4. Merry Christmas? Was Jesus anti-Greek?

December 29, 2015

Post #4 of 365 posts

We are dedicated to co-equality and balance between men and women! Our premise is that God created us this way to be whole, complete, unified – as One, through one another, masculine and feminine. We are discussing how the Word of God as taught by Jesus of Nazareth was willfully or inadvertently misrepresented or misunderstood such that men came to believe they were somehow more equal.

This weblog, our pamphlets, study guides and other materials are inspired by Miguel’s book, The Word 2.0, a new biography of Jesus of Nazareth in his own words, based upon a single, unified timeline.

Whether or not you agree please “share” us with your friends, and be our “friend”!

You are reading one in a year-long series on the “Feminine-ist” teaching of Jesus of Nazareth.

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In the context of events which took place in Israel before Jesus was born, I found the Seleucid Greek invasion particularly important because the Greek belief system we call “Hellenism” was introduced at that time. It caused a division among the people of Israel not only along the lines of those who became “Hellenists” and those who remained “Traditionalists“, but also, apparently, between men and women. I have briefly touched upon some basic principles of Jesus of Nazareth’s life and ministry, as they are revealed in my book “The Word 2.0“:

1. Jesus was a “Traditional” Hebrew-Jewish teacher and Rabbi – to say the least!
2. Jesus was not a “Hellenist” in any sense of our understanding the word.
3. Jesus espoused and promoted that our One True God – the God of Israel, is both masculine and feminine, as is reflected in all Creation.
4. Jesus said that we must love the Lord our God first and foremost, and then love one another as we love ourselves.
5. Jesus taught that love, beginning with God’s “Ruach HaKodesh” – the Breath of Life and Holy Spirit, as aspects of God’s Divine Feminine, is the only way that men can experience the Kingdom of God.
6. Jesus rejected the kind of egocentric, selfish, self-centered thinking and behavior of men that characterizes “Hellenism”.

We will discuss each of these points in much greater detail, and look for my set of 10 study guides they will soon also be available!

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For the moment though, it is important to ask ourselves whether being a Feminine-ist who was steadfastly anti-Hellenist meant Jesus was particularly anti-Greek. I think the only right answer is no, Jesus was not specifically anti-Greek. There is not much to go on I know, but let’s look at the record we have been using:

A. Seleucid Greeks from Syria invaded Israel and in the course of their occupation attempted to enforce their Hellenist world-view upon the population. They went so far as to outlaw God, whose worship was punishable by death. Among other acts they defiled God’s Temple in Jerusalem. (Page 36.)

B. Greek Hellenism not only affected worship, but caused a deep division among the men of Israel. This division would have a lasting affect on all Israelites, and indeed their perceptions and so events which would follow – including the ministry of Jesus of Nazareth. (Page 37.)

C. In an uprising by those Israelites would considered themselves “Tradition”, which we call the ‘Revolt of the Maccabees‘. This uprising or revolt overthrew the Seleucid Greeks Hellenists and ousted them from Israel, and restored the Temple. This event is commemorated by the “Festival of Lights” we call Hanukkah. (Pages 37-38.)

At this point, about 165 years before Jesus was born, while the Greek Hellenists were defeated, Greeks remained settled in the region, and the influence of Hellenism remained popular both outside and inside Israel. It could be said that a dividing line of sorts existed between those who were ‘Traditional’ in their beliefs and practice and those who either were ‘Hellenist’, were supportive or sympathetic to Hellenist ideals.

Let’s move forward now to focus on the time of Jesus’ public ministry:

D. While traveling in the regions of Tyre and Sidon, Jesus was approached by a Greek woman, pleading for her daughter who was grievously ill. At first he turned her away, but then listened to and spoke with her. So great was her faith that Jesus healed her daughter. (Pages 168-169.)

E. Teaching in Jerusalem at the Temple, certain of the people listening to Jesus minister misunderstood an expression he used. They wondered if he meant he was going to go and teach Jews who lived among the Greeks outside Israel. This was not what he meant and, so far as we know, Jesus never traveled outside Israel. (Page 196.)

F. Again while in Jerusalem to celebrate the Passover, certain Greek men approached Phillip wishing to speak with Jesus. He and Andrew approach Jesus, who ignoring them instead ministered to the crowd. (Page 313.)

G. Simon, a man of Cypress – the Cyrene (who may or may not actually have been Greek), is made to bear Jesus’ cross. (Page 372.)

H. Pilate affixes a sign on Jesus’ cross which is also written in Hebrew, Latin and also in Greek. (Page 374.)

Did I miss any other events or examples which involved Jesus personally? In the context of his public ministry, and indeed “The Word 2.0”, the record seems pretty clear as Jesus told the Greek woman whose daughter was ill:

          “I am not sent except to the lost sheep of the house of Israel.” (Page 168.)

Jesus states that his healing ministry is solely and exclusively for the children of Israel. Having said that, open as he always was to listening to women, in this case a Greek woman, we perceive it is her faith and not her being Greek that is key. By contrast he is not interested in even hearing what Greek men have to say. Are these few examples sufficient to say Jesus was or wasn’t anti-Greek? I think not. Given the larger record of his traditional ministry, and his Feminine-ist outlook however, it is fairly clear he is not interested in hearing what Greek men – no doubt assumed to be Hellenists, have to say.

I have included the last two references because they occur in the book and because they refer to events where Jesus had already relinquished any control over the outcome of his situation. In these we deal only with the perceptions of others like Pilate, and what he felt was appropriate. Did he himself have any true understanding of what Jesus taught? Was he aware that Rome itself embraced Hellenism? Was the sign some kind of subtle insult or misplaced threat? I feel just knowing Jesus was a traditionalist opposed to Greek Hellenism gives us all a much more context and powerful insight into everything that happened.

We will discuss events taking place after the end of Jesus’ public ministry in the future!

Love & Light,

Miguel