|
The Gospel of the Holy Twelve
Comments of the Editors
Transcribed and Compiled
by Rev. Mark Wilcox D.D. |
The Comments of Section 10
Lections 90 Thru 96
LECTION
90. 4. -The art of cutting and polishing glass and stone was well known in
Phoenicia and Egypt, before the Christian era, and in Pompeii numbers of such
crystals were found in great variety. It is a beautiful symbol
appealing to the mind.
LECTION
90. 12. -Our Lord never damned or blamed those who could not see the
divine truths, which he taught, and receive them. He had patience with them,
as being without the fold, without light, and not admissible to the Kingdom,
so long as they remained in their darkness and impenitence and self-doomed to
eternal death if they
persisted.
LECTION
91. 5. -The idea of baptizing unconscious infants seems never to have
entered the mind of Jesus. He blessed them, but he also blessed other animals,
and things that had no sentient life. Baptism implies belief and confession of
faith and repentance from evil works and
ways.
LECTION
91. 6. -0ver 2,000 years before Christ there existed on the shores of
Lake Meeris, in Egypt, a labyrinth of seven circular wall-enclosed winding
paths, represented by Boticelli in one of his engravings, which we here
reproduce adapted for Christian rites. This was used by the Egyptians in their
initiations as a symbol of life, and the wanderings of the soul in the flesh,
till "seven times seven" times purified and meet to appear before
God. There appears to have been a similar one in Ierusalem before the
demolition ordered by Hadrian, and this may well have been used by the Early
Christians in receiving candidates for admission into the Christian Church. In
after ages, this idea seems confirmed by the remains of Labyrinths to be found
at the west end of several Churches in Europe. A beautiful specimen at
Chartres of dark stone, inlaid with light, the winding path of about 666 ft.
round to the centre shrine. They were in later ages used as places of
pilgrimage or of penitential exercises during Lent and other seasons, but
there is no question that the original intention was to symbolize to the
penitents the manifold wanderings of the soul in the outer darkness
before, being purified, it reached the beatified abode, the marvellous light
of the Divine glory , indicated by the central Shrine, whose pavement and
walls were of golden colour, and illuminated by many lights. In this shrine
was situated the font, descended by seven steps, and the altar at which the
candidates were received after their baptism. These sentences, supposed to be
part of the rite
of initiation, shew this to be the case: "Going out from My presence ye
shall wander in the outer darkness, but in due time ye shall return, and
seeking Me through repentance ye shall find Me, who am the Light of all who
seek." Again "A Pilgrim am I, wandering from my God through the
darkness of the world, I desire to return to my ancient home, whence I came,
to see my God who is my light and my joy." Again, "Forty years and
nine, yea seven times seven doth Israel wander in the wilderness of this
world, for it is a generation that do err in their hearts, knowing my Holy
law, and not obeying. But those who shaIl obey my law and overcome the evil
with them, are made perfect. They are made pillars in the Temple of God and
shall go out no more;" and again, "Glory be to Thee O God, who
bringeth us out of darkness into thy marvellous light." All along the
walls run sentences from the 78th Psalm describing the wanderings of Israel,
which, entering in with lighted taper, the catechumen is supposed to recite to
himself.
This
building may comprise part of the church attached to
the western end, or separate from it. There remains no trace of it at the
present day, nor is any description, like many other things that have been
forgotten in the darkness of the early ages of persecution and desolation,
like the ruthless tide of destruction which prevailed in our own country in
the fifteenth and sixteenth centuries and from which it has never recovered.
LECTION
91. 7-8. -In the Editor's former work "Palingenesia, or Earth's New
Birth," 1884, incorporating some Ideas from this Gospel (part of which he
had then received) these two rites referred to, by some oversight were
transposed. Here, as in" Church of the Future" 1896, by the same
Editor, the correct order is given. It is at present
out of print.
LECTION
92. 4. -Here we have further proof, if any were needed, that Jesus was
brought up in the tenets and customs of the Essenes. See "Christianity
and Buddhism" (a remarkable book by Arthur Lillie) for the full
discussion of the subject.
v.
6. -Similar
were the rites of Mithra. From the days of Noah and Melchizedek these pure
mysteries were celebrated -though not in the fulness of the light of Christ.
LECTION
94. 7. -From this, as from other words of the Master on previous
occasions, it is evident that his servant Paul borrowed from him many of the
ideas, and similes and wise sayings scattered through his Epistles, and not
Paul only, but also the other Apostles. (See also verse 9).
v.
10. -It has
been alleged that the laying down of rites and ordinances for Christianity has
been the cause of division and strife in all countries. Nay, rather have not
these divisions and dissensions been caused by the omission of the directions
given by the One Head acknowledged by all during the period between his
resurrection and ascension and the generation immediately after, and the
handling of them down by that tradition so liable to corruption in place of
the written record. But much more were these divisions and dissensions caused
by the interpolation of dogmas not making for goodness and unity, by the
suppression from the records of the vital essence in the holy law given by
Iesus on the Mount, which, had it been preached and known and obeyed by all,
would have made the earth a paradise in place of a hen for the weak and the
helpless.
LECTION
95. 5. -There is no doubt that the "power" here referred to
means the spiritual power which we read of as exercised by the followers of
Jesus and other great prophets in all ages more or less. Taking the various
accounts in the Gospel and ecclesiastical history as correct, miracles (i.e.,
wondrous works wrought by the exercise of faith and will power and often
by the uses of subtle forces of nature, quite natural, but seemingly
supernatural to those in ignorance of these forces) were of frequent
occurrences in those days, even as they are in these days, but better
understood, false miracles being no proof of the non-existence of true ones.
Often they would be the effect exercised on the minds and imaginations of vast
numbers of the poor and afl1icted, the diseased and suffering of humanity by
faith in some great champions of the oppressed, themselves destroyed by the
oppressor, yet realised by faith, if not by actual knowledge as still living
and acting, with hands outstretched to heal and bless those who invoked their
aid.
v.
9. -From the
testimony of the Jews, John viii. 57, A. V., it appears that Jesus at
that time was not far from fifty years of age, and this is supported by S.
lrenmus, 120-200 A.D., who appeals to the gospel as received by those of his
day and to all the elders as testifying the same," those who were
conversant in Asia with John, the disciple of the Lord, affirming that John
conveyed to them this tradition." "Some of them," he says
again, "not only saw John but the other Apostles also, and heard the very
same tradition from them. Bond bear testimony to the truth of the
statement."
The
Editor of this Gospel has been credibly informed by an esteemed friend of his,
"a Syrian Bishop," and a relative of the late learned Pope Pius IX.,
that he frequently (in private) assured him that he firmly held this (as a
private opinion), the present time (1870) not being yet ripe for a public
declaration on this and similar subjects, now introduced into the notes to
this and other publications of the O.A.
LECTION
95. 8. -Mary Magdalene was chosen by our Lord as a type of the Church, in
her fallen condition, redeemed by His love, and would be fitly one of the
first fruits taken to be with her Lord, as Ioseph and Mary were after. She was
the constant companion of Iesus' Ministry, to him she ministered of her
substance, she anointed him for his Ministry, and for his Burial. She was the
last at the Cross, and the first at the Tomb, and to her aJone He gave the
commission, " Go tell Peter," and wheresoever the Gospel was to be
preached, her love and devotion to her Master were to be declared.
LECTION
96. 1. -This number, 120, has many mystic significances, and was
foreshadowed by the number of souls saved in the Ark at the Flood ("The
Original Genesis"), which included 48 (i.e., double 7 + 34) + 72,
a number of deep mystic significance.
v.
2. -The manifestations described here have been repeated in modern
times. What God does in one age, whether by angels, spirits, or adepts in the
flesh, the same unchanging God repeats in another. Whether the miracle
respecting the preaching of Peter took place in the persons of the Apostles,
or in their hearers, we have no means of ascertaining, but the fact remains.
Most probably in the hearing of the hearers, so that each was enabled
spiritually to understand. or else all were moved to speak and to hear in a
tongue common to all.
LECTION
96. 9. -These words would seem to suggest 50 years at the natural term of
the working life of men and women, after which they should be relieved from
the necessity of further labour. Having worked for six weeks of years, man is
entitled to the Sabbath of Rest from further servile labour.
v.
5. -That these material symbols mentioned were actually used in this
assembly may be doubted by some. It is more likely that the disciple, who had
the gift of spiritual sight and hearing developed, heard and saw some of the
things here described, as symbols of deep inner truths. The expression
"to none was given aught that was not given to all," seems to shew
this to be the case, and that It was understood in a mystic and spiritual
sense.
LECTION
96. 12. -From the earliest times the Ecclesiastioal grades and orders of
the Christian Church were, in the Local Church, seven in number. 1, The Angel
or President. 2, The Presbyter. 3, the Deacons. To these were added 4,
Readers. 5, Singers. 6, Acolytes. 7, Door- keepers. Each of these, from the
Angel or Bishop downwards, had his help or coadjuter to represent him in his
absence. And among the Laity were, 1, The Faithful. 2, the Penitents. 3, the
Catechumens. The Angel or President of the Local Church was a Pastor in the
Universal Church, in which the Supreme head, under Iesus Christ, his Vice.
regent was the Angel or Bishop of the Universal Church and under him 12
Apostles, 12 Prophets, 12 Evangelists, and 19 Pastors, constituting the higher
Priesthood of the Universal Church. Each with his coadjutor, as in the Local
Church, to represent him in his absence. Under these were the Deacons, one to
each Priest, 48 in number. These constituted the supreme Council of one
hundred (the supreme Angel or Pontiff having two additional Coadjutcrs chosen
by him). But there is a higher meaning, mystical and doctrinal.
LECTION
96. l3. -Here we have suggested the earthly Trinity of Jesus, Mary,
Joseph; the reflection on earth of the celestial Trinity of Father, Mother,
Son-daughter ; and so clearly as to avoid all idea of worship, latreia, to
created beings. Nothing in the text is affirmed or denied, but simply
"they were not," "the Lord took them" even as God is said
to have taken Enoch, and as he took Mary Magdalene, Jesus being first of
first-fruits and Mary mystically one with him, as Christ and his Church are
one. Then Mary and Ioseph followed after (whether in flesh or Spirit we are
not told) to be with him, whom they venerated here on earth. If the assumption
of Mary his Mother has been defined by the Church (to guard the doctrine of
the true Divinity of Christ) shall not also the assumption of her lmmaculate
spouse? The authority in the four accepted Gospels is, for the B. V .M. no
greater than it would be for Ioseph in this case. Already the Church sings of
Iesus, Mary Bond Ioseph as the reflection, the shadow on earth, of the
heavenly and eternal Trinity of Father, Mother Bond Holy Child. The immaculate
Virgin and her spouse represent the great assembly of the just made
perfect-the regenerate compa.ny of the sons and daughters of God Almighty, in
whom there is no spot or stain of imperfection, the Bride of the Lamb, of whom
the Temple on Mount Zion was an earthly symbol.
LECTION
96. 18. -This is most probably the
oldest of the creed forms, if for a "creed" it was intended, long
lost but now restored. It clearly expresses the faith and the practice
of the Early Christian Church (reaching back, perhaps, in some truths, to the
days before Noah), which we see glimpses of elsewhere in the writings that
remain to us. The decree of the Church in her first general council at
Jerusalem, founded on it as a deep psychological insight, and given under the
direct influence of the Holy Spirit, is well known, though generally forgotten
or ignored by Christians; for the logical deduction is total abstinence from flesh
meat, which can only be obtained for food by the destruction of innocent
life, whether by bloodshed or by strangling. And such destruction of life for
selfish ends is placed with fornication and other deadly sins. Some portions
of the Epistles of S. Paul in the A. V., notwithstanding all these, are
manifestly interpolations of a later date after the discipline of the Church
had been relaxed, and the evil customs Bond fashions of the world had sought
and gained admission in the Church in union with a corrupt state. Both this
symbol of Faith and the 12 Precepts of Jesus have been published before in a
separate leaflet form in the year 1881.
v.
22. -It has
been asserted by Church historians of all shades of opinion that incense was
not used in the Christian Church till the fourth century. Here we have
evidence of the contrary, and proof that in the early Church of Jeruslem It
was in use at the time this Gospel was written. This with other ceremonies,
ornament., etc., not peculiar to Iudaism (e.p. the high priest's golden
plate or mitre, which S. James is Bald to have worn as president of the Church
of Ierusalem), were retained. The truth seems to be that the use of it was
laid aside for a time as a matter of expediency on account of the danger to
the lives of the brethren, as it helped materially their persecutors to find
out their hidden places of meeting. When the persecutions were over and the
Church emerged from the concealment of the catacombs into the light of open
day in the fourth century, then it was resumed, and this was the only reason
of what could exist, for its discontinuance being of divine appointment as we
have seen, though not essentially necessary any more perhaps than music, or
lights or vestments.
v.
22. -Probably
as a traditional memory of this recorded event, a peculiar custom exists in
the East to this day. The Great Bell of the Kremlin Tower Is heard during the
entire time of the chanting of the Creed. The same in other Oriental Churches,
where every bell in the Church rings during the creed, as well as at the
elevation and other parts of the Liturgy. (See O'Brien's "History
of the Mass," &c.)
Again,
referring to the Essenes as a religious body, the popular impression is that
the Cenobite or Monastic life did not rise in Christendom till the Fourth
Century. The fact is, it was coeval with, if not antecedent to, Christendom,
as
among the Essenes and Therapeutre, and even before them in the "school of
the Prophets" in the Jewish Church. The Carthusian Monasteries in the
Catholic Church give a good idea of these early monks and nuns, and their mode
of life, &c. (See Arthur Lillies "Christianity and
Buddhism," larger work). It is the natural outcome of earnestness and
devotion, despised and rejected by the world that will
not
receive nor give heed to higher teachings but only
to its own self-interests, insanities and follies, and reject the life of
obedience to God's laws." Ye are the salt of the earth, a city set on a
hill, a light shining in a dark place." Thus, with few exceptions, were
these institutions of old, and still are, where the evil influence of the
world has not crept in like a serpent coiling round the Tree of Life.
v.
26. -Here we subjoin the ancient Anathema omitted in the first Edition
which we are now admonished to restore to the complete Edition as now
published.
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