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From THE URANTIA BOOK
Part IV, 121, 7
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By the times of Jesus the Jews had arrived at a settled concept of their origin, history, and destiny. They had built up a rigid wall of separation between themselves and the gentile world; they looked upon all gentile ways with utter contempt. They worshiped the letter of the law and indulged a form of self-righteousness based upon the false pride of descent. They had formed preconceived notions regarding the promised Messiah, and most of these expectations envisaged a Messiah who would come as a part of their national and racial history. To the Hebrews of those days Jewish theology was irrevocably settled, forever fixed.
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The teachings and practices of Jesus regarding tolerance and kindness ran counter to the long-standing attitude of the Jews toward other peoples whom they considered heathen. For generations the Jews had nourished an attitude toward the outside world which made it impossible for them to accept the Master’s teachings about the spiritual brotherhood of man. They were unwilling to share Yahweh on equal terms with the gentiles and were likewise unwilling to accept as the Son of God one who taught such new and strange doctrines.
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.
The scribes, the Pharisees, and the priesthood held the Jews in a terrible bondage of ritualism and legalism, a bondage far more real than that of the Roman political rule. The Jews of Jesus’ time were not only held in subjugation to the law but were equally bound by the slavish demands of the traditions, which involved and invaded every domain of personal and social life. These minute regulations of conduct pursued and dominated every loyal Jew, and it is not strange that they promptly rejected one of their number who presumed to ignore their sacred traditions, and who dared to flout their long-honored regulations of social conduct. They could hardly regard with favor the teachings of one who did not hesitate to clash with dogmas which they regarded as having been ordained by Father Abraham himself. Moses had given them their law and they would not compromise.
.
.
By the time of the first century after Christ the spoken interpretation of the law by the recognized teachers, the scribes, had become a higher authority than the written law itself. And all this made it easier for certain religious leaders of the Jews to array the people against the acceptance of a new gospel.
.
.
These circumstances rendered it impossible for the Jews to fulfill their divine destiny as messengers of the new gospel of religious freedom and spiritual liberty. They could not break the fetters of tradition. Jeremiah had told of the “law to be written in men’s hearts,” Ezekiel had spoken of a “new spirit to live in man’s soul,” and the Psalmist had prayed that God would “create a clean heart within and renew a right spirit.” But when the Jewish religion of good works and slavery to law fell victim to the stagnation of traditionalistic inertia, the motion of religious evolution passed westward to the European peoples.
.
And so a different people were called upon to carry an advancing theology to the world, a system of teaching embodying the philosophy of the Greeks, the law of the Romans, the morality of the Hebrews, and the gospel of personality sanctity and spiritual liberty formulated by Paul and based on the teachings of Jesus.
.
.
Paul’s cult of Christianity exhibited its morality as a Jewish birthmark. The Jews viewed history as the providence of God — Yahweh at work. The Greeks brought to the new teaching clearer concepts of the eternal life. Paul’s doctrines were influenced in theology and philosophy not only by Jesus’ teachings but also by Plato and Philo. In ethics he was inspired not only by Christ but also by the Stoics.
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The gospel of Jesus, as it was embodied in Paul’s cult of Antioch Christianity, became blended with the following teachings:
.
The philosophic reasoning of the Greek proselytes to Judaism, including some of their concepts of the eternal life.
.
The appealing teachings of the prevailing mystery cults, especially the Mithraic doctrines of redemption, atonement, and salvation by the sacrifice made by some god.
.
The sturdy morality of the established Jewish religion.
.
The Mediterranean Roman Empire, the Parthian kingdom, and the adjacent peoples of Jesus’ time all held crude and primitive ideas regarding the geography of the world, astronomy, health, and disease; and naturally they were amazed by the new and startling pronouncements of the carpenter of Nazareth. The ideas of spirit possession, good and bad, applied not merely to human beings, but every rock and tree was viewed by many as being spirit possessed. This was an enchanted age, and everybody believed in miracles as commonplace occurrences.
.
.
.
.
.
Well my father and mother were survivors of the Holocaust so I was raised in a very strict Jewish home, not just religiously but culturally. We had “us” and “them”. My father said something really sad to me once when we talked about Jesus. He said “If Jesus knew the trouble he was going to make to the people of Israel, he would have never been born.” So Jesus was kind of looked upon - it wasn’t Jesus, it was his followers and the church and the anti-Semitism of Christians – that always obscured the person on who Jesus was. I don’t think a lot of Jewish people have ever dealt with who Jesus really is. They deal with a caricature of him. They deal with all of the rumors and things that people say. Think about it: my folks, their image of Christianity were people who wore crosses and turned the gas on my people, my grandmother and my grandfather. For them to deal with Jesus on an honest level of a Jewish Messiah living in Israel....well, most people think Jesus was Italian and the gospel happened in Rome. The idea of a Jewish Messiah and a Jewish Jesus is not something that was current in Jewish thinking.
.
Jhan Moskowitz
Jews for Jesus
.
.
As was said (John 1:11),
To his own he came,
yet his own did not, and could not,
recognize the true being of Jesus Christ, and the
indwelling Logos to which he constantly attempted to
draw their attention.
Even when he was right there in front of them,
the very lighthouse of palpitating spiritual energy,
their untrained eyes could not perceive his real nature.
They were too occupied with their
religious observances, traditional ideas, scriptural authority
and the approval of the leaders.
.
Ravi Ravindra
Christ The Yogi
A Hindu Reflection on the Gospel of St. John
.
.
.
.
.
The teachings and practices of Jesus regarding tolerance and kindness ran counter to the long-standing attitude of the Jews toward other peoples whom they considered heathen. For generations the Jews had nourished an attitude toward the outside world which made it impossible for them to accept the Master’s teachings about the spiritual brotherhood of man. They were unwilling to share Yahweh on equal terms with the gentiles and were likewise unwilling to accept as the Son of God one who taught such new and strange doctrines.
.
The scribes, the Pharisees, and the priesthood held the Jews in a terrible bondage of ritualism and legalism, a bondage far more real than that of the Roman political rule. The Jews of Jesus’ time were not only held in subjugation to the law but were equally bound by the slavish demands of the traditions, which involved and invaded every domain of personal and social life. These minute regulations of conduct pursued and dominated every loyal Jew, and it is not strange that they promptly rejected one of their number who presumed to ignore their sacred traditions, and who dared to flout their long-honored regulations of social conduct. They could hardly regard with favor the teachings of one who did not hesitate to clash with dogmas which they regarded as having been ordained by Father Abraham himself. Moses had given them their law and they would not compromise.
.
By the time of the first century after Christ the spoken interpretation of the law by the recognized teachers, the scribes, had become a higher authority than the written law itself. And all this made it easier for certain religious leaders of the Jews to array the people against the acceptance of a new gospel.
.
These circumstances rendered it impossible for the Jews to fulfill their divine destiny as messengers of the new gospel of religious freedom and spiritual liberty. They could not break the fetters of tradition. Jeremiah had told of the “law to be written in men’s hearts,” Ezekiel had spoken of a “new spirit to live in man’s soul,” and the Psalmist had prayed that God would “create a clean heart within and renew a right spirit.” But when the Jewish religion of good works and slavery to law fell victim to the stagnation of traditionalistic inertia, the motion of religious evolution passed westward to the European peoples.
.
And so a different people were called upon to carry an advancing theology to the world, a system of teaching embodying the philosophy of the Greeks, the law of the Romans, the morality of the Hebrews, and the gospel of personality sanctity and spiritual liberty formulated by Paul and based on the teachings of Jesus.
.
Paul’s cult of Christianity exhibited its morality as a Jewish birthmark. The Jews viewed history as the providence of God — Yahweh at work. The Greeks brought to the new teaching clearer concepts of the eternal life. Paul’s doctrines were influenced in theology and philosophy not only by Jesus’ teachings but also by Plato and Philo. In ethics he was inspired not only by Christ but also by the Stoics.
.
The gospel of Jesus, as it was embodied in Paul’s cult of Antioch Christianity, became blended with the following teachings:
.
The philosophic reasoning of the Greek proselytes to Judaism, including some of their concepts of the eternal life.
.
The appealing teachings of the prevailing mystery cults, especially the Mithraic doctrines of redemption, atonement, and salvation by the sacrifice made by some god.
.
The sturdy morality of the established Jewish religion.
.
The Mediterranean Roman Empire, the Parthian kingdom, and the adjacent peoples of Jesus’ time all held crude and primitive ideas regarding the geography of the world, astronomy, health, and disease; and naturally they were amazed by the new and startling pronouncements of the carpenter of Nazareth. The ideas of spirit possession, good and bad, applied not merely to human beings, but every rock and tree was viewed by many as being spirit possessed. This was an enchanted age, and everybody believed in miracles as commonplace occurrences.
.
.Well my father and mother were survivors of the Holocaust so I was raised in a very strict Jewish home, not just religiously but culturally. We had “us” and “them”. My father said something really sad to me once when we talked about Jesus. He said “If Jesus knew the trouble he was going to make to the people of Israel, he would have never been born.” So Jesus was kind of looked upon - it wasn’t Jesus, it was his followers and the church and the anti-Semitism of Christians – that always obscured the person on who Jesus was. I don’t think a lot of Jewish people have ever dealt with who Jesus really is. They deal with a caricature of him. They deal with all of the rumors and things that people say. Think about it: my folks, their image of Christianity were people who wore crosses and turned the gas on my people, my grandmother and my grandfather. For them to deal with Jesus on an honest level of a Jewish Messiah living in Israel....well, most people think Jesus was Italian and the gospel happened in Rome. The idea of a Jewish Messiah and a Jewish Jesus is not something that was current in Jewish thinking.
.
Jhan Moskowitz
Jews for Jesus
.
As was said (John 1:11),
To his own he came,
yet his own did not, and could not,
recognize the true being of Jesus Christ, and the
indwelling Logos to which he constantly attempted to
draw their attention.
Even when he was right there in front of them,
the very lighthouse of palpitating spiritual energy,
their untrained eyes could not perceive his real nature.
They were too occupied with their
religious observances, traditional ideas, scriptural authority
and the approval of the leaders.
.
Ravi Ravindra
Christ The Yogi
A Hindu Reflection on the Gospel of St. John
.
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