Un excelente comentario de J.J. Hurtak y Desiree Hurtak acerca de los últimos descubrimientos de textos coptos que hablan sobre la "esposa" de Cristo.
Jesus said: “My wife: Is she really?
A recently discovered and claimed 4th century text (301-400 AD) translated by Karen L. King, touted by the media as the proof of Jesus’ marriage on the basis of a fragment of Coptic document, has reopened a very old question, “Was Jesus married?” Regardless of what some contemporary scholars write in the Harvard Theological Review or popular news, let us examine the larger Coptic (Christian Egyptian) literary tradition from which this document originates. The teaching of Christ being “wedded” or having a “wife”, must be seen within the “context of meaning” where Coptic Gnostic thinkers use the terms of “Christ,” “woman,” “marriage,” and purpose of the Jesus’ mission or “birth” to demonstrate a divine-human union of two different natures. Here, we believe that one has to interpret marriage raised to a higher level of not a woman, such as Mary Magdalene, but all of the congregation on earth or in the heavens needs to be considered as the “wife” or “bride”!
Several words are said in the Bible (e.g., Isaiah 54) such as, Israel was owned as a “wife”, or “the bride”; these words represent the “wife of the Lord”. No one considers “wife” in this context to be a single person who was married to Jesus. Likewise, the Coptic meanings are considerably more expansive in their philosophical meaning than those perceived by modern Judaeo-Christian thinkers and other secular writers of the past and today who measure language context in terms of humanistic meanings that are “outside” of Coptic Christian philosophy.
This text is clearly a commentary on higher thought and since only a few words of the line is question are known, we have no idea of what the rest of the words might be. It could be for instance Jesus said: “My wife, a holy man, would acknowledge is a servant of God”. The previous lines of the discovered document are more clearly poetic statements similar to those found in The Gospel of Thomas (Verse 101) where it says:
(101) <Jesus said,> "Whoever does not hate his father and his mother as I do cannot become a disciple to me. And whoever does not love his father and his mother as I do cannot become a disciple to me. For my mother [...], but my true mother gave me life."
It is clear to most scholars that Jesus is not speaking of Mary his mother, but is distinguishing the difference between the human mother and the spiritual mother.
Coptic Christian Gnostics saw Jesus as the pre-existent “Christ” who came into human existence without the normal sexual union of conception between two human parents. It was the Divine Holy Spirit who gave birth to Jesus by the “overshadowing” of Mary (Gospel of Matthew). Likewise, although there was a closeness to Mary Magdalene, the term “wife” would have best represented all of us, as well as the presence of the Holy Spirit. We see in the priceless Coptic literature of The Gospel of Thomas (first century AD) , the Gospel of Mary and the Pistis Sophia literature (of the 2nd-3rd centuries AD), the concept of unification relating to a marriage directly to the Spirit, the higher nature, which makes the Christ event significant in history.
In Coptic philosophy and theology, the argument for the Christ figure simply to incarnate for a brief time in Jesus and take a human wife as common for many Jewish teachers in the Near East is a mundane reversal of the significance of the “Christ birth”, which was to elevate humanity to a higher plane of existence. It was commonplace in the East for great teachers to be divinely incarnate and never marry and Jewish men at the time need not marry young. This document comes at a time when the Church, and especially theologians, are trying to secularize and modernize the concept of Jesus to make him more human because they fail to understand the concept of the Christ and Jesus being united as one.
From Dr. J.J. Hurtak’s direct experience, Jesus was the physical manifestation from a higher plane. He was the “Christed” man-Spirit, and we, as his “wife,” connect with the “Christed” woman-Spirit partnership that exists in the “marriage invitation.” As the bride for the bridegroom our transformed spiritual life allows us to share with him in the heavens (Revelation of John the Divine, chapters 4-19).
The Christ event of Jesus’ birth has given to humanity the greatest event possible, the power to realize that the “evolution of the spirit” does not stop with earth and the material paradigms. This makes us capable of living within the perspectives of the future life and of increasingly creating more divine relationships, reshaping the material facts of life into higher levels of creativity. We need to remain focused not only on the world around us, but on future worlds, which can be influenced in the widest sense by work or marriage to the ’dynamic’ of “the Holy Spirit.”
For those interested in the ancient scrolls of the life of Jesus and Mary Magdalene, especially her position in Coptic literature, please see the Coptic texts we have translated and commented on in our books, The Gospel of Mary [Magdalene] (2008), and The Pistis Sophia, Text and Commentary (1999), as well as the Divine Mother DVD (2007) available at www.keysofenoch.org
— Drs. J.J. and Desiree Hurtakhttp://www.hds.harvard.edu/faculty-research/research-projects/the-gospel-of-jesuss-wifehttp://news.hds.harvard.edu/files/King_JesusSaidToThem_draft_0917.pdf