No Longer Jews: The Search for Gnostic Origins

Journal of the Evangelical Theological Society, Jun 2006 by Scholer, David M

No Longer Jews: The Search for Gnostic Origins. By Carl B. Smith II. Peabody, MA: Hendrickson, 2004, xvii 317 pp., $29.95.

Literature on ancient gnosticism continues to be published with what an acquaintance once called "kaleidoscopic rapidity." One of the newer, substantial studies is that of Carl B. Smith II, associate professor of history and religion at Palm Beach Atlantic University. This book is a revised form of his Ph.D. dissertation under the noted scholar Edwin Yamauchi. In addition to Smith's book, at least three other major books have appeared in the last five years on the general issues of the origins and character of gnosticism: Die Gnosis by C. Markschies (München: Beck, 2001; ET Gnosis [London: T & T Clark, 2003]); Die Gnosis by K.-W. Tröger (Freiburg: Herder, 2001) and What Is Gnosticism? by K. L. King (Cambridge: Harvard University Press, 2003).

The subtitle of this book makes Smith's major goal clear: he seeks to answer the long-term elusive question about gnosticism-when and how did it originate? If this could be answered definitively, so much of the discussion about the nature of ancient gnosticism and its relationships with Judaism, Greco-Roman religion and philosophy, and the early church would be cleared up.

Before Smith gets to the development of his own proposal, he gives, in the first two chapters, an excellent survey of the state of gnostic scholarship at the time of his writing. This would be an important introduction to gnosticism for any teacher or student. The one drawback to this fine survey of scholarship is Smith's virtual neglect of any close study of the panoply of texts from the Nag Hammadi collection (Smith does discuss helpfully internal polemics in Nag Hammadi texts later in his study [pp. 195-213]). Their contributions to the issues of gnostic origins certainly need to be taken into account (e.g. see now The secret Revelation of John by K. L. King [Cambridge: Harvard University Press, 2006]).

In chapters 3 through 5 of the book, Smith develops his new, distinctive theory on gnostic origins. He proposes that gnosticism arose in a social context of "alienated Judaism" influenced by Greco-Roman and early Christian ideas in the aftermath of the Jewish revolt against Emperor Trajan in AD 115-17. It is this historical location that is most distinctive about Smith's proposal; the other elements, individually and together, have appeared in other scholars' reconstructions of the origins of gnosticism. Issues related to "alienated Judaism" have frequently been discussed over the years (e.g. R. M. Grant, A. Segal, B. A. Pearson, D. M. Scholer). Whether gnosticism had its origins before the rise of the Christian movement or after/within the Christian movement is a long-term debate. With Smith, a student of Yamauchi, the apple has fallen near the tree. At one point (p. 245) Smith credits me with the correct understanding of the Jewish intellectual context but argues for a significantly different historical location of the origin of gnosticism. Smith's "devaluation" of the traditions about Simon Magus, which are probably too severe, are virtually necessary to his case that gnosticism did not originate before AD 115-17.

Smith's hypothesis is innovative but remains somewhat speculative. It is simply too difficult, especially given the general paucity of information about the AD 115-17 Jewish revolt, to make a probable case that this is the historical locus of the intellectual ferment that produced gnosticism. It is a possible suggestion, but possibilities do not become historical probabilities simply by assertion, even when accompanied by close, careful arguments. And, Smith does give a closely argued, carefully crafted case for his point of view; it is a pleasure to read it. So, Smith's theory is now on the table and will take its place as one possible solution to an admittedly very difficult problem.

What probably is the deeper issue is whether gnosticism-and here the problem of definition is crucial and maybe determinative-originated apart from and prior to the Christian movement or as part of/within the Christian movement. Clearly, gnosticism became a Christian option in the second century AD in the quests to solve the theological problems of God, evil, and the place or role of the Christ Redeemer. Smith makes a slightly anachronistic assumption of the clear difference between "orthodoxy" and "heresy" for this period in the second century. What became known as traditional orthodox Christianity and as "heretical" gnosticism were both seeking profound answers to fundamental theological problems of God, the universe, human life, and human destiny. This is not to denigrate the "orthodox" solutions; Smith, myself, and many of the readers of this review will agree that those solutions were biblically sound and most adequate.

Smith's book concludes with a fine bibliography and thorough indices (pp. 253-317). All in all, Smith has produced a fine study. It is thoughtful, creative, fair, well argued, and provocative. It is a good addition to the scholarly debate on the origins and character of the gnostic phenomenon in antiquity.