Explanation: The source indicates that the term 'Gnosticism' derives from the Greek word *gnostikos*, meaning 'having knowledge,' which is related to *gnosis*, signifying 'knowledge' or 'awareness,' not 'faith'.

Explanation: Gnostic cosmology typically posits that the material world was created by the Demiurge, a subordinate being, rather than directly by the supreme God. Furthermore, the material world is generally considered flawed or evil, not inherently good.

Explanation: Within Gnosticism, *gnosis* signifies esoteric or mystical knowledge, often attained through personal experience or revelation, rather than faith-based belief acquired solely through scripture study.

Explanation: In Gnosticism, the Pleroma refers to the divine realm of fullness, populated by Aeons, which precedes the creation of the material world by the Demiurge.

Explanation: In Gnostic cosmology, Sophia (wisdom) is typically depicted as a divine Aeon whose fall or error leads to the creation of the material world by the Demiurge, not as the supreme God who creates it directly.

Explanation: The Demiurge in Gnosticism is typically depicted as the creator of the material world, often portrayed as ignorant of the higher divine realm, and sometimes malevolent, rather than benevolent and creator of the spiritual realm.

Explanation: Archons in Gnostic cosmology are typically depicted as subordinate beings, often serving the Demiurge, who may present obstacles to souls ascending from the material realm, rather than guiding them towards salvation.

Explanation: Gnostic systems exhibited varying degrees of dualism, with 'radical dualism' (equal forces) being characteristic of Manichaeism, while other Gnostic traditions featured 'mitigated dualism' or 'qualified monism'.

Explanation: Gnostics generally prioritized internalized motivation and personal conviction over elaborate, prescribed rituals for salvation.

Explanation: While some Gnostic literature contains negative portrayals of women, the Nag Hammadi texts also reveal women in respected and leadership roles, suggesting a more complex social dynamic than a strictly patriarchal society.

Explanation: Gnostic systems often classified humans into three types: hylic (materialistic), psychic (soulful), and pneumatic (spiritual), rather than just two.

Explanation: In Gnostic cosmology, *kenoma* refers to the visible, material cosmos, which is considered lower than the divine realm of the Pleroma.

Explanation: In some Gnostic traditions, the *Logos* is identified with Christ, a divine intermediary, rather than the Demiurge, who is the creator of the material world and often ignorant of the higher divine realm.

Explanation: In Gnostic philosophy, *ousia* refers to God's essence or being, and *hypostasis* refers to the inner reality or emanation of God, not the material world or the Demiurge.

Explanation: Gnostic dualistic cosmology posits a fundamental opposition or separation between the spiritual realm and the material world, which is typically viewed as flawed or evil.

Explanation: In Valentinian Gnosticism, *syzygy* denotes the pairing of Aeons, which are divine emanations often existing in complementary male-female unions within the Pleroma.

Explanation: Sophia, often depicted as the final Aeon, is frequently portrayed in Gnostic cosmology as initiating actions, such as a fall or desire, that result in the creation of the material world through the Demiurge.

Explanation: The term 'Gnosticism' originates from the Greek word *gnostikos*, meaning 'having knowledge,' derived from *gnosis*, which signifies knowledge or awareness.

Explanation: In Gnostic cosmology, the Demiurge is typically identified as the creator of the flawed material world, often depicted as subordinate to the supreme God.

Explanation: *Gnosis* in Gnosticism signifies esoteric or mystical knowledge, often personal and experiential, considered essential for salvation.

Explanation: The Pleroma is the divine realm of fullness in Gnostic cosmology, inhabited by Aeons, which emanates from the Monad.

Explanation: Sophia, often depicted as the final Aeon, is typically portrayed as initiating actions, such as a fall or desire, that lead to the creation of the Demiurge and the material world.

Explanation: Common names attributed to the Gnostic Demiurge include Yaldabaoth, Saklas ('the foolish one'), and Samael ('the blind god').

Explanation: Archons in Gnostic systems often function as rulers of the material cosmos, presenting obstacles to souls attempting to ascend back to the divine realm.

Explanation: Gnostics generally prioritized internalized motivation and personal conviction, considering ritualistic behavior less important than in normative early Christianity.

Explanation: The text suggests that women held respected positions, sometimes including leadership roles, in certain Gnostic communities, as evidenced by figures like Mary Magdalene.

Explanation: In some Gnostic systems, 'pneumatic' individuals are considered spiritually enlightened and capable of salvation through *gnosis*.

Explanation: In Gnostic cosmology, *kenoma* signifies the visible, material cosmos, considered lower than the divine Pleroma.

Explanation: In some Gnostic traditions, the *Logos*, a divine ordering principle, is identified with Christ.

Explanation: In Gnostic philosophy, *ousia* refers to God's essence, while *hypostasis* refers to God's inner reality or emanation.

Explanation: Gnostic dualistic cosmology is fundamentally characterized by an opposition between the spiritual God and the material world, which is typically viewed as flawed.

Explanation: In Valentinian Gnosticism, *syzygy* refers to the pairing of Aeons, which are divine emanations.

Explanation: Sophia (*wisdom*) in Gnosticism is typically depicted as the final Aeon whose actions lead to the creation of the material world, often through the Demiurge.

Explanation: Scholarly consensus suggests Gnosticism likely had diverse origins, influenced by Jewish, Hellenistic, and Persian traditions, and there is ongoing debate regarding its precise origins, rather than universal agreement on a sole origin in Jewish mystical traditions in Persia.

Explanation: While Gnosticism drew from various philosophical traditions, the text highlights Middle Platonism and Neopythagoreanism as significant influences, not primarily Stoic philosophy.

Explanation: Scholars widely recognize significant connections between Gnosticism and early Jewish traditions, including Hellenistic Judaism and Jewish mystical streams, as evidenced by shared concepts and reinterpretations of biblical narratives.

Explanation: Early scholarly hypotheses, including those by Geo Widengren, did propose Persian origins or influences on Gnosticism, specifically linking Mandaean Gnosticism to Zurvanist Zoroastrianism.

Explanation: Hermeticism shares thematic similarities with Gnosticism but is generally characterized by a more positive and less dualistic orientation towards the material world.

Explanation: The provided sources mention Hellenistic Judaism, Middle Platonism, and Zoroastrianism as potential influences on Gnosticism, but Stoic philosophy is not explicitly listed as a primary influence.

Explanation: Gnosticism borrowed significantly from Greek philosophy, especially Middle Platonism, which influenced its use of concepts like *hypostasis* and *ousia*.

Explanation: Scholars like Gershom Scholem suggest Gnosticism has strong roots in Jewish traditions and mysticism, including concepts found in *Maaseh Breshit*.

Explanation: Geo Widengren suggested Zurvanist Zoroastrianism as a potential origin for Mandaean Gnosticism.

Explanation: Hermeticism generally exhibits a more positive and less dualistic orientation towards the material world compared to many Gnostic systems.

Explanation: While Gnosticism emerged among early Christian sects, it was generally denounced as heresy by proto-orthodox institutions, rather than being widely accepted.

Explanation: Gnosticism reached its peak in the mid-2nd century AD, and its decline was influenced by the rise of proto-orthodox Christianity and the deterioration of the Roman Empire, not primarily by Manichaeism.

Explanation: Gnostic texts often revered Paul the Apostle and interpreted his writings through a Gnostic lens, finding resonance with his emphasis on spirit versus flesh, rather than universally rejecting him.

Explanation: Early Church Fathers, such as Irenaeus, actively opposed Gnosticism and defined it as a significant heresy, not a minor deviation, in their efforts to establish orthodoxy.

Explanation: Gnostic views on Jesus varied; some saw him as a divine revealer, others as a human who achieved enlightenment, and some even considered him a false messiah, but not all traditions viewed him solely as a human prophet without divine intervention.

Explanation: Early Church Fathers like Irenaeus and Tertullian actively opposed Gnosticism, viewing it as a corruption and a Christian heresy, not a legitimate development.

Explanation: Gnosticism persisted after the fall of the Western Roman Empire, influencing later movements and continuing in various forms.

Explanation: Gnostics often revered Paul's writings and interpreted them through a Gnostic lens, finding them compatible with their emphasis on *gnosis*, rather than rejecting them.

Explanation: The early Church Fathers regarded Gnosticism as a corruption and a Christian heresy, actively opposing it rather than viewing it as a legitimate development.

Explanation: Established religious authorities, particularly the Early Church Fathers, denounced Gnosticism as heresy and actively worked to refute its doctrines and suppress its texts.

Explanation: Angel Christology refers to the view that Jesus, especially in his pre-incarnate state, was an angel or the highest of archangels.

Explanation: Classical Gnostic teachers reached their peak during the mid-2nd century AD.

Explanation: Gnostic groups often revered Paul's writings, interpreting them through their own lens and finding resonance with his teachings.

Explanation: Early Church Fathers like Irenaeus primarily categorized Gnosticism as a Christian heresy, actively opposing its doctrines.

Explanation: While Gnostics held diverse views on Jesus, such as a divine revealer, a human achiever of enlightenment, or a false messiah, the view of Jesus as the supreme God who created the material world is not mentioned.

Explanation: Early Church Fathers like Tertullian actively opposed Gnosticism, labeling it a Christian heresy and refuting its doctrines.

Explanation: Gnostics often found Paul's teachings attractive and interpreted them through a Gnostic lens, rather than finding them incompatible.

Explanation: Early Church Fathers viewed Gnosticism as a corruption of Christianity and labeled it a 'heresy,' actively opposing its teachings.

Explanation: While Angel Christology was present in some Gnostic groups like the Elchasaites and Valentinians, the source does not state it was exclusively held by them, nor does it confirm the Elchasaites exclusively held this view.

Explanation: Texts like the Gospel of Thomas often emphasize Jesus's teachings on an already-present kingdom of heaven, rather than focusing primarily on a future, apocalyptic kingdom.

Explanation: Sethianism attributed its *gnosis* to Seth, the third son of Adam and Eve, not to Cain.

Explanation: Valentinus and Valentinianism often viewed materiality as an error of perception rather than inherently evil, presenting a more monistic perspective compared to some other Gnostic schools.

Explanation: The Basilideans were a Gnostic sect founded by Basilides in Alexandria, not by Marcion in Rome.

Explanation: Marcion of Sinope rejected the Old Testament and its God, whom he identified with the Demiurge, positing a higher, loving God who sent Jesus to free humanity from the Jewish Law.

Explanation: The 'Thomasine traditions' refer to Gnostic texts attributed to the Apostle Thomas, which explore his teachings and interpretations of Jesus, rather than rejecting them.

Explanation: Scholars like Birger A. Pearson suggest the 'Five Seals' in Sethianism may represent a quintuple ritual immersion in water, potentially linking to Mandaean baptismal practices, rather than solely symbolizing entrapment.

Explanation: Sethianism attributed its *gnosis* to Seth, the third son of Adam and Eve, and his consort Norea.

Explanation: Valentinian Gnosticism often viewed materiality as an error of perception rather than inherently evil, presenting a more monistic perspective.

Explanation: The Basilideans were a Gnostic sect founded by Basilides and primarily centered in Alexandria.

Explanation: Marcion of Sinope rejected the God of the Old Testament, identifying him with the Demiurge, and posited a higher, loving God.

Explanation: The 'Thomasine traditions' are associated with texts attributed to the Apostle Thomas.

Explanation: Scholars like Birger A. Pearson suggest the 'Five Seals' in Sethian Gnosticism may represent a quintuple ritual immersion in water.

Explanation: Mandaeism shares significant concepts and cosmological elements with Gnosticism, including a dualistic worldview and the importance of knowledge (*manda*) for salvation.

Explanation: Manichaeism's 'radical dualism' posits two co-equal divine forces, which differs from the 'mitigated dualism' or 'qualified monism' found in Valentinian Gnosticism.

Explanation: Mandaean baptism (*masbuta*) is a continuous process of repeated ritual acts performed throughout a believer's life, unlike the singular baptism common in Christianity.

Explanation: In Mandaeism, John the Baptist is revered as their greatest teacher and a precursor to their tradition, not as a false messiah who corrupted Jesus's teachings.

Explanation: Mandaeism shares a dualistic cosmology of light versus darkness with Gnosticism, along with an emphasis on baptism and knowledge for salvation.

Explanation: Manichaeism is characterized by 'radical dualism,' positing two co-equal divine forces.

Explanation: Manichaeism is characterized by 'radical dualism,' positing two co-equal divine forces.

Explanation: Mandaean baptism (*masbuta*) is distinctive in that it is a continuous process of repeated ritual acts, unlike the singular baptism in Christianity.

Explanation: Mandaeans view John the Baptist as their greatest teacher and a precursor to their religious tradition.

Explanation: The Nag Hammadi library revealed Gnosticism to be a diverse collection of movements and beliefs, rather than a monolithic entity with a single set of doctrines.

Explanation: The term 'Gnosticism' was not used by ancient Gnostic writers; it was coined in the 17th century by Henry More, derived from the Greek adjective *gnostikos* used by heresiologists like Irenaeus.

Explanation: The Nag Hammadi library provided a substantial collection of Gnostic texts that revealed the diversity of early Christianity and challenged existing orthodox Christian views, rather than confirming them.

Explanation: Gnostic ideas persisted and resurfaced in later religious movements, such as the Cathars in medieval Europe, and continued to influence esoteric traditions into modern times.

Explanation: Academic studies have evolved from viewing Gnosticism solely as a Christian heresy to recognizing its complex origins in Jewish, Persian, and other traditions, questioning the unified category of 'Gnosticism' itself.

Explanation: Michael Allen Williams proposed 'the Biblical demiurgical tradition' as an alternative term, arguing that 'Gnosticism' is a flawed category constructed by heresiologists and does not accurately represent the tradition's diverse nature.

Explanation: Hans Jonas primarily studied Gnosticism through an existential phenomenological lens, identifying 'alienation' as its distinguishing characteristic, rather than solely a historical-critical focus on textual origins.

Explanation: Gershom Scholem noted significant overlaps between Gnostic ideas and medieval Kabbalah, observing that Gnostic concepts reappeared in Kabbalistic texts used to reinterpret Jewish sources.

Explanation: Gnosticism has significantly influenced modern thinkers and movements in psychology, literature, and esoteric traditions, and its ideas continue to be explored.

Explanation: The 'History of Religions School' argued that Gnosticism was primarily a pre-Christian phenomenon, with Christian Gnosis being one manifestation, rather than exclusively a late Christian development.

Explanation: The 'Messina definition' of Gnosticism has been abandoned by scholars because it created a monolithic category and excluded diverse movements, rather than being widely accepted for its clarity.

Explanation: Elaine Pagels emphasized that debates with Gnostics significantly shaped proto-orthodox Christian beliefs, suggesting Gnosticism had a considerable impact, rather than being a minor deviation.

Explanation: The text explicitly states that 'Theological critical realism' is not defined in relation to Gnosticism within the provided material.

Explanation: Michael Allen Williams proposed 'the Biblical demiurgical tradition' as an alternative to 'Gnosticism,' arguing against its accuracy and emphasis on a unified nature.

Explanation: Karen King critiqued the concept of 'Gnosticism,' suggesting it misrepresents the diversity of early Christianity and perpetuates the agenda of ancient heresiologists.

Explanation: Carl Jung viewed Gnosticism as a map for individual psychological development, finding significant relevance to modern psychology, rather than purely a historical movement.

Explanation: The provided text does not mention the 'ultimate Boeing 747 gambit' as an argument against the existence of God.

Explanation: The text mentions Thomas Aquinas in the context of Scholasticism but does not detail his 'five ways' as arguments for God's existence within the context of Gnosticism.

Explanation: The Nag Hammadi library demonstrated that early Christianity was a fluid landscape with significant diversity in scripture and belief, rather than a unified movement with consistent beliefs.

Explanation: The Nag Hammadi library provided primary source material that revealed the diversity within early Christianity and Gnosticism, shifting academic focus towards its complex Jewish, Persian, and philosophical roots.

Explanation: The term 'Gnosticism' was first coined in the 17th century by Henry More.

Explanation: The Nag Hammadi library provided crucial primary source material that revealed the diversity of Gnostic thought and early Christianity.

Explanation: The Cathars are mentioned as a medieval European movement potentially influenced by Gnostic ideas after Gnosticism's decline in the Roman Empire.

Explanation: The idea of God being beyond comprehension is mentioned as an aspect of Islamic thought that parallels Gnostic cosmology.

Explanation: Academic understanding has evolved from viewing Gnosticism as solely a Christian heresy to recognizing its complex origins in Jewish, Persian, and other traditions.

Explanation: Michael Allen Williams proposed 'the Biblical demiurgical tradition' as an alternative term for 'Gnosticism'.

Explanation: Hans Jonas identified 'alienation' as a key characteristic distinguishing Gnosticism, viewing it as an existential response to historical circumstances.

Explanation: Gershom Scholem observed that Gnostic ideas reappeared in medieval Kabbalah, where they were employed to reinterpret Jewish sources.

Explanation: Carl Jung is mentioned as a modern thinker who explored Gnostic ideas in psychology, viewing them as a map for human development.

Explanation: Following its decline in the Roman Empire, Gnosticism persisted near the Byzantine Empire and resurfaced in medieval Europe through movements like the Cathars.

Explanation: The 'History of Religions School' argued that Gnosticism was primarily a pre-Christian phenomenon.

Explanation: The 'Messina definition' was abandoned because it created a monolithic category of 'Gnosticism' and excluded diverse movements, failing to capture the historical complexity.

Explanation: Elaine Pagels emphasized that debates with Gnostics played a role in shaping proto-orthodox Christian beliefs.

Explanation: The provided text explicitly states that 'Theological critical realism' is not defined in relation to Gnosticism.

Explanation: Michael Allen Williams proposed 'the Biblical demiurgical tradition' because 'gnosis' was a widespread concept, and the term 'Gnosticism' itself was largely constructed by ancient heresiologists.

Explanation: Karen King critiqued the concept of 'Gnosticism,' arguing it misrepresented the diversity of early Christianity and perpetuated the work of heresiologists.

Explanation: Carl Jung approached Gnosticism as a map for individual psychological development, finding it relevant to understanding the human psyche.

Explanation: Thomas Aquinas is mentioned in the context of Scholasticism and Neo-Scholasticism, but his 'five ways' are not detailed in the provided text regarding Gnosticism studies.

Explanation: The Nag Hammadi library demonstrated that early Christianity was a fluid landscape with significant diversity in scripture and belief.