But much stress has been laid on the celibacy of the Essenes; and our Lord’s saying in Matt. xix. 12 is quoted to establish an identity of doctrine. Yet there is nothing special in the language there used. Nor is there any close affinity between the stern invectives against marriage which Josephus and Philo attribute to the Essene, and the gentle concession ‘He that is able to receive it, let him receive it.’ The best comment on our Lord’s meaning here is the advice of St Paul[[503]], who was educated not in the Essene, but in the Pharisaic school. Moreover this saying must be balanced by the general tenour of the Gospel narrative. When we find Christ discussing the relations of man and wife, gracing the marriage festival by His presence, again and again employing wedding banquets and wedded life as apt symbols of the highest theological truths, without a word of disparagement or rebuke, we see plainly that we are confronted with a spirit very different from the narrow rigour of the Essenes.
(iv) Avoidance of the Temple sacrifices.
(iv) But not only where the Essenes superadded to the ceremonial law, does their teaching present a direct contrast to the phenomena of the Gospel narrative. The same is true also of those points in which they fell short of the Mosaic enactments. I have already discussed at some length the Essene abstention from the temple sacrifices[[504]]. There can, I think, be little doubt that they objected to the slaughter of sacrificial victims altogether. But for my present purpose it matters nothing whether they avoided the temple on account of the sacrifices, or the sacrifices on account of the temple. Christ did neither. Certainly He could not have regarded the temple as unholy; for his whole time during his sojourns at Jerusalem was spent within its precincts. It was the scene of His miracles, of His ministrations, of His daily teaching[[505]]. And in like manner it is the common rendezvous of His disciples after Him[[506]]. Nor again does He evince any abhorrence of the sacrifices. On the contrary He says that the altar consecrates the gifts[[507]]; He charges the cleansed lepers to go and fulfil the Mosaic ordinance and offer the sacrificial offerings to the priests[[508]]. |Practice of Christ and His disciples.|And His practice also is conformable to His teaching. He comes to Jerusalem regularly to attend the great festivals, where sacrifices formed the most striking part of the ceremonial, and He himself enjoins preparation to be made for the sacrifice of the Paschal lamb. If He repeats the inspired warning of the older prophets, that mercy is better than sacrifice[[509]], this very qualification shows approval of the practice in itself. Nor is His silence less eloquent than His utterances or His actions. Throughout the Gospels there is not one word which can be construed as condemning the sacrificial system or as implying a desire for its cessation until everything is fulfilled.
(v) Denial of the resurrection of the body.
(v) This last contrast refers to the ceremonial law. But not wide is the divergence on an important point of doctrine. The resurrection of the body is a fundamental article in the belief of the early disciples. This was distinctly denied by the Essenes[[510]]. However gross and sensuous may have been the conceptions of the Pharisees on this point, still they so far agreed with the teaching of Christianity, as against the Essenes, in that the risen man could not, as they held, be pure soul or spirit, but must necessarily be body and soul conjoint.
Some supposed coincidences considered.
Thus at whatever point we test the teaching and practice of our Lord by the characteristic tenets of Essenism, the theory of affinity fails. There are indeed several coincidences on which much stress has been laid, but they cannot be placed in the category of distinctive features. They are either exemplifications of a higher morality, which may indeed have been honourably illustrated in the Essenes, but is in no sense confined to them, being the natural outgrowth of the moral sense of mankind whenever circumstances are favourable. Or they are more special, but still independent developments, which owe their similarity to the same influences of climate and soil, though they do not spring from the same root. To this latter class belong such manifestations as are due to the social conditions of the age or nation, whether they result from sympathy with, or from repulsion to, those conditions.
Simplicity and brotherly love.
Thus, for instance, much stress has been laid on the aversion to war and warlike pursuits, on the simplicity of living, and on the feeling of brotherhood which distinguished Christians and Essenes alike. But what is gained by all this? It is quite plain that Christ would have approved whatever was pure and lovely in the morality of the Essenes, just as He approved whatever was true in the doctrine of the Pharisees, if any occasion had presented itself when His approval was called for. But it is the merest assumption to postulate direct obligation on such grounds. It is said however, that the moral resemblances are more particular than this. |Prohibition of oaths.|There is for instance Christ’s precept ‘Swear not at all ... but let your communication be Yea, yea, Nay, nay.’ Have we not here, it is urged, the very counterpart to the Essene prohibition of oaths[[511]]? Yet it would surely be quite as reasonable to say that both alike enforce that simplicity and truthfulness in conversation which is its own credential and does not require the support of adjuration, both having the same reason for laying stress on this duty, because the leaders of religious opinion made artificial distinctions between oath and oath, as regards their binding force, and thus sapped the foundations of public and private honesty[[512]]. And indeed this avoidance of oaths is anything but a special badge of the Essenes. It was inculcated by Pythagoreans, by Stoics, by philosophers and moralists of all schools[[513]]. When Josephus and Philo called the attention of Greeks and Romans to this feature in the Essenes, they were simply asking them to admire in these practical philosophers among the ‘barbarians’ the realisation of an ideal which their own great men had laid down. Even within the circles of Pharisaism language is occasionally heard, which meets the Essene principle half-way[[514]].
Community of goods.