44 



THE REV. J. J. B. COLES^ ON THEOSOPHY. 



connection with the Cross of Christ, by which He triumphed 

 over and led captive all the hosts of evil principalities and 

 powers in heavenly places, far transcend all the " deep things 

 of Satan " with which Theosophy is so replete. 



The exaltation of the Lord Jesiis Christ, the Lord of Glory, 

 to a sphere and throne far above all principalities and powers 

 is the answer of the enlightened Christian, the true " teleios," 

 the real initiate," who knows that the " seven spheres " of 

 the Theosophist, to the fifth of which only ("Nirvana") he 

 hopes by a long process of reincarnations to attain, do not 

 reach to that sphere, " far above all the heavens," where He is, 

 who glorified God by His death and put away sin by the 

 sacrifice of Himself, who redeemed us by His precious blood, 

 and who is soon coming to transform us and to call us away to 

 be in the same glory in heavenly places on high, in the Father's 

 Home with Himself. (Phil, iii, 19, 20 ; i Tim. iii, 16.) 



He whom Theosophy would dishonour by placing Him on a level 

 with Buddha, Krishna and Confucius, is the Amen, the Faithful 

 and True Witness, the Beginning of the Creation of God, w^ho 

 from that sphere of Love and Light and Glory encourages 

 each and every one who loves His appearing by the promises: 

 " To him that overcometh will I give to eat of the Tree of 

 Life which is in the Paradise of God. Hold fast that which 

 thou hast that no one take thy Crown. To him that over- 

 cometh will I grant to sit down with Me in My throne, even 

 as I overcame and am sat down with My Father in His 

 throne." 



The True ''Logos." 



Holy Scripture teaches that Christ is the Logos by Whom 

 this world was created, and that by Him were all things made, 

 that are in heaven, and that are in earth — visible and invisible, 

 whether they be thrones or dominions, or principalities, or 

 powers : " All tilings were created by Him and for Him, and 

 He is before all things and by Him all things consist." Coloss. 

 i, 16-18. 



Professor W. E. Inge points out in his Personal Idealism and 

 Mysticism in the chapter on the Logos-Christology, p. 52, that 

 St. Paul avoids the use of the actual word " Logos," while he 

 gives us in his doctrine of Christ all that the word contains. 

 Professor Inge has no suggestion as to the reason why the 

 Apostle avoids using " Logos." The true explanation seems to 

 be this. — The Apostle John's writings refer especially to the 

 coming of the true Logos into this Cosmos — which is, therefore, 



