The angel-messiah of Buddhists, Essenes, and Christians - PDF by Ernst von Bunsen

The angel-messiah of Buddhists, Essenes, and Christians

The angel-messiah of Buddhists

From introduction:

The conception of an incarnate Angel as Messiah is of Eastern origin, and there is no trace of it in those portions of the Hebrew Scriptures which possibly were written before the Captivity, nor in the first three Gospels. ' The Angel-Messiah ' or Melech-Hamoshiach is a compound title that constantly occurs, in the Commentaries or Midrashim, the records of Scribal tradition, also in the Targums. 

Although this Messianic name is not to be found in the Talmud, the latter designates as the Messiah the Angel of God who followed the Israelites in the wilderness, and who is here called the Angel Metatron, or He who stands by the throne (pp. 91, 92, 101, 303). That Angel Paul calls Christ.

 It can be shown that this new Messianic conception was introduced into Judaism and into Christianity by the Essenes or Essai, to whom John the Baptist or Ashai, the bather, probably belonged, and who are in the New Testament designated as disciples of John.

 Jesus opposed the principal doctrines of John, whom he designated as not belonging to his kingdom of heaven, or of the Spirit, which he declared as having already come; whilst the disciples of John had not even heard 'whether there be any Holy Ghost.'

 The disciples of John the Baptist, or Essene must have expected that the Spirit of God would be brought from heaven to earth by Him who should baptize with the Holy Ghost. The Law and the Prophets until John had only prophesied about the future coming of the Spirit of God or the kingdom of heaven, but since the days of John those who entered it did so by force, because it suffered violence, or was violently closed by the Scribes and Pharisees, who ' shut up the kingdom of heaven against men.' Jesus did not sanction but seems to have even opposed, the doctrine of the Angel-Messiah as promulgated by the Essenes or disciples of John. 

Nothing is transmitted to us about the Messianic expectations of the Essenes, and this mysterious fact is best explained by the supposition that their secret tradition referred to an incarnate Angel as the Messiah. This supposition is confirmed by the presumable Messianic expectations of John the Baptist or Essene. As such he \ could not reveal them, if 'He that should come,' the tathagata of Buddhists (p. 342), was to be incarnate. Angel; for the Essenes were bound by oath not to divulge their doctrines about angels. 

At the end of the Apostolic Age, the Essenes can be proved to have believed in Jesus as the Angel-Messiah, and Epiphanius asserts that they never changed their original doctrines (pp. 111-117). A special oath bound the initiated Essene ' not to communicate to anyone their doctrines in any other way than he has received them.' 

Thus innovations were excluded, and it becomes probable that the Essenes in the time of John expected an Angel-Messiah.

Some contents:


Priestcraft and Magic Art— Brahm, Maya, and Bodhi— The Eastern Paramita and the Western Tradition — Jainism and Buddhism — The Sakas and Sakya-Muni— Records of Buddhistic Tradition . 1


Buddha's birthday on Christmas-day — The Messianic Star — ' He that should come ' — Karma — Nirvana is the Sun — Salvation by Faith — Incarnation of the Yii-gin-son by ' the Holy Ghost ' — Krishna — ' Birth in an inn ' — Heavenly host proclaim joy and peace — Asita, the Simeon of Buddhists — Presentation in the Temple when twelve, and public teaching when thirty years old — Temptation by Satan in the wilderness — Buddha, ' full of grace,' his body surrounded by a ' glory,' ' fiery tongues,' two men represented by his side — The Lamb (Aries) — Trees of life and of knowledge — Baptism in the holy stream — Transfiguration, or ' baptism of fire ' on a mount — No bloody sacrifices, &c. — Parable of the sower and the tares — The woman at the well — Promise of another Buddha — Miracles at Buddha's death — The tears of a weeping woman had wetted his feet before his death — How to explain the parallels between. Buddhistic and Christian records — Continuity of Divine influences 18

Introduction — Theory on the Origin of the Gods — Transmigration of
souls — Eastern knowledge of Pythagoras- -The Goddess Hestia —
Pythagoras and the Dorians. 53


Alexander, A?6ka, and the Parthians, as pioneers of the Essenes — Tlie three classes of the Magi and the Rabbis — Daniel and tlie Map:i or Ohaldaeans — Prohable Essenic origin of the Massora or Gnosis in Israel, and its introduction into the Septuagint . . . .77

Messianic conceptions in East and West — The anointed Angel and the anointed Man — Essenic expectation of an Angel-Messiah — The Eastern source of that and similar doctrines explain the parallel>* between the earliest Buddhistic and the earliest Christian records — When was the doctrine of the Angel-Messiah applied to Jesus Christ, as it had been applied to Gautama-Buddha ? . . . 104

the book details :
  • Author:Ernst von Bunsen
  • Publication date:1880
  • Company: London, Longmans, Green, and co.

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