In chapter one (at the above link) I stated that the Gospel of John was written by a Greek, which is the consensus of Bible scholars, and that “it’s filled with enlightened Greek philosophy”. David Fideler is a scholar in an overlapping but broader field, and his book Jesus Christ, Sun of God makes a case that early Christianity was essentially a Hellenic religion, and that Christ was a Solar Logos in the tradition of Apollo & Mithras. This strengthens the evidence that the new religion was rooted in the white racial soul, even though its departed founder was Jewish.
One of the biggest open questions about the advent of Christianity is the discrepancy between the nature of the Messiah whom the Jews were expecting and Jesus’ identification as the Son of God. The Messiah was prophesied to be a warrior-lord who would liberate the Jews from the yoke of Rome by military and political means, and reestablish Israel as a powerful earthly kingdom. The definition of the word “Messiah” is “the anointed one of God” ~ i.e., a man among men with a sacred mission. There was nothing in the tradition or scriptures of the Hebrews about the possibility of a man of flesh and blood having the remotest shred of identity with their God, Yahweh, who held himself aloof and separate from the world and its creatures. Thus Jesus’ claim of having a special kinship with God and sharing the divine nature was viewed by the high priests as blasphemy, a crime punishable by death.
Yahweh forbade any idols or images to be made of him, but he was extremely anthropomorphic in his character and personality: creating the world by an act of conscious will, issuing edicts and orders to his people, wreaking vengeance when his will was thwarted, carving it in stone as the Ten Commandments, and complexifying it into a minutely detailed code of law. Nothing could stand in sharper contrast to all this than the worldview of esoteric Greek philosophy, which reached its apotheosis in Plato.
Plato was steeped in the teachings of his forebears Pythagoras and Socrates, the Orphic mysteries, and the ancient wisdom of Egypt which he had learned firsthand from its priesthood. In his philosophy the Source of Creation is an ineffable Absolute which transcends space, time, causality, and conscious thought. It’s referred to as the Monad, the One. In its primordial state it contains the seeds or essences of everything in the uncreated cosmos; in the top tier are the Forms (archetypes): Truth, Beauty, the Good, the human soul, and even God himself.
Since the One is not a personal deity, it did not set out to create the universe like some kind of cosmic architect with a preconceived plan; rather, its infinite light radiated outward and emanated everything into being. The very first emanation was the Logos, which Plato regarded as the divine harmony that underlies creation and makes it possible, the Universal Mind, the repository of all the Forms.
After the Forms emerged from the Logos they were projected downward, generating imperfect images of themselves which were living beings. The first were the Gods, then men (humans) and the rest of the physical cosmos. In our local world the entity most closely akin to the One is the Sun, whose radiance gives us light and life. For the Greeks the essence of the Sun was the God Apollo, and among Platonic initiates he was recognized as a manifestation of the Logos.
So what has this to do with Jesus? The answer is in the opening lines of the Gospel of John:
In the beginning was the Logos, and the Logos was with God, and the Logos was God. He was in the beginning with God. All things were made through him, and without him was made nothing that has been made. In him was life, and the life was the light of men. And the light shines in the darkness, and the darkness grasped it not.
Here is an exact statement of the Platonic Logos teaching, in a passage universally accepted as applying to Christ. ‘Logos’ is the actual term as it appeared in the manuscript of the Gospel when it was first written in Greek. In later centuries it was mistranslated as ‘Word’, a mistake that occurred in a translation of a translation, three languages removed from the original. This affects the interpretation of many other passages in the Gospel, notably when Jesus spoke of honoring “the word of God”. In most cases the actual text is “the Logos of God”. He wasn’t adjuring his followers to believe spoken or written words, but to open themselves to the divine light. It shone forth in him, so they could perceive it through him ~ but as we’ve seen, this infinite light of the Logos underlies all creation.
This establishes that the esoteric knowledge of the Graeco-Roman elect was familar in the early Church, and the implication is that one or more of these initiates wrote the Gospel of John, which is dated by scholars at 100 AD, give or take ten years. This brings us back to the question of how Jesus became known as the “Son of God”. In the Gospels of Matthew, Mark, and Luke (called “synoptic” because they’re so much alike) Jesus is called the Son of God by various people, devoutly by his followers and mockingly by his enemies. He is also recognized as such by demons and even the Devil himself; but nowhere in these three Gospels does he refer to himself by this title. In all four Gospels he calls himself the “Son of Man” several times; but only in the Gospel of John does he come right out and say “I am the Son of God”. This lends credence to the hypothesis that the appellation and concept were derived from the esoteric teachings.
The period from about 200 BC to 200 AD is often called the syncretic era. Things were in ferment on the shores of the Mediterranean because of all the diverse peoples, cultures, and religions brought together by the Roman Empire, but it provided fertile ground for open minds to attain new heights of understanding by drawing from all the systems of knowledge to which they now had access. Such a person was the Jewish scholar Philo who lived in Alexandria, the heart of syncretic learning with its great library. He set himself the task of synthesizing Judaism with Greek philosophy, and the central tenet of his magnum opus was the Logos. He took the Hebrew concept of God and divorced it from the jealous, fulminating Yahweh. Instead he said that God is the spiritual Sun, Plato’s Absolute which emanates the Logos. He waxed poetic in his treatises, repeatedly invoking the Logos and calling it by many titles: the First Born, the First Son, the Mediator, the Image of God, the Name of God, and the Son of God.
Philo was born around 30 BC, and in the period leading up to Jesus’ ministry his writings were very popular amongst the educated classes ~ except of course for those bound into the established dogmas. No doubt the Jewish Sanhedrin treated it as beneath their notice, and had little interest in condemning an innocuous scholar. But when a renegade preacher with a large following took the blasphemous title as his own honorific, they found it incumbent to shut down this would-be Son of God.
David Fideler also presents convincing evidence that the esoteric teachings were included in the lore of the Christian community from before the writing of the earliest canonical Gospel, that of Mark ~ and perhaps from the very beginning. The only miracle story to appear in all four Gospels was the feeding of the five thousand by the multiplication of loaves and fishes. Using the account in Mark 6:30-38, Fideler demonstrates that the story contains a sequence of symbols relating to gematria, a system in which each letter of the Greek alphabet has a numerical equivalent. The key words and numbers in the story unfold into geometrical shapes whose measurements yield phrases like ‘THE GOD HERMES’; this deity was an earlier representation of the Logos and also a “good shepherd” unto his devotees. The math further spells out ‘APOLLO’, ‘CHRIST’, ‘CHRISTOS’, ‘THE LOGOS’, and culminates in the remarkable geometrical pattern shown here, whose measurements yield 888: the number of the name ‘IESOUS’, which is the Greek spelling of “Jesus”.
The complex mathematics behind this and the other figures presented by Fideler were part of the core teachings of Pythagoras and Plato, the sacred geometry of music, art, architecture, and all the other sciences originated by the Greeks. They drew no distinction between these and the science of the Spirit, the holy communion with the Logos, the Son of the Sun.