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By Louis Gordon (1862-1942) Rylands

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The Christian, he says, ship " has become " reconciled to God he is of the seed of Abraham and heir to the world through " the righteousness of ; " in his essential nature, however, he is still apart from God, reconciled, adopted, not mystically united. But for the Gnostic Rl the Christian is a joint-heir with the pneumatic Christ and a true spiritual son of God. The bond of union between Christ Jesus and the Christian is the common possession of the spirit which makes both him and them sons of God.

The Epistle of James contains the word greeting only as a That salutation, and the address as a whole is quite short. Epistle has been thought by some scholars to be the earliest document of the New Testament. It has not suffered at the hands of editors in the way in which some of the Pauline to men that : ; 1 Holsten (work cited, Part ii, p. 42) shows that one of the differences between the doctrines of Paul and Peter was that in the former Christ was a pre-existent being. 8 The full force of the arg-ument, of course, will only be appreciated after has been proved that the original Epistle was Gnostic.

Smith, Ecce Deris, pp. 45-75. 2 The Valentinians separated Achamoth from Sophia as a separate Being. ; : THE GNOSTIC EPISTLE 37 "pneumatic," until he was completely liberated from the lusts of the flesh. In the Gnostic schemes of salvation the Christian is redeemed through the gnosis and by becoming a sharer in Holy Spirit. To bring these within his reach was the redemptive work of Christ. There is no room in such a system for the redemptive blood of Christ, nor for a doctrine and nothing of the kind could have of justification by faith been taught by a Gnostic.

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A CRITICAL ANALYSIS OF THE FOUR CHIEF PAULINE EPISTLES by Louis Gordon (1862-1942) Rylands


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