CHRISTIANITY
There is nothing in the principles of Theosophy which is at all in opposition to the true primitive Christianity, though there may be statements which cannot be reconciled with some of the mistakes of modern popular theology. This modern theology attaches immense importance to texts; in fact it appears to me to be based upon one or two texts almost entirely. It takes these and gives to them a particular interpretation, often in direct opposition to the plain meaning of other texts from the same bible. Of course there are contradictions in the Christian scripture just as there must necessarily be in any book of that size, the various parts of which were written at such widely separated periods of the world's history, and by people so unequal in knowledge and in civilization.
It is impossible that all the statements made in it can be literally true, but we can go back behind them all, and try to find out what the original teacher did lay before His pupils. Since there are many contradictions and many interpretations it is obviously the duty of a thinking Christian to weigh carefully the different versions of his faith which exist in the world, and decide between them according to his own reason and common-sense.
Every Christian does, as a matter of fact, decide for himself now; he chooses to be a Roman Catholic, or a member of the Church of England, or a Methodist, or a Salvationist, though each of these sects professes to have the only genuine brand of Christianity, and justifies its claim by the quotation of texts. How then does the ordinary layman decide between their rival claims? Either he accepts blindly the faith which his father held, and does not examine the matter at all, or else he does examine it, and then he decides by the exercise of his own judgment.
If he is already doing that, it would be absurd and inconsistent for him to refuse to examine all texts, instead of basing his belief only upon one or two. If he does impartially examine all texts, he will certainly find many which support Theosophical truth. He will find also that the creeds can be rationally interpreted only by Theosophy. Of course in order to make an intelligent comparison between these different systems it will be necessary for him to make some enquiries into the history of his own religion, and to see how the Christian doctrine came to be what it now is.
He will find that in the early Christian Church there were three principal divisions or parties. There were first of all the Gnostic Doctors or teachers, wise and cultured men who held that the Christian Church had its system of philosophy of the same nature as the great Greek and Roman systems which existed at that time. They said that this system, while thoroughly comprehensive and very beautiful, was difficult to understand, and therefore they did not recommend its study to the ignorant. They spoke of it as the Gnosis or knowledge — the knowledge which was possessed by those who were full members of the church, but was not given out to the world at large, and not even told to the more ignorant members of the church while they were in that preliminary stage when they could not receive the sacraments.
Then there was the second division, a body of respectable middle-class people, who troubled themselves not at all about the philosophy, but simply were content to take the words of the Christ as their guide in life. They used as a sacred book a collection of His sayings, some leaves of which have recently been discovered by antiquarians.