I want to start this thread as a means of documenting the similarities between new.modern.hyper grace beliefs and gnostic beliefs in the early church period.
We have as our witness to what gnostics believed the writings of Ireneaus (Against Heresies), who was a disciple of Polycarp who was a disciple of the apostle John. So he was only one generation removed from the apostles' teachings. His witness is important because he learned what the gnostics believed from them, and thus is able to contrast what they believed with what the early church believed.
I'll start with pertinent information from Against Heresies (chapter VI). I've added [bracketed words] for clarification and easier reading, and bolded those things that I've noticed in new.modern.hyper grace teachings. I'll add comments as opportunities arise.
2. Animal men, again, are instructed in animal things; such men, namely, as are established by their works, and by a mere faith, while they have not perfect knowledge. We of the Church, [the gnostics] say, are these persons. Wherefore also they maintain that good works are necessary to us, for that otherwise it is impossible we should be saved. But as to themselves, [the gnostics] hold that they shall be entirely and undoubtedly saved, not by means of conduct, but because they are spiritual by nature. For, just as it is impossible that material substance should partake of salvation (since, indeed, they maintain that it is incapable of receiving it), so again it is impossible that spiritual substance (by which they mean themselves) should ever come under the power of corruption, whatever the sort of actions in which they indulged. For even as gold, when submersed in filth, loses not on that account its beauty, but retains its own native qualities, the filth having no power to injure the gold, so they affirm that they cannot in any measure suffer hurt, or lose their spiritual substance, whatever the material actions [i.e., conduct] in which they may be involved.
3. Wherefore also it comes to pass, that the "most perfect" among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that "they who do such things shall not inherit the kingdom of God." ...
4. And committing many other abominations and impieties, [the gnostics] run us [of the Church] down (who from the fear of God guard against sinning even in thought or word) as utterly contemptible and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed. For they declare that we simply receive grace for use [in sanctification], wherefore also it will again be taken away from us; but that they themselves have grace as their own special possession, which has descended from above by means of an unspeakable and indescribable conjunction; and on this account more will be given them. ... On this account, they tell us that it is necessary for us [of the Church] whom they call animal men, and describe as being of the world, to practise continence and good works, that by this means we may attain at length to the intermediate habitation [of heaven], but that to [the gnostics] who are called "the spiritual and perfect" such a course of conduct is not at all necessary. For it is not conduct of any kind which leads into the Pleroma [heaven], but [it is] the seed sent forth thence [from heaven] in a feeble, immature state, and here [on earth] brought to perfection.
We have as our witness to what gnostics believed the writings of Ireneaus (Against Heresies), who was a disciple of Polycarp who was a disciple of the apostle John. So he was only one generation removed from the apostles' teachings. His witness is important because he learned what the gnostics believed from them, and thus is able to contrast what they believed with what the early church believed.
I'll start with pertinent information from Against Heresies (chapter VI). I've added [bracketed words] for clarification and easier reading, and bolded those things that I've noticed in new.modern.hyper grace teachings. I'll add comments as opportunities arise.
2. Animal men, again, are instructed in animal things; such men, namely, as are established by their works, and by a mere faith, while they have not perfect knowledge. We of the Church, [the gnostics] say, are these persons. Wherefore also they maintain that good works are necessary to us, for that otherwise it is impossible we should be saved. But as to themselves, [the gnostics] hold that they shall be entirely and undoubtedly saved, not by means of conduct, but because they are spiritual by nature. For, just as it is impossible that material substance should partake of salvation (since, indeed, they maintain that it is incapable of receiving it), so again it is impossible that spiritual substance (by which they mean themselves) should ever come under the power of corruption, whatever the sort of actions in which they indulged. For even as gold, when submersed in filth, loses not on that account its beauty, but retains its own native qualities, the filth having no power to injure the gold, so they affirm that they cannot in any measure suffer hurt, or lose their spiritual substance, whatever the material actions [i.e., conduct] in which they may be involved.
3. Wherefore also it comes to pass, that the "most perfect" among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that "they who do such things shall not inherit the kingdom of God." ...
4. And committing many other abominations and impieties, [the gnostics] run us [of the Church] down (who from the fear of God guard against sinning even in thought or word) as utterly contemptible and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed. For they declare that we simply receive grace for use [in sanctification], wherefore also it will again be taken away from us; but that they themselves have grace as their own special possession, which has descended from above by means of an unspeakable and indescribable conjunction; and on this account more will be given them. ... On this account, they tell us that it is necessary for us [of the Church] whom they call animal men, and describe as being of the world, to practise continence and good works, that by this means we may attain at length to the intermediate habitation [of heaven], but that to [the gnostics] who are called "the spiritual and perfect" such a course of conduct is not at all necessary. For it is not conduct of any kind which leads into the Pleroma [heaven], but [it is] the seed sent forth thence [from heaven] in a feeble, immature state, and here [on earth] brought to perfection.