“CHRIST, THE FIRSTBORN OF ALL CREATURES”

With these words, Paul of Tarsus declares that the cosmic Christ, the Word, the Logos, is a creature. It is the first cosmic, non-human creature emanating from the Divinity. It is not the Divinity, so much so that Jesus himself claims that the Divinity, which he calls “Father”, is greater than he.

For over 2000 years, philosophers and theologians have debated whether Christ is God or not. And until now, they didn't reach an agreement.

Why not? Because they confuse God with Divinity.

The councils defined Christ as God and excommunicated all who denied this affirmation. Still, they did not establish a clear difference between God and the Divinity, trying to avoid the idea of polytheism by resorting to the “Trinity”, of which Christ would be the second person.

The enigma does not exist in reality, and sacred books establish compatibility between God and the creature. Christ is God and is a creature. Nor did Christ Jesus and his disciples claim that Christ was the Divinity. Jesus explicitly denies his identity with the “Father” (Divinity): “The Father and I are one, the Father is in me, and I am in the Father, but the Father is greater than I.”

If he had not said that the Father is greater than he is, one would think that he would have equalled the Divinity. But he expressly denies his identity with the Divinity, despite claiming to be God.

Using an illustrative comparison: a living being can say; I'm in life, and life is in me, but I'm not the life; I'm just a living being; the life is infinitely bigger than me.

God is an emanation of the Divinity, but It is not the Divinity.

The theologians' difficulty arises from the fact that they professed Mosaic monotheism, whereas Christ speaks in terms of cosmic monism. The Gospel is essentially monistic, as indeed are all great geniuses and mystics; all finite is in the Infinite (Cosmic Potencies, Universal Divinity), but no finite, not even the total of the finite, is the Infinite. There is no place for a personal Divinity in monism because all personality is necessarily finite, whereas Divinity is infinite and impersonal. Hence, It is infinitely beyond any personality. A personal God cannot be the infinite Divinity.

The logic of sacred books is absolute, while theologians suffer from a deplorable lack of reason, which is the basis of all confusion about Christ.

The entire Christology of the inspired books becomes comprehensible when a sharp distinction is made between God and Godhead.

The wisdom of Eastern philosophy has been making this distinction for millennia: Brahman is the Divinity, while Brahma, Vishnu and Shiva are God, individual emanations of the Universal Divinity.

When Jesus, quoting a passage from the Old Testament Bible, says to the Jews: “Ye are gods,” he takes the word God in the sense of creature.

Christ, according to John, is the "Only Begotten of the Father" (of the Universal Divinity); it is the creature God. According to Paul of Tarsus, Christ is the firstborn of all creatures, the first God or emanation from the Divinity. The Christ-Logos is the only “begotten”, or son, emanation of the eternal Universal Divinity. Other creatures, including men, are Christ created but not directly created by the Divinity; the begotten of the Divinity is one, the Christ created are many.

The Greek text of the fourth Gospel explains that: “In the beginning was the Logos (Christ, Word) and the Logos was with the Divinity, and the Logos was God.” In Greek, when using “Theos” without an article, one must understand a God; when using “ho-Theos” with a definite article, one must understand the unique Divinity.