11.10.2009 - 21:24
Have the DSS given us a contemporary definition of the word "Christ"?
Extract -
First, the Messiah of Israel was a subordinate figure. He was a
deputy
to the priestly Messiah, as is made plain in 1QSa 2: 11-22. The
priestly Messiah at the sacred meal blessed both the bread and the
wine, while the lay Messiah blessed only the bread. The bread element
was given to pre-initiates, and the wine element only to full
initiates, so it was the superior one, for the superior priest. This
is shown in 1QS 6: 13-23.
The Messiah of Israel was only one of three figures, a triarchy of
Priest, Prophet and King (1QS 9: 11, CD 14:19). It was part of the
revolution of Jesus that all three were combined into one, but until
that was accepted, the Christ, the Messiah of Israel, was only one of
an expected leadership of three.
That leadership would come in the near future, and the community
would
then continue to act in human social ways. The same document, 1QSa,
that contains the protocol for the two Messiahs, has rules for the
conduct of the community in the achrith hayyamim, "the Afterwards of
Days". Rules for the age of marriage are given, and for the duties of
priests and levites when they organise attendance at worship. The
meal
at which the Messiahs would be present follows exactly the procedure
of the nightly meal described in 1QS 6: 2-7.
It becomes clear that the great changing event producing the
Afterwards of Days was to be the fulfilment of calendar expectations,
the prophecy concerning the Restoration of the true Zadokite priest
and the true Davidite king. The passages on the Messiahs were a way
of
saying "at a time in the near future, the true government will come
back into power". The party containing the old aristocrats were now
in
opposition, nurturing the pretenders among themselves (1QH 16/8:10).
They were relying on the intervention of heaven, rather than an
election, to bring them back into power, but the result would be the
same.
---
http://groups.yahoo.com/group/qumran_origin/message/4428
"Monasteries existed from pre-Christian centuries, with scribal
schools such as
the one at Qumran. Men who had enclosed themselves in these
institutions
followed the profession of copying manuscripts. The Jewish monasteries
of the
Diaspora were in such contact with hellenistic thought that, when the
conflict
with Rome broke out, they chose the option of Christianity, which
retained the
theological content but abandoned Jewish identity. The institutions
continued,
now given new life by the introduction of Christian scriptures - an
innovation
for which Jesus himself was responsible in the post-crucifixion years.
The
scribes went on copying, now with new material. But their political
situation
was such that there were constant tensions about how to adapt the
original
ritual. As is known, they could come to blows and worse about the
shape of a
haircut or which holy days to observe. These were not ends in
themselves, but
reflections of history and culture - how near or how far they were
from the
original eastern culture in which they had been formed."
David Christainsen
11.10.2009 - 21:39
On Oct 11, 3:240pm, Carl <pchristain...@yahoo.com> reposted:
