« Playing with a tradition or belonging to another tradition ? », par by Régis Dericquebourg (Religions, laïcités, Sociétés (CNRS) — Université Charles De Gaulle-Lille3 — France) - communication lors de The 2008 International Conference. Twenty Years and More: Research into Minority Religions, New Religious Movements and 'the New Spirituality'
« Marcion de Sinope, [echappe] à nombre de traits habituellement reconnus aux gnostiques — mythologie sur l'origine, multiplication de personnages divins, prétention à une connaissance « pneumatique » supérieure, affirmation en tout homme de l'élément divin — et [… reconnaissance] à la suite de Paul, [du] primat de la foi sur la connaissance — « Le statut phénoménologique du monde dans la gnose : du dualisme à la non-dualité », par Natalie Depraz, publié dans Laval théologique et philosophique', volume 52, no 3, 1996, p. 625-647. »
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Ugo Bianchi The Origins of gnosticism: colloquium of Messina, 13-18 April 1966 Volume 12 of Studies in the history of religions, Brill Archive, 1967 p. XXVI [1]
The Gnosticism of the Second Century sects involves a coherent series of characteristics that can be summarized in the idea of a divine spark in man, deriving from the divine realm, fallen into this world of fate, birth and death needing to be awakened by the divine counterpart of the self in order to be finally reintegrated. Compared with other conceptions of a 'devolution' of the divine, this idea is based ontologically on the conception of a downward movement of the divine whose periphery often called Sophia [Wisdom] or Ennoia [Thought] had to submit to the fate of entering into a crisis and producing —even if only indirectly— this world, upon which it cannot turn its back, since it is necessary for it to recover the pneuma, a dualistic conception on a monistic background, expressed in a double movement of devolution and reintegration. The type of gnosis involved in Gnosticism is conditioned by the ontological, theological, and anthropological foundations indicated above. Not every gnosis is Gnosticism, but only that which involves in this perspective the idea of the divine consubtantiality of the spark that is in need of being awakened and reintegrated. This gnosis of Gnosticism involves the identity of the knower (the Gnostic), the known (the divine substance of one's transcendent self), and the means by which one knows (gnosis as an implicit divine faculty to be awakened and actualized. This gnosis is a revelation-tradition of a different type from the Biblical and Islamic revelation tradition. » (Bianchi 1967, pp. XXVI-XXVII) [2]
