I wonder if anyone has come across this literature that I would like to put forward.
David Ovason is an Arcane author of note. He has published; The Nostradamus Code, The Zelator, The Secret Zodiacs of Washington DC and The Book of the Eclipse. Ovason’s work is well researched and always supplied with references and richly presented with Artwork and Literature that he brings to light.
David Ovason has published another book; it is a study of his written with a substantial body of evidence to support his work. It is this work that I would like to put forward now. I take extracts from this book and have, to the best of my abilities condensed his study. The words used are Ovasons. My understanding of The Christ is indebted to David’s work.
‘Fore there is nothing hidden except for the purpose of being exposed; nothing has become carefully concealed but for the purpose of coming into the open. Whosever has ears to listen, let him listen’. Mark 4 22-3.David Ovason, published by Century in 2001 (
www.randomhouse.co.uk)
The Two Children
A Study of the Two Jesus Children in Literature and ArtThe (open) mystery with which I have elected to deal is the early literature, the Twin Saviours. In later literature more often referred to as the Two Children born at about the same time, to different sets of parents named Joseph and Mary.
At first, such an idea may seem too preposterous to bear scrutiny. However, it is found in a number of Christian texts, written at very many different periods, it is found in numerous religious paintings, frescoes and stained glass, panels and woodcuts; symbols and devices which were in theory at least, heretical that is, on the face of it they were contrary to the teachings of the established church.
For Christians it can enrich the understanding of their faith, the notion of these Two Children casts light on the nature of the Christ. Each of the Two Children was charged with a mission that would together contribute to making the drama of Christ’s early life possible.
The theory that there were in fact two Messiahs is a recurrent theme in several of the ancient Hebrew and Aramaic manuscripts that have only recently been translated, following their discovery in the caves of Qumran.
The notion that there were two distinct Jesus Children was hidden in the apocryphal gospels themselves, for example The Gospel of Thomas, the Gospel of Thomas the Israelite Philosopher, Pistis Sophia, The Gospel of St Matthew and The Gospel of St Luke.
The latter two Gospels insist on distinct separate blood lines.
Jesus whose birth is described in the Gospel of Matthew is the Child who was visited by three mysterious Magi who kneels before the Child who is always portrayed sitting on the lap of the Virgin Mary.
Jesus described in the Gospel of Luke as being laid in a manager and visited by shepherds who had been called from their watch by Angels has more humble origins.
In the first verse of Matthew the genealogy of Jesus illustrates the succession from Jesse; the father of David to Solomon to Jesus. It links Jesus with King Solomon. Only in Matthew do we find Solomon’s name included in the genealogical list that ends in the birth of Jesus.
The only other canonical genealogy of Christ is found in chapter three of the Gospel of Luke. In this Solomon is not even mentioned as one of the ancestors of Jesus.
Now, it is true that one genealogy is longer than the other; Matthew traces the forebears back only as far as Abraham, whereas Luke traces them to Adam. We would except there to be agreement after the mention of Abraham. This is not the case. There are many more differences than similarities in the list. The two Evangelists do agree about one part of the blood-line; the 13 generations which follow Abraham and end in David. However, at David the two lists diverge and cease to agree. Matthew describes a line of descents which stems from King Solomon (the son of David) In contrast, Luke describes a line that stems from Nathan (another son of David). They both end by naming Joseph as the father of Jesus though Luke says that Jesus was the son of Joseph ‘as was supposed’ Luke 3:23.
If we are to take these two genealogies seriously, then we are forced to the uncomfortable conclusion that the two lines of descent relate to
two Josephs both of whom had sons named Jesus.
For the moment, and the sake of simplicity here are the last seven generations as described by Matthew and Luke, in order to indicate just how precisely the two Evangelists insisted on distinct blood lines.
Matthew Achim
Eliud
Eleazar
Mathan
Jacob
Joseph
Jesus
LukeJanna
Melchi
Levi
Mathat
Heli
Joseph
Jesus
There are other differences in the two lists besides the names of the forebears of Jesus. The genealogy of Matthew works forward in time. It starts with Abraham, and lists 42 generations to Jesus. This lists ends with the names of the Holy Family, born of Jacob who ‘begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ’. The genealogy of Luke works backwards in time. It traces the ancestry of Jesus ‘the son of Joseph’ through 75 generations, as far as Adam. As indicated, the Jesus of this blood-line is described by Luke as ‘being, as was supposed, the son of Joseph, which was the son of Heli.
What precisely did Luke mean by the strange ‘as was supposed’. It is unlikely that someone who had undertaken to describe 75 generations should flounder at the very first. Was he inserting this parenthesis to emphasise the miraculous nature of the birth of Jesus from the womb of a virgin?
The named father Joseph, might well be supposed to be the father, by those not familiar with the mystery of the Virgin birth.
Furthermore; the stories told by Matthew and Luke cannot be reconciled to a single historical sequence. The two stories relate not only to two different births, but also to two different times. A study of the sparse historically backgrounds given by the two Gospel writers demonstrates that they were dealing with two different events that occurred months, and perhaps even years apart. Luke records the birth of his Child as taking place under Quirinius, while Matthew records the birth of his Child as under Herod.
In his Gospel, it is evident that Matthew is intent of emphasising the notion of Kingship in the birth of Jesus : The Kingly Solomon Jesus.
The story told by Luke is less adventurous, suggesting a tale of domestic stability within a single location, a life more usual for a peasant than a king : The Nathan Jesus.
Here it is illustrated that the Solomon Jesus is always portrayed sitting on Mary’s lap. He never touches the ground. He features the star-following Magi and the star itself. Whereas the Nathan Jesus was laid in a manger characterised by the presence of animals and the earth-tending shepherds.
These two schema offer for contrasting the humility and devotional; the splendid grandeur befitting a king and the earthly man. This contrast, drawn between heaven (star) and earth (shepherd and animals) is a symbolic representation of the duality inherent in the unique being of Christ. The redeemer of mankind was the Son of God, who had descended from cosmic heights. To fulfil his mission, he had to take upon himself an earthly body, and a destiny which reflected his role as both king and priest. The star may be seen as a symbol of his divinity, while the bull (shown at the crib and likened to Mithras, and Taurus (earth) may be taken as a symbol of the earthly part of his nature.
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I will stop here although it is the beginning. There is so much art plates that enrich this manuscript and I list these below, deserved, to enhance a subject that is highly enhanced.
Further does need to be posted from this text; the lives of the Two Jesus children and the merging into the Christ. This has been a formidable task in the extraction alone and it is still not concluded. There were initiation rites for the Christ to undertake and these rites were from the East, in Egypt and in Britain.
To conclude this extract, in relation to the research not included here, it has been said that there are Two Jesus’ who become One Christ, Two Josephs and Two Mary’s.
I welcome any comments.
Notes:
The Gospel of Thomas the Israelite Philosopher (distinguished from the Gospel of Thomas; a collection of sayings of Jesus) see Helmut Koester Ancient Christian Gospels 1990.
Pistis Sophia Gnostic text 3rd century AD scripted in a Theban dialect of Coptic part of the Codex Askewianus acquired by the British Museum in 1785.
Example of Artwork depicting the Two children:
Raphael’s Madonna de Duca di Terranvova 1504
Leonardo di Vinci Virgin of the Rocks c1483
Bernardino dei Conti c1500 Three Children
(this artwork includes John the Baptist as the third child)
Michelangelo The Sistine Chapel Ceiling, fresco of Holy Family lunette,
Zechariah on the Sistine Chapel.
Raphael’s Madonna della Seggiola
Crisofano Robetta Maddonna with Two Children
Nicoletta da Modena Two Children with Cross
Nicol di Pieto Virgin with Child
Tilman Riemenschneider Rosenkranz Madonna.
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