The following notes are extracted from a work by Cardinal Jean Danielou SJ on early Christianity. He notes that with the discovery of the Qumran Documents, a picture is beginning to emerge of the interaction between the Essene and Christian communities. A great deal of unscholarly speculation has also poured forth, muddying the waters as those in receipt of a little try to make the most senational mileage (and money) from what they have. These notes stay within the bounds of documented speculation.
The Teacher of Righteousness
The best evidence we have is that he lived in the century before Christ. Many have tried to equate the ToR with Christ himself, but examination of the documents states otherwise. Likewise the message of the ToR was strictly orthodox with regard to Jewish prophetic tradition.
We know that the Qumran community were scattered in 70AD, but the contemporary historian Josephus, at one time an Essene himself, provides a detail of interest: that outside of Qumran itself, many Essenes were scattered throughout Palestine.
In AD70 Qumran was destroyed and many Essenes were massacred. The survivors hid their sacred books in the caves, where they have been only recently discovered, but then where did they go? The Essenes had previously been exiled to Damascus around 60BC. It is therefore not improbable that some went to Damascus to look for members of the community who remained there.
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Christ, we can demonstrate conclusively, was not an Essene - and Christianity is not some doctored Essenism, which first and foremost demands an absolute observance of the Law - in one sense the Essenes make the Pharisees look 'lukewarm' and 'lightweight'.
By his words and actions Jesus of Nazareth would have been considered heretical to their strict observance of the Law.
Nor were the first disciples of Christ, in particular the Apostles, Essenes. With the exception of John, who might have had some contact with them before becoming a disciple of John the Baptist, the others came from a totally different social group: Gallileans in the main, they did not belong to priestly families. Among the Jewish groups of that time the one to which they probably belonged was that of the Zealots, Jewish messianists, who to a great extent were recruited among the common people of Gallilee.
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In Acts Six however we learn of a great company of priests who converted. These priests constitute a group known as the 'Hellenists'. Most famous amongst them is the deacon Stephen, the first Christian martyr, who is accorded a long speech in Acts (7:1-53). The phraseology of this speech offers startling similarities with one of the Essenian manuscripts, the Damascus Document. Why 'Hellenist' is uncertain, but some suggest it is because they spoke Greek.
The Church of Antioch established itself with great rapidity, and with a structure of deacon/presbyter/bishop that was to become the norm. I suggest that this Church simply adopted its Essenic structure.
I might also suggest that these Essenes were the first Christian missionaries, opening new territories into which the Apostles would later journey. When Stephen was chosen, Philip was sent to preach in Samaria before Paul's conversion and thus before his mission to the Gentiles.
The Origin of Gnosticism
Simon Magus founded a movement characterized by a rigorous cosmological dualism which assigns the rule of the actual world to an inferior god, the demiurge, and which maintains that the true God will come to deliver those who belong to Him in order to usher them into a new world. His disciples, Satornil and Carpocrates, brought it to Antioch; and his disciple, Basilides, to Alexandria. The doctrine was further developed in Egypt by Valentine and his disciples. This movement was to continue in Manicheism which would make a world religion of it, stretching from Turkestan to North Africa, and which would persist up to the Middle Ages among the Cathari and the Albigenses.
The Qumran scrolls show there was a current within Judaism in which dualism was very marked, since the world was divided between two opposing princes. Simon was the disciple of a certain Dositheus who clearly seems to have been an Essene. Later Simon was to separate from Dositheus in order to establish a new sect, the Heleniens. This term greatly resembles the term Helleniens which, in addition, designated Essenes. It is therefore very possible that gnosticism, through Simon, may be a radical exaggeration of the Essenian dualism, perhaps as a result of Persian influences - and not attributed to the Greeks (who decried it) or to the Egyptians.
(There is also an argument for Persain, Zoroastrian, influence on the development of dualism within 'orthodox Essenism'; and again a tenuous link between Zoroastrianism and Platonism - Plato was an envoy to Perrsia, was enamoured of Persian culture, and perhaps stripped the anthropological element from Zoroastrianism to arrive at a pure philosophy)
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St Paul
We know that Saul of Tarsus was a Pharisee. His thought however presents characteristics that relate it in a most striking way to the Qumran scrolls. Did Paul familiarize himself with Essenism? A logical answer is that after he was 'struck blind' on the road to Damascus, he was taken to the city and introduced to one Ananias, possibly either an Essenian convert, if not one of the original Hellenists. It was here he was instructed in the Christian doctrine. Ananias and others arranged for his escape when the Jews plotted to kill him.
The basis of Paul's faith is purely Christian: it was the risen Christ who revealed Himself to him in Damascus. But it is unquestionable that he presents this faith in a form that frequently recalls Qumran. This is immediately apparent in many expressions, and underlies the nature by which he expresses his 'true' gnosis.
In Paul there is a personal sense of sin, much more marked than in the Old Testament, a sin that is not personal, but primordial. Only God can justify it: "In His justice He will purify me of human contagion" (DST IV, 33). This notion, original in relation to the Old Testament, does not stem from Pharisaism which is based on the works of the Law. Paul therefore must have got it from the doctrine of Qumran.
"But that in the law no man is justified with God, it is manifest: because the just man liveth by faith" (Gal. 3:11).
"But the righteous will live by faith. This refers to all those who observe the Law in the House of Judah which God will spare from Judgment on account of their sufferings and their faith in the Teacher of Righteousness" (VIII, 1-3).
The comparison is striking, but the difference between them blazons forth. In the one case faith is opposed to the Law and in the other it is linked to the Law. Christian faith is in the redemptive action of Christ which fulfills what is impossible for the Law. Essene faith, on the contrary, is faith in how to fulfill the Law.
Another doctrine, indeed the most characteristic of Qumran, also appears in St. Paul in the struggle between the Light and Darkness. Romans 13:12, 2 Corinthians 6:14, "what concord hath Christ with Belial?" this name, which is found only here in the New Testament, was one frequently used at Qumran, as were others.
St John
If the thought of St. Paul shows a commonality with that of Qumran, the Johannine writings show even more. These relationships, however, are to be explained by different reasons. In fact, it seems that John may have had several occasions to know the Essenian group. For one thing he was a disciple of the Baptist and, therefore, could have known the Essenes before becoming a disciple of Jesus. He belonged to the first Christian community in Jerusalem and his contacts with Essenism may, therefore, be explained further by his membership in the original Christian group which we have already discussed. Later he entered into close relations with the Hellenists of Damascus. And finally we shall see that, in Ephesus, he met many Essenian priests who had been driven out of Palestine after 70 A.D.
The similarities between the Qumran scrolls and the Apocalypse seem to be linked to the contacts between John and the Hellenists. They revolve around certain details. One senses, for example, that John is familiar with the Messianic Testimonia of Qumran and especially those of the Damascus Document.
The Sign of the Cross
In the Damascus Document, Ezekiel, 9:4, is cited. This is the text about the mark on the foreheads of the members of the community of Qumran. It is difficult to determine whether this is taken in a figurative sense or whether it corresponds to a rite. Now the same text is cited in the Apocalypse: "Hurt not the earth, nor the sea, nor the trees, till we sign the servants of God on their foreheads" (7:3). After this there follows the celebrated enumeration: "Ex tribu Juda duodecim millia signati." And further it deals with those "who have not the sign of God on their foreheads" (9:4).
Perhaps here we are at the source of a very ancient Christian tradition, namely that of marking the forehead with a cross.
Ezekiel tells us that this sign had the form of a Tau, and we know that at that time Tau was written in the form of a Latin cross, or Saint Andrew's cross. Now among the very ancient Christian rites of Baptism there exists also that of marking the forehead of the catechumen, who is thereby introduced into the company of the people of God. It is very probable that this is the rite of which St. John speaks. But in this case the sign would originally designate the Name of God of which Tau was the expression.
In Hermas, an ancient Christian writer influenced by Essenism, the expression "to be marked by the Name," while we never come upon the expression "marked by the sign of the cross." It would seem, therefore, that later the sign was interpreted as designating the cross, while originally it was a sign of consecration to the Name of God. And we know that in primitive Christianity "the Name of God" was the expression then current for designating the second person of the Trinity. Since then the mark on the forehead, at baptism, designates consecration to Christ. On the other hand its does not seem impossible to me that the name of Christian, given for the first time to the disciples of Christ at Antioch, may be an erroneous interpretation of the sign Tau which was marked on the forehead and which, as we know, may have had the form of the so-called St. Andrew's cross. Because the form of this cross was the same as the Greek X, the Greeks who did not understand the meaning of the sign might have interpreted it as the first letter of Christos.
John again
The Gospel of John is entirely constructed on the theme of the conflict between light and darkness. This is made clear in the very first lines: "In him was life, and the life was the light of men. And the light shineth in darkness, and the darkness did not comprehend it" ( John 1:4-5). Now this is nothing else but the leitmotif of Qumran.
We could explain it by the similarity of imagery. But there also exist similarities of detail so that many singular expressions whose original background up to now has been sought here and there, in Hellenism, among the Mandeans and the Gnostics, now seem to have found their literary place of origin. This is a discovery of capital importance which shows that the backdrop of John's thought is Jewish - not as many would posit, Hellenistic, nor Gnostic - but Essene, Jewish asceticism.
Let us give some examples of these Essenian atavisms:
"the children of light" ( John 12:36) are mentioned in the Manual of Discipline ( I, 9; III, 24).
"light of life" (John 8:12) Manual of Discipline (III, 7),
"he that walketh in darkness" (John 12:35) Manual of Discipline (III, 21),
"he that doth truth" (John 3:21) Manual of Discipline (III, 21),
"works of God" (John 6:28) Manual of Discipline (IV, 4).
The point here is that Christianity fulfilled the Old Covenant, and fulfilled the Messianic expectation of the Essenes, for 'those who haad they eyes to see'.
Thomas
The Teacher of Righteousness
The best evidence we have is that he lived in the century before Christ. Many have tried to equate the ToR with Christ himself, but examination of the documents states otherwise. Likewise the message of the ToR was strictly orthodox with regard to Jewish prophetic tradition.
We know that the Qumran community were scattered in 70AD, but the contemporary historian Josephus, at one time an Essene himself, provides a detail of interest: that outside of Qumran itself, many Essenes were scattered throughout Palestine.
In AD70 Qumran was destroyed and many Essenes were massacred. The survivors hid their sacred books in the caves, where they have been only recently discovered, but then where did they go? The Essenes had previously been exiled to Damascus around 60BC. It is therefore not improbable that some went to Damascus to look for members of the community who remained there.
+++
Christ, we can demonstrate conclusively, was not an Essene - and Christianity is not some doctored Essenism, which first and foremost demands an absolute observance of the Law - in one sense the Essenes make the Pharisees look 'lukewarm' and 'lightweight'.
By his words and actions Jesus of Nazareth would have been considered heretical to their strict observance of the Law.
Nor were the first disciples of Christ, in particular the Apostles, Essenes. With the exception of John, who might have had some contact with them before becoming a disciple of John the Baptist, the others came from a totally different social group: Gallileans in the main, they did not belong to priestly families. Among the Jewish groups of that time the one to which they probably belonged was that of the Zealots, Jewish messianists, who to a great extent were recruited among the common people of Gallilee.
+++
In Acts Six however we learn of a great company of priests who converted. These priests constitute a group known as the 'Hellenists'. Most famous amongst them is the deacon Stephen, the first Christian martyr, who is accorded a long speech in Acts (7:1-53). The phraseology of this speech offers startling similarities with one of the Essenian manuscripts, the Damascus Document. Why 'Hellenist' is uncertain, but some suggest it is because they spoke Greek.
The Church of Antioch established itself with great rapidity, and with a structure of deacon/presbyter/bishop that was to become the norm. I suggest that this Church simply adopted its Essenic structure.
I might also suggest that these Essenes were the first Christian missionaries, opening new territories into which the Apostles would later journey. When Stephen was chosen, Philip was sent to preach in Samaria before Paul's conversion and thus before his mission to the Gentiles.
The Origin of Gnosticism
Simon Magus founded a movement characterized by a rigorous cosmological dualism which assigns the rule of the actual world to an inferior god, the demiurge, and which maintains that the true God will come to deliver those who belong to Him in order to usher them into a new world. His disciples, Satornil and Carpocrates, brought it to Antioch; and his disciple, Basilides, to Alexandria. The doctrine was further developed in Egypt by Valentine and his disciples. This movement was to continue in Manicheism which would make a world religion of it, stretching from Turkestan to North Africa, and which would persist up to the Middle Ages among the Cathari and the Albigenses.
The Qumran scrolls show there was a current within Judaism in which dualism was very marked, since the world was divided between two opposing princes. Simon was the disciple of a certain Dositheus who clearly seems to have been an Essene. Later Simon was to separate from Dositheus in order to establish a new sect, the Heleniens. This term greatly resembles the term Helleniens which, in addition, designated Essenes. It is therefore very possible that gnosticism, through Simon, may be a radical exaggeration of the Essenian dualism, perhaps as a result of Persian influences - and not attributed to the Greeks (who decried it) or to the Egyptians.
(There is also an argument for Persain, Zoroastrian, influence on the development of dualism within 'orthodox Essenism'; and again a tenuous link between Zoroastrianism and Platonism - Plato was an envoy to Perrsia, was enamoured of Persian culture, and perhaps stripped the anthropological element from Zoroastrianism to arrive at a pure philosophy)
+++
St Paul
We know that Saul of Tarsus was a Pharisee. His thought however presents characteristics that relate it in a most striking way to the Qumran scrolls. Did Paul familiarize himself with Essenism? A logical answer is that after he was 'struck blind' on the road to Damascus, he was taken to the city and introduced to one Ananias, possibly either an Essenian convert, if not one of the original Hellenists. It was here he was instructed in the Christian doctrine. Ananias and others arranged for his escape when the Jews plotted to kill him.
The basis of Paul's faith is purely Christian: it was the risen Christ who revealed Himself to him in Damascus. But it is unquestionable that he presents this faith in a form that frequently recalls Qumran. This is immediately apparent in many expressions, and underlies the nature by which he expresses his 'true' gnosis.
In Paul there is a personal sense of sin, much more marked than in the Old Testament, a sin that is not personal, but primordial. Only God can justify it: "In His justice He will purify me of human contagion" (DST IV, 33). This notion, original in relation to the Old Testament, does not stem from Pharisaism which is based on the works of the Law. Paul therefore must have got it from the doctrine of Qumran.
"But that in the law no man is justified with God, it is manifest: because the just man liveth by faith" (Gal. 3:11).
"But the righteous will live by faith. This refers to all those who observe the Law in the House of Judah which God will spare from Judgment on account of their sufferings and their faith in the Teacher of Righteousness" (VIII, 1-3).
The comparison is striking, but the difference between them blazons forth. In the one case faith is opposed to the Law and in the other it is linked to the Law. Christian faith is in the redemptive action of Christ which fulfills what is impossible for the Law. Essene faith, on the contrary, is faith in how to fulfill the Law.
Another doctrine, indeed the most characteristic of Qumran, also appears in St. Paul in the struggle between the Light and Darkness. Romans 13:12, 2 Corinthians 6:14, "what concord hath Christ with Belial?" this name, which is found only here in the New Testament, was one frequently used at Qumran, as were others.
St John
If the thought of St. Paul shows a commonality with that of Qumran, the Johannine writings show even more. These relationships, however, are to be explained by different reasons. In fact, it seems that John may have had several occasions to know the Essenian group. For one thing he was a disciple of the Baptist and, therefore, could have known the Essenes before becoming a disciple of Jesus. He belonged to the first Christian community in Jerusalem and his contacts with Essenism may, therefore, be explained further by his membership in the original Christian group which we have already discussed. Later he entered into close relations with the Hellenists of Damascus. And finally we shall see that, in Ephesus, he met many Essenian priests who had been driven out of Palestine after 70 A.D.
The similarities between the Qumran scrolls and the Apocalypse seem to be linked to the contacts between John and the Hellenists. They revolve around certain details. One senses, for example, that John is familiar with the Messianic Testimonia of Qumran and especially those of the Damascus Document.
The Sign of the Cross
In the Damascus Document, Ezekiel, 9:4, is cited. This is the text about the mark on the foreheads of the members of the community of Qumran. It is difficult to determine whether this is taken in a figurative sense or whether it corresponds to a rite. Now the same text is cited in the Apocalypse: "Hurt not the earth, nor the sea, nor the trees, till we sign the servants of God on their foreheads" (7:3). After this there follows the celebrated enumeration: "Ex tribu Juda duodecim millia signati." And further it deals with those "who have not the sign of God on their foreheads" (9:4).
Perhaps here we are at the source of a very ancient Christian tradition, namely that of marking the forehead with a cross.
Ezekiel tells us that this sign had the form of a Tau, and we know that at that time Tau was written in the form of a Latin cross, or Saint Andrew's cross. Now among the very ancient Christian rites of Baptism there exists also that of marking the forehead of the catechumen, who is thereby introduced into the company of the people of God. It is very probable that this is the rite of which St. John speaks. But in this case the sign would originally designate the Name of God of which Tau was the expression.
In Hermas, an ancient Christian writer influenced by Essenism, the expression "to be marked by the Name," while we never come upon the expression "marked by the sign of the cross." It would seem, therefore, that later the sign was interpreted as designating the cross, while originally it was a sign of consecration to the Name of God. And we know that in primitive Christianity "the Name of God" was the expression then current for designating the second person of the Trinity. Since then the mark on the forehead, at baptism, designates consecration to Christ. On the other hand its does not seem impossible to me that the name of Christian, given for the first time to the disciples of Christ at Antioch, may be an erroneous interpretation of the sign Tau which was marked on the forehead and which, as we know, may have had the form of the so-called St. Andrew's cross. Because the form of this cross was the same as the Greek X, the Greeks who did not understand the meaning of the sign might have interpreted it as the first letter of Christos.
John again
The Gospel of John is entirely constructed on the theme of the conflict between light and darkness. This is made clear in the very first lines: "In him was life, and the life was the light of men. And the light shineth in darkness, and the darkness did not comprehend it" ( John 1:4-5). Now this is nothing else but the leitmotif of Qumran.
We could explain it by the similarity of imagery. But there also exist similarities of detail so that many singular expressions whose original background up to now has been sought here and there, in Hellenism, among the Mandeans and the Gnostics, now seem to have found their literary place of origin. This is a discovery of capital importance which shows that the backdrop of John's thought is Jewish - not as many would posit, Hellenistic, nor Gnostic - but Essene, Jewish asceticism.
Let us give some examples of these Essenian atavisms:
"the children of light" ( John 12:36) are mentioned in the Manual of Discipline ( I, 9; III, 24).
"light of life" (John 8:12) Manual of Discipline (III, 7),
"he that walketh in darkness" (John 12:35) Manual of Discipline (III, 21),
"he that doth truth" (John 3:21) Manual of Discipline (III, 21),
"works of God" (John 6:28) Manual of Discipline (IV, 4).
The point here is that Christianity fulfilled the Old Covenant, and fulfilled the Messianic expectation of the Essenes, for 'those who haad they eyes to see'.
Thomas