Were Essene concepts and rituals incorporated into Christianity

Were Essene concepts and rituals incorporated into Christianity Presented by David Ramati This essay will investigate the Essene community’s effect on early Christianity in Palestine and the impact the Essene culture had on Christian ceremonies. In his article published in the Jerusalem Most of 13 July, Dr. Moshe Dann argues that both the Early and Christian communities were essentially communes and some texts were similar. In support of his argument, he quotes the gospels and compares them to the language found in the Dead Sea scrolls. In Luke 1:31-35, an angel tells the Virgin Mary, “And now you will conceive in your womb and bear a son, and you will name him Jesus. He will be great and will be called the son of the Most High, the son of God.” In the Dead Sea Scroll 4Q 246), “He will be called great, and he will be called Son of God, and they will call him Son of the Most High. He will judge the earth in righteousness…and every nation will bow down to him.” In his article, Dann argues that both communities divide the world into forces of good and forces of darkness (light and dark). This world concept is echoed in the Essene rule of the community, number 3. However, while raising exciting similarities, Doctor Dann has not proven that the Essenes directly affected rituals incorporated into Christian ceremonies, with the possible exception of the last supper. The Last Supper was a meal prepared with unleavened bread and wine similar to what was recorded in the Dead Sea Scrolls describing a holy meal of bread and wine which will be eaten at the end of time with the Messiah. In exploring Dann’s theory, this essay will do further research to answer the primary question of which Essene concepts and rituals were incorporated into Early Christian ceremonies. Josephus writes that the Essenes believed that all things come from God and that the soul is eternal. They strive for righteousness rewards, and while they did not offer sacrifice in the temple, they did send dedications. They sacrifice in private. They survived on husbandry (care, cultivation, and breeding animals). All things were held in common (communism?), the rich man having no more than the poor man. During the time of Josephus, 4000 men were living in the community. They were celibate, did not take wives, and owned no servants or slaves. Josephus Flavius, the complete works of Josephus, The Antiquities of The Jews, Translated by William Whiston, Kregel Publications, Grand Rapids, MI 49501, Book 18, chapter 1:9, pp 586-587) Philo goes into much greater detail. Many of his observations can be found in “Christianity from the Early Church to the officially recognized Roman Church organization.” To summarize this seven-page report on the Essenes, Philo maintains: The Essenes forsake filial relationships (11. 2) and replace such feelings with virtue and love of gentleness and humanity. They have no children or other minors in their communities, but all are men with no bodily passions and thus enjoy true liberty. (11.4) There is no ownership of houses, flocks, farms, or slaves, but everything is contributed to the common good of the community. (11.5 – 11.6) The members rise early and work until sunset, convinced that hard work is pleasing to both soul and body, and each one works according to his ability and receives according to his needs. (11.7 -11.9) All means are communal and simple, as are their mode of dress, which is universal. If one is sick, he can get a cure from the common resources. They will never marry and consider women deceitful by nature and tend to provoke men to acts of violence. (11.9-11.18) The works of Philo, Translated by C.D. Yonge, 2013 Hendrickson Publishers Marketing, LLC, Peabody, Massachusetts, XII. (75) 11-87, The Nazreen Way of Essenic studies argues for the similarity of the Essene theology and the Christian doctrines. Some examples are: (Philo) the first duty is to seek the kingdom of God. This Essene example is paralleled by Mt 6:33 and Luke 12:31, where it is written to seek first the kingdom of God. Further, the Essenes denied amusements and pleasures of the senses (Philo), paralleled by (Mt. 6:19), which recommends not to lay up treasures on earth. As Josephus wrote, “they do not buy or sell among themselves but give freely to those in need,” paralleled by (Acts 2:45) “And parted them (their goods) to all men as every man had a need.” Eusebius quoted Philo as saying they left their mothers, brothers, property, and siblings. In Luke 14:26, 33, we find that Jesus said, “Whosoever forsaketh, not father and mother, house and lands, cannot be my disciples.” This comparison is one of 61 parallels from the New Testament. List of Commonalities 1. The Essenes believed and taught it was their first duty to seek the kingdom of God and his righteousness (Philo). Seek first the kingdom of God, and his righteousness, and all else shall be added (Mt 6:33; Luke 12:31). 2. They abjured all amusements, all elegances, and all pleasures of the senses (Philo). Forsake the world and the things thereof. 3. They lay up nothing on earth but fix their minds solely on heaven (the kingdom of God). Lay not up treasures on earth. (Mt 6:19) 4. They, having laid aside all the anxieties of life and leaving society, make their residence in solitary wilds and in gardens (Philo). They wander in deserts, and in mountains, and in dens, and in caves of the earth (Heb 11:38). 5. They neither buy nor sell among themselves but give of what they have to him that wanteth (Josephus). And parted them (their goods) to all men as every man had need (Acts 2:45). 6. They utilized baptism, not animal sacrifice, as a mode of repentance for the remission of sins. And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; (Luke 3:3) 7. They forsook father, mother, brothers and sisters, houses, and lands, for their religion (Eusebius quoting Philo). Whosoever forsaketh not father and mother, houses and lands, cannot be my disciples. (Luke 14:26, 33) 8. They are being sometimes called monks was owing to their abstraction from the world (Eusebius). They are not of the world, even as I am not of the world (John 17:16). 9. They were called Ascetics because of their rigid discipline, their prayers, fasting, self-mortification, as they made themselves eunuchs (remained chaste). There be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake. (Mt 19:12) 10.They maintained a perfect community of goods, and an equality of external rank. Whosoever will be chief among you, let him be your servant (Mt 20:27). 11. They had all things in common and appointed one of their number to manage the common bag. And had all things in common (Acts 2:44; Acts 4:32). 12.They detested all ornamental dress and considered it vanity of heart. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, and putting on of apparel (1 Peter 3:3). 13. They would call no man master. Be not called Rabbi, for one is your Master (Mt 23:8) 14. They said the Creator made all mankind equal. God hath made of one blood of all them that dwell upon the earth. 15. They renounced oaths, saying, He who cannot be believed without swearing is condemned already. But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation. (James 5:12) 16. They would not eat anything which had blood in it, or meat which had been offered to idols. Their food was hyssop, and bread, and salt; and water their only drink. That ye abstain from meat offered to idols, and from blood (Acts 15:29).17. They took nothing with them, neither meat or drink, nor anything necessary for the wants of the body. Take nothing for your journey; neither staves nor scrip; neither bread, neither money, neither have two coats apiece. 18. They expounded the literal sense of the Holy Scriptures by allegory. ( Symbolic representation) Which things are an allegory. (Gal 4:24.) 19. They abjured the pleasures of the body, not desiring mortal offspring, and they renounced marriage, believing it to be detrimental to a holy life. They that shall be counted worthy of that world and the resurrection neither marry nor are given in marriage. (Mt 22:30, Luke 20:35) The unmarried careth for the things of the Lord (1 Cor 7:32). 20. They strove to disengage their minds entirely from the world. If any man love the world, the love of the Father is not in him. (1 John 2:15) 21. They provide not for future subsistence, devoting themselves to the Lord. Take no thought for the morrow, what ye shall eat and drink. (Matt 6:34) 22. They were ashamed to give the body sustenance, regarding it as a prison. Who shall change our vile bodies? (Phil 3:21) 23. They spent nearly all their time in silent meditation and inward prayer. Men ought always to pray. (Luke 18:1). Pray without ceasing (1 Thess 5:17). 24. They vowed perpetual chastity and poverty, believing the poor were the Lord's favorites. Blessed be ye poor (Luke 6:20). Hath not God chosen the poor? (James 2:5). 25. They devoted themselves entirely to contemplation in divine things. Mediate upon these (divine) things; give thyself wholly to them (1 Tim 4:15). 26. They fasted often, sometimes tasting food but once in three or even six days. Christ's disciples fasted often. Fasting is mentioned over fifty times in the A.V. (2 Cor 11:27; 5:34). 27. They offered no sacrifices, believing that a serious and devout soul was most acceptable. There is no more offering for sin (Heb 10:18). 28. They believed in and practiced baptizing the (spiritually) dead.  Else what shall they do which are baptized for the dead (1 Cor 15:29). 29. They gave a mystical sense to the Scriptures, disregarding the letter. The letter killeth, but the spirit maketh alive (1 Cor 3:6). 30. They had many mysteries in their religion which they were sworn to keep secret. To you it is given to know the mysteries of the kingdom; to them it is not given (Mt 13:11). Great is the mystery of godliness. (1 Tim 3:16) 31. They taught by metaphors, symbols, and parables as not to reveal their inner teachings. Without a parable spake he not unto them. (Mt 13:34) 32. They had in their churches, bishops, elders, deacons, and priests. Ordain elders in every church (Acts 14:23). Deacons (1 Tim 3:1). 33. They would often sing psalms when assembled together. Teaching and admonishing one another in psalms (Col 3:16). 34. They healed and cured the minds and bodies of those who joined them. Healing all manner of sickness (Mt 4:23). 35. They practiced certain ceremonial purifications by water. The accomplishment of the days of purification (Acts 21:26). 36. They were clothed in white garments. Shall be clothed in white garments (Rev 3:4). 37. They disbelieved in the resurrection of the external body. It is sown a natural body, it is raised a spiritual body (1 Cor 15:44) 38. They were the only sort of men who lived without money and without women (Pliny). The love of money is the root of all evil (1 Tim 6:10). Christ's disciples traveled without money or scrip and eschew the lusts of the flesh. 39. They practiced the extremist charity to the poor. Bestow all thy goods to feed the poor (1 Cor 13:3). 40. They were skillful in interpreting dreams, and in foretelling future events. Your sons and daughters shall prophesize and your old men shall dream dreams. (Acts 2:17). 41. They believed in a paradise, and in a place of never- ending lamentations. Life everlasting (Gal 8:8). Weeping, wailing, and gnashing of teeth (Mt 13:42) 42. They affirmed, says Josephus, that God foreordained all the events of human life. Foreordained before the foundation of the world (1 Peter). 43. They believed in Mediators between God and the souls of men. One Mediator between God and men (1 Tim 2:5). 44. They practiced the pantomimic representation of the death, burial, and resurrection of God —Christ the Spirit. With respect to the death, burial, resurrection of Christ, see 1 Cor 15:4. 45. They inculcated the forgiveness of injuries. Father, forgive them; for they know not what they do (Luke 23:34). 46. They disapproved of war between brothers. If my kingdom were of this world, then would my servants fight (John 18:36). 47. They inculcated obedience to magistrates, and to the civil authorities. Obey them which have the rule over you (Heb 13:17; 26:65). 48. They retired within themselves to receive interior revelations of divine truth. Every one of you hath a revelation (1 Cor 14:26). 49. They were scrupulous in speaking the truth. Speaking all things in truth (2 Cor 7:14). 50. They perform many wonderful miracles. Many texts teach us that Christ and his apostles did the same. 51. They put all members on the same level, forbidding the exercise of authority of one over another. Christ did the same (Mt 20:25; Mk 9:35). 52. They laid the greatest stress on being meek and lowly in spirit. Blessed are the meek: for they shall inherit the earth. (Mt 5:5; 9:28) 53. They commended the poor in spirit, those who hunger and thirst after righteousness, and the merciful, and the pure in heart. For proof that Christ did the same, see Mt. 54. They commended the peacemakers. Blessed are the peacemakers. (Matt 5:9) 55. They performed cures, as signs and proof of their faith. Christ's disciples were to cast out devils, heal the sick, and raise the dead as signs and proof of their faith (Mk 16:17). 56. They sacrificed the lusts of the flesh to gain spiritual happiness. You abstain from fleshly lusts (1 Peter 2:11). 57. They broke bread as a ritual. He (Jesus) took bread, and gave thanks, and brake it (Luke 22:19). 58. They were wont to sell their possessions and their substance and divide among all according as anyone had need so that there was not one among them in want, even as it is related in the Acts of the Apostles (Eusebius). For whoever, of Christ's disciples, were owners of estates or houses, sold them, and brought the price thereof, and laid them at the apostles' feet, and distribution was made as everyone had need. So, Philo relates things exactly similar of the Essenes. Neither was there any among them that lacked, for as many as were possessors of lands or houses sold them and brought the price of the things that were sold (Acts 4:34). 59. They enjoined, doing unto others as you would have them do unto you. The Confucian golden rule, as taught by Christ. 60. They considered (all) men and women to be equal. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Gal 3:28) 61. They enjoined the loving of enemies (Philo). Love your enemies. (Matt 5:44, Luke 6:27) Neither Josephus living in Judea nor Philo in Alexandria speak of Christianity. Still, both describe a remarkably similar religion in doctrines and moral precepts. The Nazarene Way of Essenic Studies, Essene and Christian Parallels and Commonalities, Essene and Christian Parallels and Commonalties (thenazareneway.com) In his critical review of Simon J. Joseph’s, Jesus, the Essenes, and Christian Origins: New Light on Ancient Texts and Communities, Baylor University Press, 2018, M.O. Wise refers to several interesting parallels which are noted in Joseph’s works Wise is particularly interested in Chapter 3 of Joseph’s study, entitled “The Anointed Prophet,” regarding Qumran messianism and Jesus. Wise focuses on the scroll 4Q521, which, Wise argues, contains phraseology and concepts similar to the Gospel statements about Jesus. For instance, Matthew 11:4-5 and Luke 7:22 do reflect written traditions with Essenic text 4Q21, Wise further argues, was a source for evolving Christian traditions about Jesus. Wise refers to Joseph’s 4th Chapter wherein Joseph finds that five important legal topics are similar: divorce, Sabbath law, temple sacrifices, celibacy, violence, and nonviolence. Joseph concludes the analysis in a short concluding chapter that answers the following questions: “Was the historical Jesus influenced by the Essenes?” The answer, “Yes.” “Was the Jesus movement influenced by the Essenes?” The answer, “Yes.” “Did the early Jesus movement develop in ideological proximation and relationship to the Essenes?” The answer is “Yes.” (p.164, Chapter 4, “The Eschatological Teacher”). Wise, M. O. (2019). Jesus, the essenes, and christian origins: New light on ancient texts and communities. Journal of the Evangelical Theological Society, 62(2), 390-393. Retrieved from https://search.proquest.com/scholarly-journals/jesus-essenes-christian-origins-new-light-on/docview/2263275567/se-2?accountid=14546 (pp 390- It is clear that the Essenes influenced the Early Christians in terms of moral behavior. Much of what was written in the Gospels were restatements of the Essene moral codes. As the Church developed, it can reasonably be assumed that this, in time, evolved into a base for church rituals. The Last Supper is undoubtedly an example. Professor Flusser argues that should the theory that the Sacrament of the Eucharist is Essenic in origin be accepted, then another question needs to be addressed: does this mean that Jesus’s last supper in Jerusalem was in actuality n Essenic ceremony? Professor Flusser further argues that in Judaism, the feast day benedictions are said over a cup of wine while the bread is kept covered. The Professor explains that banquets were held on small mobile tables in antiquity, and the bread was served after the wine. Flusser points out that the Essene ceremony always started with the blessing over the bread and then the wine (Manual of Discipline VII, 4-6). Moreover, The Rule for all the Congregation II, 18-20 contrasts the Jewish custom of placing the wine before the bread. Thus the order of the Sacrament of the Eucharist, i.e., bread before wine. According to Mathew and Mark, Jesus blessed the cup and only after that blessed the bread; however, Luke seems to have a slightly different version. In Luke 22:14-19, Jesus did not drink from the cup but gave it to the disciples to share and then blessed and distributed the bread. Professor Flusser concludes that Luke’s description is more or less accurate and that Jesus followed the common Jewish custom of blessing the wine before the bread. At the same time, the Essene influence was prominent in many Christian communities (bread before wine). Flusser argues that wine may not have been essential. Flusser further contends that reading the Acts of the Apostles (2.46), they would attend the temple, breaking bread in their homes, and no wine was mentioned. History does not answer what form the Eucharist took for the celebrations in the new churches in Palestine. Professor David Flusser is a Professor of Judaism of the Second Temple period and early Christianity at the Hebrew University of Jerusalem, The Last Supper, and the Essenes by David Flusser https://articles.etrfi.info/?p=19( pp 1-2) Flusser notes that the Early Hellenistic Churches followed the Essene order of blessing the bread first and then the wine. Furthermore, the Professor points out that in the Churches that Paul visited during his ministry, he adopted the Essene order of bread first, followed by wine. In conclusion, the Professor maintains that in any event, this Christian communal meal, bread before wine in the Essenic tradition, became the Eucharist of the Church. Professor David Flusser, The last supper, and the Essenes, (pp 3-5) Regarding the questions asked at the beginning of the essay, the teachings and examples set by the Essene community had a real and lasting effect on the Early Christian community. They served as a moral compass that allowed the lay members of the new movement to transition and evolve into the Church. Concerning the Essenes’ effect on Christian Sacraments, it is generally agreed that the Holy Church was based on seven Sacraments of Baptism, Confirmation, Penance, the Eucharist, Sacred Orders, Holy Matrimony, and Extreme Unction While many Sacraments were evolving, the Essene influence can undoubtedly be seen in Baptism and the Eucharist. In keeping with the spirit of the Essenes. The Augustinian cleric Hugo of St. Victor (1096-1141) characterized the sacraments as outward and visible signs of an inward and spiritual grace. The Church was built on the solid foundations of both the Essenes and the apostles’ fantastic work; foremost among them was Saint Paul