Jesus, John, and the Essenes - Robert Feather

7/29/2019 Jesus, John, and the Essenes - Robert Feather

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obert Feather is a Member of theInstitution of Metallurgists and aChartered Engineer. He is a member

of The Orion Center for the Study of the DeadSea Scrolls and Associated Literature at theHebrew University of Jerusalem, the Society ofBiblical Literature, The Egypt ExplorationSociety, and The Historical Metallurgy Society.The author of two works on the Dead SeaScrolls, The Mystery of the Copper Scroll of

Qumran: the Essene Record of the Treasure ofAkhenaten (2003) andThe Secret Initiationof Jesus at Qumran: the Essene Mysteries of

John the Baptist (2005), Professor Feathercreated the present essay especially for this issue ofthe Digest dealing with the questions raisedconcerning the Essenes Messianic hopes, andconnections with Egypt.

As part of his Easter 2007 messages PopeBenedict XVI made the surprise statementthat he now believes Jesus celebrated thePassover Supper according to Essene rites andimplied that he thought the meal took placein an Essene house somewhere in Jerusalem.1He did not go so far as to say he now believes

Jesus had been an Essene, but readingbetween the lines it is the logical conclusionof his statement.

Referring to contradictions in the Gospels

on the timing of the crucifixion, the Pope said:Jesus celebrated Passover with his disciplesprobably according to the calendar of Qumran,that is to say, at least one day earlierhecelebrated without a lamb like the Qumrancommunity and did not recognize the Templeof Herod and was waiting for a new Temple.

Many Christians, especially Catholictheologians, were thrown into a state ofdisarray. Previously they had tended to try to

maintain as large a gulf between Jesus andthe Essenes as possible, but here was the

Robert Feather, MIMMM, C. Eng.

head of the Church confounding traditionalthinking that Jesus had emerged from aPharisaic background. In my second book,The Secret Initiation of Jesus at Qumran,2

I developed a strong case, not only to link Jesusto the Essenes, but also to place him as along-time member of their community atQumran, and this suggestion met strongresistance from Christian scholars, especiallythe more conservative. Now that the head of

the Catholic Church has made a statementsupporting much of what I have beencontending, theologians have had to acceptthe possibility of an entirely new perspectivefor the origins of Christianity.

One can only admire the Popes forthrightthinking, but wonder what was themotivation behind this unexpected statement.I have several theories about the reasoningbehind the Popes comments:

1. Relatively recent excavations haveconfirmed the existence of an Essenecommunity living in the Essene Gate part ofthe city of Jerusalem in Second Temple times.

2. The ongoing problems caused byclaims in the Da Vinci Codeand other books,such as The Templar Revelation and HolyBlood, Holy Grail, that Jesus married MaryMagdelene and had a child with her. 3 If Jesus

is now to be seen as following an Essenelifestyle, the implication is that he wouldhave remained celibate and not married.Conceding one somewhat undesirablescenario completely eliminates a potentiallymuch more damaging theory.

3. The Dead Sea Scrolls and books, likemy own, have produced increasing evidenceto support the likelihood that early membersof Jesus followers, including John the Baptist,

and even Jesus himself, were members ofthe Qumran community.
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The consensus tendency, before PopeBenedicts pronouncements, was to resistthe conclusion that John the Baptist was along-term member of the community, or that

Jesus had ever been a member. CertainlyJohn the Baptists rebellious character doesnot seem to be consistent with his remaining

very long within the quiescent structure ofthe Qumran community. This resistanceamong Christian theologians and historianshas almost certainly been motivated by adesire to retain the uniqueness of theChristian message and avoid the implicationthat another sect might have been the sourceof many of its beliefs and practices.

However, even staunch Catholic

traditionalists, like Father Jerome Murphy-OConnor, of the cole Biblique in EastJerusalem, were forced to admit as early as1960, long before much more persuasiveinformation had become available from theDead Sea Scrolls, that Paul, the architect ofChristianity, was definitely in contact withsomeone who knew Essene teachingthoroughly, and that Timothy, one of Jesusclose followers, belonged to the same circle as

John the Baptist.In fact, some earlier scholars, such as Dr.

Joseph Klausner in 1925 and HeinrichGraetz4 in the nineteenth century, werefirmly convinced long before the discoveryof the Dead Sea Scrolls that John the Baptistwas at one time an Essene. The opinion ofthese latter scholars is largely based onanalysis of the Christian Scriptures and thedescriptions of John the Baptist given by

Flavius Josephus, a contemporary Roman/Jewish historian (37ca. 100 CE). The mostrelevant quotation from the ChristianScriptures indicating John the Baptistsmembership in the Qumran Essenecommunity comes from Luke 1:80:

And the child grew, and waxed strongin spirit, and was in the deserts till the dayof his showing to Israel.

The Gospel of Luke endorses theprobability that John the Baptist attained

intellectual and religious maturity elsewherethan at his home when it refers to himspending his early life in the desert. Forexample, when the Evangelists describe theBaptist as living in the wilderness and eatinga diet of locusts and wild honey, it isunderstood by most scholars to be a reference

to the Qumran-Essenes,as anyone banishedfrom membership would have previouslytaken a vow only to eat prepared food thathad been blessed by the leader of thecommunity. However, once evicted theywould be forced to eat only wild food.

John the Baptists baptizing ritual wasvery reminiscent of the ritual immersionpracticed by the Essenes; and, in thewords of an earlier commentator, Israeli

professor Yigael Yadin, The influence ofthe sects teachings is recognizable in theviews, practices, ideology, and even thevery phraseology of the founders ofChristianity.5 Professor Yadin had littledoubt that John the Baptist was a memberof the community for a period of his life.Other experts of the Christian Scriptures,like the German Otto Betz and JeanSteinmann of France, believed that John

the Baptist grew up as an Essene, almostcertainly in the wilderness at Qumran.6

John the Bapt ist (with aspects of Bacchus)(1513-1516), by Leonardo Da Vinci.


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So What of Jesus Earlier Years?

Between descriptions of the birth of Jesusand the beginning of his ministry, theChristian Scriptures give sparse detail of hisformative years. The brief mention there iscomes from Luke 2:4152, where we are toldhe came up according to custom to

Jerusalem at the age of twelve. Jesus then

stayed on in Jerusalem to converse with, andconfound, the learned persons of the Temple.

The tradition of a boy going up toJerusalem according to custom at twelve yearsof age is in itself rather strange, as the normalSon of the Commandment (Bar Mitzvah)ceremony, or coming of age for a Jewish child,occurs when the child is thirteen. Anexplanation may be that the earlier age involveda biblical linking to the beginning of the

prophet Samuels ministering period, whichcommenced during his twelfth year.

What happened after this event and upto the time of the beginning of Jesus ministryis not clear from the Gospels, which saynothing about the eighteen intervening years.

Why would the Christian Scriptures be silentabout a period spanning more than half of

Jesus critically formative adult life?

When Jesus reached the age of sixteen, his

parents were required by law to place him in arecognized school. From the knowledge thatJesus and the Christian Scriptures subsequentlyexhibited, it seems certain that they opted forthe intense learning center of Qumran.

Our information on the requirements forrecruitment to the community comes largelyfrom three sources: the Dead Sea Scrolls;

Josephus, Philo, and Pliny; and a recentlyfound ostracon, or pottery fragment with a

written inscription. For continuity of the story,we need to take a brief look at all three sources.

Member at some period in his life In contact and influenced Little contact or influence(Josephus)* Jean Danielou H. Rowley

R. Eisler Jack Finnegan Frank CrossOtto Betz Daniel Schwartz Pierre Benoit

Jean Steinmann Raymond Brown Cyrus GordonYigael Yadin R. Harrison Edmund SutcliffeJohn Allegro Charles Scobie John Pryke

Barbara Thiering John Robinson Joan TaylorCharles Fritsch Oscar Cullmann James CharlesworthMillar Burrows Robert Webb Carsten ThiedeDavid Flusser William Brownlee Ian McDonaldKurt Schubert George Brooke

Michael Grant Lucretta MowryJoseph Fitzmyer James VanderKam

Magen Broshi The Jesus SeminarJozef Milik** Pope Benedict XVIGeza Vermes

Robert Feather

Analys i s of scholar ly opinion on John the Bapt i st smembership in the Qumran-Essene Community7

* The extensive descriptions of John the Baptist by Flavius Josephus in Jewish Antiquitie shave been taken by some scholars,such as H. Lichtenberger,as a portrayal of John as an Essene.

** Jozef Miliks opinion was communicated to the author during interviews in 1999 and 2001.

ChartR

obertFeather
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The Dead Sea Scrolls

The Qumran Dead Sea Scroll called theCommunity Rule (also known as the Manualof Discipline), sets out the requirement for aten-year period of study, after which, at theage of twenty, students had to undergo a

public examination before their peers toverify their integrity and their understandingof the Law. A year of probation followed, andthen the student was again examined. Ifhe passed this test, he served a further yearof probation before a proposal for fullmembership in the Brotherhood was put tothe vote. If accepted, he was required to swearan oath of loyalty. The minimum age to holdoffice in the Brotherhood was twenty-five,

and the fourth degree of holiness (referredto by Josephus) could not be reached beforethe age of thirty. (It is interesting to note thesimilarity in the use of the terms brotherhood,degree, and master to those used in theMasonic movement. This subject is discussedmore extensively in The Mystery of the CopperScroll of Qumran.8)

The most likely scenario is, therefore, thatJesus graduated at the age of thirty and then

chose to become an urban Essene, taking hisown path with his own cadre of followers.Basing himself in Capernaum on the Sea ofGalilee, he set forth with several close disciplesto preach the basic message of the Essenes andTorah, enriched by his own divine revelation.

Josephus, Philo, and Pliny

Recruitment to the community appears tohave taken place at any age, but the preferable

age for an apprentice was when the child wasquite young. Philo and Pliny report that adultswere taken in for qualification, but Josephussays boys were also admitted for training.

Recently Found Ostracon

The excitement was almost palpable aspeople crowded around pictures of anostracon, or inscribed pottery fragment,trying to get a better view. The subject of the

Copper Scroll, which had drawn delegates toan international conference in Manchester,

England, in 1996, was for the momentforgotten. This was the star turn of the day.Esther Eshel, of Bar-Ilan University, wasshowing what appeared to be the first-everarcheological proof that the inhabitantsof Qumran considered themselves acommunityaYahad.

The ostracon contains a legal text inHebrew, apparently recording the surrenderto the community by a new recruit of hispersonal property. The procedure is entirelyconsistent with that prescribed in the Manualof Discipline, and as such represents the firstsolid outside evidence that conventionalscholarship is correct in its assessment ofactivities at Qumran.

That the Gospels and historical externalevidence tell us almost nothing of Jesusformative years is not surprising, if those yearswere spent at Qumran. If I am correct, he wascloseted away in a desert environment froman early age and excluded from outsidecontact with his parents and family.

The minimum age given in the Rule ofthe Congregation for when a novice couldattain his full accreditation, thirty years, isexactly the same age as the Gospels state for thereappearance of Jesus into the outside world.By the time Jesus reached this age, he wouldhave been fully immersed in the teachings ofthe Qumran-Essenes, and their protocolswould have been engraved on his consciousand subconscious mind. This is a potent pieceof correlation, which does not appear to havebeen connected to Jesus before.

It is not surprising, therefore, that somany of the echoes of the Qumran-Essenescan be detected in the later transcribedwords and recordings of Jesus acts. If theview that John the Baptist was also at onetime or another a regular visitor to, or evenfor some period a resident member atQumran, it is reasonable to assume that hisrebellious nature may have inspired Jesus toreassert his own radicalism. What is more

natural than on reaching his majority at theage of thirty, Jesus should strike out on his
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own, leave the community, andseek out John the Baptist forreassurance and communion?

The Gospels of Matthew,Luke, and John say Jesus was bornin Bethlehem, a village thatcertainly existed at the time of hisbirth. Nazareth, the town he issaid to have lived in during mostof his early life, is less easilyidentifiable. The question marksthat hang over this period of Jesuslife, and the uncertainty ofNazareth as a place of prolongedresidence for Jesus, may well haverelevance when it comes to considering an

alternative place of residence for his maturingyears. Athough Nazareth is now a bustlingtown of some forty thousand people, neitherTalmudic texts nor the Masoretic Testament(Hebrew Scriptures, or Old Testament), the

Apocrypha, or Josephus can help verify theexistence of the Nazareth of the ChristianScriptures (New Testament).

Tellingly, Jesus, in the New Testament,performs many miracles, healings, and

exorcisms across the Holy Land, but neverperforms anything in Nazareth. Josephus, one-time commander of the Galilee region, lists itstowns and villages, but makes no mention of aplace called Nazareth. The only possibleexternal reference to Nazareth comes from afragmentary ancient Hebrew inscription datedto the end of the third century CE., found atCaesarea, on the north coast of Israel. This liststwenty-four priestly allotments of dutyrotations (Hebrew, mishmarot) and the placesfrom which they derived. The eighteenthallotment is given in Hebrew as nzrt, whichcould be read as Nazareth.

Archeological work at Nazareth in 1889,led by Father Prosper Viaud, and between1955 and 1970, led by Father B. Bagatti, hasyielded some clues about a possible earlyhistory, and excavations are said to have

revealed graffiti in lower layers under theexisting Church of the Incarnation. These are

believed to indicate an early Judeo-Christian presence, but nothingfrom the first century CE.

If there is little proof thatNazareth actually existed in Jesustime, why is the name mentionedin the Christian Scriptures? Theexplanation put forward by anumber of scholars as the mostlikely reason is that it has beenconfused with the term NaziriteorNazarene(Nazorene). The Naziriteswere a select Jewish group whotook a vow of dedication to theLord and followed a spiritual

lifestyle. The three lifelong Nazirites

mentioned in the Bible are Samson, Samuel,and John the Baptist; intriguingly, the termhas been associated with the Essenes.

So where does current conventionalscholarship stand on the possibility of aconnection between Jesus and other charactersfrom the Christian Scriptures, and theQumran-Essene community? Surprisingly, anumber of eminent observers of earlyChristian history, such as Dr. Matthew Black;

Dr. Hugh Schonfield; and Hyam Maccoby,who was visiting professor at Leeds Universityuntil his death in May 2004; make little morethan passing reference to the Qumran-Essene effect. Their views can be summarizedas follows: The oldest roots of the Christianmovement in Galilee are to be sought in agroup of dedicated Nazirites, sectarians whocontinued the ancient Israelite institution ofthe lifelong Nazirate.9

Even a modernist writer such as JohnCrossan, professor of Biblical Studies atDe Paul University, Chicago, has a virtualblind spot when it comes to considering howthe Qumran-Essenes might have influenced

Jesus or the Christian Scriptures. When hedoes mention the Dead Sea Scrolls, his factsare questionable. 10

In all these works, the associations of

Jesus and John the Baptist with Qumran arehighly contentious, accepted by many

Oldest known Icon ofChrist Pantocrator from St.Catherines Monastery, Mt.Sinai (6th-7th century).


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scholars but disputed by others, as thefollowing paragraphs point out.

The present state of opinion fromauthoritative scholars such as Magen Broshi(former curator, Shrine of the Book, IsraelMuseum), Geza Vermes (professor emeritus,Oxford University), and Professor GeorgeBrooke (Manchester University), is weightedin favor of John the Baptist having been amember of the Qumran-Essene communityat some period in his life. The tendency,however, is to resist drawing a similarassociation for Jesus. This resistance, as onewould expect, is far stronger from Christian,particularly Catholic, commentators, such asFather mile Puech (director of research,

CNRS, Paris), Professor Carsten PeterThiede (minister, Church of England),Father Jerome Murphy-OConnor (coleBiblique, Jerusalem), and Professor J. Van derPloeg (University of Nijmegen, Holland).

The more the emerging information isexamined and the existing materialreevaluated, the more apparent it becomesthat the hotbed of spiritual industry bubblingaway at Khirbet Qumran on the northwestern

edge of the Dead Sea was a cauldron fromwhich were cast many of the templates ofearly Christian ideasa background thatearly Christian writers were readily able toadapt to the experiences of Jesus.

To assess what the relationship of John theBaptist and Jesus might have been to Qumran,it is necessary to understand a bit more aboutthis strange, quirky, secretive, male-dominated,

nonconformist Jewish community, and whythe predominantly Christian researchersinvolved in early Dead Sea Scrolls studiestended to shy away from linking Jesus and

John the Baptist to Qumran.

The Qumran Community

The community that lived at Qumrannever referred to themselves in their owndocuments as Essenes. The name is oneapplied to them by the Roman/Jewishhistorian Josephus.

Since detaching themselves from theTemple environment, around 140 BCE., thecommunity shunned its ceremonies andcastigated the officiating Sadduceean priestsfor not adhering to the correct calendar,amongst other objections. However, theSecond Temple was, to the Essenes, a place of

intense contradiction. The holy place, centralin concept to their inheritance, was occupiedby alien forces and governed by the whims ofHerod, a lackey of Rome.

The Temples size and shape were not totheir liking and, worse still, from around31-30 BCE onward, two lambs weresacrificed every day by the Temple priests forthe well-being of the Roman emperor and

the Roman Empire. This animal sacrificewas an anathema to many Jewish groups,and especially to the Qumran-Essenes. Nowonder they interpreted the earthquake of31 BCE, which caused widespread destructionin the area of the Judean Desert and severedamage to their own settlement, as a portentthat they were right and that their belief inan imminent apocalypse was justified.

Although they put immense store in

traditional Hebrew teachings, they followedan apparently alternate form of Judaism,which yearned for and echoed the early daysof Mosaic Sinai, and which, I maintain,dates back even further to the ancientmonotheism of Akhenaten and Jacob.

It is evident from the Dead Sea Scrollsthat the Essenes of Qumran consideredthemselves an elite messianic group; they had

retreated from the fray of the Temple and thepriesthood and sought refuge in the wildernessto protect their piety. The opening verses ofIsaiah, chapter 40, aptly describe their role:

A voice cries out: In the wildernessprepare the way of the Lord, make straight inthe desert a highway for our God.

As we go through a brief description oftheir unique teachings and behavior patternsit will be evident that many were transferredto Christianity.


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Successive right teachers had the role ofensuring that the community adhered to thetrue interpretation of the Torah, while theywaited for a prophet similar to Moses and anunprecedented two messiahs.

This waiting was to be accompanied byimmersion in the Holy Scriptures and byfollowing an ascetic, celibate way of life. Eachyear a cumulative total of 120 nights was to bespent in prayer and study. Personal possessionsand income were to be given to the yahad, thecommunity, and in turn the communitylooked after the individuals needs. Living andeating was communal, and garments wereplain and purely functional. There are manysimilarities in this unselfish way of life to the

modern ashrams of America and the kibbutzimof modern Israel.

Within the community, at least at theoutset, there was a strong hierarchicalstructure. At the top sat the right teacher.Priests, aided by Levites (individuals ofpriestly descent), dictated the doctrine ofthe group. All full members could vote inan assembly on nondoctrinal matters, whilegeneral day-to-day administration was in

the hands of a triumvirate of three priestsand twelve helpers. Each member had aspecific place in the hierarchy in relation tolevel of learning and holiness, as determinedby their peers.

Throughout the sectarian Dead SeaScrolls that describe the feelings andactivities of the Essenes, there are repeatedthemes and motifs that endow these works

with a sense of collective purpose: of sonsof light fighting sons of darkness, messianicportents, battles with evil, the fruits ofrighteousness. Their fundamental themesembody persons who are:

RighteousZaddikimPiousHassidimHolyKedushimMeekAnavimEndowed with Gods SpiritRuachimFaithfulEmunim

The first three are recognizably stronglyJewish; the latter three carry noticeableovertones that would later become stronglyapplied in Christianity.

There is a continual reference throughouttheir scrolls to the part played by theTabernacle priests. It is clear that the Essenesconsidered themselves the keepers of thecovenant and part of the direct line of prieststhat attended the holy shrines.

So whom were the Qumran-Esseneswaiting for? The answer is contained in anumber of the Dead Sea Scrolls texts thatindicate they were waiting for two, and somescholars read three, messiahs. These messiahs,one priestly and one royal, are given various

titles in different scrolls:Priestly: Interpreter of the Law, the Star; the

Messiah of Aaron, who was of princely descent.

Royal: Prince of the Congregation, theScepter; the Messiah of Israel; the King Messiah.

In addition, they expected the return ofa prophet similar to Moses. Fortunately,there are quite detailed descriptions of thesemessiahs in a number of their scrolls, so

one would assume it should be relativelyeasy to identify whom they were talkingabout. Unhappily that is not the case,and conventional scholarship makes littleattempt to utilize this information.A Davidic Messiah?

The idea of the kingly messiah referredto by the Essenes is inevitably taken as beingsomeone emerging from the Davidic line ofkings, commencing with King David

himself. The tacit assumption by mostscholars is that King David was the rolemodel for this returning royal messiah. IfKing David wasnt the role-model messiah,ordinary scholarship has nowhere else to go.The assumption, however, is fraught withproblems. King David (who ruled inapproximately 1000 BCE) noticeably failedto live up to the righteous ideals demandedin the books of Jeremiah, Ezekiel, Micah,Kings, and Chronicles.


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David had Uriah, an officer in his army,murdered in order to marry Uriahs wife, andbrought destruction on seventy thousandIsraelites for his evil doings. In a parable bythe prophet Nathan, David is roundlycondemned for his evil acts against God andtold that his descendants will suffer as a result

of his murderous deeds. This is hardly aworthy pattern for a future messiah. In fact,formal messianism in Jewish scripture doesnot appear until the time of Daniel in thesecond century BCE, so King David is evenless likely to have been the role model theQumran-Essenes were thinking of.

One has to wonder,therefore, where the

Q u m r a n - E s s e n e sobtained their quitedetailed and well-developed philosophy ofthese anticipated messiahsand messianismwhich,in any event, appear topredate any of the royalkings of Israel. Theproblem of identifying

the two messiahs, onekingly and one priestly,alluded to in the HebrewScriptures but distinctlyspecified in the Qumran-Essene literature, is socontentious that modern scholarship eitherignores the problem or scratches around totry to find possible candidates using veryweak evidence.

Nowhere does the Pentateuch or anysucceeding text of the Hebrew Scripturessuggest that, when the faithful in Israelworshiped at the Tabernacle or later in theTemple at Jerusalem, they looked to the

Aaronic high priest as a foreshadowing of afuture messianic high priest. Almost indesperation, some scholars have evensuggested Zerubbabel, the rebuilder of the

First Temple, or Joshua, the postexilic highpriest, as possible contenders.

The phrase Davidic line is, in my view,only an indicator of a longer royal linepredating King David. In fact, in Qumrantexts, and in most biblical texts, the messianicking is deliberatelynotreferred to as Davidic.

Although many of the motifs in theexpectation of a future king may be drawn

from Israels experience of kingship, othermotifs can clearly be traced to pre-HebrewScriptures kingship periods of Israels history.Indeed, how can King David be thepersonification of a messianic figure when thesame messianic figure is seen by Isaiah andZechariah, and by Dead Sea Scrolls texts such

as 4Q285, as a sufferingservant of God whois frustrated in hisambitions and killed forhis efforts? None of thesecharacteristics can beapplied to King David.One eminent scholar,Kenneth Pomykala, likeothers, has postulatedthat any reference by theQumran sect to a messiah

of Israel should beregarded categorically asnon-Davidic.11

Why should thisbe, unless there wassome memory of another

previous line of royalty? In the same way asthere is no reference to Jerusalem in the so-called New Jerusalem Scroll, there appears to belimited reference to a Davidic messiah in other

sectarian Qumran-Essene scrolls. That thereferences to a Davidic messiah are limited,however, has not prevented most scholars fromfalling back on the assumption that David wasthe Essenes role model for a future messiah,even given the fact that there are alternativeexplanations that have not yet been explored.John and Jesus continuity with theQumran-Essenes

When one looks at other factors that tendto confirm the continuity of specifically

David and Solomon, detail from the Icon of theHarrowing of Hell(Anastasis), 11th century, in theNea Moni in Chios.


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Essenic thinking and practices that have beentransmitted on into Christianity, and byextension into Islam, it becomes irresistiblenot to conclude that both Jesus and John theBaptist must have been intimately involvedwith Qumran. One of the main contentionsin my work has been that the Qumran-

Essenes had an allegiance in terms of holyand secret knowledge to the earliest forms ofHebrew religion, as developed in Egypt, priorto the Exodus, and specifically linked to themonotheistic Pharaoh Akhenaten.

If the early Jesus movement owed apowerful debt to the beliefs practiced atQumran, then it would not be surprising tofind that some of Akhenatens teachings and

imagery would be transferred across andreflected in the early Jesus movement andlater Christianity. The examples of thesephenomena are numerous, but there is spacehere only to refer briefly to two of them.

Melchizedek

Melchizedek is a complex character thatappears in their texts as a figure of majorimportance to the Qumran-Essenes. Thereare detailed descriptions of this figure in theDead Sea Scrolls, and in Rabbinic writings, aswell as references in the mainstream Bible,

but no one is certain who Melchizedek relatesto, despite endless speculation. Just as the

Qumran-Essenes revered this character, soJesus has also to be associated with thekingly-priestly figure.

As if to verify my contention thatMelchizedek incorporated the concept of

Akhenatens high priest, Meryra, new light

on the Christian Scriptures Epistle of Paul tothe Hebrews has been shed by thefragmentary first century BCE documentfound in Cave 11 at Qumran, known as theHeavenly Prince Melchizedek (11Q Melch.).The description in Hebrews depicting Christas the Son of God and without beginningof days or end of life, as priest according tothe order of Melchizedek, now makes senseas reflecting the same image of Melchizedek

portrayed by the sectarian Dead Sea Scroll.This interpretative understanding was

taken still further in discussion at a recentinternational conference on the Dead SeaScrolls at the University of St. Andrews inScotland. A paper by Margaret Barkerpublished in the Scottish Journal of Theology12maintains that Jesus knew of and understoodMelchizedek; that he may have patterned

his life on the Qumranic conception ofMelchizedek; and that his earliest followersbuilt on that understanding. In the Epistleto the Hebrews, Jesus is a priest forever,according to the order of Melchizedek (5:6).

That this is the same high priestly figureof the Qumran-Essenes is underlined by afurther reference to him as the superior priest.Suggestions that this priest is Aaron, or aZadok of his lineage, is excluded by the

insistence that Jesus, like Melchizedek, is inthe Greek wordingagenealogetos, without agenealogy. As Professor Joseph Fitzmyer, ofthe Catholic University of America, pointsout, Every priestly family was supposed to beable to trace its lineage from Levi via Aaronand Zadok. Aarons lineage itself was knownfrom Exodus 6:1619, but Melchizedekslineage was unknown.13

Analysis of the Melchizedek that Jesus ofthe Christian Scriptures was to emulate,

Meeting of Abraham and Melchizedek, Dieric

Bouts the Elder, 15th century.


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however, shows that this attribution, asexplained by Deborah W. Rooke, of KingsCollege, London, was not merely of highpriesthood but of royal priesthood.14 Therelationship is spelled out in Hebrews, butalthough the royal association is assumed tobe to King David, scholars are at a loss to

explain why there is no specific Davidiccategorization for this royal element.

David is not referred to by name inHebrews. Instead, the king specificallymentioned is the King of Salem, who isrelated to the patriarchal period of Abraham,long predating the Israelite kings, and a royalfigure who had nothing to do with KingDavid. Once again, there is no Israelite king

that conventional scholarship can turn to,and the issue is stuck in the mire ofpreconceptions. Indeed, it is made crystalclear that the Melchizedek Jesus aspired toemulate was the King of Salem in Genesis:

And Melchizedek king of Salem broughtforth bread and wine; and he was the priest ofthe most high God. (14:18)

A number of other scholars have notedthat the Melchizedek of Hebrews can definitely

be linked to the Melchizedek in the Qumranscrolls (11Q Melch.), and this character, asdiscussed above, is certainly not Davidic.15

Even if a royal association were tied onlyto the Genesis descriptions and not also to theQumranic descriptions, we would have to askwhy an apparently pagan king, the king ofSalem, should be singled out as a prototype fora divine personage. Not only is he seemingly a

pagan king; he is not even a Hebrew! Theanswer, I suggest, lies partly in the Amarnaletters, where Jerusalem is specifically chosenby Akhenaten as his holy city forever. Theappellation of King Melchizedek can thenclearly be seen as a sacral name combiningthe royal aspect of King Akhenaten and hisHigh Priest, Meryra.

The problem of why Abraham and Jesusshould want to associate themselves with an

apparently pagan figure is thus entirelyexplained by the fact that Akhenaten and

Meryra, his High Priest, were not pagan,but together with Jacob and Joseph, were thefirst true monotheists. Thus Abrahamacknowledges Melchizedeks God El Elyon(God Most High) as his own God in theirencounter in Genesis (14:1824).

For this high priestly figure to have noancestors can only mean that he was the first ofhis class. Once again, the literal evidence pointsstrongly in the direction of Meryra, the firstHigh Priest of Akhenatens new monotheism,who we know from Egyptian records was ahereditary Egyptian princea requirementalso spelled out in the Dead Sea Scrolls.

As becomes dramatically apparent in theexplosive archeological evidence documented

in The Secret Initiation of Jesus at Qumran,this assumption is almost certainly correct.

Amarna

Both the Christian Scriptures andhistorical tradition maintain that Jesus andhis parents, Mary and Joseph, fled to Egyptfrom Judea around 4 to 7 BCE to escapethe tyrannical threats of Herod the Great(Matt. 2:1320).

If one had to predict where the family ofJesus might have stopped en route in theirjourney through Egypt, on the basis ofthe proposed connections I claim existedbetween the Qumran-Essenes and Akhenaten,and between the Qumran-Essenes and theearliest followers of Jesus, the followingfour destinations would have been definitefavorites in their itinerary:

1. Lake Mereotis (Marioot), nearAlexandria, traditional location of theTherapeutae, close Egyptian associates ofthe Essenes;

2. Valley of Natrun, traditional locationof the Therapeutae;3. Leontopolis, near Heliopolis (Cairo),site of the temple founded by Onias IV,who, I maintain, was the Essenes Teacher

of Righteousness;4. Amarna, site of Akhenatens holy city.
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In horse-racing parlance, my shortestodds would be on Amarna, and thecombination odds of all four of these highlysignificant Essenic connected places featuringas important locations in the Holy Familys

journey would be about ten thousand to one.

Take a look at the figure illustrated in thisarticle. It shows the route, strongly entrenchedin Egyptian legend and tradition, taken bythe Holy Family in Egypt. All four suggestedlocations are included in the journey and areconsidered the most important of the

numerous monastic centers that have grownup in Egypt. So which of these locations isbelieved to be the most important of all?

The words of Pope Shenouda III,guardian of the national traditions of theCoptic Church in Egypt, give us the answer:Now it was time for the Holy Family to setout for what is, arguably, the most meaningfuldestination of all in the land of Egypt, theplace where there would be an altar to the

Lord in the midst of the land of EgyptGabal [Mount] Qussqam.16

Nestled in the foothills of this mountainlies the monastery of Al Muharraq, on the sitewhere the Holy Family were reputed to havelived for six months, their longest stay at anyone place in their four-year travels throughEgypt. It was the culmination of their

journey, and to this day the area surrounding

the monastery is redolent of the CopticChristian ethos, so much so that it is namedthe Second Bethlehem. Why should thisplace have become so important to theearliest Christians? At first glance it appearsto be in the middle of nowhere. The answer, Isuggest, is that it really is not in such anobscure location. The location was directlyopposite the place where Akhenaten establishedhis Holy City and built a huge Temple inhonor of Atenhis name for God.

At the turn of the millennium, the vast siteof Amarna would have been as bleak anddesolate as it is today. The only pockets ofhabitation would have been small settlementson the west bank of the Nile, near the village ofQussqam. The monastery of Al Muharraq liesdirectly opposite Amarna, at what was thenone of the closest habitable places to Amarna.

Whatever you believe about the legendssurrounding the journey of the Holy Familyin Egypt, there is almost always a kernel oftruth that kindles a legend. That kindling hasresulted in a surfeit of historical Christianplaces of worship in the vicinity of the Nile,some often in quite remote locations, whichmakes it difficult to justify the charge thatthey were invented to attract tourists.

The preponderance of these witnesses toan earlier legend is concentrated aroundAmarna, the site of Akhenatens ancient capital.The grain of truth, if there is one, behind thelegends in this region indicates that the maindestination of the Holy Family was the

Amarna area. Somethingmust have sparked thetradition, and the raft of other evidence thatpoints to Amarna as a site of special interest tothe Qumran-Essenes and, by association, to

the earliest followers of Jesus underlines theessential truth of this assertion.17

Journey of the Holy Family in Egypt, highlighting the locationof their longest stay, near Amarna (Akhetaten). RobertFeather, based on a map published by the Egyptian Ministryof Tourism. From The Secret Initiation of Jesus at Qumran.
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1 http://www.vatican.va/holy_father/benedict_xvi/ homilies/2007/documents/hf_ben-xvi_hom_20070405_coena-do mini_en.html.2 Robert Feather,The Secret Initiation of Jesus at Qumran (Rochester,VT: Inner Traditions, 2005; London: Baird/Watkins, 2006).3 Dan Brown, The Da Vinci Code(London: Black Swan, 2004);Lyn Picknett, Clive Prince, The Templar Revelation (London:Corgi, 2007); Henry Lincoln, Richard Leigh, Michael Baigent,

Holy Blood, Holy Grail(New York: Random House, 1983).4 Joseph Klausner, From Jesus to Paul(London: Macmillan, 1922);Heinrich Graetz,History of the Jews (Philadelphia: JewishPublication Society of America, 1946).5 Yigael Yadin, The Temple Scroll(Suffolk, UK:Weidenfeld andNicolson, 1985).6 Otto Betz, Was John the Baptist an Essene?Biblical Revue(December 1990); Jean Steinmann, Saint John theBaptist and theDesert Tradition(New York/Boston: Harper and Brothers, 1958).7 Joseph A. Fitzmyer, The Dead Sea Scrolls and Christian Origins(Grand Rapids, MI: Eerdmans, 2000);H. H. Rowley, The Baptismof John and the Qumran Sect, in New Testament Essays: Studies inMemory of T. W. Manson(Manchester, UK: Manchester UniversityPress, 1959);Daniel Schwartz,Studies in the Jewish Background ofChristianity(Tuebingen, Germany: Mohr-Siebeck, 1992); R. Eisler,The Messiah Jesus and John the Baptist According toFlavius JosephusRecently Rediscovered Capture of Jerusalem and Other Jewish andChristian Sources(New York: The Dial Press, 1931); BarbaraThiering, The Gospels and Qumran, (Sydney TheologicalExplorations, 1981); Otto Betz, Was John the Baptist an Essene?Biblical Revue(December 1990); Yigael Yadin, The Temple Scroll;

John Allegro, The Dead Sea Scrolls and the Origins of Christianity(Metuchen, NJ: Criterion, 1967); William H. Brownlee,John theBaptist in the New Light of Ancient Scrolls(n.p.: Interpretation, 1955);Lucretta Mowry, The Dead Sea Scrolls and the Early Church (Chicago:University of Chicago, 1962); R. K. Harrison, TheDead Sea Scrolls(New York: Harper and Row, 1961); Charles Scobie,John the Baptist:The Scrolls and Christianity(Bloomfield, CT: Talbot, 1969); John A.

Robinson, The Baptism of John and the Qumran Community,Harvard Theological Studies50 (1957); Oscar Cullmann, TheSignificance of the Qumran Texts for Research into the Beginningsof Christianity,Journal of Biblical Literature74 (1955); KurtSchubert, The Dead Sea Community: Its Origin and Teachings(London: Adam and Charles Black, 1959); Jean Danielou, The Workof John the Baptist(Abingdon, Oxfordshire, UK: Helicon, 1966);

Jean Steinmann,Saint John the Baptist and the DesertTradition (NewYork: Harper, 1958); Jack Finnegan, Light from the Ancient Past(Princeton: Princeton University Press, 1959); Raymond E. Brown,Second Thoughts: The Dead Sea Scrolls and the New Testament,The Expository Times(October 1966); Charles Fritsch, The QumranCommunity(New York: Macmillan, 1956); Millar Burrows,MoreLight on the Dead Sea Scrolls(New York: Viking, 1958); Pierre

Benoit, Paul and Qumran (Chicago: Priory Press, 1968); FrankMoore Cross, The Ancient Library of Qumran andModern BiblicalStudies(New York: Doubleday, 1961); Carsten P. Thiede, The DeadSea Scrolls and the Jewish Origins of Christianity(NewYork: Palgrave,2001); Cyrus Gordon,Adventures in the Nearest East(Fair Lawn, NJ:Essential Books, 1957); Edmund Sutcliffe, The Monks of Qumran(Westminster: Newman Press, 1960); Robert L. Webb, John theBaptiser and Prophet: A Socio-Historical Study,Journal for the Studyof the New Testament, supplement series 62 (Sheffield: SheffieldUniversity, 1991); James H. Charlesworth, ed.,Jesus and the DeadSea Scrolls(New York: Doubleday, 1992); David Flusser,Jesus(New

York: Herder and Herder, 1969); Michael Grant, The Jews in the

Roman World(New York: Scribner, 1973); James C. VanderKam,The Dead Sea Scrolls and Christianity, in Understanding the DeadSea Scrolls: A Reader from the Biblical Archaeology Review(New York:Random House, 1992); Joan E. Taylor, The Immerser: John theBaptist Within Second Temple Judaism (Grand Rapids: Eerdmans,1997); John Pryke, John the Baptist and the Qumran Community,Revue de Qumran 16 (1964); Ian McDonald, What Did You GoOut to See? John the Baptist, the Scrolls and Late Second Temple

Judaism, in The Dead Sea Scrolls in Their Historical Context, ed. byT. Lim, et al. (New York: T & T Clark, 2004). The Jesus Seminars,listed in the middle column of the table, are meetings of a group ofbiblical scholars who discuss New Testament topics and then vote todetermine amajority view. Founded in 1985 in America, theconclusions of the Jesus Seminar on the issue of John the Baptistsrelationship with the Essenes is purportedly summed up by John W.B. Tatum, who says the Baptist may have been a Essene at someperiod in his life (John the Baptist and Jesus: A Report of the JesusSeminar(Sonoma, CA: Polebridge, 1994)). Geza Vermes, in a lectureat UniversityCollege London, December 7, 1998, declared, Onbalance John the Baptist was a member at Qumran (Taylor, TheImmerser). Joseph Ratzinger (Benedict XVI), Homily given at theMass of the Lords Supper, April 5, 2007, at the Basilica of St. John

Lateran, Rome. http://www.vatican.va/holy_father/benedict_xvi/homilies/2007/documents/hf_ben-xvi_hom_20070405_coena-domini_en.html.8 Robert Feather, The Mystery of the Copper Scroll of Qumran(Rochester, VT: Inner Traditions, 2003).9 Matthew Black, The Scrolls and Christian Origins(Nashville,TN: Thomas Nelson, 1961); Hugh Schonfield,The Passover Plot(London: Element, 1993); Those Incredible Christians(London:Element, 1985); In a lecture at the Spiro Institute, London, onMarch 15, 2000, Maccoby spoke for over two hours on the originsof Christianity without once mentioning the Essenes.10 John Dominic Crossan,Jesus: A Revolutionary Biography(SanFrancsico: HarperSanFrancisco, 1995).11

V. K. Pomykala,The Davidic Dynasty Tradition in Early Judaism(Atlanta: Scholars Press, 1995). See also Richard S. Hess and M.Daniel Carroll, Israels Messiah in the Bible and in the Dead SeaScrolls(Grand Rapids, MI: Baker Academic, 2003).12 Margaret Barker, The Time Is Fulfilled: Jesus and the Jubilee,Scottish Journalof Theology, vol. 53, no. 22, 2000.13 Joseph A. Fitzmyer, Responses to 101 Questions on the Dead SeaScrolls(Mahwah, NJ: Paulist Press, 1992).14 D. W. Rooke, Jesus as Royal Priest: Reflections of the Interpretationof the Melchizedek Tradition in Heb. 7, Biblica81 (2000).15 Yigael Yadin, A Note on Melchizedek and Qumran, IsraelExploration Journal15, (1965); M de Jonge and A. S. Van der Woude,11Q Melchizedek and the New Testament, New Testament Studies

12 (1966); J. A. Fitzmyer, Further Light on Melchizedek fromQumran Cave 11,Journal of Biblical Studies86 (1967).16 Mamdouh El-Beltagui, The Holy Family in Egypt(Cairo: EgyptianMinistry of Tourism, 1999). According to local traditions, the HolyFamily stayed in Egypt for three years and eleven months; CopticChristians celebrate their journey each year on June 1 (see ChristianCannuyer, Lgypte Copte(Paris: Gallimard/IMA, 2000). The route ofthe Holy Family in Egypt, according to Coptic tradition.17 This text and the images and chart marked are Copyright 2007 Robert Feather. All Rights Reserved. Printed with Permissionof the Author.
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Documents

Jesus, John, and the Essenes - Robert Feather