Jesus Lives in an Ascetic Monastery
Jesus wanted peace, a life with God alone — no more business or money, no more caravan prostitutes, no more cursing, fighting or deceit. He knew where he was going to find it, the Essene house near Jerusalem.{6}
The two temple sponsored Essene houses in Jerusalem were orthodox in their theology, if on the mystical side. The temple subsidized these Essene houses with money for their housekeeping, scrolls and charitable hospitals, and in many other ways supported them. That was the carrot. The Essenes in turn bound themselves to the Jewish faith — the Law and the Prophets…and the serving high priest.
The stick, if necessary was denial of entry into the Temple of Jerusalem, withdrawal of funding, repossession of scrolls, food, clothing and community house, all of which were on loan to the Essene house by the temple authorities.
There were groups, notably the Samaritans, who in the opinion of the high priests were outside the acceptable boundaries of the faith and were not allowed into the temple. On one occasion several generations prior, the entire suite of disincentives was applied to an Essene house in Jerusalem — denial of temple access and eviction from their monastery. The temple offered the members transfer to other houses and half accepted. The monastery building itself was sold. The remaining members were stigmatized within the Jewish community, and had to live among the Gentiles and Pagans.
It was a matter of the majority of the Sanhedrin supporting the Essenes and not unanimous support that kept them as Jews. The Essene house at Kidron was solidly within orthodox boundaries however, and was meant to be an example to those more “mystical” houses.
The Jewish faith in Israel was a diverse assembly and the Sanhedrin accepted this in an effort to prevent further fragmentation of Judaism, which now existed as islands in Roman Palestine. This consideration saved some of the less orthodox Essene communities. These less orthodox houses prompted complaints from the temple scribes about their detailed regulations, which were at variance with the detailed regulations of the temple scribes. They held as canonical some additional scrolls. The “Life of Enoch” was given the same stature as the Pentateuch, and everyone thought that their high opinion of the sun was idolatrous, or nearly so. However, the Essene communities were powerhouses of faith, charity, humility and piety, and there was more respect than complaint for them.
John was a member of the Essene community at Qumran and Jesus hoped to get a good recommendation from him. Jesus made contact with the Essenes through a temple priest who was essentially the first interviewer. A further interview was granted with the leader of the Kidron Essene house. The priest also gave Jesus some soap to wash himself and his garments, and some food for a few days. In the month he had been in Jerusalem he had taken a few day jobs, and conserved his money as much as possible.
Abida was the abbot of the Kidron house, and the person whom Jesus had to impress as being a worthwhile investment. Abida had 56 years, and was grossly competent in every task of the hand or heart. Abida himself however, believed that he suffered flights from reality. For years he had dreams in the night and in the day, that he was to play a vital part in the coming of the Messiah; these thoughts were his own problem of course, and he had not been spoken of them to anyone.
Report from the Nazareth rabbi spoke of Jesus as being pious, honest, healthy, and literate. The report also mentioned that it was believed that Jesus was the child prodigy who taught in the temple thirteen years ago. This event was remembered by virtually every religious authority in Jerusalem. Over three days, everyone had come to hear and question the child. The boy was of age to comment on the scriptures and nobody really wanted to shut down such a fount of knowledge and inspiration. The event had much potential for the boy, but it just never came to be, and was now rarely spoken of. When it was, it was agreed that the stories of the event were greatly exaggerated.
Abida knew differently, he was there. He had stayed for three days listening and speaking with the boy. The revelations and dreams that Abida suffered included a child prophet, which Abida thought might refer to the boy. Abida grilled Jesus as to his alliance with the Zealots, the Romans, the Sadducees, and heretic Essenes — that was standard enough. What was not standard was the applicant’s vision for a religious. It was stunning, and it matched the ideal that Abida had for it.
The philosophy of Jesus for a dedicated religious was the perfection and expansion of the Judaic faith by heroic mediation — that is spirits of irreverence turned into faith by heroic acts of faith; anger and hoarding suffered into patience, moderation and trust...and shared with those in need. This was the core duty of a consecrated religious, whether he be Essene or Pharisee. Furthermore, these experts of the spiritual life were to teach and cultivate the life of the spirit in all of Israel. Jesus withheld his vision for the Messiah as the heroic embodiment of all this.
Jesus explained that the mortification practiced by the Essenes was a good act, but would be even more effective if the practitioners fully realized its effect. Such practices were thought to be useful in mastering one’s will, in showing one’s zeal for God, and in showing contempt for the world and the flesh, which were thought to be at battle with God. There was truth to this, but such asceticism benefited not only themselves, but all of Israel and even the world. Jesus was of the opinion that to mortify oneself, was usually incorrectly done. The effective task was to mortify one’s self.
Abida asked Jesus about his dealings with the many religions and philosophies that Jesus would have encountered in his work as a freeman, and then indentured in the caravans. It was a useful inquiry. A candidate’s observations of the many non-Jewish faiths spoke much about him. Abida also obtained a measure of a man by pushing the candidate to extremes in topics. Abida would first speak favorably toward a certain religion, or even a sect within Judaism, then critically of it, observing the candidate’s response at each extreme.
Jesus was an admirer of good will, piety, and religious discipline where ever he found it. He did not want to homogenize Jewish religion with every other theology, but he did think that other faiths offered practical lessons. Jesus thought that the Buddhist attainment of selflessness was a necessary step in the advancement of soul, but it found its completion in allowing union with God.{7} Jesus had additional theories, but limited discussion of them to speaking of union with God resulting in the resurrection of the body, which was considered orthodox, if debated Jewish theology.
Abida let down his guard on the topic of the resurrection and joked, “Don’t tell the Sadducees that.” Incredibly, the Sadducees who were the chief priests of Israel, did not even subscribe to the idea of an afterlife of body or soul.{8} It was a good break for the next topic, which was beyond the scope of the interview. Abida asked Jesus if he subscribed to any particular Messianic prophecy...not the written prophecies of the prophets, but the personal forecast that virtually every Jew had concerning the Messiah — who, when, and how.
Jesus said that he saw a Messiah being chased out of the temple just last week. It was an appropriate jest, and a smile was had by both. Jesus then cleared his throat and spoke with less humor, “The office of Messiah will be filled when a man takes it upon himself to become the Messiah. Its occurrence depends on man, in a measure not less than upon God. As Israel comes into its new golden age, all other nations will seek to join the kingdom of God, it will be a reverse invasion and conquest, peaceful armies of nations all seeking to be subjects and students of the Messiah of Israel.”
Abida had found a soul mate. He had never in his life been so impressed with a candidate, and it was more than just his profound vision, it was everything observable about the man. Abida suppressed his offer with difficulty, taking on a novice was a major decision and he wanted to let his emotions subside in order to base his decision on merit alone. Abida did show Jesus the house, and Jesus met a few of the brothers. The library interested Jesus, it contained the scrolls of the prophets and the Law, various commentaries, and even some Greek philosophy. The Greek scrolls were property of Abida, his father was Greek and his mother a Jew. Jesus asked about his cousin John and was told that he was with the Qumran house, at the northwest corner of the Asphaltitus dead sea. The interview had taken almost an hour, and the tour perhaps twenty minutes. Jesus was told to contact a certain scribe in the temple after noon tomorrow for the results of the interview.
The nearly five years in the caravan had made Jesus single minded in his quest for perfection of soul. Anxiety and second guessing, had no place in the new order of his soul; if the Essene position was not to be, then it was a victory — an elimination of what was not God’s will. But it was to be, and Jesus was told that he was the new novice and told to report to the Kidron house tomorrow at the ninth hour.
Greater Judaea had proportionally more ascetic communities than perhaps any other nation. If these communities had a Jewish component they were lumped into the term “Essene”. Not every Essene community however was sufficiently orthodox to be considered a Jewish ascetic community, at least by the temple. In their quest for enlightenment, some had grabbed hold of any and every ascetic theology and interlaced it with Jewish doctrine. Ostracization worked both ways — some Essene communities would not visit the Jerusalem temple.
Most were rural communities of unmarried men, yet some Essene communities included wives for the purpose of reproduction. All seemed to emphasize perfection of soul for the purpose of greater union with God. They sought to make every act of life conform to the ideal for it: equality, patience, piety, generosity, joy, moderation was their way of life. Some communities practiced specialty skills such as prophecy, healing and medicine. Women also had religious communities, but these tended to be more practical than ascetic. These were largely orphanages and hospitals, and were not usually considered Essene houses.
The Kidron house was one of six in or around Jerusalem, and one of two that were sponsored by the temple. It consisted of forty unmarried men of all ages, many were widowers. Pharisees, scribes, rabbis, farmers...and former caravan workers could all apply for membership. All who stayed past the novitiate period were necessarily proficient in the ways of humility, poverty, prayer, and benevolence.
Abida had been elected twelve years ago by the membership from a temple approved list of candidates. The temple Pharisees, who had loose control of the house, approved of Abida’s plan for the house to cultivate a membership of missionary-prophets. “Prophecy”, as cultivated in the monastery was the ability of counsel in spiritual matters, especially in spiritual advancement. However no member was expected to fast himself into a condition in which he was hearing the voices of angels.
Abida was grossly competent in any capacity, it was a pleasure to take orders from him. He foresaw most possibilities, assigned suitable persons and resources, allowed personal initiative and judgment in fulfilling the task, and used his own ingenuity and diplomacy to sidestep, overstep, or resolve problems that did occur. He was respected without exception by the Sanhedrin and the temple priests. He had the qualified support of most, and the friendship of many. But he kept them all at arm’s length; avoiding the small talk, mutual backslapping and gifts that would have made him inner circle. He had a certain way about him, it was a combination of office and compassion. Jesus observed the official core overlaid by personal compassion, but also this combination in reverse order.
Since returning from the Babylonian exile centuries ago, Israel had never fully recovered its religious or cultural unity. The Babylonians had been conquered by the Persians, and the Persians conquered by the Greeks. Israel was one of several colonies that changed owners accordingly. Judas Maccabeus was thought by all to be the hope of Israel, perhaps even the Messiah. His army did recover the country from the Greeks, but internal fighting then allowed the Romans an easy conquest. The Sanhedrin, who now had only limited rule and only over the Jewish population, did not expect to expel the superpower that ruled Israel. They instead tried to recall lapsed Jews and to convert the Gentiles; they would regain control of the country from within. The Essene missionaries played an important role, they served as domestic missionaries, and it was hoped to expand and link the islands of Jewish population until a homogeneous whole was again achieved.
The synagogue rabbis did appreciate the visits of these bulk produced Essene “prophets”. They spoke of pilgrimage in this life, imploring villagers not to invest their energy in anger against the tax collectors, the Romans, or the amoral Gentile population, which surrounded every Jewish enclave. They exercised the people in the skills of hope, especially in the Messiah, reminding them that the glory of Israel was not extensive borders or a full treasury, but its God and the faith of the people.
The Kidron house actually had a membership of fifty-two, but any in excess of forty were always away on assignment. The forty house members would make day trips within Jerusalem, to its 100,000 citizens and perform other tasks as directed by the elder Abida, or as requested by the temple.{9}
The monastery itself was just outside the city walls, and directly across from the temple near the summit ridge of the “Hill of Olives”, as it was called. Kidron house owned the ancient orchard of Gethsemane, or perhaps more properly the orchard, building, and animals were under the custody of the Kidron Essene house; this reminder was made by the temple, which had title to all of it. Orchard duty was a favorite of all the brothers, and one of them could always be found at the praying rocks near the summit of the orchard.
Mastery of the daily routine was the primary task in the life of a novice. Six days a week, all members were awakened two hours before dawn, made a quick toilet and assembled in the main hall, standing alongside both of the lengthy walls. A thanksgiving was made under the direction of a leader, a hymn was chanted, and psalms were sung or recited. More hymns, then all kneeled for silent listening and meditation as selections from the Law were read. Final hymns were sung, and the leader offered God’s blessing on all assembled, these exercises in praise extended until sun up, when enough light was available for scripture study. {10}
The tables were arranged in rows, down the length of the room. These sitting tables were not common, but they were necessary for the task of study, and each table had two benches. The scrolls were brought from library storage, and unrolled two on each table. The main hall had windows lining the walls, placed high in the walls, with exterior shutters of woven branches to minimize rain penetration. Thirty men had study duty, while ten saw to the morning household tasks, each week ten men were rotated.
Study lasted until mid-morning, at which time the first of two meals was served in the common sleeping and work area. Prayer was made before the meal and a hymn concluded it. It was now the fourth hour and the beginning of the work day.{11} Each brother would attend to his particular work; pottery making, copying of scripture, gardening, weaving were all worked at. Kidron House was also a source of temple scribe candidates.
The house produced for itself what it could in the way of pottery, food, clothing, furniture and the like. A certain portion of the membership was deliberately sent out of the monastery to work; this was the proving ground for their spiritual skills of patience, endurance, and counseling. When workers were needed, these Essene workers were sought after, they did not haggle over wages, they were scrupulous in their work ethic, and they were literate, numerate, and bright. Sundown was normally the end of the workday, and the second meal was eaten by oil lamp.
Saturday, the Sabbath was a day of rest. Visitors were received by the brothers, use was made of the courtyard, and much of the day was spent at the temple. Wine was had in the evening, as was meat. Abida enforced the Sabbath as a day of enjoyment and rest, as a command from God.
Jesus was assigned domestic duty as was common for novices. He worked as a cook’s helper, washer of laundry, sweeper, doorman, errand runner, all of which he performed most competently.
According to a man’s own judgment, if his duties were completed he was to turn his attention to charity, prayer, or study. At any hour outside of the scheduled six hours of sleep, men could be found in the main hall at scripture study, or in prayer in any room. Various good works away from the monastery also occupied their time; pairs of men would travel the short mile to the temple to make prayer and praise, or to visit residents who requested assistance of a spiritual or domestic type. They were responsible for checking out with the doorman, who was responsible to keep it all straight in his memory.
Abida was a result getter in training the men. He motivated them and built them by trial, failure, and triumph; and a man’s response to failure was as important as was success. Abida believed habit was the key to success or failure and would often say, “Thought gives rise to will, will promotes act, repeated act forms habit, habit determines character, character determines destiny.”
Abida would deliberately provoke a man, to test and strengthen his character. He would give a man the wrong item to deliver, to copy, or to cook and then ask why the task was not completed correctly. The offended brother was expected to give lesser importance to success or failure of a task, than his spiritual composure and attitude in observing its failure. The brothers were aware of these devices, but it kept them on guard and they would mentally act out responses to both success and failure. Mentally rehearsing a response to failure actually made success more likely. Spilled ink, shattered bowls, ruined projects, wrong measurements all served a greater purpose. On Friday’s Abida would often delegate his position as abbot to a senior member and subject himself as an ordinary member.
It was easy to attain perfection in the monastery which was set up for that purpose, everyone agreed that the life of family, debt, job, and in-laws was a far more demanding vocation. Many of the brothers had lived such a life, and easily and joyfully adapted to the discipline of the monastery, which was less demanding in most ways.
Abida would speak eloquently about the ordered peace of Eden. Abida believed restoration of the world, free of crime, poverty and war would come about only by repairing the underlying spiritual disorder. He said that social assistance was necessary of course, but to prevent the disorder in the first place was the only real solution. Prevention would occur as the virtues of patience, humility, moderation, reverence, and chastity were restored. Abida noted quite correctly that there was no shortage of good ideas in the world, but they would take root only in minds and wills that first held correct virtues of patience, humility, moderation, reverence, and respect.
Abida often spoke in parables, and instructed his missionaries to use them when they preached. Jesus thought them to be effective in teaching anyone, the graphic story was held in one’s mind more easily than a theological proof. For those seeking deeper understanding the image or story might be easily recalled anytime for further reflection. Abida believed that the providence of God included not only sustenance for the body, but the understanding necessary for advancement of the soul.
Jesus was frequently employed as a messenger and courier. He spoke Greek, was courteous to everyone including the Romans, and had no personal or family connections. Lack of connections meant he was not aligned with any particular interest group; he was not assumed to be an enemy by alternate halves of the leadership. Abida was a member of the Jerusalem city Sanhedrin, and he would often entrust Jesus as messenger to the temple and Sanhedrin councils around Judaea.{12}
In his messenger duties, Jesus would sometimes deliver a message personally to the High Priest or a member of the Great Sanhedrin. If the matter were urgent, he would mount a horse and travel to a local Sanhedrin council in Hebron, Caesarea, or Capernaum. If contact was required with a Roman outpost or local prefect, Jesus was one of those making such contact.
Jesus especially enjoyed seeing, meeting and even talking with the temple leaders. One of his frequent contacts was a Pharisee named Judas Iscariot. Judas worked in the temple and on one occasion traveled with Jesus to Alexandria because Judas spoke the Egyptian dialect.
Jesus lived five years at the Kidron house, he added a sort of academic perfection of soul. This was on top of the deep core formation he forged as a slave in the caravans. The spiritual life was served on a plate in the Essene monastery, to master it was not as difficult as his years as a caravan driver had been. He noticed that the best monks were often those who had previously lived a family life. Those who had known only the Essene monastery would more often fray a bit, if the pressures of the world were encountered. For those who had navigated a family through difficult times, any small problems of the monastery were easily mastered. Jesus had not forgotten the commitment to perfection of soul that he made, regardless of future circumstances.
In the monastery, Jesus polished his theology. Abida was of the opinion that while the Law was revealed to Moses, the logic had been revealed to the Greeks. Abida’s father had been Greek, and he had inherited a collection of scrolls of metaphysics and philosophy, which he kept in the library of the monastery. Within Judaism, there were many undercurrents, one of which was the incorporation of Greek metaphysics into the Law of Moses. Abida did not know it, but he was perhaps the prime proponent of this in Jerusalem.
He would speak of the Law of Moses as being the necessary legal codification of the underlying principles of the spirit. The unseen but real world of spirit — patience, reverence, brotherhood, chastity, generosity, was the unseen framework of the world established by God. Because these were moral virtues, they were subject to the will of man, and any degradation from their original perfection produced a corresponding degradation in the world.
Jesus lived this paradise at Kidron house for five years. The routine at the Kidron house became perhaps a bit too easy, and Jesus was glad when Abida gave him orders to go on an extended mission.
Abida called Jesus into the courtyard where they might speak privately and said, “I am sending you on mission. You are to go first to your cousin John who is baptizing at the Jordan, east of Jericho. He is to be your partner and leader on the mission, I have obtained permission from the Qumran monastery for him to join you. The Qumran password is “baptism”, he will ask you for it to authenticate you and your message.”
Abida continued, “Your mission is to sustain, encourage, and enlarge the faith in Galilee. Instruct with respect to your audience, according to your good judgment, and the inspiration of the God of mercy. Be attentive to those who seek perfection and retain them for your service and for a possible Essene community. You are to instruct first the children of Israel, but do not deny the promptings of the Spirit of God, for whom this mission is undertaken.”
“The synagogues in Galilee have given us hospitality in the past, and there are many other Essene houses in Galilee. Remember it is the Essene way to trust in God, and to use trials as steps you must ascend in your journey of advancement of soul. See to your mission first and all else will be freely given. I will be in contact, and you may demand our password from any messenger for authentication in important matters. You are to leave as soon as possible, but no later than day following Sabbath. Now, conclude or delegate all of your outstanding tasks. Do you understand your orders, and do you have any questions?”
Brother Jesus replied that he understood and had no questions, and he would start at once on preparations for his mission. It was the second day after Sabbath, and reassignment of duties required four days to complete. It became more involved as it proceeded; specific persons had to be located or recalled, records were transferred, walk about’s performed, quick training made, and all of it had to revolve around the house’s own schedule. Jesus left before sunrise on Friday, taking two days food. The Essene understanding of God’s providence was founded in a man’s own efforts, that is a man’s efforts were simply an unfolding of God’s providence, manna was not normally expected to fall from Heaven, but harvested as wheat. To disregard prudent provision was to deny by extension, the providence of God.
Jesus was eager for an extended visit with John. Immediately after his mitzvah, John had insisted on becoming an Essene of the Qumran monastery. He spoke of this calling to his parents Elizabeth and Zechariah. Neither was surprised and both had also been given signs of John’s prophetic vocation. John was an exceptional monk, excelling in the life of the spirit. At age twenty-five, he was allowed to retreat into the desert for further discernment. He would remain in the desert surrounding the Dead Sea for five years, then begin his mission in that same area.
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