和他们的信念，即新约圣经是唯一真正的发现的知识。 The development of Christian mysticism and asceticism satisfied some of the impulses that had produced Gnosticism, and many Gnostics were converted to orthodox beliefs.的发展，基督教神秘主义和禁欲主义感到满意的一些冲动表示，已印制诺斯替教，许多gnostics转化为东正教信仰。 By the end of the 3rd century Gnosticism as a distinct movement seems to have largely disappeared.到去年底的第三世纪的诺斯底主义作为一个独特的运动，似乎已在很大程度上消失。
Pheme Perkins学者培帕金斯
Prior to the first half of the twentieth century such early heresiologists (defenders of Christianity against heresy) as Irenaeus, Tertullian, Hippolytus, and Epiphanius were our principal sources of information concerning the Gnostics.前第一二十世纪下半叶，例如早期heresiologists （捍卫基督教反对邪教）爱任纽，特土良，希波吕托斯，埃皮法尼乌斯被我们的主要信息来源，有关gnostics 。 These heresiologists were scathing in their denunciations of the Gnostics, who were perceived as leading Christians astray by the manipulation of words and the twisting of scriptural meanings.这些heresiologists分别在其严厉的谴责，该gnostics ，谁被视为领导的基督信徒误入歧途所操纵的言论和扭曲圣经的意义。 Of particular interest to Gnostic interpreters were the stories of Genesis, the Gospel of John, and the epistles of Paul.特别感兴趣的gnostic口译员的故事，成因，约翰福音，和书信保罗。 They used the biblical texts for their own purposes.他们用圣经的文本为自己的目的。 Indeed, Gnostics such as Heracleon and Ptolemaeus were the first commentators on the Fourth Gospel.事实上， gnostics如heracleon和ptolemaeus的人是首先评论家关于第四个福音。 But Irenaeus likens such interpretations to someone who takes apart a beautiful picture of a king and reassembles it into a picture of a fox (Adversus Haereses 1.8.1).但爱任纽likens这种解释有人谁需要，除了一美丽的图画，一个国王和reassembles它变成图片的狐狸（ adversus haereses 1.8.1 ） 。
The heresiologists regarded Gnosticism as the product of the combination of Greek philosophy and Christianity.该heresiologists把诺斯底主义作为相结合的产物，希腊哲学和基督教。 For instance, after detailing the Gnostic heretics, Tertullian announces: "What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? What between heretics and Christians? Away with all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition" (On Prescription Against Heretics 7).举例来说，后详述gnostic异端，良宣布： “什么的确有雅典做以耶路撒冷什么和谐是有关系学院和教会什么之间的异教徒和基督徒？破除一切企图产生一个斑驳基督教stoic ，柏拉图，和辩证的组成“ （对处方对异端7 ） 。 The heresiologists' view concerning Gnosticism was generally regarded as acceptable even at the end of the nineteenth century, when Adolf Harnack defined Gnosticism as the "acute secularizing of Christianity."该heresiologists的意见，关于诺斯替教是一般被视为可以接受的，甚至在十九世纪末，当阿道夫哈纳克诺斯底主义界定为“急性世俗化的基督教” 。
The history of religions school, of which Hans Jonas is a contemporary exponent, has challenged this definition.历史上的宗教学校，其中汉斯•约纳斯是一种当代指数，质疑这个定义。 According to Jonas, Gnosticism is a general religious phenomenon of the hellenistic world and is the product of the fusion or Greek culture and Oriental religion.据文，诺斯底主义是一个普遍的宗教现象的希腊世界，是产品的融合或希腊文化与东方宗教。 The "Greek conceptualization" of Eastern religious traditions, ie, Jewish monotheism, Babylonian astrology, and Iranian dualism, is viewed as the basis for Gnosticism. “希腊概念化”的东部宗教传统，即犹太神，巴比伦占星学，和伊朗的二元论，被认为是作为基础，诺斯替教。 While RM Wilson and RM Grant reject such a broad definition and affirm instead a primary basis in hellenistic Judaism or Jewish apocalyptic, the advantage of Jonas's view is that it recognizes the broad spectrum within Gnosticism.而室威尔逊和Rm给予拒绝这样一个广泛的定义和肯定不是一个主要的基础上，在希腊犹太教或犹太世界末日，利用文的观点是，它确认了广泛的频谱，诺斯替教。 The weakness is that the definition encompasses almost everything within the concept of hellenistic religions.弱点是，这一定义包含了几乎一切的概念，希腊的宗教。
The breadth of Gnostic orientations, however, has been confirmed by the discovery of a Gnostic library at Nag Hammadi in Egypt.广度gnostic的方向，不过，已证实发现一gnostic图书馆拿哈玛在埃及。 In the thirteen ancient codices are included fifty two tractates are of various types and orientations.在13古代codices包括52 tractates是不同类型和方向。 A large number clearly present a Christian Gnostic perspective, the most familiar being the three so - called Valentinian gospels: the Gospel of Thomas (composed of a series of brief sayings of Jesus), the Gospel of Philip (a collection of sayings, metaphors, and esoteric arguments), and the Gospel of Truth (a discourse on deity and unity reminiscent of the language of the Fourth Gospel but definitely bent in the direction of Gnostic mythology and possibly related to the Gospel of Truth by Valentinus noted in Irenaeus).一大批清楚，目前是一个基督教gnostic的角度来看，最熟悉的作为，使三-所谓v alentinian福音：福音托马斯（组成了一系列简短的话，耶稣） ，福音弘（一收集的说法，比喻，和深奥的论据） ，和福音的真理（一对神的话语和团结的回忆语言的第四福音，但肯定一意孤行，在方向gnostic神话与可能与福音真理由瓦伦廷指出，在爱任纽） 。 Also among the Christian Gnostic tractates are the Apocryphon of James, the Acts of Peter and the Twelve Apostles, the Treatise on the Resurrection, the long collection known as the Tripartite Tractate, and three editions of the Apocryphon of John (the fascinating story of creation which involves a reinterpretation of the Genesis accounts).还包括基督教gnostic tractates是apocryphon詹姆斯，行为的彼得和十二使徒，伤寒论的复活，长期收集称为三方tractate ，和三个版本的apocryphon约翰（迷人的故事创作其中包括重新成因帐户） 。
But not all the tractates reveal a pseudo - Christian orientation.但并非所有tractates揭示了伪-基督教的方向。 The Paraphrase of Shem seems to reflect a Jewish Gnostic perspective.该段的shem似乎反映了一个犹太gnostic的角度来看。 The Discourse on the Eighth and the Ninth is patently a Hermetic treatise.话语关于第八届和第九届显然是一密闭论文。 The longest tractate in the library (132 pages) bears the designation Zostrianos and purports to be from Zoroaster.最长tractate ，在图书馆（ 132页）熊指定zostrianos和意图是由zoroaster 。 One of the interesting features of this library is the presence of two editions of Eugnostos the Blessed, which seems to be a non - Christian philosophic document which has apparently been "Christianized" in a redacted tractate called the Sophia of Jesus Christ.其中一个有趣的特点，这个图书馆是存在两个版本的eugnostos神圣的，这似乎是一个非-基督教哲学的文件，似乎已“ c hristianized： ”在一个节录t ractate所谓上智耶稣基督。 Finally, the presence of a segment from Plato's Republic among these documents gives further witness to the syncretistic nature of Gnostic thinking.最后，在场的一个部分，从柏拉图的共和国之间的这些文件提供了进一步的见证，该融的性质， gnostic思想。 As a result of Gnostic borrowing, readers will sense a certain fluidity in the Gnostic designations.由于gnostic借款，读者意识，一定的流动性，在gnostic的称号。
The Valentinian solution to the problem of evil is that the good god (the ultimate depth) with his consort (silence) initiates the birthing process of (or "emanates") a series of paired deities.该valentinian解决问题的邪恶的是，良好的上帝（最终深度）与他的CONSORT （沉默）启动分娩过程中（或“源自” ）的一系列成对神。 The last of the subordinate deities (usually designated as Sophia, wisdom) is unhappy with her consort and desires, instead, a relationship with the ultimate depth.最后下属的神（通常是被指定为上智，智慧）是不满，与她的CONSORT和愿望，而是关系与最终引向深入。 This desire is unacceptable in the godhead and is extracted from Sophia and excluded from the heavenly realm (pleroma).这一愿望是不能接受的，在神的源头，并提取由Sophia和排除来自天上的境界（ pleroma ） 。 While Sophia is thus rescued from her lust, the godhead has lost a portion of its divine nature.而索菲亚因此，救出从她的欲望，神的源头已失去的部分，其神性。 The goal, therefore, is the recovery of the fallen light.目标，因此，这是经济复苏的下降轻。
But the excluded desire (or lower Sophia) is unaware of its fallen nature, and depending on the various accounts, either it or its offspring, the Creator, begins a "demiurgical" or birthing process which partially mirrors the "emanating" process in the pleroma and ultimately results in the creation of the world.但排除的愿望（或更低索菲亚）是不知道其下跌的性质，并根据各帐户，不论是它或其后代，造物者，开始了“ demiurgical ”或分娩过程中，其中部分反映了“产生”的过程中pleroma和最终结果，在创建世界。 The upper godhead (pleroma) by its divine messenger (often called Christ or the Holy Spirit) tricks the Creator - Demiurge into breathing into man the breath of life, and thus the light particles are passed to a light man.上神的源头（ pleroma ） ，其神圣的信使（通常称为基督或圣灵）的手法创作者-d emiurge到呼吸到男子呼气的生活，因此，轻粒子是通过一个轻的男子。 The defense strategy of the lower godhead (realm of the Demiurge) is that the lightman is entombed in a body of death which, under the direction of the Demiurge, has been formed by its pseudosubdeities, also known as "the fates" or identified with the realm of the planets.国防战略较低的神的源头（境界的demiurge ） ，是因为lightman是entombed在一个机构的死亡，根据方向的demiurge ，已成立了由pseudosubdeities ，也被称为“命运”或确定境界行星。
The Garden of Eden story is then transformed so that the biblical tree of the knowledge of good and evil becomes a vehicle of knowledge (gnosis) established by the heavenly or pleromatic realm.伊甸园的故事，然后转化，使圣经树知识的善和恶变成了车辆的知识（预后）建立了由天堂或pleromatic的境界。 But the tree of life becomes a vehicle of bondage and dependence established by the demiurgical realm.但生命之树变成了车辆的束缚和依赖成立由demiurgical的境界。 The divine messenger from the pleroma encourages man to eat from the tree of knowledge; and in so eating, man discovers that the jealous Creator - Demiurge (often linked with misspelled forms of Yahweh such as Yaldabaoth or Yao) is not in fact the ultimate God but really an enemy of God.神圣的信使从pleroma鼓励男子吃饭，从树的知识;并在这样的饮食，男子发现该嫉妒的创造者-d emiurge（往往是联系在一起的拼写形式的雅巍如y aldabaoth或姚明）是实际上并没有最终的上帝但真正的敌人上帝。 Man, as a result of divine help, thus comes to know more than the Creator.男子，由于神的帮助，从而来了解更多，比创作者。 In anger the Creator casts man into an earthly body of forgetfulness, and the pleromatic realm is forced to initiate a process of spiritual awakening through the divine messenger.在愤怒的创造者蒙上男子成为一个人间的尸体健忘，以及pleromatic境界是被迫主动的过程，精神的觉醒，透过神的信使。
The divine messenger is frequently identified with the figure of the Christian's Jesus Christ, but such identification has some very significant alterations.神Messenger是经常与确定的数字，基督教的耶稣，但这种识别标志有一些非常重要的改动。 Since the divine realm is basically opposed to the creation of the lower realm, bodies at best are part of the created process and therefore need only to be regarded as vehicles which the divine may use for its own purposes.由于神的境界，基本上是反对建立了较低的境界，机构在最好的是部分的创造过程，因此，只需要被视为车辆的神可以使用其本身的目的。 The divine messenger Christ, for the purpose of modeling the divine perspective, "adopted" the body of Jesus at a point such as the baptism and departed at a point such as just prior to the crucifixion.神圣的信使基督，为了建模神的角度来看， “通过了”耶稣的身体在一个点，如洗礼，背离了在一个点，如前受难。 It is the risen "Jesus" or Christ, devoid of bodily restrictions, that based on the modeling has power to awaken man from his sleep of forgetfulness.这是复活的“耶稣”或基督，缺乏身体活动的限制，即基于对建模有权力要唤醒男子从他的睡眠健忘。 This assumption of the body of Jesus by the divine messenger is generally termed as "adoptionism" and is related to docetism, wherein Christ merely appears to be a man.这个假设的耶稣的身体由神Messenger是一般称之为“ adoptionism ” ，是有关docetism ，其中，基督只是似乎是一名男子。
Gnostics are those set within a world where they are the spiritual persons (pneumatikoi) who possess the light particles and need only to be awakened in order to inherit their destinies. gnostics是那些设置在一个世界里，他们是精神的人（ pneumatikoi ）谁拥有轻粒子，并只需要被唤醒，为了继承自己的命运。 In the world there are also said to be psychic persons (psychikoi), who are a grade lower and need to work for whatever salvation they may be able to attain.在世界上也有说是心理的人（ psychikoi ） ，谁是A级较低和需要的工作，无论救赎他们可能能够实现。 The Gnostics often identified such psychics with Christians and understandably irritated the Christian heresiologists such as Irenaus.该gnostics往往发现这样的灵异师与基督信徒和可以理解的恼火基督教heresiologists如irenaus 。 The third division of this view of humanity is composed of material persons (hylikoi or sarkikoi), who have no chance to inherit any form of salvation but are destined for destruction.第三分工，这种看法是人类的组成物质的人（ hylikoi或sarkikoi ） ，谁没有机会继承任何形式的救赎，但注定销毁。 Accordingly, it should be obvious that such a view of anthropology is very deterministic in orientation.因此，它应该是很明显，这种观点的人类学是非常确定的在方向。
The Valentinian goal is reentry into the pleroma, which is often symbolized by terms such as "union" or "unity."该valentinian的目标是返回到pleroma ，这常常是象征条款，如“联盟”或“团结” 。 In documents such as the Gospel of Philip, however, the use of the term "bridal chamber" may suggest a sacrament of union.在文件，如福音弘，不过，使用“洞房”可能建议神圣联盟。 Such expressions highlight the fact that in many Gnostic documents sexually suggestive terminology is employed.这种表现突出的事实是，在许多gnostic文件性暗示的术语是受雇于。 For some Gnostics sexual interests may be attached to a spiritual alternative within an ascetic life style which seems to issue in warning not to fragment further the light particles in one's self through conjugation or sexual intercourse.一些gnostics性的利益，可能会连接到一个精神替代一个苦行的生活作风问题似乎在警告不要片段进一步轻粒子在一个人的自我通过共轭或性交。 For others, however, such as the followers of Marcus, spiritual awareness was apparently transferred through copulative activity outside of marriage.对于另一些人，但是，这种作为的追随者马库斯，精神的认识，显然是转移，通过并列的活动以外的婚姻。
At death the Gnostics, who had experienced awakening, shed the rags of mortality as they ascended through the realms of the fates (or planets).在死亡gnostics ，谁经历过的觉醒，摆脱抹布的死亡率，因为他们跻身通过境界的命运（或行星） 。 Thus, passing through the purgatory of the planets, they came at last to the limit (horos) or border (sometimes called the "cross") where, devoid of all that constitutes evil, they are welcomed into the eternal realm.因此，通过炼狱行星，他们在去年到了极限（ horos ）或边境（有时被称为“十字架” ）的地方，缺乏的一切构成了邪恶，他们是欢迎到永恒的境界。 The concept of purgatory in the Roman Catholic tradition is not unrelated to the purging pattern in Gnostic thought.的概念，炼狱，在罗马天主教的传统是不无清洗的格局gnostic思想。
The above description is a pattern for understanding the Syrian type of Gnostic structure.上述说明是一个模式的理解叙利亚的类型gnostic结构。 While this structure should provide a helpful model for readers in interpreting Gnostic documents, it is imperative to recognize the syncretistic nature of Gnosticism and the wide variety of forms which are evident.同时，这个结构应该提供一个有用的模型，以便读者在解释gnostic文件，这是必须承认融的性质，诺斯底主义和各种各样的形式，这是显而易见的。 The Sethians, for example, used Seth as their human figurehead, whereas the Ophites concentrated on the role of the serpent in giving knowledge.该sethians ，举例来说，使用塞思作为其人力figurehead ，而集中于ophites的作用，该蛇在给予知识。 The vast possibilities for variation in struction make Gnostic studies both an intriguing and exercising enterprise.广大的可能性，变异的结构，使gnostic研究既是一个耐人寻味的行使和企业。
The Gnostics obviously used sources such as Platonic dualism and Eastern religious thought, including ideas derived from Christianity.该gnostics ，显然使用的来源，如柏拉图的二元论和东欧的宗教思想，包括思想源自基督教。 Their use of sources, however, often resulted in an attack upon those sources.他们使用的来源，但是，往往导致在一次袭击后，这些来源。 For example, the Gnostics employ the concept of wisdom (the goal of Greek philosophy) in such a way that it is made the cause of all evil in the world.举例来说， gnostics聘请的概念智慧（的目标，希腊哲学）在这样一种方式，这是取得事业的一切邪恶，在世界上。 Such an ingenious attack on the concept of wisdom is far more hostile than Paul's statements in 1 Cor.这样一个巧妙的攻击的概念，智慧是远远更具敌意，比保罗的声明在一肺心病。 1:22 - 2:16. 1点22分-2点1 6分。
In addition to the Valentinian system and its many related forms Hermetic literature provides a somewhat similar vertical structured dualism.此外，向valentinian系统及其许多相关的形式密封文学提供了一个有点类似的垂直结构二元。 This arose in Egypt, and most of the writings seem to be generally unrelated to Christianity or Judaism, although the principal tractate of the Corpus Hermeticum known as Poimandres may not be totally unlike the thought world of the Fourth Gospel.这出现在埃及，而大部分的著作似乎是普遍无关的基督教或犹太教，虽然主要tractate的语料库hermeticum称为poimandres未必完全不同，思想的世界第四福音。 Hermetic literature thus raises the problem of Gnostic origins.气密性文献，从而引起的问题gnostic的起源。
Some documents like the Hermetic materials seem to evidence very few influences from Christianity, whereas a few documents, such as the Sophia of Jesus, may be Christianized redactions of earlier non - Christian documents.一些文件一样，密封材料，似乎证据很少从基督教的影响，而一些文件，如索菲亚的耶稣，可能christianized节录以前的非-基督教文件。 But the question that still remains to be answered is: When did Gnosticism arise?但问题仍然有待回答是：什么时候出现的诺斯底主义？ Clearly by the middle of the second century AD.清楚中的第二个世纪的广告。 Gnosticism had reached its flowering.诺斯替教已达到其开花。 But contrary to Schmithals (Gnosticism in Corinth) the opponents of Paul in Corinth were hardly Gnostics.但相反， schmithals （诺斯底主义在科林斯）的对手保罗在科林斯难以gnostics 。 Were the opponents described in Colossians or Ephesians Gnostics?被对手所描述的歌罗西书或以弗所书gnostics ？ Were the opponents in the Johannine letters Gnostics?被对手在johannine信件gnostics ？ It is hard to read the NT and gain any secure feeling at the present that canonical writers were attacking the Gnostic devotees or mythologizers.这是很难读NT和获得任何安全的感觉在目前认为，典型的作家被攻击gnostic信徒或mythologizers 。
GL
Borchert GL的博尔歇特
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
DM Scholer, Nag
Hammadi Bibliography 1948 - 1969; J Robinson, ed., The Nag Hammadi Library in
English; RM Grant, ed., Gnosticism: A Source Book of Heretical Writings from the
Early Christian Period; W Foerster, Gnosis: A Selection of Gnostic Texts; B
Aland, Gnosis: Festschrift fur Hans Jonas; GL Borchert, "Insights into the
Gnostic Threat to Christianity as Gained Through the Gospel of Philip," in New
Dimensions in New Testament Study, ed.马克scholer ，拿哈玛书目1948 -1
969年j罗宾逊，教育署，该拿哈玛图书馆在英语;室补助金，教育署，诺斯底主义：源图书邪教的著作，从早期基督教时期;瓦特属A pantelesF
oerster，预后：一选择gnostic的文本B期奥兰，预后： festschrift毛皮汉斯的Jonas ; GL的博尔歇特“
，深入探讨gnostic威胁基督教获得通过的福音弘， ”在新的层面，在新约圣经的研究，教育署。 RN Longenecker and MC Tenney; RM Grant,
Gnosticism and Early Christianity; H Jonas, The Gnostic Religion; E Pagels, The
Gnostic Gospels; G Quispel, Gnosis als Weltreligion; W Schmithals, Gnosticism in
Corinth and Paul and the Gnostics; RM Wilson, The Gnostic Problem and Gnosis and
the New Testament; E Yamauchi, Pre - Christian
Gnosticism.氡朗格和MC坦尼;室补助金，诺斯底主义和早期基督教的; h的Jonas ， gnostic宗教电子商务帕吉尔斯，
gnostic福音;克quispel ，预后勾地表制度weltreligion ;瓦特schmithals ，诺斯底主义在科林斯和保罗和gnostics
;室威尔逊，该gnostic问题和预后和新约圣经，电子商务山，学前教育-基督教诺斯替教。
(BELIEVE contains the full text of of several of these) （相信包含全文的几个这些）
The doctrine of salvation by knowledge.该学说的救赎知识。 This definition, based on the etymology of the word (gnosis "knowledge", gnostikos, "good at knowing"), is correct as far as it goes, but it gives only one, though perhaps the predominant, characteristic of Gnostic systems of thought.这个定义的基础上，语言的Word （预后“知识” ， gnostikos ， “好，在明知” ） ，是正确的，据这是不言而喻，但它给人只有一个，虽然也许是优势，特点gnostic系统的思路。 Whereas Judaism and Christianity, and almost all pagan systems, hold that the soul attains its proper end by obedience of mind and will to the Supreme Power, ie by faith and works, it is markedly peculiar to Gnosticism that it places the salvation of the soul merely in the possession of a quasi-intuitive knowledge of the mysteries of the universe and of magic formulae indicative of that knowledge.而犹太教和基督教，几乎所有异教的系统，认为灵魂，达到其适当的结束，服从的心态和意志的最高权力，即由信仰和工程，这是显着特有的诺斯替教的地方，它拯救的灵魂只是在拥有一个准直观的知识的奥秘，宇宙和神奇的公式表明，知识。 Gnostics were "people who knew", and their knowledge at once constituted them a superior class of beings, whose present and future status was essentially different from that of those who, for whatever reason, did not know. gnostics “人谁知道” ，和他们的知识，一旦他们构成了优越的类人，他们的现在和将来的地位是有着本质的区别，即那些谁，不论基于何种原因，不知道。 A more complete and historical definition of Gnosticism would be:一个较完整的和历史的定义，诺斯底主义将是：
A collective name for a large number of greatly-varying and pantheistic-idealistic sects, which flourished from some time before the Christian Era down to the fifth century, and which, while borrowing the phraseology and some of the tenets of the chief religions of the day, and especially of Christianity, held matter to be a deterioration of spirit, and the whole universe a depravation of the Deity, and taught the ultimate end of all being to be the overcoming of the grossness of matter and the return to the Parent-Spirit, which return they held to be inaugurated and facilitated by the appearance of some God-sent Saviour.一个集体的名字为一大批大大变和pantheistic -理想主义教派，蓬勃发展，由前一段时间，基督教的时代，下降到第五世纪，其中，而借用用语和部分的原理，行政宗教的天，特别是基督教，举行了此事是一个恶化的精神，和整个宇宙depravation的神，和教授的最终结束所有正在被克服的grossness的问题，并返回到母公司-精神，即返回他们举行了落成典礼和便利的出现，一些上帝发出的救主。
However unsatisfactory this definition may be, the obscurity, multiplicity, and wild confusion of Gnostic systems will hardly allow of another.但不满意这个定义可能，不了了之，多元化，和野生动物的混乱gnostic系统将难以让另一个。 Many scholars, moreover, would hold that every attempt to give a generic description of Gnostic sects is labour lost.许多学者，此外，会认为，每一个试图给一个通用的描述gnostic教派是劳工失去了。
ORIGIN原产地
The beginnings of Gnosticism have long been a matter of controversy and are still largely a subject of research.开始诺斯替教长久以来一直争议的事项，并在很大程度上仍然是一个主题的研究。 The more these origins are studied, the farther they seem to recede in the past.越是这些起源研究，更远，他们似乎消退在过去的。
Whereas formerly Gnosticism was considered mostly a corruption of Christianity, it now seems clear that the first traces of Gnostic systems can be discerned some centuries before the Christian Era.而以前被认为是诺斯底主义大多是一个廉洁的基督教，它现在似乎很清楚，第一痕迹gnostic系统可以分辨一些百年前基督教时代。 Its Eastern origin was already maintained by Gieseler and Neander; F. Ch.其东部的起源，已经保持gieseler和尼安德谷;楼的CH 。 Bauer (1831) and Lassen (1858) sought to prove its relation to the religions of India; Lipsius (1860) pointed to Syria and Phoenicia as its home, and Hilgenfeld (1884) thought it was connected with later Mazdeism.宝华（ 1831 ）和拉森（ 1858 ）要求以证明其有关宗教的印度; lipsius （ 1860 ）指出，叙利亚和腓尼基作为其家， hilgenfeld （ 1884 ）认为这是与后来mazdeism 。 Joel (1880), Weingarten (1881), Koffmane (1881), Anrich (1894), and Wobbermin (1896) sought to account for the rise of Gnosticism by the influence of Greek Platonic philosophy and the Greek mysteries, while Harnack described it as "acute Hellenization of Christianity".约珥（ 1880年） ， Weingarten德国（ 1881 ） ，科夫马内（ 1881年） ， anrich （ 1894 ） ，和wobbermin （ 1896 ）寻求帐户的崛起，诺斯替教所的影响，希腊柏拉图哲学和希腊的奥秘，而哈纳克形容这是“急性hellenization基督教的” 。
For the past twenty-five years, however, the trend of scholarship has steadily moved towards proving the pre-Christian Oriental origins of Gnosticism.在过去的二十五年，不过，奖学金的趋势已逐步走向证明前基督教东方的起源诺斯底主义。 At the Fifth Congress of Orientalists (Berlin, 1882) Kessler brought out the connection between Gnosis and the Babylonian religion.在第五次代表大会orientalists （柏林， 1882 ）凯斯勒带出了之间的联系，预后和巴比伦的宗教。 By this latter name, however, he meant not the original religion of Babylonia, but the syncretistic religion which arose after the conquest of Cyrus.这后者的姓名，不过，他的意思不是原始宗教的巴比伦，但融宗教产生后，征服赛勒斯。 The same idea is brought out in his "Mani" seven years later.同样的想法是带出了他在“嘛呢”七年后。 In the same year FW Brandt published his "Mandiäische Religion".在同一年又一城勃兰特发表了他“ mandiäische宗教” 。 This Mandaean religion is so unmistakably a form of Gnosticism that it seems beyond doubt that Gnosticism existed independent of, and anterior to, Christianity.这mandaean宗教是如此明白无误的一种形式，诺斯底主义，它似乎毫无疑问，诺斯底主义存在的独立，和前方，基督教。
In more recent years (1897) Wilhelm Anz pointed out the close similarity between Babylonian astrology and the Gnostic theories of the Hebdomad and Ogdoad.在最近几年（ 1897 ）威廉澳纽银行指出，密切之间的相似性巴比伦占星术和gnostic理论的hebdomad和ogdoad 。 Though in many instances speculations on the Babylonian Astrallehre have gone beyond all sober scholarship, yet in this particular instance the inferences made by Anz seem sound and reliable.虽然在许多情况揣测，对巴比伦的astrallehre超越了所有清醒的奖学金，但在这方面，特别是例如推论所作的澳纽银行似乎健全和可靠的。 Researches in the same direction were continued and instituted on a wider scale by W. Bousset, in 1907, and led to carefully ascertained results.研究在同一方向继续进行，并建立了基于更广泛的规模由瓦特bousset ，在1907年，并导致审慎确定的结果。 In 1898 the attempt was made by M. Friedländer to trace Gnosticism in pre-Christian Judaism.在1898年企图发了言文字friedländer追查诺斯底主义在会前基督教犹太教。 His opinion that the Rabbinic term Minnim designated not Christians, as was commonly believed, but Antinomian Gnostics, has not found universal acceptance.他认为，犹太法师任期minnim指定的不是基督徒，作为普遍相信，但antinomian gnostics ，并没有发现普遍接受。 In fact, E. Schürer brought sufficient proof to show that Minnim is the exact Armaean dialectic equivalent for ethne.事实上，在e. schürer带来了足够的证据表明， minnim是确切armaean的辩证相等于为ethne 。 Nevertheless Friedländer's essay retains its value in tracing strong antinomian tendencies with Gnostic colouring on Jewish soil.不过friedländer的散文保留其值在追查强烈antinomian倾向与gnostic填色对犹太人的土壤。
Not a few scholars have laboured to find the source of Gnostic theories on Hellenistic and, specifically, Alexandrian soil.没有几个学者辛劳，以找到问题的根源gnostic理论的希腊，特别是亚历山大的土壤。 In 1880 Joel sought to prove that the germ of all Gnostic theories was to be found in Plato.在1880年的Joel寻求证明该细菌的所有gnostic理论是要发现在柏拉图。 Though this may be dismissed as an exaggeration, some Greek influence on the birth, but especially on the growth, of Gnosticism cannot be denied.虽然这可能被解雇，作为一个夸张，有些希腊的影响，对出生，但特别是对增长，诺斯底主义不能否认的。 In Trismegistic literature, as pointed out by Reitzenstein (Poimandres, 1904), we find much that is strangely akin to Gnosticism.在trismegistic文献指出的那样，由赖岑施泰因（ poimandres ， 1904年） ，我们发现很多奇怪的是类似诺斯底主义。 Its Egyptian origin was defended by E. Amélineau, in 1887, and illustrated by A. Dietrich, in 1891 (Abraxas Studien) and 1903 (Mithrasliturgie).其原产地是埃及辩护的E. amélineau ，于1887年，并说明答：迪特里希，于1891年（卫矛尺studien ）和1903 （ mithrasliturgie ） 。 The relation of Plotinus's philosophy to Gnosticism was brought out by C. Schmidt in 1901.的关系，普罗提诺的哲学诺斯底主义是带出了由长施密特在1901年。 That Alexandrian thought had some share at least in the development of Christian Gnosticism is clear from the fact that the bulk of Gnostic literature which we possess comes to us from Egyptian (Coptic) sources.亚历山大说，思想有一些分享，至少在发展的基督教诺斯底主义是明确的从事实，即大部分的gnostic文献我们所拥有的来，我们从埃及（科普特）的来源。 That this share was not a predominant one is, however, acknowledged by O. Gruppe in his "Griechische Mythologie und Religionsgeschichte" (1902).这个分享并不是一个优势之一是，不过，承认澳gruppe在他的“ griechische mythologie und religionsgeschichte ” （ 1902 ） 。 It is true that the Greek mysteries, as G. Anrich pointed out in 1894, had much in common with esoteric Gnosticism; but there remains the further question, in how far these Greek mysteries, as they are known to us, were the genuine product of Greek thought, and not much rather due to the overpowering influence of Orientalism.这是事实，希腊的奥秘，正如g. anrich指出，在1894年，有很大的共通点与深奥诺斯替教，但仍存在进一步的问题，在有多远，这些希腊之谜，因为它们是我们所知的，都是正版的产品希腊的思想，并没有太大的，而不是因为要压倒的影响，东方主义。
Although the origins of Gnosticism are still largely enveloped in obscurity, so much light has been shed on the problem by the combined labours of many scholars that it is possible to give the following tentative solution: Although Gnosticism may at first sight appear a mere thoughtless syncretism of well nigh all religious systems in antiquity, it has in reality one deep root-principle, which assimilated in every soil what is needed for its life and growth; this principle is philosophical and religious pessimism.虽然诺斯底主义的起源是在很大程度上仍然笼罩在朦胧，这么多轻已摆脱对这个问题的，由劳动相结合的许多学者认为是有可能得到以下初步解决方案：虽然诺斯替教五月初看似乎只是考虑的融合对几乎所有的宗教系统在古代，它已在现实中一中深深扎根，原则上，吸收了在每一个土壤是什么，必须为其生活和成长;这项原则是哲学和宗教的悲观情绪。
The Gnostics, it is true, borrowed their terminology almost entirely from existing religions, but they only used it to illustrate their great idea of the essential evil of this present existence and the duty to escape it by the help of magic spells and a superhuman Saviour.该gnostics ，这是事实，借用他们的术语几乎完全是从现有的宗教，但他们只用它来说明他们的伟大构想的本质的邪恶，这和目前存在的责任逃脱它的帮助下魔术阐述和超人的救世主。 Whatever they borrowed, this pessimism they did not borrow -- not from Greek thought, which was a joyous acknowledgment of and homage to the beautiful and noble in this world, with a studied disregard of the element of sorrow; not from Egyptian thought, which did not allow its elaborate speculations on retribution and judgment in the netherworld to cast a gloom on this present existence, but considered the universe created or evolved under the presiding wisdom of Thoth; not from Iranian thought, which held to the absolute supremacy of Ahura Mazda and only allowed Ahriman a subordinate share in the creation, or rather counter-creation, of the world; not from Indian Brahminic thought, which was Pantheism pure and simple, or God dwelling in, nay identified with, the universe, rather than the Universe existing as the contradictory of God; not, lastly, from Semitic thought, for Semitic religions were strangely reticent as to the fate of the soul after death, and saw all practical wisdom in the worship of Baal, or Marduk, or Assur, or Hadad, that they might live long on this earth.无论他们借来的，这悲观，他们并没有借用-而不是从希腊思想，这是一个欢乐的承认和致敬，向美丽的和高尚的在这个世界上，一个研究无视元素的悲哀;并非来自埃及的思想，不容许其拟订的揣测对报应和判断，在地狱投忧愁就这本存在，但认为宇宙的创造或演变下，主持会议的智慧，透特;不是来自伊朗的思想，举行以绝对优势的阿胡拉马自达和只允许ahriman下属分享在创造，或者更确切地说，反创造，整个世界的;不是从印度brahminic思想，这是泛神论单纯和简单，或上帝在住家，在NaY查明，宇宙，而不是宇宙现有的作为矛盾的上帝;没有，最后，从反犹思想，为犹太人的宗教是奇怪的沉默，以命运的灵魂，死亡后，看到所有实际可行的智慧，崇拜巴力，或马尔杜克，或杆，或哈达，他们可能活，只要这个地球上。
This utter pessimism, bemoaning the existence of the whole universe as a corruption and a calamity, with a feverish craving to be freed from the body of this death and a mad hope that, if we only knew, we could by some mystic words undo the cursed spell of this existence -- this is the foundation of all Gnostic thought.这完全持悲观态度， bemoaning的存在，整个宇宙作为一个腐败和灾难，与狂热渴求，以摆脱的尸体，这死亡和疯狂的希望，如果我们只知道，我们可以由一些神秘的话复原受诅咒的说明这个存在-这是基础，所有g nostic思想。 It has the same parent-soil as Buddhism; but Buddhism is ethical, it endeavours to obtain its end by the extinction of all desire; Gnosticism is pseudo-intellectual, and trusts exclusively to magical knowledge.它具有相同的家长土壤佛教，但佛教是伦理，它的努力，以取得其结束灭绝所有的愿望;诺斯底主义是伪知识分子，和信托基金专门为神奇的知识。 Moreover, Gnosticism, placed in other historical surroundings, developed from the first on other lines than Buddhism.此外，诺斯替教，放置在其他的历史环境，发展，从第一对其他线路比佛教。
When Cyrus entered Babylon in 539 BC, two great worlds of thought met, and syncretism in religion, as far as we know it, began.当赛勒斯进入巴比伦在公元前539 ，两个伟大的世界的思想会见，并融合在宗教，据我们所知，开始了。 Iranian thought began to mix with the ancient civilization of Babylon.伊朗思想开始组合与古老文明的巴比伦。 The idea of the great struggle between evil and good, ever continuing in this universe, is the parent idea of Mazdeism, or Iranian dualism.的思想，伟大之间的斗争，邪恶的和好，都继续在这个宇宙中，是父母的想法mazdeism ，或伊朗的两重性。 This, and the imagined existence of numberless intermediate spirits, angels and devas, are the conviction which overcame the contentedness of Semitism.这一点，和想象中存在无数的中间精神，天使和devas ，是信念克服了contentedness的反犹太主义。
On the other hand, the unshakable trust in astrology, the persuasion that the planetary system had a fatalistic influence on this world's affairs, stood its ground on the soil of Chaldea.在另一方面，不可动摇的信任，在占星术，说服行星系统进行了宿命论的影响，对这个世界的事务，站在地面上的土壤，新巴比伦王国。 The greatness of the Seven -- the Moon, Mercury, Venus, Mars, the Sun, Jupiter, and Saturn -- the sacred Hebdomad, symbolized for millenniums by the staged towers of Babylonia, remained undiminished.伟大的七-月亮，水星，金星，火星，太阳，木星，土星-神圣he bdomad，象征着为千年所上演的巴比伦塔，仍不受减损。 They ceased, indeed, to be worshipped as deities, but they remained archontes and dynameis, rules and powers whose almost irresistible force was dreaded by man.他们停止，事实上，被崇拜为神，但他们仍然archontes和dynameis ，规则和权力，其几乎不可抗拒的力量是可怕的人。 Practically, they were changed from gods to devas, or evil spirits.实际上，他们改变了从神到devas ，或邪灵。 The religions of the invaders and of the invaded effected a compromise: the astral faith of Babylon was true, but beyond the Hebodomad was the infinite light in the Ogdoad, and every human soul had to pass the adverse influence of the god or gods of the Hebdomad before it could ascend to the only good God beyond.宗教的侵略者和侵略生效的一项妥协：星际的信念，巴比伦是真实的，但超越hebodomad是无限的轻，在ogdoad ，和每个人的灵魂，必须通过产生不良影响的上帝或神的hebdomad才可以继承皇位，以唯一的善神超越。 This ascent of the soul through the planetary spheres to the heaven beyond (an idea not unknown even to ancient Babylonian speculations) began to be conceived as a struggle with adverse powers, and became the first and predominant idea in Gnosticism.这上升的灵魂，通过行星领域的天堂超越（一想法并不罕见，甚至古巴比伦的揣测）开始被设想为斗争，与恶劣的权力，并成为第一个和主要的想法在诺斯替教。
The second great component of Gnostic thought is magic, properly so called, ie the power ex opere operato of weird names, sounds, gestures, and actions, as also the mixture of elements to produce effects totally disproportionate to the cause.第二大组成部分， gnostic以为是魔术，妥善所谓，即权力，当然opere operato怪诞的名字，声音，手势，和行动，也混合元素产生效果完全不相称的原因。 These magic formulae, which caused laughter and disgust to outsiders, are not a later and accidental corruption, but an essential part of Gnosticism, for they are found in all forms of Christian Gnosticism and likewise in Mandaeism.这些神奇的公式，造成众笑和反感外人，是不是后来偶然的腐败，而是不可或缺的一部分诺斯替教，因为他们是发现，在所有形式的基督教诺斯底主义和同样在mandaeism 。 No Gnosis was essentially complete without the knowledge of the formulae, which, once pronounced, were the undoing of the higher hostile powers.没有预后基本上是不完整的知识，公式，其中，一经宣告，被打倒的较高敌对的权力。 Magic is the original sin of Gnosticism, nor is it difficult to guess whence it is inherited.魔术是原罪的诺斯底主义，也不是很难猜测whence ，这是继承。 To a certain extent it formed part of every pagan religion, especially the ancient mysteries, yet the thousands of magic tablets unearthed is Assyria and Babylonia show us where the rankest growth of magic was to be found.到一定程度，它的组成部分，每异教的宗教，特别是古代的奥秘，但数以千计的魔术片的出土，是亚述和巴比伦告诉我们，那里rankest的增长，魔术是为了发现。 Moreover, the terms and names of earliest of Gnosticism bear an unmistakable similarity to Semitic sounds and words.此外，条款及名称最早的诺斯替教承担无误相似的反犹的声音和说话。
Gnosticism came early into contact with Judaism, and it betrays a knowledge of the Old Testament, if only to reject it or borrow a few names from it.诺斯替教来到早期接触到犹太教，它暴露了知识的旧约，如果只拒绝或借阅数，从它的名字。 Considering the strong, well-organized, and highly-cultured Jewish colonies in the Euphrates valley, this early contact with Judaism is perfectly natural.考虑到强，组织良好，具有很强的培养犹太殖民地，在幼发拉底河山谷，这个早期接触犹太教，是完全自然的事。 Perhaps the Gnostic idea of a Redeemer is not unconnected with Jewish Messianic hopes.也许gnostic的想法一救赎是不无与犹太弥赛亚的希望。 But from the first the Gnostic conception of a Saviour is more superhuman than that of popular Judaism; their Manda d'Haye, or Soter, is some immediate manifestation of the Deity, a Light-King, an Æon (Aion), and an emanation of the good God.但是，从第一gnostic观救世主，是更多的超人，较受欢迎的犹太教;他们的曼达-海牙，或苏特，是一些即时的表现神，一辆轻型-国王，永旺（ a ion） ，和一泄漏该善神。
When Gnosticism came in touch with Christianity, which must have happened almost immediately on its appearance, Gnosticism threw herself with strange rapidity into Christian forms of thought, borrowed its nomenclature, acknowledged Jesus as Saviour of the world, simulated its sacraments, pretended to be an esoteric revelation of Christ and His Apostles, flooded the world with apocryphal Gospels, and Acts, and Apocalypses, to substantiate its claim.当诺斯底主义来在接触基督教，必须有发生，几乎立即就其外观，诺斯替教投掷，她奇怪的速度融入基督教形式的思想，借来的，其名称，承认耶稣是世界的救世主，模拟其圣礼，假装是一个深奥的启示基督和他的使徒，充斥猜测与世界福音，和行为，和启示，来证实其索赔。 As Christianity grew within and without the Roman Empire, Gnosticism spread as a fungus at its root, and claimed to be the only true form of Christianity, unfit, indeed, for the vulgar crowd, but set apart for the gifted and the elect.作为基督教的增长，内部和罗马帝国，诺斯底主义的蔓延，作为一种真菌在其根源，并声称是唯一真正的基督教，不适宜，事实上，庸俗的人群，但订定，除了为天才和选举。 So rank was its poisonous growth that there seemed danger of its stifling Christianity altogether, and the earliest Fathers devoted their energies to uprooting it.因此，职级是其有毒的增长似乎有危险，其完全扼杀基督教，和最早的父亲专门精力，连根拔起。 Though in reality the spirit of Gnosticism is utterly alien to that of Christianity, it then seemed to the unwary merely a modification or refinement thereof.虽然在现实的精神，诺斯底主义是完全陌生的说，基督教，然后似乎是向不小心，只是修改或完善。 When domiciled on Greek soil, Gnosticism, slightly changing its barbarous and Seminitic terminology and giving its "emanatons" and"syzygies" Greek names, sounded somewhat like neo-Platonism, thought it was strongly repudiated by Plotinus.当本籍对希腊的土壤，诺斯底主义，稍改变其野蛮和seminitic术语，并给予其“ emanatons ”和“ syzygies ”希腊的名字，听起来有点像新柏拉图主义，认为这是强烈驳斥普罗提诺。 In Egypt the national worship left its mark more on Gnostic practice than on its theories.在埃及国家崇拜留下了痕迹更对gnostic的做法，比对，其理论。
In dealing with the origins of Gnosticism, one might be tempted to mention Manichaeism, as a number of Gnostic ideas seem to be borrowed from Manichaeism, where they are obviously at home.在处理与诺斯底主义的根源之一，可能是诱惑，更遑论摩尼教，作为一个数目gnostic的想法似乎是从借来的摩尼教，在那里他们显然是在家里。 This, however, would hardly be correct.不过，这将难以正确的。 Manichaeism, as historically connected with Mani, its founder, could not have arisen much earlier than AD 250, when Gnosticism was already in rapid decline.摩尼教，作为历史上与摩尼，其创始人，可能不会出现大大提前，比250的广告，当诺斯底主义已经在迅速减少。 Manichaeism, however, in many of its elements dates back far beyond its commonly accepted founder; but then it is a parallel development with the Gnosis, rather than one of its sources.摩尼教，然而，在它的许多要素可以追溯到远远超过其普遍接受的创始人，但它是一种平行发展与预后，而不是它的一个来源。 Sometimes Manichaeism is even classed as a form of Gnosticism and styled Parsee Gnosis, as distinguished from Syrian and Egyptian Gnosis.摩尼教，有时甚至是被列为一种形式的诺斯底主义和风格的parsee预后，有别于叙利亚和埃及的预后。 This classification, however, ignores the fact that the two systems, though they have the doctrine of the evil of matter in common, start from different principles, Manichaeism from dualism, while Gnosticism, as an idealistic Pantheism, proceeds from the conception of matter as a gradual deterioration of the Godhead.这种分类法，但是，忽略了一个事实，这两个系统，虽然他们的教义邪恶的事，在共同的，开始从不同的原则，摩尼教从二元，而诺斯替教，作为一个理想的泛神论，收益的概念，无论作为逐步恶化的神的源头。
DOCTRINES理论
Owing to the multiplicity and divergence of Gnostic theories, a detailed exposition in this article would be unsatisfactory and confusing and to acertain extent even misleading, since Gnosticism never possessed a nucleus of stable doctrine, or any sort of depositum fidei round which a number of varied developments and heresies or sects might be grouped; at most it had some leading ideas, which are more or less clearly traceable in different schools.由于多重性和分歧， gnostic理论，详细阐述了在这方面的文章，将不满和混乱，并acertain的程度，甚至误导，因为诺斯底主义从未拥有核心的稳定的学说，或任何形式的depositum信轮，其中的一些不同发展和异端邪说的教派，或可能被归类;最多，它有一些领导的思想，这是更多或更少清楚可追踪在不同的学校。 Moreover, a fair idea of Gnostic doctrines can be obtained from the articles on leaders and phases of Gnostic thought (eg BASILIDES; VALENTINUS; MARCION; DOCETAE; DEMIURGE).此外，一个公平的想法gnostic理论可以得到从条款的领导人和各阶段gnostic思想（例如里德;瓦伦廷;马吉安; docetae ; demiurge ） 。 We shall here only indicate some main phases of thought, which can be regarded as keys and which, though not fitting all systems, will unlock most of the mysteries of the Gnosis.我们会在这里只表明，一些主要阶段的思路，这可以被视为钥匙和，虽然没有装修的所有系统，将解锁大部分的奥秘的预后。
(a) Cosmogony （一）宇宙起源
Gnosticism is thinly disguised Pantheism.诺斯替教是薄变相泛神