Introduction Some people ask if the ESSENES were really the keepers of the light of truth who walks the earth to spread the teaching of the brotherhood of all, how is it that they were not known or even mention by the bible? The discovery of what is known as the Dead Sea Scrools by the Bedouins early in the spring of 1947 led to discovery of a group of people who make the caves where the scrolls where discovered a part of their community. THe writings of Philo (who lived between 20B.C. and 60 A.D.) Pliny (who lived from about 23 A.D. to 79 A.D.) and Josephus (who was born in Jerusalem about 37 A.D.) began to shed light on who the occupants might have been. When the Jews and Christians came to hate each other due largely to the charge by the Gentile Christians that the Jews were 'Christ-killers,' both sides turned on the ESSENES and eliminated the Essene religious literature from their canonical scriptures as far as possible or prevented its inclusion. The Jews would not let Enoch and similar apocalyptical books be included in their canon because they were too Christian and had been quoted frequently by Christians in support of their new doctrines, and the Christians in turn rejected Enoch later as too Jewish. The Christians ban the Essenian literature because their leaders had considerable difficulty promoting acceptance of their doctrines due to the competing body of Essenian literature that by then had been popular for more than 500 years. For instance, in 381 A.D., the Council of Constantinople adopted the idea of Incarnation, Virgin Birth and Resurrection among the principal dogmas but many of them were based on Essenic beliefs and ideas that Jesus and His disciples had taught thus presbyters and bishops had a hard time in promoting the new doctrines. Thus, the church and its orthodox scholars and clergy prefer to keep the Essenes lost, because their recognition is an extreme danger to the faith. The orthodox Jewish rabbis and scholars refuse to accept the pre-Christian date of the scrolls, agreed upon by other Jewish and the great majority of Gentile scholars after its substantiation by all scientific tests - archaeological, paleographic, numismatic, and carbon-14 radiation because to them the Masoreitic text of the Torah is inviolable. To ask them to doubt the Masoretic text and to accept corrections from older manuscripts that agree with the Septuagint, according to Francis Potter, is to invite scorn. He said that:"They consider the Alexandrian Septuagint text a blasphemous perversion of the Word of God, full of Christian interpolations, ignorant if not malicious." But the eight Enochian manuscripts recovered from Qumram were in Aramaic, and dating before the time of Jesus, so were the manuscripts of the books expunged by the early theologian from the canon to prevent the tracing of Christian dictrines to the Essenes and the Essenic traditions in the last centure the era before Jesus. The manipulation of New Testament writings to hide their derivation from sources outside Christianity had been suspected by scholars before the discovery of the Dead Sea Scrools. One of them, Dr. R.H. Charles, canon of Westminster Abbey, brushed aside possible charges of heresy and wrote in 1914 that the last two centuries were the most fruitful in religious life and thought in the history of Israel. Canon Charles was refuting the claim of orthodox scholars and clergy that the last 200 years before the Christian era were "centuries of silence". He believed that they were hiding something. Canon Charles wrote that no New Testament scholar could understand the New testament as the culmination of the past apart from the literature of the last two centuries B.C. nor could the Jew explain how Talmudic Judaism came to possess its higher conceptions of the future life unless he studied this literature as the sequel of the Old Testament. Forgeries in the Bible Both Luke and the writer of Matthew knew there was no voice from heaven. They knew Mark was Quoting from Psalm 2:7 "thou art my Son; today I have begotten thee. " It was a favorite quotation in New Testament times and quoted vervatim in Acts 13:33 and Hebrews 1:5 and 5:5. The different reading in our bibles today look harmless but few know that it is the foundation of one of the most vulnerable doctrines of the Christian Chuch-the Holy Spirit. Early Christian theologians tampered with the reading when they were removing evidence of the origens of Christianity and abandoning the Adoptionist theory that God merely adopted Jesus through the visitation of the Holy Spirit at his baptism and embracing the dogma of the Virgin Birth, a more acceptable theory to the Gentiles, who were more familiar with it in other religion as proof of deity. And pushing out the Adoptionist theory, the early Christian theologians established the doctrine of the Holy Spirit, the Third Person of the Holy Trinity. The writer of Matthew, writing for the Gentiles in Antioch in the mid-80s A.D., improved on Mark, even Editorialized on it, but he did not question the truth about the voice from heaven at the baptism of Jesus. Luke, a doctor who became a skilled historian, wrote his Gospel and its second part, the Acts of the Apostles, in Caesaria between 83 and 90 A.D.. He could not stand Mark's poor handling of the Greek language, and he recast most of Mark's sentences for better reading. But Luke too, did not question the voice from heaven at the baptism of Jesus.
But the doctrine of the Holy Trinity has no ancient scriptural or traditional authority backing it. The only proof text stating this belief in the union of three persons in one God-Father, Son , and the Holy Ghost- was I John 5:7, For there are three that bear record in heaven, the Father, the Word and the Holy Spirit and these three are one." But these verse was a forgery. It was recognized as a deliberate interpolation by the English revisers of 1881, by Moffatt, Goodspeed and by the editors of the 1952 Revised Standard Version and they all eliminated it. Despite the discovery of the forgery, the King James and the Rheims (Catholic) still carry the spurious verse. The Confraternity (Episcopal Catholic) version also retains it but has a footnote admitting that the verse, "According to the evidence of the manuscripts and the majority of commentators, 7 should not be included, but the "The Holy See reserves to itself the right to pass finally on the origin of the present reading." But the Holy See would never cause the abolition of the doctrine of the Holy Trinity, no matter how spurious they are. For the abolition of these doctrines would lead to the collapse of others, such as the Divinity of Jesus, on which the Christian faith rests. It would be suicide for the Christian Church. It was for the establishment of a new faith supported by holy scriptures that the early theologians had to tamper with ancient Hebrew writings. They also expurgated the work of the Church Fathers (the term used for major Christian writers up to about 600A.D.)of traces of the true beginnings of Christianity to make the life and teachings of Jesus the foundation of the new faith. The product of their effort was the New Testament. In the early ceturies of the Christian era, Jesus was regarded only as a teacher and the Christian movement was known only as the Church of Christ the Lord. When a "scheme of salvation" emerged, roots on the promise of Jesus the teacher to his disciples of a kingdom come. But by the end of the 4th century this kingdom come had not come and this generation of the disciples of Jesus had long since passed away. The scheme of salvation turned to mythology, woven around the personality of Jesus. In A.D. the Council ofNicaea elected Jesus Christ and in A.D. 381 the Council ofConstantinople affirmed his oneness in Being with God. From the mythology rosebody of doctrine with the Incarnation, Virgin Birth, Resurrection.ranssubstantiation among the principal dogmas. All of them appeared in apostolic wriyings , of course but many of them were based on Essenic beliefs and ideas that Jesus and his disciples had adopted. But the doctrine of the Holy Trinity has no ancient scriptural or traditional authority bvacking it. The only proof text stating this belief in the union of three persons in one God-Father, Son, and the Holy Ghost was I John 5:7, "For there are three that bear record in heaven, the Father, the Word, and the Holy Spirit and these three are one." But this verse was a forgery. It was recognized as a deliberate interpolation by the English revisers of 18881, by Moffatt, Goodspeed and by the editors of the 1952 Reviesd Standard Version and they all eliminated it.. Despite the discovery of the forgery, the King james and the Rheims (Catholic) versions stlii carry the doubtful verse. According to the evidence of the many manuscripts and the majority of commentators, 7 should not be included, But "The Holy See reserves to itself the right to pass finally on the origen of the present reading."
As for the rest of the New Testament books, they simply had to be rid of the pesky Enoch, Jude, or whover it was that wrote that epistle between Three John and the Revelation, suffered the most, for quoting the Book of Enoch as revealing the word of God. Only one chapter was left to us after the censors cut out the dispute between Michael the Archaengel and Satan over the body of Moses, an account from the pseudepigraphic book "Assumption of Moses." But the censors left an evidence of their difficulty in exorcising Enoch - verses 14 and 15 "It was of these also that Enoch in the 7th generation from Adam prophesied sayuing, "Behold, the Lord came with his holy myriads, to execute judgements on all and to convict all the ungodly of all their deeds of ungodliness." Which prophet could they have named to replacer Enoch in the time before the Patriarchs? The censors could not excise the "Holy Spirit of Truth," though it was from the Manyual of Discipline of the Essenes, because the Church had already appropriated it to give a textual foundation to the doctrine of the Holy Spirit. They left the Sermon of the Mount untouched maybe because they could not Quite place the provenance of the verses, for they were not from a single Enochan book but from several, including Jubilees and the Psalms of Solomon, and perhaps even the censors themselves were beguiled by the beauty of the words. Later censors would also leave these beautiful words intact. The Epistle of Barnabas did not make it to the canon because the writer named Enoch as his source, but the censorsoverlooked the name Hermas in going through the Epistle of Paul to the Romans. It appears at 16:14, a clue to the beloved story of the Sheperd of Hermas, one fourth of which was in Barnabas, and to the identity of the writer of the Barnabas epistle, who the Alexandrian theologian Origen believed was the Hermas Paul mentioned as a member of the church in A.D. 58. The Sheperrd of Hermas was apocalyptic and together with the Barnabas epistle and the Psalms of Solomon, was incuded in one of the most ancient and complete manuscripts of the Bible, the 4th century Codex Sinaiticus. Jerome completed the Latin Vulgate in 405 A.D. and it became the official Bible of the Christendom for more than a thousand years. By the time he finished it, the Book of Enoch had become lost. But Jerome ant Hilary andAugustine - were poor cwensors and shortsighted. Not only that they come to believe the mythodology they wove around Jesus, they did not foresee the future and modern scholarship.. They did a poor job on First Peter 3:18:20. In KIng James version, it reads:For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also He went and preached unto the spirits in prison; which sometime were disobedient when once the long suffering of God waited in the days of Noah, while the ark was a preparing, wherein few that is eight souls were saved by water." It is a puzzling section, and it is much clearer in the Revised Standard Version which has Christ "being put to death in the flesh but made alive in the spirit, in which he went and preached to the spirits in prison..." It is the origin of the Nicene Creed phrase "He descended into Hell." But Francis Potter discovered, "Moffat's translation from the Greek of the 19th verse is, 'It was in the Spirit that Enoch also went and preached to the imprisoned spirits...' Goodspeed translation, also from the original Greek, is alive in the spirit. In it Enoch went and preached even to those spirits who were in prison." Enoch is the preacher mentioned in the original Greek, but the Reading was doctored to make the preacher Jesus, probably by Augustine, who quarreled with Tertulian of Carthage, the first Christian theologian to write in Latin; over the Enochian Inspiration for First Peter 3:18-20. Enoch in the book ascribed to him by the Essenes, preached to the disobedient spirits.The spirits who were in prison "in the days of Noah" were "the fallen angels," the sons of God" who came down from heaven and mated with the fair "daughters of men." For that sin God imprisoned them, condemning them to hang in chains till Judgement Day. This was a favorite legend among the Essenes, repeated and referred to many times in the Onochian literature and their books, Jubilee, The New Testament of Reuben, and the Testament of Naphtali. It was also a beloved legend among the early Christians and its inspirations for First Peter 3:18-20 was affirmed by Tertulian but denied by Augustine. Apparently Augustine won for we have now Jesus as the preacher to the imprisoned spirits. The censors also savaged Luke's Acts of the Apostles but they overlooked a clue to the Essenic character of the earliest Christian churches. Unlike the Christian churches of the third and fourth centuries the earliest Christian churches functioned like branches of the Community of the New Covenant in Qumram. Luke, who went with Paul on all his journeys through Asia and Europe, had observed the Christians following Essenic practices and recorded these practices in the Acts, actually a history of the earliest Chistian churches. The censors deleted and changed the references in the Essenes in the Acts, but forgetting in their incompetence, the story of Philip and the Ethiopian eunuch in Chapter 8. On his way to Gaza Philip fell in with the eunuch and preached Jesus as they went. When they came to a "certain water" perhaps a pool, the eunuch asked Philip to baptize him. Philip agreed and baptized the eunuch. Baptizing conveerts anywhere water was found an Essenian practice Later theologians tinkered with the story of Philip and the eunuch to insert a formula for baptism that would be used by the churches over the next century-confession of faith in Jesus. They inserted verse 37 into the conversation between Philip and the eunuch in Chapter. And Philip said, If thou believest with all thine heart thou mayest. And he answered and said , I believe that Jesus Christ is the Son of God," The eunuch could not have made such a statement during the Apostolic Age-Jesus did not become known as the Christ until 325 A.D.. Besides Jesus never claimed to be the "Son of God"; he always referred to himself as the "Son of Man, in true Essenic humanitarian tradition. THe forgery appears in the King James Version, but the editors of the American Standard Revised, and the new Revised Standard Version omitted it. They recognized the verse as a forgery because it did not appear in the four oldest Greek manuscripts, the fourth century Codex Vaticanus and Codex Sinaiticus, and the fifth century Codex Alexandrinus and Codex Ephraemi. The forged verse also appears in the 1582 Rheims Version, the official Roman Catholic New Testament comparable to the King James Version of the Protestants. But the latest Catholic New Testament, the 1941 Confraternity Revision of the 1970 Chalooner-Rheims Version, puts the forged verse in brackets, with the footnote, omitted in the best Greek and Vulgate manuscripts and by other authorities. Since the translations of the Dead Sea Scrolls, scholars have been working quietly on Acts, restoring omissions and deleting later theologians insertions. Modern scholars also detected a change in style and nuances in Mark's Gospel after 18:8, making most modern New Testament scholars agree that what follows after verse 8 is improved by later hand. Verses 1 to have Mary Magdalene, Mary the Mother of James and Salome finding the tomb of Jesus empty and being told by a young man dressed in white that Jesus has risen and to tell his disciples that he will go before them to Galilee. Frightened, the women fled and told no one of what they had seen and heard. It was the resurrection but the women did not see the risen Jesus. But there must be text proof of the Risen Christ! The later writer added verses 9 -20 to establish proof of the Resurrection appearances and the ascencion of Jesus, Luke and the writer of Matthew had been had. The addition of the Markan endingvalidated the Resurrection appearances and the ascension in their own Gospel. And who was it that gave the gospel according to John an epilogue (Chapter 1)? the original text clearly ends at 20:31, but the style of the epilogue betrays it as the work of a later hand. The later writer gave himself away in the second part of verse 24: "and we know that his testimony is true." "His" is the author, believed to be John the Disciple, but who is "we"? John's nonsypnoptic Gospel; written in Ephesus at the beginning of the second century proved to be the toughest for the censors to purge of Essenisms, for John himself, like Jesus may have been an Essene, or strongly influenced by the Essenic teachings of Jesus. His Gospel particularly the beautiful first chapter, is replete with Essenian phrases and symbols, and expunging them all from the text was simply impossible for the censors. And so in John we have such magnificient Essenic phrases as "In him was life, and the life was the light of men" and "the light shines in the darkness, and the darkness has not overcome it." But the censors' work is evident in the long speeches of Jesus, which could only have come from long theological development rather than from the historical Jesus. In the high priestly prayer (Chapter 17), for example, Jesus says at verse 3, "And this is eternal life, that they may know thee; the only true God, and Jesus Christ whom thou has sent." Jesus could not have talked about himself in the third person and in theological terms that did not emerge until the latter part of the first century. In Luke 3:21-22,a rewriting of Mark 1:10-11, it is stated: Now then when all the people were baptized, when Jesus also had been baptized and was praying, the heaven was opened, and the Holy Spirit descended upon Him in bodily form, as a dove, and a voice came from heaven, "thou art my beloved Son; with thee I am well pleased." Matthew also cites the same event in the Jordan River at 3:16-17 in better way than Mark's. Both Luke and the writer of Matthew, working 15 to 20 years later than Mark, rewrote and used much of the Markan narrative, although they knew that their predecessor, like themselves was not a witness to the events in the life of Jesus. The writer of Mark, said to be John Mark, the young interpreter of Peter, worked in the 60s A.D., more than 30 years after the crucifixion. He was only preserving the teachings of Peter. The writer of Matthew, writing for the Gentiles in Antioch in the mid-80s A.D., improved on Mark, even Editorialized on it, but he did not question the truth about the voice from heaven at the baptism of Jesus. Luke, a doctor who became a skilled historian, wrote his Gospel and its second part, the Acts of the Apostles, in Caesaria between 83 and 90 A.D.. He could not stand Mark's poor handling of the Greek language, and he recast most of Mark's sentences for better reading. But Luke too, did not question the voice from heaven at the baptism of Jesus.
Suppression of Essenes Literature The Christians ban the Essenian literature because their leaders had considerable difficulty promoting acceptance of their doctrines due to the competing body of Essenian literature that by then had been popular for more than 500 years. For instance, in 381 A.D., the Council of Constantinople adopted the idea of Incarnation, Virgin Birth and Resurrection among the principal dogmas but many of them were based on Essenic beliefs and ideas that Jesus and His disciples had taught thus presbyters and bishops had a hard time in promoting the new doctrines.
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