Gnosticism

====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 Messian-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}}