Other pieces of literature, Ephesians, Colossians, Philippians, Hebrews, which, whether the compositions of Paul or not, contain developments of his thought, and may be called "Pauline," carry further his central speculation and apply his principle to the new problems that presented themselves in the social life of the religion; yet these do not go beyond the lines of Jewish thought. The significant passage in Philippians, "Who, although he was in the form of God, thought not that an equality with God, was a thing he ought greedily to grasp at," suggests the Greek mythus of Lucifer, who fell because, being already the brightest of beings, he was discontented with a formal inferiority of rank. His crime consisted in rapaciously grasping at a power which was, in all but the name, his own. The Christ, in contrast, was satisfied with the substance; he willingly resigned pretension to the position. But the Greek mythus was the reflection of a legend from the farther East, and came to this author more naturally through Judaism than through Paganism. According to Neander's classification the Gnostics, from whom this theosophic conception came, were Judaistic. Gieseler's classification leads to the same inference, for the Alexandrian Gnosis was the product of Greek thought, blended with Jewish. The classification of Gieseler has regard to the source whence the speculation came; that of Neander to the tendency of the speculation. In whichever aspect we view the myth, its Jewish character is apparent. The writer has pushed his speculations into new fields that yet lay within the ancestral domain. He describes the Christ as being but the semblance of a man, in "fashion" a man, not in substance. The thought is a further development, yet a strictly logical one, of Paul's idea that the Christ was made "in the likeness of sinful flesh." The two expressions are parallel, in fact identical; "body," in Pauline phrase being, from the nature of the case, "sinful body." The writer speaks of the dominion of the Christ as extended over the three spheres, heaven, earth, and the under-world; scarcely thereby enlarging the scope of a previous thought, for as much as these spheres were comprehended in the dominion of the Christ who "created the worlds," the new worlds that constituted the new creation, whereof he was Lord.