Monday, July 19, 2010
Bart Ehrman in his book “Jesus, Interrupted” [HarperCollins, NY, 2009, Page 117] recounts this section supposedly from a heretical Christian sect, the Phibionites, in a work, The Greater Questions of Mary, as presented by Epiphanius in The Panarion (book 26):
Jesus takes Mary [Magdalene] up to a high mountain and in her presence pulls a woman out of his side…and begins having sexual intercourse with her. When he comes to climax, however, he pulls out of her, collects his semen in his hand, and eats it, telling Mary, “Thus must we do, to live.” Mary, understandably enough, faints on the spot.
While Ehrman was making a point about how some early writers created works to disparage their perceived enemies, the bizarre anecdote he cites confirms, in a strange way, the Morton Smith tenet that Jesus had a secret rite he used to seduce young men.
Further, alchemists thought semen was the “elixir of life” and used it in their experiments.
The idea that semen absorbed by others or from one’s own ejaculation could sustain life or enhance it is analogous with Gandhi’s practice of drinking his own urine, to recapture the minerals therein.
The hidden or subliminal elements in Gnosticism of such Jesus-like perversions is obvious to those familiar with Gnostic literature.
The eating of Christ’s body and drinking of his blood (the combined gesture) is a sanitized, metaphorical version of the semen dictum.
That Jesus and members of the early Church(es) engaged in such pagan rites accentuates a belief by an erudite friend of ours, Shane Johns, that the early Church and Jesus, himself, was a creation of Greek and Roman literateurs, for what reason, we’re not sure.
Nevertheless, it becomes clearer and clearer that Jesus apparently indulged in activity that present-day Christians would find appalling if they were aware of the alleged activity.
And, more importantly, the Roman Catholic Church has hidden the evidence for (or branded it heretical) such inflammatory behavior by Jesus.
Bart D. Ehrman's web-site