Yahosheanism observe all ordained festivals of the Hebrew religious tradition and such were held by the assembly station of Yerusalem.
The Yahoshean Hebrews ran into stalement during the Council of Yerusalem when it was resolved that non-Hebrews could be accepted into the fold without full adherence to the Hebrew religious laws. This is one of the major breakdown of relationship between Yahosheanism and Hebrew religious group. With passage of time, the relationship between Yahosheanism and the religion of Yahudim gradually separated. For instance the Council of Jamnia in 85 CE condemned all Hebrew related religious bodies that claim that the Hebrew messiah has already manifested. This council was targeted at Yahosheanism
The Hebrew religious authority (Yahudim) carried out intense persecution upon Yahosheans from 70-135 Ad for believing in the coming of the messiah. Within such period, both movements co-existed in the temple activities. If not for some anti Yahoshean prayers that were offered in the synagogues during the period, the Yahoshean leaders were evenly directing the adherents to attend to worship in the synagogues.
The evolving differences gradually began to place Yahosheanism as a separate religion from the Second Temple Yahudisn which continued after the destruction of the Second Yerusalem Temple. The early Hebrew Yahosheans reverenced the Hebrew scriptures mostly in Aramaic (Targum) translation which consider oral prescriptions of the Yahweh’s law such as the Ten Commandments, Great Commandment and the Golden Rule. Some of these beliefs are today viewed as heresies by the Christian religious tradition.
During the Great Hebrew Revolt on 70 Ad, many Hebrew Yahosheans fled Yerusalem. Some ran to the Greek land and others ran to Pella, Peraea (Northwest of Yerusalem) where they resettled. Yahosheans that fled to Pella (beyond the Jordan River) during the first Jewish – Rome War of 66-70Ad were led by Simeon of Yerusalem. During the second Jewish Roman war of 127-130Ad they were persecuted by the Hebrew followers of Bar Kochba for refusing to recognize his Messianic claim.
After the first Jewish Roman War, the relevance of the Yerusalem assembly of Yahoshea Meshiyach began to fade. Hebrew Yahosheans became dispersed alongside the Hebrew nation. It gave it’s Splendor to the Gentile Yahosheans who spread throughout Roman Empire without much competition. As the Hebrew Yahosheanism become eliminated during the Bar Kochba revolt in 135 Ad, many of the Yahoshea’s relations that held or sustained the movement were killed and such become an end of the Hebrew Yahosheanism that operated as the Yerusalem assembly.
Before the final elimination of Hebrew Yahosheanism, it marked out as a separate community from the Gentile Yahosheanism that were referred to as the “Pauline Yahosheanism” although they shared some doctrinal practices. After conversion of Apostle Paul, he carried out intense missionary works at Gentile lands and was known as “the Apostle of Gentiles”. He defended the interest of gentiles within Yahoshean contest. Apostle Paul defended the Gentile Yahosheans during the “First Apostolic Council at Yerusalem” where it was concluded that circumcision is never pre-requisite to membership.
There were records of “double rejection” of Hebrew Yahosheanism by both the Gentile Yahosheanism and the Hebrew religious authority (Yahudim). Based on this opposition, the Hebrew Yahosheanism was diluted from the internal schisms and external pressures to conform wth the Gentile Yahosheanism which later stood out as the orthodox. The Gentile Yahoseanity swallowed the Hebrew Yahosheanism, imposed itself upon the Hebrew Yahoshean sanctuaries and taking full control of the Yahoshean worship and assembly through the Edict of Milan that grant it as a Roman religion.
This development made easy the admixture of pagan Roman and Greek worship with the practices of Yahosheanism to give rise to Christendom.
NON-HEBREW YAHOSHEANISM:
Each people are typical to their interest. This body of Yahoshean movement was based on the conversion of Paul, his teachings and activities at Gentile lands.Paul as a Hellenized Hebrew put efforts to convert the Gentiles and equally established stations on their cities. Some of the earlier stations of Yahosheanism that were established by Paul and some of his associate adherents were at Antioch, Ephesus, Corinth, Rome, Philippi and Thessalonica.
Through efforts of Paul (who played the major role) and other disciples, there were about forty stations of the movement established outside Hebrew land by 100AD. Major cities as Rome, Ephesus Antioch and Corinth served as for the spread of Yahosheanism in the “Post Apostolic Era.”
Likewise, some of the non-Hebrew citizens embraced the movement and played pivot role towards its establishment and sustenance in the Gentile cities. The scriptures gave account of conversion of the Roman Centurion Cornelius and others. The conversions of the Non-Hebrew citizens became a big challenge to the new faith especially on methods of managing the opposing consciousness of Hebrewism that is held by Yahoshea Meshiyach and his immediate disciples versus Hellenistic culture of the Gentile converts.
The difference received the first test during the council of Yerusalem where it was agreed that circumcision could not be compulsory for non-Hebrew converts. This was the starting point of the failure of Hebrew Yahosheanism which was expected to stood by its position of uncomprising Hebrew religious tradition. That first sample of failure spurred the Gentile converts to rule against imposition of Hebrew religious tradition upon them, based on this development, they easily changed all important doctrinal practices to suit the pagan gentiles.
In reality, he who is converting must have final say over the exercise but the early Hebrew Yahosheans gave undeserved regard upon the non-Hebrews and such prompted to abuse and subsequent loss of the focus of the movement. As the assembly headquarter at Yerusalem were constant
Meshiyach Yahzitere Yahmarabhi
(+234) 7066195260
Email: okohmeshiyach@yahoo.com
