This station grew apart from Greek and Latin stations but used Aramaic language. The station had strong opposition of Roman assembly with regard to polity and practices. For example, the Eastern assembly opposed the doctrines of purgation and Mariology especially her title as the “Mother of God and Theotokos”. The early assembly of Yahoshea at the East was located at the buffer region between the Parthian and Roman empires in the upper Mesopolitania. The movement easily grew at the territory because of the tolerating religious spirit of the leaders of Parthian Empire at that period.
The rulers of Sassanic empire equally embrace policy of religious toleration that gave Yahosheanism a healthy opportunity for growth and spread over the territory. These Parthian Empire later reawaken the religion of Zoroastrianism that became their state religion. This development changed their altitude towards Yahosheans who were later persecuted. As the Christianity became a state religion in Rome in 380 Ad, the Roman assembly focused its enmity upon the Eastern assembly of Yahoshea Meshiyach.
Equally, as the Mohammedan conquest of the territory in the 7th century, the Jihadists tolerated other faith but forbade proselytism and therefore placed Yahosheans to heavy taxation.
Another influential Yahoshean community of the first and second century was the Edessa (now Sanhurfa) in northwestern Mesopotamia which was from the apostolic era a principle station of the Syriac speaking Yahosheans. Edessa is located at the main trade routes at the fertile Crescent which was accessible to Antioch. As Yahosheans scattered because of persecution at the city of Yerusalem, many converts run to Edessa for sake of refuge.
So, the Assembly of Yahoshea Meshiyach at Edessa hold its origin to the Apostolic age and at a period became a state religion at the territory. Yahosheans from Edessa station were credited to missionary work that spread throughout Mesopotamia, Persia, central Asia, India, Media and Bactria.
According to records, Mari an early Yahoshean of Syriac assembly was sent to Seleucia (near Baghdad) and Ctesiphon as an evangelist where he performed credibly.
The assembly of Yahoshea at Seleucia became powerful that led it to be exalted as a Patriarchate in 424. The Patriarchate was identified as Seleucia-Ctesiphon and it had jurisdiction over the entire assembly of the East. By this development, the assembly of Yahoshea at Seleucia took over authority from Edessa which in 216 Ad became tributary to the assembly at Rome.
Majority of the Syriac assemblies became autonomous of Roman episcopacy after the Council of Chalcedon in 451 because of difference that emerged from definition of divine personage of Yahoshea Meshiyach. These separation gave rise to both sections of the movement developing varied traditions though with some agreements on doctrines or creeds that were already in use before the Chalcedonian Council.
Another early gentile station of Yahosheanism was at the city of Sheba which was one of the ancient centre of Semitic civilization in South Western Arabia or Yemen. The Assemblies of Yahoshea Mehsiyach at Arabia Peninsula may be attributed to the scriptural accounted presence of Arabians at the day of “first fruit festival” (Pentecost) and the three- year missionary works of apostle Paul at the territory. There have been evidence that apostle Bartholomew preached in Arabia and had converts that included “Himyarites”.
There were early gentile stations at Ethiopia, Alexandra and India. These stations mixed the Yahoshean practices with the native’s cultures and for uniformity of faith, the Roman assembly began to identify all cultures or traditions among these stations as heresies when it contradict the Roman practices.
By this development, the Roman version of the movement became identified as the “Orthodox” though called the “Catholic” which sets itself above other stations.
ORTHODOXY AND HETERODOXY:
After the fall of true Yahoshean’s assembly at Yerusalem, the value of the true “Holy Tradition” which can be termed as Orthodox lost. This age gave rise to dichotomy of teachings by various gentile stations. The era identified as the proto-orthodox by Christendom was made up of tradition that were either orthodox or heterodox.
Generally, all shades of Yahoshean’s religious tradition that deviated from the true practices of the apostles are “heretics” and the entire Christian bodies fall within this class. The Church of Jesus Christ being deviation of the original Holy Assemblies of Yahoshea Meshiyach has no spiritual attorney to address itself or activities as “orthodox.”
After adopting Christianity as the Roman Church, it began to exercise Episcopal and eccliastical authority over other stations of the movement. This exercise included definition of doctrines and creeds which suit Roman pagan tradition. With passage of time, ecumenical councils were convened by the church in alliance with Roman secular authority and within these meetings, the general doctrines of Christendom were formulated.
These councils were not targeted at restoration of the true scriptural practices that were held by the early Hebrew apostles rather they were based on debates and arguments of the church fathers who were dominantly gentiles. Consensus were always raised against those fathers that seek for implementation of the early creeds of the first hand apostles.
This can be view from the work of Presbyter Arius at the Council of Neceae in 325 Ad in which he strongly opposed the doctrine of trinity. This was overruled by majority of the bishops who favoured the pagan doctrine of trinity. This development gave rise to Arianism which the church of Rome viewed as “heretic” and schism.
So, both the proto-orthodoxy and orthodoxy were formulated by the church fathers who claimed as successors of the apostles but in true fact were pagans that were entirely opposed to Hebrew related religious traditions which true Yahosheanity practiced.
Meshiyach Yahzitere Yahmarabhi
Email: okohmeshiyach@yahoo.com
