Текст книги "The British Study Edition of the Urantia Papers"

Автор книги: Tigran Aivazian

^97:8.1 The custom of looking upon the record of the experiences of the Hebrews as sacred history and upon the transactions of the rest of the world as profane history is responsible for much of the confusion existing in the human mind as to the interpretation of history. And this difficulty arises because there is no secular history of the Jews. After the priests of the Babylonian exile had prepared their new record of God’s supposedly miraculous dealings with the Hebrews, the sacred history of Israel as portrayed in the Old Testament, they carefully and completely destroyed the existing records of Hebrew affairs – such books as “The Doings of the Kings of Israel” and “The Doings of the Kings of Judah,” together with several other more or less accurate records of Hebrew history.

^97:8.2 In order to understand how the devastating pressure and the inescapable coercion of secular history so terrorized the captive and alien-ruled Jews that they attempted the complete rewriting and recasting of their history, we should briefly survey the record of their perplexing national experience. It must be remembered that the Jews failed to evolve an adequate nontheologic philosophy of life. They struggled with their original and Egyptian concept of divine rewards for righteousness coupled with dire punishments for sin. The drama of Job was something of a protest against this erroneous philosophy. The frank pessimism of Ecclesiastes was a worldly wise reaction to these overoptimistic beliefs in Providence.

^97:8.3 But 500 years of the overlordship of alien rulers was too much for even the patient and long-suffering Jews. The prophets and priests began to cry: “How long, O Lord, how long?” As the honest Jew searched the Scriptures, his confusion became worse confounded. An olden seer promised that God would protect and deliver his “chosen people.” Amos had threatened that God would abandon Israel unless they re-established their standards of national righteousness. The scribe of Deuteronomy had portrayed the Great Choice – as between the good and the evil, the blessing and the curse. Isaiah the first had preached a beneficent king-deliverer. Jeremiah had proclaimed an era of inner righteousness – the covenant written on the tablets of the heart. The second Isaiah talked about salvation by sacrifice and redemption. Ezekiel proclaimed deliverance through the service of devotion, and Ezra promised prosperity by adherence to the law. But in spite of all this they lingered on in bondage, and deliverance was deferred. Then Daniel presented the drama of the impending “crisis” – the smiting of the great image and the immediate establishment of the everlasting reign of righteousness, the Messianic kingdom.

^97:8.4 And all of this false hope led to such a degree of racial disappointment and frustration that the leaders of the Jews were so confused they failed to recognize and accept the mission and ministry of a divine Son of Paradise when he presently came to them in the likeness of mortal flesh – incarnated as the Son of Man.

^97:8.5 ¶ All modern religions have seriously blundered in the attempt to put a miraculous interpretation on certain epochs of human history. While it is true that God has many times thrust a Father’s hand of providential intervention into the stream of human affairs, it is a mistake to regard theologic dogmas and religious superstition as a supernatural sedimentation appearing by miraculous action in this stream of human history. The fact that the “Most Highs rule in the kingdoms of men” does not convert secular history into so-called sacred history.

^97:8.6 New Testament authors and later Christian writers further complicated the distortion of Hebrew history by their well-meant attempts to transcendentalize the Jewish prophets. Thus has Hebrew history been disastrously exploited by both Jewish and Christian writers. Secular Hebrew history has been thoroughly dogmatized. It has been converted into a fiction of sacred history and has become inextricably bound up with the moral concepts and religious teachings of the so-called Christian nations.

^97:8.7 ¶ A brief recital of the high points in Hebrew history will illustrate how the facts of the record were so altered in Babylon by the Jewish priests as to turn the everyday secular history of their people into a fictitious and sacred history.

^97:9.1 There never were 12 tribes of the Israelites – only 3 or 4 tribes settled in Palestine. The Hebrew nation came into being as the result of the union of the so-called Israelites and the Canaanites. “And the children of Israel dwelt among the Canaanites. And they took their daughters to be their wives and gave their daughters to the sons of the Canaanites.” The Hebrews never drove the Canaanites out of Palestine, notwithstanding that the priests’ record of these things unhesitatingly declared that they did.

^97:9.2 The Israelitish consciousness took origin in the hill country of Ephraim; the later Jewish consciousness originated in the southern clan of Judah. The Jews (Judahites) always sought to defame and blacken the record of the northern Israelites (Ephraimites).

^97:9.3 ¶ Pretentious Hebrew history begins with Saul’s rallying the northern clans to withstand an attack by the Ammonites upon their fellow tribesmen – the Gileadites – east of the Jordan. With an army of a little more than 3,000 he defeated the enemy, and it was this exploit that led the hill tribes to make him king. When the exiled priests rewrote this story, they raised Saul’s army to 330,000 and added “Judah” to the list of tribes participating in the battle.

^97:9.4 Immediately following the defeat of the Ammonites, Saul was made king by popular election by his troops. No priest or prophet participated in this affair. But the priests later on put it in the record that Saul was crowned king by the prophet Samuel in accordance with divine directions. This they did in order to establish a “divine line of descent” for David’s Judahite kingship.

^97:9.5 The greatest of all distortions of Jewish history had to do with David. After Saul’s victory over the Ammonites (which he ascribed to Yahweh) the Philistines became alarmed and began attacks on the northern clans. David and Saul never could agree. David with 600 men entered into a Philistine alliance and marched up the coast to Esdraelon. At Gath the Philistines ordered David off the field; they feared he might go over to Saul. David retired; the Philistines attacked and defeated Saul. They could not have done this had David been loyal to Israel. David’s army was a polyglot assortment of malcontents, being for the most part made up of social misfits and fugitives from justice.

^97:9.6 Saul’s tragic defeat at Gilboa by the Philistines brought Yahweh to a low point among the gods in the eyes of the surrounding Canaanites. Ordinarily, Saul’s defeat would have been ascribed to apostasy from Yahweh, but this time the Judahite editors attributed it to ritual errors. They required the tradition of Saul and Samuel as a background for the kingship of David.

^97:9.7 David with his small army made his headquarters at the non-Hebrew city of Hebron. Presently his compatriots proclaimed him king of the new kingdom of Judah. Judah was made up mostly of non-Hebrew elements – Kenites, Calebites, Jebusites, and other Canaanites. They were nomads – herders – and so were devoted to the Hebrew idea of land ownership. They held the ideologies of the desert clans.

^97:9.8 ¶ The difference between sacred and profane history is well illustrated by the two differing stories concerning making David king as they are found in the Old Testament. A part of the secular story of how his immediate followers (his army) made him king was inadvertently left in the record by the priests who subsequently prepared the lengthy and prosaic account of the sacred history wherein is depicted how the prophet Samuel, by divine direction, selected David from among his brethren and proceeded formally and by elaborate and solemn ceremonies to anoint him king over the Hebrews and then to proclaim him Saul’s successor.

^97:9.9 So many times did the priests, after preparing their fictitious narratives of God’s miraculous dealings with Israel, fail fully to delete the plain and matter-of-fact statements which already rested in the records.

^97:9.10 ¶ David sought to build himself up politically by first marrying Saul’s daughter, then the widow of Nabal the rich Edomite, and then the daughter of Talmai, the king of Geshur. He took six wives from the women of Jebus, not to mention Bathsheba, the wife of the Hittite.

^97:9.11 And it was by such methods and out of such people that David built up the fiction of a divine kingdom of Judah as the successor of the heritage and traditions of the vanishing northern kingdom of Ephraimite Israel. David’s cosmopolitan tribe of Judah was more gentile than Jewish; nevertheless the oppressed elders of Ephraim came down and “anointed him king of Israel.” After a military threat, David then made a compact with the Jebusites and established his capital of the united kingdom at Jebus (Jerusalem), which was a strong-walled city midway between Judah and Israel. The Philistines were aroused and soon attacked David. After a fierce battle they were defeated, and once more Yahweh was established as “The Lord God of Hosts.”

^97:9.12 But Yahweh must, perforce, share some of this glory with the Canaanite gods, for the bulk of David’s army was non-Hebrew. And so there appears in your record (overlooked by the Judahite editors) this telltale statement: “Yahweh has broken my enemies before me. Therefore he called the name of the place Baal-Perazim.” And they did this because 80% of David’s soldiers were Baalites.

^97:9.13 David explained Saul’s defeat at Gilboa by pointing out that Saul had attacked a Canaanite city, Gibeon, whose people had a peace treaty with the Ephraimites. Because of this, Yahweh forsook him. Even in Saul’s time David had defended the Canaanite city of Keilah against the Philistines, and then he located his capital in a Canaanite city. In keeping with the policy of compromise with the Canaanites, David turned seven of Saul’s descendants over to the Gibeonites to be hanged.

^97:9.14 After the defeat of the Philistines, David gained possession of the “ark of Yahweh,” brought it to Jerusalem, and made the worship of Yahweh official for his kingdom. He next laid heavy tribute on the neighbouring tribes – the Edomites, Moabites, Ammonites, and Syrians.

^97:9.15 David’s corrupt political machine began to get personal possession of land in the north in violation of the Hebrew mores and presently gained control of the caravan tariffs formerly collected by the Philistines. And then came a series of atrocities climaxed by the murder of Uriah. All judicial appeals were adjudicated at Jerusalem; no longer could “the elders” mete out justice. No wonder rebellion broke out. Today, Absalom might be called a demagogue; his mother was a Canaanite. There were a half dozen contenders for the throne besides the son of Bathsheba – Solomon.

^97:9.16 ¶ After David’s death Solomon purged the political machine of all northern influences but continued all of the tyranny and taxation of his father’s regime. Solomon bankrupted the nation by his lavish court and by his elaborate building program: There was the house of Lebanon, the palace of Pharaoh’s daughter, the temple of Yahweh, the king’s palace, and the restoration of the walls of many cities. Solomon created a vast Hebrew navy, operated by Syrian sailors and trading with all the world. His harem numbered almost 1,000.

^97:9.17 ¶ By this time Yahweh’s temple at Shiloh was discredited, and all the worship of the nation was centred at Jebus in the gorgeous royal chapel. The northern kingdom returned more to the worship of Elohim. They enjoyed the favour of the Pharaohs, who later enslaved Judah, putting the southern kingdom under tribute.

^97:9.18 There were ups and downs – wars between Israel and Judah. After four years of civil war and three dynasties, Israel fell under the rule of city despots who began to trade in land. Even King Omri attempted to buy Shemer’s estate. But the end drew on apace when Shalmaneser III decided to control the Mediterranean coast. King Ahab of Ephraim gathered ten other groups and resisted at Karkar; the battle was a draw. The Assyrian was stopped but the allies were decimated. This great fight is not even mentioned in the Old Testament.

^97:9.19 New trouble started when King Ahab tried to buy land from Naboth. His Phoenician wife forged Ahab’s name to papers directing that Naboth’s land be confiscated on the charge that he had blasphemed the names of “Elohim and the king.” He and his sons were promptly executed. The vigorous Elijah appeared on the scene denouncing Ahab for the murder of the Naboths. Thus Elijah, one of the greatest of the prophets, began his teaching as a defender of the old land mores as against the land-selling attitude of the Baalim, against the attempt of the cities to dominate the country. But the reform did not succeed until the country landlord Jehu joined forces with the gypsy chieftain Jehonadab to destroy the prophets (real estate agents) of Baal at Samaria.

^97:9.20 ¶ New life appeared as Jehoash and his son Jeroboam delivered Israel from its enemies. But by this time there ruled in Samaria a gangster-nobility whose depredations rivalled those of the Davidic dynasty of olden days. State and church went along hand in hand. The attempt to suppress freedom of speech led Elijah, Amos, and Hosea to begin their secret writing, and this was the real beginning of the Jewish and Christian Bibles.

^97:9.21 ¶ But the northern kingdom did not vanish from history until the king of Israel conspired with the king of Egypt and refused to pay further tribute to Assyria. Then began the three years’ siege followed by the total dispersion of the northern kingdom. Ephraim (Israel) thus vanished. Judah – the Jews, the “remnant of Israel” – had begun the concentration of land in the hands of the few, as Isaiah said, “Adding house to house and field to field.” Presently there was in Jerusalem a temple of Baal alongside the temple of Yahweh. This reign of terror was ended by a monotheistic revolt led by the boy king Joash, who crusaded for Yahweh for 35 years.

^97:9.22 The next king, Amaziah, had trouble with the revolting tax-paying Edomites and their neighbours. After a signal victory he turned to attack his northern neighbours and was just as signally defeated. Then the rural folk revolted; they assassinated the king and put his 16-year-old son on the throne. This was Azariah, called Uzziah by Isaiah. After Uzziah, things went from bad to worse, and Judah existed for 100 years by paying tribute to the kings of Assyria. Isaiah the first told them that Jerusalem, being the city of Yahweh, would never fall. But Jeremiah did not hesitate to proclaim its downfall.

^97:9.23 ¶ The real undoing of Judah was effected by a corrupt and rich ring of politicians operating under the rule of a boy king, Manasseh. The changing economy favoured the return of the worship of Baal, whose private land dealings were against the ideology of Yahweh. The fall of Assyria and the ascendancy of Egypt brought deliverance to Judah for a time, and the country folk took over. Under Josiah they destroyed the Jerusalem ring of corrupt politicians.

^97:9.24 But this era came to a tragic end when Josiah presumed to go out to intercept Necho’s mighty army as it moved up the coast from Egypt for the aid of Assyria against Babylon. He was wiped out, and Judah went under tribute to Egypt. The Baal political party returned to power in Jerusalem, and thus began the real Egyptian bondage. Then ensued a period in which the Baalim politicians controlled both the courts and the priesthood. Baal worship was an economic and social system dealing with property rights as well as having to do with soil fertility.

^97:9.25 With the overthrow of Necho by Nebuchadnezzar, Judah fell under the rule of Babylon and was given ten years of grace, but soon rebelled. When Nebuchadnezzar came against them, the Judahites started social reforms, such as releasing slaves, to influence Yahweh. When the Babylonian army temporarily withdrew, the Hebrews rejoiced that their magic of reform had delivered them. It was during this period that Jeremiah told them of the impending doom, and presently Nebuchadnezzar returned.

^97:9.26 And so the end of Judah came suddenly. The city was destroyed, and the people were carried away into Babylon. The Yahweh-Baal struggle ended with the captivity. And the captivity shocked the remnant of Israel into monotheism.

^97:9.27 ¶ In Babylon the Jews arrived at the conclusion that they could not exist as a small group in Palestine, having their own peculiar social and economic customs, and that, if their ideologies were to prevail, they must convert the gentiles. Thus originated their new concept of destiny – the idea that the Jews must become the chosen servants of Yahweh. The Jewish religion of the Old Testament really evolved in Babylon during the captivity.

^97:9.28 The doctrine of immortality also took form at Babylon. The Jews had thought that the idea of the future life detracted from the emphasis of their gospel of social justice. Now for the first time theology displaced sociology and economics. Religion was taking shape as a system of human thought and conduct more and more to be separated from politics, sociology, and economics.

^97:9.29 ¶ And so does the truth about the Jewish people disclose that much which has been regarded as sacred history turns out to be little more than the chronicle of ordinary profane history. Judaism was the soil out of which Christianity grew, but the Jews were not a miraculous people.

^97:10.1 Their leaders had taught the Israelites that they were a chosen people, not for special indulgence and monopoly of divine favour, but for the special service of carrying the truth of the one God over all to every nation. And they had promised the Jews that, if they would fulfil this destiny, they would become the spiritual leaders of all peoples, and that the coming Messiah would reign over them and all the world as the Prince of Peace.

^97:10.2 When the Jews had been freed by the Persians, they returned to Palestine only to fall into bondage to their own priest-ridden code of laws, sacrifices, and rituals. And as the Hebrew clans rejected the wonderful story of God presented in the farewell oration of Moses for the rituals of sacrifice and penance, so did these remnants of the Hebrew nation reject the magnificent concept of the second Isaiah for the rules, regulations, and rituals of their growing priesthood.

^97:10.3 National egotism, false faith in a misconceived promised Messiah, and the increasing bondage and tyranny of the priesthood forever silenced the voices of the spiritual leaders (excepting Daniel, Ezekiel, Haggai, and Malachi); and from that day to the time of John the Baptist all Israel experienced an increasing spiritual retrogression. But the Jews never lost the concept of the Universal Father; even to the XX century after Christ they have continued to follow this Deity conception.

^97:10.4 From Moses to John the Baptist there extended an unbroken line of faithful teachers who passed the monotheistic torch of light from one generation to another while they unceasingly rebuked unscrupulous rulers, denounced commercializing priests, and ever exhorted the people to adhere to the worship of the supreme Yahweh, the Lord God of Israel.

^97:10.5 ¶ As a nation the Jews eventually lost their political identity, but the Hebrew religion of sincere belief in the one and universal God continues to live in the hearts of the scattered exiles. And this religion survives because it has effectively functioned to conserve the highest values of its followers. The Jewish religion did preserve the ideals of a people, but it failed to foster progress and encourage philosophic creative discovery in the realms of truth. The Jewish religion had many faults – it was deficient in philosophy and almost devoid of aesthetic qualities – but it did conserve moral values; therefore it persisted. The supreme Yahweh, as compared with other concepts of Deity, was clear-cut, vivid, personal, and moral.

^97:10.6 The Jews loved justice, wisdom, truth, and righteousness as have few peoples, but they contributed least of all peoples to the intellectual comprehension and to the spiritual understanding of these divine qualities. Though Hebrew theology refused to expand, it played an important part in the development of two other world religions, Christianity and Mohammedanism.

^97:10.7 The Jewish religion persisted also because of its institutions. It is difficult for religion to survive as the private practice of isolated individuals. This has ever been the error of the religious leaders: Seeing the evils of institutionalized religion, they seek to destroy the technique of group functioning. In place of destroying all ritual, they would do better to reform it. In this respect Ezekiel was wiser than his contemporaries; though he joined with them in insisting on personal moral responsibility, he also set about to establish the faithful observance of a superior and purified ritual.

^97:10.8 ¶ And thus the successive teachers of Israel accomplished the greatest feat in the evolution of religion ever to be effected on Urantia: the gradual but continuous transformation of the barbaric concept of the savage demon Yahweh, the jealous and cruel spirit god of the fulminating Sinai volcano, to the later exalted and supernal concept of the supreme Yahweh, creator of all things and the loving and merciful Father of all mankind. And this Hebraic concept of God was the highest human visualization of the Universal Father up to that time when it was further enlarged and so exquisitely amplified by the personal teachings and life example of his Son, Michael of Nebadon.

^97:10.9 [Presented by a Melchizedek of Nebadon.]