{"id":10723,"date":"2026-07-21T08:00:00","date_gmt":"2026-07-21T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=10723"},"modified":"2025-12-15T10:57:34","modified_gmt":"2025-12-15T10:57:34","slug":"looking-at-peter-burfeinds-book-2014-gnostic-america-part-9-of-26","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=10723","title":{"rendered":"Looking at Peter Burfeind’s Book (2014) “Gnostic America” (Part 9 of 26)"},"content":{"rendered":"\n

0143 How do these Gnostic models compare to Christianity?<\/p>\n\n\n\n

Can I produce a model for Christianity<\/em> similar to the working model of the Gnostic origin story?<\/em><\/p>\n\n\n\n

The model should defy Gnostic formulations.  Otherwise, Gnostic infiltrates in the church would not be called \u201cchoices\u201d.<\/p>\n\n\n\n

0144 Here is how I would replace elements of the Gnostic origin myth with Christian terms.<\/p>\n\n\n\n

One God<\/em> would go into the slot for the pleroma3c<\/sub><\/em>.  The emanations of the pleroma become creative acts by the one God.<\/p>\n\n\n\n

The Holy Spirit<\/em> would replace Personified Wisdom2c<\/sub><\/em>.  The Holy Spirit, like Sophia, may be treated as a Person.<\/p>\n\n\n\n

The truth<\/em> would go into the slot for the Monad1c<\/sub><\/em>.<\/p>\n\n\n\n

0145 In a previous example, the image of a world where friends do not lie to friends<\/em> belonged to the Monad.<\/p>\n\n\n\n

Of course, the Gnostic image is not Real.  The Christian truth entertains a similar, but drastically more realistic, version.  It is the image of a world where the truth of the friend\u2019s lie is revealed<\/em>.<\/p>\n\n\n\n

Obviously, I cannot spiritually migrate to this world.  This is a world where the One God3c<\/sub> contextualizes truth1c<\/sub>.  This is the world created by the One True God3c<\/sub>.<\/p>\n\n\n\n

0146 Rationality accessible to humans as (fallen) images of God <\/em>substitutes for mindless rationality3b<\/sub>.<\/p>\n\n\n\n

Yahweh<\/em> goes into Yaltabaoth\u2019s slot.<\/p>\n\n\n\n

However, Yahweh is not Yaltabaoth.  Yaltabaoth operates under a regime of mindless rationality.  Yahweh is much more clever.  Read the Bible to see.<\/p>\n\n\n\n

0147 God\u2019s active will<\/em> goes into the slot of the potential determining my form1b<\/sub><\/em>.  I would not be here without God\u2019s active will.<\/p>\n\n\n\n

0148 The sacraments<\/em> instituted by the Christian church<\/em> replaces the superego3a<\/sub>.<\/p>\n\n\n\n

0149 In this regard, Burfeind reports an interesting observation in the political sciences.<\/p>\n\n\n\n

Voting patterns between liturgical and pietist Christian traditions differ.<\/p>\n\n\n\n

0150 How do these traditions differ?<\/p>\n\n\n\n

The liturgical traditions regard the sacraments as sacred.  Pietist traditions do not.  The pietist view the sacraments as symbols.<\/p>\n\n\n\n

For the liturgical traditions, the sacraments constitute the normal context of ritual activity.  In this, they serve like a superego (a repository of rules and aphorisms).<\/p>\n\n\n\n

For the pietist traditions, the gathering<\/em> calls the Holy Spirit.  In the normal context of the Holy Spirit\u2019s movement, the bread and wine<\/em> are served as symbols of Christ<\/em>.<\/p>\n\n\n\n

These two traditions re-enact the different normal contexts3a<\/sub> contending for the ego2a<\/sub> and idreal<\/sup>2a<\/sub><\/em>.<\/p>\n\n\n\n

0151 Here are the different voting patterns:<\/p>\n\n\n\n

Liturgical traditions tend to vote to reduce centralization of political power.<\/p>\n\n\n\n

Pietist traditions tend to vote to increase centralized political power.<\/p>\n\n\n\n

Voting to increase central power<\/em> is a marker for Gnostic values.  This marker seems reasonable.  Self-anointed Gnostic elites tend to congregate in institutional positions where livelihood is guaranteed, such as government bureaucracies.<\/p>\n\n\n\n

0152 The sacramental habituation3a<\/sub> (a super-ego3a<\/sub>, so to speak) of the liturgical traditions seems to resist temptations to elevate the Self into the normal context of the personal level<\/em>.  The pietist traditions do not have this habituation.<\/p>\n\n\n\n

If the sacraments<\/em> replace the superego3a<\/sub>, then the person2a<\/sub><\/em> becomes the union of ego2a<\/sub> and Self2a<\/sub><\/em>.<\/p>\n\n\n\n

0153 If I experience myself as a person (rather than a Self), then my person<\/em> would correspond to the encountered being in Suarez\u2019s model<\/em>.<\/p>\n\n\n\n

Jesus would correspond to the accounting being2a<\/sub><\/em>.<\/p>\n\n\n\n

The dyad in actuality2a<\/sub> becomes Jesus and my person<\/em>.  The contiguity between the two fits the old medieval depiction of the relation between grace (as actual) and nature (as actual):<\/em> Grace inflows nature.<\/p>\n\n\n\n

So the personal-level dyad would be rendered as Jesus (redeems, graces, inspires…) person2a<\/sub><\/em>.<\/p>\n\n\n\n

0154 Finally, the potential of God\u2019s passive will<\/em> replaces the idfantasy<\/sup>1a<\/sub><\/em>.  God\u2019s passive will underlies the actuality of Jesus [feeds] person2a<\/sub><\/em>.<\/p>\n\n\n\n

Thus, God\u2019s passive will turns my life into a theodrama.<\/p>\n\n\n\n

0155 The resulting model is strikingly different from the Gnostic origin myth, even though I merely substituted Christian terms for Gnostic elements.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0156 Plus, the situation-level nested form is no longer evil.<\/p>\n\n\n\n

Is that not odd?<\/p>\n\n\n\n

0157 Another oddity is how the Holy Spirit and the sacraments are not in opposition.<\/p>\n\n\n\n

The virtual nested form in actuality goes like this: <\/p>\n\n\n\n

The person2a<\/sub> experiences baptism1a<\/sub> and is drawn into a sacramental life3a<\/sub>, where Jesus [blesses, instructs, inspires…] the person2a<\/sub><\/em>. The sacraments3a<\/sub> draw the person2a<\/sub> into contiguity with Christ2a<\/sub>.  The Father2b<\/sub> virtually situates the person in the accounting of Christ2a<\/sub><\/em>.  The Holy Spirit2c<\/sub> virtually brings the Father2b<\/sub> into relation to the person in contiguity with Christ2a<\/sub><\/em>. The Father2b<\/sub> and the Son2a<\/sub><\/em> reveal the Holy Spirit2c<\/sub><\/em>.<\/p>\n\n\n\n

0158 Of course, this is not the only relational model of Christian concepts.<\/p>\n\n\n\n

However, it raises disturbing questions.<\/p>\n\n\n\n

Why would Christian terms fit so convincingly into the model for the Gnostic origin myth<\/em>?<\/p>\n\n\n\n

Plus, why would the placements so directly refute the Gnostic origin myth?<\/p>\n\n\n\n

0159 At the same time, I can also see the potential of subversion<\/em>.<\/p>\n\n\n\n

Gnosticism is an opportunistic religion.<\/p>\n\n\n\n

0160 In chapter 3, Burfeind relates this story:<\/p>\n\n\n\n

Around 1100AD, once Christianity was established to the West and Islam to the East, political consolidation gave the Gnostic myth an opportunity.  Each religion became the Establishment.  Gnostic heresies appeared.  To the West, they were the Cathars.  To the East, they were the Sufis.  Both Cathars and Sufis wrote poetry, celebrated God using metaphors of erotic love, and drank a lot.  The Establishments of the West and East tried to suppress these movements.<\/p>\n\n\n\n

0162 In chapter 4, Burfeind brings the story to modern times.  In the next section, I comment on the sequence.<\/p>\n","protected":false},"excerpt":{"rendered":"

0143 How do these Gnostic models compare to Christianity? Can I produce a model for Christianity similar to the working model of the Gnostic origin story? The model should defy Gnostic formulations.  Otherwise, Gnostic infiltrates in the church would not be called \u201cchoices\u201d. 0144 Here is how I would replace elements of the Gnostic origin myth with Christian terms. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[417],"tags":[],"class_list":["post-10723","post","type-post","status-publish","format-standard","hentry","category-book-review"],"yoast_head":"\nLooking at Peter Burfeind's Book (2014) "Gnostic America" (Part 9 of 26) - An Archaeology of the Fall<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.raziemah.com\/blog\/?p=10723\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Peter Burfeind's Book (2014) "Gnostic America" (Part 9 of 26) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0143 How do these Gnostic models compare to Christianity? 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