Reincarnation in the New Testament

Answer

Some well-meaning Christians insist that we are not to judge another’s position in Christ. But unless we affirm universal salvation, we have to make this kind of judgment when witnessing to the lost, don’t we? When we preach Christ to, say, a Buddhist, aren’t we assuming that he, being a Buddhist, does not know Christ as Savior? And unless we make some kind of judgments based on the Bible, we can never discern truth from error.

The quotes from my previous post were taken from the following book:

James Morgan Pryse, Reincarnation in the New Testament, new ed. (Whitefish, MT: Kessinger Publishing, 1997).

ISBN: 1564594513

In fact, the entire book is available online for your reading pleasure, whatever that might be.

In theology, words alone are not very helpful, unless these words are stringed together as propositional truths. Likewise, terms such as “sin,” “Christ,” and “repent” are quite ambiguous unless these words are explained.

To reiterate my point, orthodox sounding terminologies do not mean much, unless one defines what is meant by those terms. I had previously mentioned that this writer believes in Jesus, original sin, the resurrection, the vicarious atonement of Christ, heaven, hell, the sacrament of baptism, and salvation by faith. The reader is welcomed to call him a Christian, but I for one will see him as a Theosophist. And this is what he calls himself.

As a Theosophist, James Pryse was also the founder of the Gnostic Society in Los Angeles:

“The Gnostic Society has existed in Los Angeles since 1928. It was founded by noted author James Morgan Pryse and his brother John Pryse for the purpose of studying Gnosticism and the Western Esoteric Tradition generally.

After the establishment of the Ecclesia Gnostica in the United States, the Gnostic Society has united with the Ecclesia and is now functioning as its affiliated lay organization. Neither the Ecclesia Gnostica nor The Gnostic Society have a formal, dues-paying membership. The activities of both are open to all. Free will offerings are accepted.”

The reader can excuse himself for being unfamiliar with theosophical terminologies, but he must not presumptuously embrace any orthodox sounding lingo as Christian. Perhaps Pryse is, indeed, “growing in grace and knowledge” of some god. Unless the reader deems Theosophy as part of orthodox Christianity, I wouldn’t advice the reader to consider joining this society. And yes, I know membership is still free of charge.