LITMIR.BIZ

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great numbers of them had been killed and wounded.

      CHAPTER VI.

      MESSIANIC EXPECTATIONS AND ORIGIN OF CHRISTIANITY

      The Messianic Hope – Various Conceptions of the Expected Messiah – The Essene Idea of the Kingdom of Heaven – John the Baptist, his Work and Imprisonment – Jesus of Nazareth continues John's Labors – Story of his Birth – His Success – His Relations to Judaism and the Sects – His Miraculous Healing of the Sick and Exorcism of Demons – His Secret Appearance as the Messiah – His Journey to Judæa – Accusations against him, and his Condemnation – The First Christian Community and its Chiefs – The Ebionites – Removal of Pilate from Judæa – Vitellius, Governor of Syria, favors the Judæans.

28–37 C. E

      While Judæa was still trembling in fear of some new act of violence on the part of the governor, Pontius Pilate, which would again afflict the country with disturbances and troubles, a strange event occurred. At first but little heeded, it soon acquired, through the singularity of its origin and many favorable attendant circumstances, a considerable degree of notoriety. So great were the strides this movement rapidly made to influence and power, that radical changes were produced by it and new paths opened in the history of the world. The time had come when the fundamental truths of Judaism, till then thoroughly known and rightly appreciated only by profound thinkers, were to burst their shackles and go freely forth among all the people of the earth. Sublime and lofty views of God and of holy living for the individual as well as for the state, which form the kernel of Judaism, were now to be disseminated among other nations and to bring them a rich and beneficent harvest. Israel was now to commence in earnest his sacred mission; he was to become the teacher of nations. The ancient teaching about God and religious morality was to be introduced by him unto a godless and immoral world. Judaism, however, could gain admission into the hearts of the heathens only by taking another name and assuming new forms, for with its old designation and distinctive features it was not generally popular.

      It was due to the strange movement which arose under the governorship of Pilate that the teachings of Judaism won the sympathy of the heathen world. But this new form of Judaism, altered by foreign elements, became estranged from and placed itself in harsh antagonism to the parent source. Judaism, which had given birth to this new manifestation, could take no pleasure in her offspring, which soon turned coldly from her and struck out into strange, divergent paths. This new power, this old doctrine in a new garb, or rather this Essenism intermingled with foreign elements, is Christianity, whose advent and earliest course belong to the Judæan history of this epoch.

      Christianity owed its origin to an overpowering, mysterious feeling which reigned among the better classes of the Judæan nation, and which became daily stronger as their political position became more and more intolerable. The ever-recurring evils brought on them by the rapacity of their Roman rulers, the shamelessness of the Herodian princes, the cowardice and servility of the Judæan aristocracy, the debasement of the high priests and their families, and the dissensions of rival parties, had raised the longing for the deliverer announced in the prophetical writings – the Messiah – to so great a pitch that any highly-gifted individual, possessed of outward charm or imbued with moral and religious grace, would readily have found disciples, and believers in his Messianic mission. The most earnest thinkers of that time had long regarded the political condition of the Judæans since their return from the Babylonian exile as a temporary or preparatory state, which would only continue until the true prophet arose, and Elijah turned the hearts of the fathers to the children, and restored the tribes of Jacob. When the people, with solemn rites, elected the Hasmonæan Simon as their prince, they decreed that he and his descendants should hold that position only until the True Prophet appeared to assume the royal dignity, and it was only to a scion of the House of David, the Anointed that, according to prophecy, this dignity by right belonged.

      When, consequent upon the wars undertaken by the three powerful leaders, Octavius, Antony, and Lepidus, ostensibly to punish Cæsar's murderers, in reality to introduce a new form of government, the great political convulsion took place in the Roman Empire, and three divisions of the world were laid waste, a Judæan poet in Egypt was foretelling a far different outcome – the destruction of the whole heathen world and the dawn of the "Kingdom of God." In that kingdom a holy king – the Messiah – would hold the scepter. "When Rome shall vanquish Egypt, and govern her, then shall the greatest in the kingdom, the immortal King, arise in the world, and a holy King will come to rule over all the nations of the earth during all time." The Messiah, so confidently expected, was to bring forth quite a new state of things – a new heaven and a new earth. At the coming of Elijah, who was to be the precursor of the Messiah, the resurrection of the dead would take place, and a future world be revealed.

      This ardent longing for the Messiah, and the belief in his advent, swayed all classes of the Judæan nation, excepting the aristocracy and those who clung to Rome. These were satisfied with the present, and anticipated harm rather than benefit from any change. During the short space of thirty years a great number of enthusiastic mystics appeared, who, without any intention to deceive, and bent upon removing the load of care and sorrow that weighed so heavily upon the people, assumed the character of prophet or Messiah, and found disciples, who followed their banner faithfully unto death. But though it appears that every Messiah attracted ready believers, no one was acknowledged as such by the whole nation. The incessant friction between the various communities, and the deep study of the holy books, had awakened a critical spirit difficult to satisfy. The nation was also split into many parties, each entertaining a different idea of the future savior, and rendering it, therefore, impossible that any one aspirant should receive general recognition as the Messiah. The republican zealots, the disciples of Judas of Galilee, pictured the Messiah as delivering Israel from his enemies by the breath of his mouth, destroying the Roman Empire, and restoring the golden era of David's kingdom. The school of Shammai added to this representation of the Messiah the attributes of ardent religious zeal and perfect moral purity. The followers of Hillel, less swayed by fanaticism or political views, expected a prince of peace, who would bring tranquillity to the country itself, and introduce harmony into its relations with all its neighboring states. On one point, however, all agreed: the Messiah must spring from the branch of David; and thus, in the course of time, the expression "Ben David" – the son of David – became identical with the Messiah. According to the prevailing belief, the fulfillment of the Messianic prophecies required the return of the scattered tribes of Israel, richly laden with presents, expiatory offerings from the nations by which they had so long been oppressed. Even the most educated classes, who had felt the influence of Grecian culture, and were represented by Philo, the Judæan Plato, fully believed that the Messianic age was to be ushered in, and pictured it as an epoch of miracles. A heavenly apparition, only visible to the righteous, would lead back from Greece and barbarous lands the exiled and repentant Israelites. The latter would be found prepared for the Messianic time, following the holy life of the patriarchs, and imbued with a sublime and pious spirit, which would prevent them from falling into their old sins, and would surely call down upon them the full grace of God. Then would the streams of former happiness be again replenished from the eternal spring of Divine grace: the ruined cities would arise, the desert become a blooming land, and the prayers of the living would have the power of awakening the dead.

      It was the sect of Essenes that pictured the Messiah and the Messianic time in the most idealistic manner. The great object of their asceticism was to advance the kingdom of heaven (Malchuth Shamayim) and the coming era (Olam-ha-Ba). Their adherence would be granted alone to him who led a pure and spotless life, who renounced the world and its vanities, and gave proofs that the Holy Spirit (Ruach ha-Kodesh) dwelt within him. He must also have power over demons, reject Mammon, and inaugurate a system of community of goods, in which poverty and self-renunciation would be the ornaments of mankind.

      It was from the Essenes that for the first time the cry went forth, "The Messiah is coming! The kingdom of heaven is near!" He who first raised his voice in the desert little thought it would re-echo far away over land and sea, and that it would be answered by the nations of the earth flocking together round the banner of a Messiah. In announcing the kingdom of heaven, he only meant to invite the sinners among the Judæan people to penitence and reformation. The Essene who sent forth this call to the Israelites was John the Baptist (his name doubtless

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