Source: “Custodians of Truth : The Continuance of Rex Deus”, by Tim Wallace-Murphy and Marilyn Hopkins, Red Wheel/Weiser, LLC, 2005.
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This podcast delves into the complex religious and political landscape of biblical Israel, suggesting that the traditional Christian understanding, primarily derived from the New Testament, oversimplifies the era. It highlights the existence of numerous Jewish sects beyond the well-known Sadducees and Pharisees, emphasizing the divergent beliefs and practices within Judaism, particularly the intense focus on strict adherence to the Torah held by groups like the Essenes and the followers of James. The text further posits that James the Just, Jesus' brother, not Peter, was the true leader of the early followers and that Paul of Tarsus significantly altered Jesus' original, Torah-centric message to appeal to Gentiles and appease Roman authorities. Ultimately, the destruction of the Jerusalem Temple by the Romans is presented as a pivotal event that fractured Judaism and facilitated the divergence of early "Christianity" from its Jewish roots.
Topic 1 The source highlights the significant diversity of religious beliefs and factions within Judaism during the 1st century CE, particularly in biblical Israel during the last centuries of the Second Temple period. It contrasts the common understanding in the developed world, often derived from the New Testament, which primarily mentions Sadducees, Pharisees, and Samaritans, with contemporary accounts like that of the Jewish historian Flavius Josephus. Josephus describes four main sects: the Essenes, the Sadducees, the Pharisees, and the "fourth philosophy" (associated with zealots for liberty). The source notes that the New Testament view often implies a fairly unified Judaism, while contemporary documents reveal a different story, involving at least twenty-four parties and sects that were considered integral parts of mainstream Judaism, not heretical. Beyond the main four, the source also mentions a distinctive trend of charismatic Judaism with Galilean roots and a multifaceted mystical trend with Egyptian/Hebraic roots, focusing on visions of ascending to God's heavenly palace and speculations on the work of creation and the divine chariot. Individuals could seemingly pursue spiritual knowledge by studying under teachers from various groups without apparent contradiction.
Topic 2 Detailed descriptions of the major Jewish sects, particularly the Essenes, Sadducees, and Pharisees, are provided. The Essenes are portrayed as descendants of Zadokite priests who withdrew into the wilderness in protest against temple defilement and the appointment of non-Zadokite high priests. They were known for holding goods in common, living austere and righteous lives, maintaining ritual purity, believing in the immortality of the soul, and adhering to the law of God with almost fanatical insistence ("doing Torah"). Josephus is quoted as describing them as exceeding all others in righteousness. The Sadducees are described as primarily from the property-owning class, deeply influenced by Hellenistic culture, who preached cooperation with Rome. They did not believe in the immortality of the soul and insisted on following the written law of the Torah without deviation. The Pharisees, in contrast, desired that state affairs be governed strictly according to the Torah, without other considerations. They were more liberal in interpreting oral law and tradition to make it relevant to the people, gaining considerable support. They believed in oral law revealed to Moses, which the Sadducees vehemently opposed. The rise of the Pharisees is seen both as a response to the Sadducees' strict legalism and to their Hellenization. The Pharisees also believed their god was not limited to Israel but was the god of every individual, Gentile or Jew, the god of the entire world. However, some descriptions portray them less flatteringly as "seekers after smooth things" willing to accommodate foreigners, appearing as collaborators to more extremist opponents.
Topic 3 The rule of Herod the Great, from 43 BCE when he seized the throne, confirmed as King of the Jews by Rome four years later, is discussed. Initially, Herod is described as a brave and resourceful king, a builder, administrator, and capable politician who brought order and stability. He completely rebuilt the Jerusalem Temple, founded the port of Caesarea, and built fortresses. Despite wearing his Judaism lightly, being an Idumean, he not only rebuilt the Jewish Temple but also constructed temples to pagan gods, including multiple dedicated to Roma and Augustus, one to Ba'al, and helped restore a temple to Apollo in Rhodes. Herod was well-documented and known for ruthlessly eliminating family members perceived as threats. Emperor Augustus' comment about preferring to be Herod's pig than his son is cited as reflecting views on his cruelty. Towards the end of his life, his cruelty intensified, culminating in the execution of Rabbi Mathias and students. However, the source challenges the New Testament account of the "slaughter of the innocents," noting its absence in Josephus' extensive list of Herod's cruelties and Talmudic literature, concluding it likely did not happen.
Topic 4 The Roman occupation and the turbulent socio-political and religious environment in Judea are detailed. Judea became a Roman puppet state in 63 BCE. The Roman relationship with the Jews was initially described as fruitful, granting autonomy and religious freedom, along with Herod's administration, which helped contain nationalist discontent fueled by Zealots and Hassidim. The Sanhedrin initially retained jurisdiction in cases involving Jewish law. However, this changed with the death of Herod, the division of his kingdom, and rule by procurators who are described as abusing their power, making life miserable for their subjects. Jewish nationalistic and religious fervor led to repeated violent confrontations with the Romans, or Kittim. An early major rebellion was Varus' War, in which the Roman governor brutally suppressed a revolt, burning cities and crucifying 2,000 Jews for sedition. The era was characterized by increasing Roman and Herodian taxation, fueling religious fervor and political agitation. The source emphasizes that biblical Israel was a theocracy where Torah was law, making religious statements inherently political and Roman political constraints potentially religious infringements. It contrasts this turbulent reality with the Gospels' implication of a peaceful atmosphere and highlights the potential bias in Gospel accounts written under Roman power, which might flatter Romans and vilify Jews.
Topic 5 John the Baptist is presented within the context of the religious and political environment of the time. His example is linked to the creation of Baptist movements in the Jordan valley, influenced by the Essenes. Many scholars are convinced John was an Essene who aimed to create an elite within an elite to hasten purification as a prelude to the apocalypse. His position within the prophetic tradition is supported by the belief among his contemporaries that he was Elijah returned. Josephus' account describes John as a good man who exhorted Jews to lead righteous lives, practice justice and piety, and join in baptism not for pardon of sins but as a consecration symbolizing a soul already cleansed by right behavior. Josephus also states Herod executed John due to alarm that his influence might lead to sedition. This reason is deemed credible within the context of the times, although the New Testament version linked to his condemnation of "fornication" (relevant to Essene views) is also considered plausible and not mutually exclusive. Josephus' view of John's baptism as a symbolic external cleansing after internal purification is deemed significant.
Topic 6 The source explores the nature of Jesus, suggesting his true description is Jesus the Nazorean, an offshoot of the Essenes, rather than Jesus of Nazareth, as Nazareth is said not to have existed then. It argues against the Church's portrayal of Jesus' relationship with John the Baptist, suggesting modern scholarship supports the view that Jesus was John's pupil. If Jesus was John's pupil and underwent purification and baptism, it would imply he was seen as a sinner needing restoration, challenging the concept of his divinity. Based on Jesus being a devout Jew committed to "doing Torah" and being a pupil of John, the source finds it impossible to accept that he ever considered himself divine, which would have been ultimate blasphemy for a Jew. This perspective is supported by the view of a modern author who concluded it was improbable for a first-century Galilean holy man to believe he was the Second Person of the Trinity. The source suggests that Jesus' teaching was initiatory and gnostic, citing a passage from the Gospel of Thomas where Jesus speaks of drinking from his mouth to become like him and reveal hidden things. Jesus is described as initiating an elite among his followers into the Nazoreans by a form of baptism, with evidence potentially found in the Secret Gospel of Mark.
Topic 7 The leadership succession after Jesus' death is presented as fundamentally different from the traditional Church view centering on Peter. The source argues that the tradition of Peter leading the disciples was created later by the Church to assert Roman supremacy. It points to evidence in the New Testament, early Church fathers, and apocryphal Gospels, specifically the Gospel of Thomas, which states that Jesus told his disciples to go to James the righteous for leadership, saying, "For whose sake heaven and earth came into being." This phrase is noted for its similarity to traditional Kabbalistic descriptions of Noah as the "Foundation of the World." Other early Church fathers like Epiphanius described James as the first to whom the Lord entrusted his throne on Earth, and Clement of Alexandria mentions James's election by the Apostles. The New Testament itself, by calling James the "first bishop of Jerusalem," is seen as acknowledging his leadership. Robert Eisenman's view that James was the true heir and leader of the movement later called "Christianity," not the Hellenized Peter, is highlighted. The source suggests the Church marginalized James's role to establish the Petrine foundation myth and also to navigate the fact that Jesus had a large family, including brothers and sisters, which challenged later doctrines of Mary's perpetual virginity, Jesus being an only child, and his supposed celibacy.
Topic 8 The source presents evidence suggesting Jesus was married, contrary to traditional Christian doctrine. It argues that Jewish custom, especially for rabbis, demanded marriage and producing a family, and Jesus, as a rabbi and of David's line (incumbent upon him to produce an heir), would have been bound to marry. The absence of mention of Jesus being unmarried in the New Testament is noted as significant, as it would have been commented upon at the time. Traces and clues to Jesus' marital status are suggested to be found in the Gospels, interpreted in the light of Jewish custom. The story of the wedding feast at Cana is interpreted as potentially being Jesus' own wedding, with his mother Mary acting as host who ordered the procuring of wine, and Jesus dealing with the guests, actions consistent with roles at a wedding feast where the groom or groom's mother would have such authority. The source also interprets passages regarding Mary Magdalene (Mary of Bethany) sitting at Jesus' feet, which, according to Jewish custom, indicated a husband-wife relationship. Scholarly work, such as that by Margaret Starbird, who initially sought to refute the idea but found conclusive evidence, is cited in support of Jesus' marriage to Mary Magdalene and their potential founding of a dynasty. The anointing of Jesus' head with expensive perfume by Mary Magdalene is also interpreted in light of ancient Near Eastern traditions where a king's head was ritually anointed by the royal priestess or bride in a sacred marriage ritual (hieros gamos), crucial for the king's recognition as the "anointed one" or messiah.
Topic 9 James the Just is described as a hereditary member of the ma'madot and functioning as a high priest according to an ancient priesthood, possibly the Nazorite one or after the order of Melchizedek. He was permitted to enter the Holy of Holies once a year and wear the High Priestly diadem, according to early Church fathers. While establishment figures like the Scribes and Pharisees brought James to the temple to pacify crowds seeking a messiah, James is depicted as having a different persuasion. He was at the center of agitation at the temple leading up to the war against Rome, actively fanning the flames of revolt rather than quieting the crowd. Josephus' descriptions are interpreted as suggesting the Essenes and the "fourth philosophy" (Zealots) either followed the same religious and political direction or had become almost indistinguishable. James, as the leader entrusted by Jesus, is seen as a strict, deeply religious, nationalistic Jew. His stance is described as pro-Torah, distinctly nationalistic, anti-Herodian, and anti-Roman, leading to conflict with the Sadducee high priests and King Agrippa II. The murder of James occurred after King Agrippa appointed a new Sadducee high priest, Ananus. Acting on Ananus' orders, the Sanhedrin tried James for blasphemy, although the method of execution—being cast down from the temple wall, stoned, and beaten—followed specific procedures for executing those popular with the people, as described in the Mishna Sanhedrin. His death occurred despite his popularity and Phari-see petitions to Rome on his behalf. Early Church fathers believed the downfall of Jerusalem was on account of James's death.
Topic 10 The source details the significant conflict between James the Just and Saul of Tarsus, later known as St. Paul, who became a pivotal figure in the development of Christianity. Paul, a Roman citizen and Pharisee, initially persecuted Jesus' followers before a "miraculous conversion." After spending time in Arabia, he joined James in Jerusalem to learn the "true Way" as taught by Jesus, according to his writings. However, upon embarking on evangelical journeys, Paul faced scathing criticism from James and the original disciples in Jerusalem. A major, fundamental difference existed between the Way interpreted by James and the Essenes and the version preached by Paul. This conflict, mentioned in the New Testament in a glossed-over manner regarding the Council of Jerusalem, centered on Paul preaching to Gentiles and denying the validity of the Torah. Paul mixed with Gentiles, declared the covenant and laws no longer applied, stated circumcision was unnecessary for converts, and emphasized faith alone for salvation. This contradicted the strict adherence to Torah, prohibition against mixing with Gentiles, and rigid dietary laws practiced by James and the Jerusalem community. Sources like the Dead Sea Scrolls and Ebionite documents support a dramatic confrontation where Paul is depicted as the "Liar" and an "apostate of the Law," expelled from the community because of his transgression against the Torah's precepts. The source suggests this dispute escalated to physical violence, with Paul allegedly assaulting James. Paul's background as a Roman citizen and Herodian relative, connected to powerful figures like King Agrippa II and possibly members of Caesar's household, explains his ability to travel, escape prison, and receive a large Roman escort after his arrest following the alleged assault on James. His pro-establishment links are seen as explaining the "neutering" of Jesus' message by stripping it of nationalistic fervor and promoting obedience to Roman authorities, a complete negation of James's zealous, pro-Torah, anti-Roman stance. The destruction of Jerusalem is ultimately linked to the conflict between Jewish factions (like the Zealots fomenting rebellion) and figures like Saul/Paul and other Herodians seeking Roman intervention to suppress the revolt.