Gnosis (from Greek gnôsis: “knowledge”) is, in Christian language, mystical theology: a non-modal mode of communion with the Mystery. Surpassing all speculative knowledge, it is a participation, by grace, in the Knowledge God has of Himself.

More precisely,

gnosis is not discursive knowledge based on reasoning, but an immediate, supra-intellectual knowledge, in which the subject does not “learn” God from without but becomes, by participation, co-knowing with God of God. It presupposes a real (though non-substantial) union of the human intellect with uncreated Light; this union is neither fusion nor confusion, but a communication of act, whereby the created intellect is made to share in the divine act of knowing. Hence true gnosis is not erudition but inner illumination.

Historically, the term has taken on an ambiguous sense, especially after the early centuries of Christianity: it may denote either true mystical knowledge received from God, or the heterodox doctrines — the various “gnosticisms” — that claimed access to salvation through a secret knowledge reserved to initiates. Christian tradition therefore distinguishes clearly between true gnosis, a gift of grace within ecclesial life, and historical gnosticism, which sees salvation as escape from an evil world through esoteric doctrine. As Clement of Alexandria said: “The true gnostic is the true Christian.”

In true gnosis, knowledge arises from ontological transformation: it requires the purification of the heart, the illumination of the intellect (nous), and deification (theosis). The soul, rendered transparent to the divine, knows not by representation but by presence, not through concepts but through participation. Gnosis is thus the act by which the intellect — united to grace — receives God in God, knowing in Him what cannot otherwise be known.

Gnosis is therefore the fulfilment of knowledge: not the negation of speculative theology, but its surpassing in theophanic experience. It attests that ultimate Truth is not an object to analyse but a Life into which one enters.

For further reading

  • Clement of Alexandria, Stromata, VII, 10–16; ed. M. Caster, Paris, Cerf, 1951- — On true gnosis as perfection of Christian life.
  • Pseudo-Dionysius, Mystical Theology; trans. M. de Gandillac, Paris, Aubier, 1943 — On apophatic knowledge, access to God beyond every mode.
  • Gregory of Nyssa, Life of Moses; trans. J. Daniélou, Paris, Cerf, 1955 — On ascent into the luminous darkness.
  • Evagrius Ponticus, Kephalaia Gnostica; ed. A. Guillaumont, Paris, Cerf, 1958 — On purification of the nous and spiritual science.
  • Maximus the Confessor, Ambigua; ed. N. Constas, Harvard-DOP, 2014 — On participation in the logoi and deification.
  • Pseudo-Macarius, Spiritual Homilies; trans. J.-M. Leroux, Paris, Cerf, 1995 — On inner transformation and illumination of the heart.
  • John Scotus Eriugena, Periphyseon (De divisione naturae), I-V; ed. É. Jeauneau, Paris, Cerf, 1995 —
    On knowledge as participation in the Word.
  • Seyyed Hossein Nasr, Knowledge and the Sacred, Albany, SUNY, 1989 — On gnosis as saving knowledge and way of deification.
  • Bruno Bérard, Metaphysics for Everyone (Angelico Press), trans. of Métaphysique pour tous (Paris, L’Harmattan, 2022); it. Sui sentieri della metafisica; esp. ¿Qué es la metafísica?; ger. Was ist Metaphysik? — On gnosis as participation in divine Knowledge, beyond discursivity, fulfilling the intellect in its principial dimension.