PhD: Twitter quote 98

PhD: Twitter quote 98

Last evening: Colourized

Thursday, June 14, 2012 Benefits of Discussing The Problem of Evil & Theodicy (PhD Edit) 

A footnote from my PhD thesis>>> 

Thiessen from examining Scripture reasons that the evil acts of creatures are under the control of God. Thiessen (1956: 183). Henry (1983: 282). Blocher (1994: 84).

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter 

Saturday, September 19, 2020 PhD Full Version PDF: Theodicy and Practical Theology 2010, Wales TSD 

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.

BLOCHER, HENRI. (1994) Evil and the Cross, Translated by David G. Preston, Leicester, InterVarsity Press. 

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. 

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. 

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

ERLANDSON, DOUG (1991) ‘A New Perspective on the Problem of Evil’, in Doug Erlandson PhD Philosophy, Reformed.org, Orange County, Covenant Community. 

FEINBERG, JOHN.S. (1986) Predestination and Free Will, in David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press. 

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.

FERRAIOLO, WILLIAM (2005) ‘Eternal Selves and The Problem of Evil’, in Quodlibet Journal, Volume 7, Number 2, April-June, Evanston, Illinois, Quodlibet Journal.Church of Orange County. 

FLEW, ANTONY, R.M. HARE, AND BASIL MITCHELL (1996) ‘The Debate on the Rationality of Religious Belief’, in L.P. Pojman (ed.), Philosophy, The Quest for Truth, New York, Wadsworth Publishing Company. 

FLEW, ANTONY AND A.MACINTRYE (1999) ‘Philosophy of Religion’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

HASKER, WILLIAM (1989) God, Time, and Knowledge, Ithaca, Cornell University Press.

HASKER, WILLIAM (1993) ‘C. Robert Mesle, John Hick’s Theodicy: A Process Humanist Critique’, in Philosophy of Religion, Volume 34, Number 1, pp. 55-56. Dordrecht, Netherlands, Philosophy of Religion. 

HASKER, WILLIAM (1994) ‘Can Philosophy Defend Theology?’, in Faith and Philosophy, Volume 11, Number 2, April, pp. 272-278. Wilmore, Kentucky, Asbury College. 

HASKER, WILLIAM (2000) ‘The Problem of Evil in Process Theism and Classical Free Will Theism’, in Process Studies, Volume. 29, Number 2, Fall-Winter, pp. 194-208. Claremont, California, Religion Online. 

HASKER, WILLIAM (2003) ‘Counterfactuals and Evil’, in Philosophia Christi, Volume 5, Number 1, pp. 235-249. La Mirada, California, Biola University. 

HASKER, WILLIAM (2003) ‘Is Free-Will Theism Religiously Inadequate? A Reply to Ciocchi’, in Religious Studies, Volume 39, Number 4, December, pp. 431-440. Cambridge, Cambridge University Press. 

HASKER, WILLIAM (2007) ‘Peter van Inwagen, The Problem of Evil’, in Notre Dame Philosophical Reviews, Notre Dame, Notre Dame Philosophical Reviews.

HENRY, CARL (1983) God, Revelation and Authority: Volume 6: God Who Stands and Stays, Waco, Word Books. 

LINDSLEY, ART (2003) ‘The Problem of Evil’, Knowing & Doing, Winter, Springfield, Virginia, C.S. Lewis Institute. 

MACKIE, J.L. (1955)(1996) ‘Evil and Omnipotence’, in Mind, in Michael Peterson, William Hasker, Bruce Reichenbach, and David Basinger (eds.), Philosophy of Religion, Oxford, Oxford University Press. 

MACKIE, J.L. (1971)(1977)(2002) ‘Evil and Omnipotence’, in The Philosophy of Religion, in Alvin C. Plantinga, God, Freedom, and Evil, Grand Rapids. Wm. B. Eerdmans Publishing Company.

MOUNCE, ROBERT H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers. 

PETERSON, MICHAEL (1982) Evil and the Christian God, Grand Rapids, Baker Book House. 

PETERSON, MICHAEL (1982) Evil and the Christian God, Grand Rapids, Baker Book House.

PHILLIPS, D.Z. (2005) The Problem of Evil and the Problem of God, Fortress Press, Minneapolis. 

PLANTINGA, ALVIN C. (1977)(2002) God, Freedom, and Evil, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

PLANTINGA, ALVIN C. (1982) The Nature of Necessity, Oxford, Clarendon Press. 

PLANTINGA, ALVIN C. (2000) Warranted Christian Belief, Oxford, Oxford University Press.

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.

SWINBURNE, RICHARD (1998) Providence and the Problem of Evil, Oxford, Oxford University Press. 

WINQUIST, CHARLES E. (1987) ‘Re-visioning Ministry: Postmodern Reflections’, in Lewis S Mudge and James N. Poling, Formation and Reflection: The Promise of Practical Theology by Lewis S Mudge and James N. Poling, Philadelphia, Fortress Press.

The Orthodox Study Bible: Brief on Colossians-Author/Paul as Author

The Orthodox Study Bible: Brief on Colossians-Author/Authorship

Preface

I placed a version of this article on academia.edu for February 4, 2024.

This is the third article within this non-exhaustive Colossians review. There are several reviews of this scholarly book and bible, overall, on this website from my Reformed, non-Orthodoxy, perspective.

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.

Author/Authorship

Quoting the Orthodox Study Bible:

'All early testimony credit Paul with the authorship of Colossians. Some of the vocabulary is unusual for Paul because he is combating first-century Gnosticism using its own terminology--thereby deepening his own understanding of Christ.' (461).

Reading the text

I began recently listening to Colossians online, the King James Version (KJV), which I realize is similar, but not identical to New King James Version (NKJV) bible that is used by this Orthodoxy text. I then read the biblical text and consulted scholarship, some of which is cited within the articles linked below.

While submitting to the credentials of modern scholarship, as N.T. Wright documents the issue of authorship is debated. Wright explains that 'scholarly opinion is by no means unanimous on the point.' (31). He further opines that 'There is not even agreement on where the weight of argument must lie if the issue is to be settled.' (31). As noted previously in this series, Pauline authorship is not essential for Colossians to be within the biblical canon with the historical and present Christian Community. Pauline authorship is not a significant, emotional, position for me as a scholar, to be clear.

To me a plain reading, and consulting scholarship, demonstrates that the Apostle Paul is reasonably, historically, considered the author, in agreement with the Orthodox Study Bible. 

Biblegateway: Colossians NKJV

Colossians 1: 1

Citing for emphasis 

1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother,

Colossians 1: 23

23 if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister.

'I, Paul'

Colossians 4: 18 1

18 This salutation by my own hand—Paul. Remember my chains. Grace be with you. Amen.

(See previous two related articles, linked) 

Colossians itself, indicates that Paul used a scribe to write most of Colossians.

Wednesday, August 11, 2021 The Orthodox Study Bible: Brief on Colossians-Author/Authorship 

Monday, August 09, 2021 The Orthodox Study Bible: Brief on Colossians-Author/Gnosticism

I reason the Holy Spirit could inspire the Apostle Paul to write/dictate inspired, inerrant, scripture and allow the scribe, as there apparently was one in this case, to use his/her wording, in agreement with the Holy Spirit guided thoughts of the Apostle Paul. 

Paul was inspired by the Holy Spirit to provide Gospel, doctrine and biblical theology. I deduce, Paul is not necessarily informing a scribe, of every single Koine Greek word used. Although Paul would of course sanction the finished letter. I am reasoning out, non-dogmatically, how this process may have worked.

Reasonably, it is the Apostle Paul and not someone, within the Christian Community, claiming to be Paul as author. The text states it is the Apostle Paul and Timothy.  I have no better reason (s) to think it is someone claiming to be Paul on behalf of the Apostle. 

Colossians 4: 18 

18 This salutation by my own hand—Paul. Remember my chains. Grace be with you. Amen.

Briefly: Paul not as author

Wright does explain that 'there are several details of verbal usage which make Colossians stand out just a little from the undoubted Pauline letters.' (32). The style of Colossians is not the same as Romans and Galatians. (32). But to paraphrase Wright, the Apostle Paul did have one universal style of writing for his New Testament letters. (32).

Ashby explains that critics have two main arguments against Pauline authorship. (1452). 

1. The book's discussion of the Gnostic heresy which Paul critiqued negatively was actually a second and not first century issue. (32). But, Ashby dismisses this as a serious objection, as Paul was disagreeing with an early form of Gnosticism/gnosticism, (or perhaps gnostic thought) not the more developed version of the later period. (32). 

Again as mentioned earlier in the series: Klein, Blomberg, and Hubbard explain within Introduction to Biblical Interpretation that although gnosticism existed in the first century, it did not become a full-fledged philosophy until the second and third centuries. Klein, Blomberg, and Hubbard (1993: 382).

Browning again the Oxford Dictionary of the Bible, writes that gnosis, meaning knowledge, and gnosticism is a term used for 'a kind of religious speculation in vogue in the first two centuries CE'; the Church Fathers being hostile to it because of a perceived opposition to orthodox (Biblical, in context, my add) Christianity. Browning (1997: 151).

Ashby comments on the second objection... 

2. Mentions that there are changes in 'vocabulary and style' (in basic agreement with Wright) compared to other Pauline texts. (1452). But this is because Paul is 'adopting the very catch-words of his opponents.' (1452). This in agreement with Orthodoxy and this study bible under review, quoting it again...Some of the vocabulary is unusual for Paul because he is combating first-century Gnosticism using its own terminology--thereby deepening his own understanding of Christ.' (461).

References 

ASHBY, E G. (1986) 'Colossians' in The International Bible Commentary, Grand Rapids, Zondervan. 

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

BROWNING, W.R.F. (1997) Oxford Dictionary of the Bible, Oxford, Oxford University Press. 

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

GRENZ, STANLEY J., DAVID GURETZKI and CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press. 

GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan. 

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing. 

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan. 

PAYNE. DAVID F.(1986) Jude, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan. 

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company. 

The Greek New Testament (1993) Stuttgart, United Bible Societies.

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee. 

WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd. 

WRIGHT, N.T., Colossians and Philemon, (1986)(1989), IVP, Eerdmans, Grand Rapids. 

Greek New Testament (scan)

Bible Hub: Colossians 4: 18

Colossians 4: 18

There is some textual disagreement. But all versions from my scan note paulou here is writing by his own hand. My 'The Greek New Testament' is also in basic agreement (696).

(The greeting (in the) own hand Paul)

o aspasmoV th emh ceiri paulou

The Orthodox Study Bible: Brief on Colossians-Author/Authorship

The Orthodox Study Bible: Brief on Colossians-Author/Authorship

Preface

Previously

Monday, August 09, 2021 The Orthodox Study Bible: Brief on Colossians-Author/Gnosticism archive search gnosticism 

This is the second article within this Colossians review. There are several reviews of this scholarly book and bible, overall, on this website from my Reformed, non-Orthodoxy, perspective.

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.

Author/Authorship

Quoting the Orthodox Study Bible:

'All early testimony credit Paul with the authorship of Colossians. Some of the vocabulary is unusual for Paul because he is combating first-century Gnosticism using its own terminology--thereby deepening his own understanding of Christ.' (461).

N.T. Wright

On the issue of the authorship of Colossians, Wright explains that 'scholarly opinion is by no means unanimous on the point.' (31). He further opines that 'There is not even agreement on where the weight of argument must lie if the issue is to be settled.' (31). 

More from N.T. Wright in the next related article...

Wales

From my own academic background, I can opine that biblical and academic schools of thought develop and some followers within these schools of thought become rather dogmatic in his/her position. After finishing my MPhil research thesis only degree at the University of Wales, Bangor, now Bangor University, after a few months, I moved on to the University of Wales, Lampeter, now the University of Wales, Trinity Saint David (UWTSD), Lampeter campus, for my PhD research thesis only degree studies. Now to be clear, UWTSD was at the time very highly rated in the United Kingdom specifically for PhD thesis research in Theology. My work was equally within the academic disciples of Theology and Philosophy of Religion.

I have mentioned in my website work in the archives, how at the first meeting in 2004 at the Lampeter campus, in my mind, I was the only philosophical theologian/philosopher of religion in the entire group. From my theological perspective, as a group they seemed to be biblical scholars and some might have been biblical theologians, secondarily. Admittedly, they had academic credentials I did not have, and vice-versa. But, when I gave my short lecture on problems of evil, theodicy, free will and determinism, I faced many blank stares, and was instead asked questions in regards to biblical interpretation.

One kind PhD student from our group, was nice to enough to host me at Lampeter and opined that the Apostle Paul, definitely (rather dogmatically) did not write certain New Testament books accredited to him. All these texts, he stated (paraphrased) were inspired through God the Holy Spirit and still scripture, but written by an unknown associate (s) of Paul and credited to Paul. 

I opined, submitting to his scholarship in this area, that there was of course debate in regards to author and authorship, and that it could in some cases, be a scribe writing on behalf of the Apostle Paul. Paul is documented to have eye issues within the New Testament. 

Dr. Mike Bagwell

GALATIANS … PAUL’S EYES! July 24, 2018 by Dr. Mike Bagwell 

Cited 

'(We think Paul seldom wrote with his own hand … after this eye disease reached its peak! His huge Epistle to the Romans, by ancient letter standards, was written by another hand, though Paul dictated the words! “I Tertius, who wrote this epistle, salute you in the Lord.” Romans 16:22, in the Epistle’s very last paragraph! This Tertius must have been a “hired” scribe.)

(And even here in Galatians, when Paul “signs” this Letter at its end … he is forced to write in very large letters! Again evidence of failing sight! “Ye see how large a letter I have written unto you with mine own hand.” Galatians 6:12, the “letters of the alphabet being discussed, not the length of the Galatian “Letter,” which is relatively short by Paul’s standards.)'

---

From the New King James Version (NKJV( which is used by the Orthodox Study Bible

Romans 16:22

22 I, Tertius, who wrote this epistle, greet you in the Lord.

Galatians 6:11 

11 See with what large letters I have written to you with my own hand! (455).

Reasonably from the two New Testament examples provided by Dr. Bagwell, the Apostle Paul at times, at least, used a scribe or scribes. Certainly this must be considered in evaluating authorship.

Felix Just S.J, PhD (1999-2002, 2012)

Catholic Resources: The Deutero-Pauline Letters by Felix Just, S.J., Ph.D. 

Cited

'The seven “Undisputed Letters” (a.k.a. the “Authentic Pauline Letters”). These can be put into three subgroups chronologically: 

The Earliest Letter (ca. 50-51 AD): 1 Thessalonians 

The Middle Letters (mid 50's): 1 Corinthians, 2 Corinthians, Philippians, Philemon, Galatians 

The Latest Letter (ca. 57-58 AD): Romans About 95-99% of scholars today agree that all of these letters were actually written by Paul himself.' 

Cited 

'The six “Disputed Letters” (a.k.a. the “Deutero-Pauline Epistles”). 

For two of these, the scholarly divide is about 50/50 (that is, about 50% of scholars think they were written by Paul himself, while the other 50% think they are “pseudepigraphic” or written later by a follower of Paul): 

If 2 Thessalonians is authentic, Paul probably wrote it soon after 1 Thess (in order to correct some misunderstandings caused by 1 Thess itself), since it is so similar in form and content to 1 Thess.

If Colossians is authentic, Paul probably wrote it near the end of his life (after spending several years in prison), since the theology expressed in it is rather different from Paul's earlier letters. 

If either or both of these letters are pseudepigraphic, then they were probably written in the last few decades of the first Christian century. 

For the other four letters, about 80% of scholars think they were not written by Paul himself, but by one of his followers after his death: Ephesians is almost definitely a later expansion of Colossians, since they are so similar in structure and theology, but quite different from Paul's earlier letters; 

Ephesians was probably written to serve as a “cover letter” for an early collection of Pauline letters.

The Pastoral Epistles (1 Timothy, 2 Timothy, Titus) were most likely written late in the first century by some member(s) of the “Pauline School” who wanted to adapt his teachings to changing circumstances. 

Note: Judging a particular letter to be pseudepigraphic does not mean that it is any less valuable than the other letters, but only that it was written later by someone other than Paul.

All thirteen of the letters attributed to Paul are still considered “canonical”; all of them are still part of the Holy Bible and foundational for the Christian Church. 

Distinguishing the letters based on actual authorship, however, allows scholars to see more clearly the development of early Christian theology and practice. 

The so-called Epistle to the Hebrews is definitely not written by Paul, and is not even explicitly attributed to him. 

For centuries, many Christians counted it as the fourteenth work in the Pauline corpus, mainly because the epistolary ending mentions Timothy, Paul's closest associate (see Heb 13:23). 

However, contrary to all other letters and epistles, the opening of Hebrews does not name its author at all. 

In literary genre, therefore, Hebrews is not really a “letter”; rather, it is a “homily” (a scripture-based sermon).'

---

Tuesday, March 19, 2013 Chronology Of New Testament Books

Wednesday, September 13, 2017 Canon (Non-exhaustive)

New Testament Books in Chronological Order: Grace Fellowship Church

Evangelical and conservative pastors and scholars will tend to view Pauline authorship as legitimate for all the New Testament books concerned. The Grace Fellowship Church link cites GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan.

Referencing the disputed texts with dates provided....

2 Thessalonians 50-51 Paul 

Colossians 61-62 Paul 

Ephesians 61-62 Paul

1 Timothy 63-64 Paul 

Titus 63-64 Paul 

2 Timothy 65 Paul

Canonicity within the Christian Church, the twenty-seven books contains the same basic Gospel and theology. Contrary texts have been weeded out by Church Fathers. This is why I can be in basic agreement with my colleague from Wales and the Catholic source that wrote:

'All thirteen of the letters attributed to Paul are still considered “canonical”; all of them are still part of the Holy Bible and foundational for the Christian Church. '

---

To be continued...

A version of this article was placed on academia.edu on 2024-01-28.

References

ASHBY, E G. (1986) 'Colossians' in The International Bible Commentary, Grand Rapids, Zondervan. 

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

BROWNING, W.R.F. (1997) Oxford Dictionary of the Bible, Oxford, Oxford University Press. 

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

GRENZ, STANLEY J., DAVID GURETZKI and CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press. 

GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan.

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing. 

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.

PAYNE. DAVID F.(1986) Jude, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan.

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.

WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

WRIGHT, N.T., Colossians and Philemon, (1986)(1989), IVP, Eerdmans, Grand Rapids.

The Orthodox Study Bible: Brief on Colossians-Author/Gnosticism

The Orthodox Study Bible: Brief on Colossians-Author/Gnosticism

Edited for an entry on academia.edu on December 10, 2022

Preface

While listening to a King James Version (KJV) of Colossians online, which is reasonably close in content to the New King James Version (NKJV) used by the Orthodox Study Bible; I reasoned it would be interesting to review some of the perspectives on Colossians, from Orthodoxy and work at a series of articles.

This while I have already been chipping away at reviewing various sections of the Orthodox Study Bible on my academic website. Again my perspective is within the Reformed tradition.

I will not promise that I will deal with the standard scholarly issues. As more usual than not, I tend to deal with what I find interesting and this is prayerfully as the Lord leads. As usual in a Blogger format, this project will be non-exhaustive. 

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.

Author

Quoting the Orthodox Study Bible:

'All early testimony credit Paul with the authorship of Colossians. Some of the vocabulary is unusual for Paul because he is combating first-century Gnosticism using its own terminology--thereby deepening his own understanding of Christ.' (461).

Gnosticism

archive search gnosticism 

Edited from previous versions with some new material

R. MCL. Wilson in the ‘Gnosticism’ entry in A New Dictionary of Christian Theology notes it is the term used to describe a religious movement that existed during the early Christian era. The gnosis was considered a special knowledge of God and the nature of humanity. This gnosis would provide a person with the power to be free from negative cosmic forces. Wilson (1999: 226). 

Klein, Blomberg, and Hubbard explain within Introduction to Biblical Interpretation that although gnosticism existed in the first century, it did not become a full-fledged philosophy until the second and third centuries. Klein, Blomberg, and Hubbard (1993: 382). 

British Philosopher, Simon Blackburn, with the Oxford Dictionary of Philosophy defines Gnosis from the Greek meaning knowledge. The root word is found in the words/concepts agnosticism, gnosticism, diagnosis, prognosis and the obsolete word for epistemology, gnoseology. Blackburn (1996: 159). In the academic discipline of theology, gnosis is noted by Blackburn to be considered higher knowledge of spiritual things, referencing claims of such knowledge within gnosticism. Blackburn (1996: 159). 

Browning again from Oxford, but this time the Oxford Dictionary of the Bible, writes that gnosis, meaning knowledge, and gnosticism is a term used for 'a kind of religious speculation in vogue in the first two centuries CE'; the Church Fathers being hostile to it because of a perceived opposition to orthodox (Biblical, in context, my add) Christianity. Browning (1997: 151). 

Gnosticism was a broad movement that did have influence over the Church, particularly in the second century states Grenz, Guretzki and Nordling. Gnosticism would emphasize the spiritual realm over the material realm which was considered evil, often claiming it needed to be escaped. Pocket Dictionary (1999: 56). 

Edward Moore, author, St. Elias School of Orthodox Theology, Internet Encylopedia of Philosophy: A Peer-Reviewed Academic Resource 

Cited

'Gnosticism (after gnôsis, the Greek word for “knowledge” or “insight”) is the name given to a loosely organized religious and philosophical movement that flourished in the first and second centuries CE. The exact origin(s) of this school of thought cannot be traced, although it is possible to locate influences or sources as far back as the second and first centuries BCE, such as the early treatises of the Corpus Hermeticum, the Jewish Apocalyptic writings, and especially Platonic philosophy and the Hebrew Scriptures themselves.' (Edward Moore)

Edward Moore listed sources 

Dillon, John (1977). “Numenius of Apamea” in The Middle Platonists (Cornell University Press). 

Filoramo, Giovanni. A History of Gnosticism, tr. Anthony Alcock (Oxford: Blackwell Publishers 1990, 1992). 

Hegel, G.W.F. “The Gnostics” in Lectures on the History of Philosophy, vol 2. “Plato and the Platonists,” tr. E.S. Haldane and Frances H. Simson (University of Nebraska Press; Bison Books Edition 1995). 

Jonas, Hans (1958, 2001). The Gnostic Religion: The Message of the Alien God and the Beginnings of Christianity (Boston: Beacon Press). 

Layton, Bentley (1987). The Gnostic Scriptures (Doubleday: The Anchor Bible Reference Library). 

Plato. Laws, tr. Trevor J. Saunders, in Plato: Complete Works, ed. John M. Cooper (Indianapolis: Hackett Publishing 1997). 

Plato. Timaeus, tr. Donald J. Zeyl, in Plato: Complete Works. 

Plotinus. The Enneads, tr. A.H. Armstrong, in 7 volumes (Harvard: Loeb Classical Library 1966). 

Ricoeur, Paul. The Conflict of Interpretations (Northwestern University Press 1974). 

Rudolph, Kurt. Gnosis: The Nature and History of Gnosticism, tr. Robert McLachlan Wilson (Edinburgh: T. and T. Clark Ltd. 1984). 

Segal, Robert A. (ed.) The Gnostic Jung (Princeton University Press 1992).

Bible Hub 1108 gnósis 

Cited 

'Strong's Concordance 

gnósis: a knowing, knowledge 

Original Word: γνῶσις, εως, ἡ 

Part of Speech: Noun, Feminine Transliteration: gnósis 

Phonetic Spelling: (gno'-sis) 

Definition: a knowing, knowledge Usage: knowledge, doctrine, wisdom.' 

Bible Hub 1108 gnósis 

Englishman's Concordance

Cited

Colossians 2:3 N-GFS (Noun-Genitive, Feminine, Singular, my add)

GRK: σοφίας καὶ γνώσεως ἀπόκρυφοι (σοφίας of wisdom καὶ and γνώσεως of knowledge ἀπόκρυφοι hidden, my add using Marshall text)

NAS: the treasures of wisdom and knowledge.

KJV: of wisdom and knowledge.

INT: of wisdom and of knowledge hidden

References

ASHBY, E G. (1986) 'Colossians' in The International Bible Commentary, Grand Rapids, Zondervan. 

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

BROWNING, W.R.F. (1997) Oxford Dictionary of the Bible, Oxford, Oxford University Press. 

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

GRENZ, STANLEY J., DAVID GURETZKI and CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press. 

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing. 

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.

PAYNE. DAVID F.(1986) Jude, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan.

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.

WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

WRIGHT, N.T., Colossians and Philemon, (1986)(1989), IVP, Eerdmans, Grand Rapids.

Next related article, I will research and write more on the issue of the authorship of Colossians, where 'scholarly opinion is by no means unanimous on the point.' N.T. Wright page 31.