[203] See Bousset, Kyrios Christos, pp. 138, 140, 141 (Anm. 2).
[204] Also Bousset, op. cit., pp. 140f. According to Bousset, it is unlikely that "the few and difficult terminological explanations of Paul ... should have exerted such extensive influence upon the most diverse Gnostic systems." But is the teaching of Paul about the Spirit as higher than the soul really obscure? Does it not appear plainly all through the Epistles?
[205] See above, p. 249, with footnote 2.
[206] Hellenistische Mysterienreligionen, 2te Aufl., 1920, pp. 189f.
[207] Bousset (op. cit., p. 141, Anm. 2) admits that the terminology of Paul, especially his use of the term "Spirit" instead of "mind" and his use of the terms in the contrast between "Spirit" and "flesh" may possibly be due partly to the Old Testament, but insists that such terminological influence does not touch the fundamentals of the thought. Such admissions are important, despite the way in which Bousset qualifies them.
[208] See Burton, op. cit., pp. 114-116.
[209] Burton, op. cit., pp. 173-175, 187f.
[210] μυστήριον and τέλειος.
[211] Oepke, Die Missionspredigt des Apostels Paulus, 1920, p. 26.
[212] Von Harnack, "Die Terminologie der Wiedergeburt und verwandter Erlebnisse in der ältesten Kirche," in Texte und Untersuchungen zur Geschichte der altchristlichen Literatur, xlii, 1918, pp. 97-143. See especially pp. 139-143.