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Christology: Toward a Synthesis of Christian Doctrine and Esoteric Teachings

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Christology: Toward a Synthesis of Christian Doctrine and Esoteric Teachings Winter 2012 Christology: Toward a Synthesis of Christian Doctrine and Esoteric Teachings John F. Nash Summary Palestinian mission. Mainstream Christology emerged from a process of exploration, de- his article compares and contrasts Chris- bate, and resolution—or suppression—of con- tian doctrine and modern esoteric teach- T troversy. The outcome, after several centuries, ings on the nature and person of Jesus the was the understanding that Jesus Christ was Christ and the purpose of his mission. It be- and remains a single “person,” fully human gins with a detailed examination of the posi- but also truly divine: the Second Person of the tions taken by the two sides and how those Trinity. That understanding has stood the test positions have evolved over time. Similarities of time and is still affirmed as infallible truth and differences of substance or emphasis are by the Roman, Eastern Orthodox, Lutheran, noted between and within the respective posi- Anglican, and Reformed churches. Over the tions. The objective is to explore the possibil- last 250 years, some liberal theologians have ity of achieving convergence or synthesis of focused on the humanity of Jesus, to the point Christological understanding that could be of denying his divinity.1 The present article embraced by both practicing Christians and does not consider liberal theological view- esotericists. points, but a companion article focusing Traditional Christians and esotericists come thereon would be a worthwhile contribution to close to agreement on Christ’s divine status, the literature, and interested authors are en- the significance of his Palestinian mission, couraged to explore that theme. and his continuing involvement in Christiani- The gospel writers focused on Jesus Christ’s ty. The main area of disagreement lies in eso- teaching and healing ministry. Yet, under tericists’ assertion that Jesus and the Christ Pauline influence, mainstream Christian doc- had distinct origins and now have distinct re- trine has emphasized the redemptive signifi- sponsibilities within the Planetary Hierarchy. cance of his death and resurrection. Theories Esotericists also reject most western theories of redemption, or atonement, range from of atonement, though they might find Eastern blood sacrifice in expiation for man’s sins, Orthodox theories of redemptive healing con- still popular among evangelical fundamental- sistent with notions of planetary initiation. ists, to the unlocking of latent potential in Introduction human nature, favored by certain Eastern Or- thodox theologians. he life, ministry, death and resurrection of T Jesus Christ are the central events defin- _____________________________________ ing, authenticating and promoting the world About the Author religion we know as Christianity. Early Chris- John F. Nash, Ph.D., is a long-time esoteric stu- tians’ experiences of the man they remem- dent, author, and teacher. Two of his books, Quest bered as Jesus of Nazareth crystallized over for the Soul and The Soul and Its Destiny, were time into mutually reinforcing formats: the reviewed in the Winter 2005 issue of the Esoteric New Testament, the liturgy, and an impres- Quarterly. Christianity: The One, the Many, was sive body of theology. reviewed in the Fall 2008 issue. His latest book: The Sacramental Church was published in 2011. Christology is the area of theology that ad- For further information see the advertisements in dresses issues concerning the person and na- this issue and the website http://www.uriel.com. ture of Jesus Christ and the purpose of his Copyright © The Esoteric Quarterly 37 The Esoteric Quarterly An esoteric tradition emerged in Christianity terpart. Yet on critical issues it offers new as early as apostolic times and with it alterna- insights and explanations. It challenges the tive Christological perspectives. Gnosticism one-person understanding of Jesus Christ, as- was a conspicuous expression of that tradition serting that Christ was a high initiate and ava- during the first few centuries of the Common tar of the Planetary Hierarchy who “over- Era. Among the several Christologies it pro- shadowed” Jesus during the Palestinian minis- duced, one foreshadowed modern esoteric try. Esoteric teachers reject western theories teachings in distinguishing the human Jesus of atonement in favor of more positive ac- from the divine Christ. The esoteric tradition counts of his redemptive mission. Support for continued, despite strenuous efforts to sup- esoteric Christology has grown steadily in press it, and ran parallel with mainstream recognition of its intellectual merit and ex- Christianity throughout its 2,000-year history. planatory power. Former skeptics, turning to But later movements like Hermeticism and some form of spirituality in the backlash early Rosicrucianism focused on issues other against rationalism, are likely to prefer esoter- than Christology. ic over traditional Christology. Support is en- hanced by the precision with which esoteric New interest in esoteric Christology emerged teachings define and discuss such concepts as in the 19th century with the work of New “God,” “divine,” “soul” and “body,” all of England philosopher and healer Phineas which impinge on Christological understand- Parkhurst Quimby (1802–1866) and English ing. esotericist and feminist theologian Anna Kingsford (1846–1888).2 It continued over the Little effort has been made to reconcile tradi- next several decades with the work of Rudolf tional and esoteric Christologies. Authorities Steiner, founder of Anthroposophy;3 members in the mainstream churches consider their of the Society of the Golden Dawn and its own Christology to be infallible and un- derivatives; and members of modern Rosicru- changeable. The great majority of theologians cian groups, notably Max Heindel, founder of are either unaware of esoteric Christology or the Rosicrucian Fellowship.4 dismiss it as just one more assault on time- honored beliefs. For their part, esoteric teach- Esoteric Christology was strengthened by ers reject notions of infallibility and affirm the trans-Himalayan teachings on the Bodhisattva ongoing revelation of knowledge. Many eso- and the masters, introduced to the West by the tericists identify themselves with other world Theosophical Society and its offshoots.5 An- religions in preference to Christianity, and nie Besant and Charles Leadbeater led a some have gone on record with the opinion “Christianization” movement within the The- that Christianity is in its death throes, soon to osophical Society, counterbalancing its disappear along with other vestiges of the Pis- founders’ indifference or hostility toward cean Age. Of those who write about Christ, Christianity. Besant’s Esoteric Christianity, most present esoteric Christology with mini- published in 1905, was pivotal in that regard. mal reference to mainstream doctrine. It combined themes explored by Kingsford with insights from Theosophical teachings.6 The present standoff is unsatisfactory and Trans-Himalayan teachings were also com- perpetuates separateness. This article seeks to municated by Alice A. Bailey, former Theos- establish a basis for conversations on Christo- ophist and founder of the Arcane School. Bai- logical and related issues between Christians ley’s 24 books, most dictated by the Tibetan and esotericists. It identifies major areas of Master Djwhal Khul, appeared from 1922 agreement but also identifies areas of funda- onward. They offer the most detailed esoteric mental disagreement where progress will re- Christological teachings, and we shall quote quire further work and new insights. “Chris- extensively from them. tians,” in the present context, refers to adher- ents to traditional Christian doctrine, and “es- Modern esoteric Christology is not diametri- otericists” to people who subscribe to modern cally opposed to its traditional Christian coun- esoteric philosophy. It should be noted, how- 38 Copyright © The Esoteric Quarterly, 2012. Winter 2012 ever, that we are not necessarily talking about The Greek equivalent of “Messiah” is Chris- two entirely distinct groups of people. Some tos, from which “Christ” is derived. Messi- traditional Christians are already open to eso- ah/Christ was a title, but the apostle Paul, who teric teachings, and some esotericists are prac- wrote his epistles between about 49 and 67 ticing members of mainline churches. What is CE, shortened “Jesus the Christ” to “Jesus lacking is a systematic basis for reconciling Christ,”16 essentially making “Christ” Jesus’ conflicting beliefs and alleviating the anxiety last name. “Lord” (Greek: Kyrios) could caused by that conflict. simply be a term of respect.17 But Paul drew upon the much greater significance of its He- Many more people could be drawn into this brew equivalent Adonai, which had served as middle ground if a synthesis of understanding a substitute for the unutterable YHVH “Lord became available. The challenges are consid- Jesus Christ” became Paul’s favorite appella- erable, and sensitivity is needed on both sides tion and one often used by early Christians.18 because deeply held beliefs are involved. But, given the large number of Christians in the Paul used those titles to proclaim Christ’s world and the prospect that Christianity could divinity: for example: form a major pillar of a New World Religion, God also hath highly exalted him [Christ], the stakes are high, and some effort to seek and given him a name which is above eve- synthesis would seem worthwhile. ry name: That at the name of Jesus
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