isis unveiled, vol 2: chapter iv (gnostic ophites)

“However cautious one ought to be in accepting anything about Jesus from Jewish sources, it must be confessed that in some things they seem to be more correct in their statements, (whenever their direct interest in stating facts is not concerned), than our good but too jealous Fathers. One thing is certain, James, the “Brother of the Lord”, is silent about the resurrection. He terms Jesus nowhere “Son of God”, nor even Christ-God. Once only, speaking of Jesus, he calls him the “Lord of Glory”, but so do the Nazarenes when writing about their prophet Iohanan bar Zacharia, or John, son of Zacharias, (St. John the Baptist).

Their favorite expressions about their prophet are the same as those used by James when speaking of Jesus. A man “of the seed of man”, “Messenger of Life”, of light, “my Lord Apostle”, “King sprung of Light”, and so on. “Have not the faith of our Lord JESUS Christ, the Lord of Glory”, etc., says James in his epistle, (2:1), presumably addressing Christ as God. “Peace to thee, my Lord, JOHN Abo Sabo, Lord of Glory”, says the Codex Nazaraeus, (2:19), known to address but a prophet. “Ye have condemned and killed the Just”, says James, (verse 6). “Iohanan, (John), is the Just one, he comes in the way of justice”, says Matthew, 21:32, Syriac text).

James does not even call Jesus Messiah, in the sense given to the title by the Christians, but alludes to the kabalistic “King Messiah”, who is Lord of Sabaoth, (verse 4), and repeats several times that the “Lord” will come but identifies the latter nowhere with Jesus. “Be patient, therefore, brethren, unto the coming of the Lord…be patient, for the coming of the Lord draweth nigh”, (verse 7, 8). And he adds: “Take, my brethren, the prophet, (Jesus), who has spoken in the name of the Lord for an example of suffering, affliction, and of patience.”

Though in the present version the word “prophet” stands in the plural, yet this is a deliberate falsification of the original, the purpose of which is too evident. James, immediately after having cited the “prophets” as an example, adds: “Behold…ye have heard of the patience of Job, and have seen the end of the Lord” – thus combining the examples of these two admirable characters, and placing them on a perfect equality. But we have more to adduce in support of our argument. Did not Jesus himself glorify the prophet of the Jordan? “What went ye out for to see? A prophet? Yea, I say unto you, and more than a prophet. …Verily, I say unto you, among them that are born of women there hath not risen a greater than John the Baptist.”

And whom was he who spoke thus born? It is but the Roman Catholics who have changed Mary, the mother of Jesus, into a goddess. In the eyes of all other Christians, she was a woman, whether his own birth was immaculate or otherwise. According to strict logic, then, Jesus confessed John greater than himself. Note how completely this matter is disposed of by the language employed by the Angel Gabriel when addressing Mary: “Blessed art thou among women.” These words are unequivocal. He does not adore her as the mother of God, nor does he call her goddess; he does not even address her as “Virgin”, but he calls her woman, and only distinguishes her above other women as having had better fortune, through her purity.”

H. P. Blavatsky

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