War between christian humanism & jewish materialism
Josephus (37 – c.100 AD/CE), was a Romano-Jewish historian and hagiographer
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- The Four Horsemen of the Apocalypse
- Merkabah mysticism (or Chariot mysticism
- Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (7/18, 2012) by Alan F. Segal
- Jewish Conspiracy: The idea that the “Judaeans” only inhabited Palestine alone is pure illusion
- Parthian-Babylonian
- Cestius Gallus
- 70AD **** 70AD The Temple of Jerusalem is destroyed
Josephus (37 – c.100 AD/CE), was a Romano-Jewish historian and hagiographer of priestly and royal ancestry who recorded 1st century Jewish history, such as the First Jewish–Roman War which resulted in the Destruction of Jerusalem in 70 AD. He has been credited by many as recording some of the earliest history of Jesus Christ outside of the gospels, this being an item of contention among historians. Josephus was a law-observant Jew who believed in the compatibility of Judaism and Graeco-Roman thought, commonly referred to as Hellenistic Judaism. His most important works were The Jewish War (c. 75 AD/CE) and Antiquities of the Jews (c. 94 AD/CE). The Jewish War recounts the Jewish revolt against Roman occupation (66–70). The Antiquities of the Jews recounts the history of the world from a Jewish perspective for a Roman audience. He writes this to counter anti-semitism by giving a more favorable view of Jewish achievements, customs and character. These works provide valuable insight into 1st century Judaism and the background of Early Christianity. "Their (the Jews) chief inducement to go to war was an equivocal oracle also found in their sacred writings, announcing that at that time a man from their country would become monarch of the whole world. This they took to mean the triumph of their own race." - Josephus  The Four Horsemen of the Apocalypse are described in Revelation 6:1-8. The four beings ride out on white, red, black, and pale horses commonly seen as symbolizing Conquest, War, Famine and Death, respectively. The Christian apocalyptic vision is that the four horsemen are to set a divine apocalypse upon the world as harbingers of the Last Judgment. Although the most popular and publicized interpretation is of the future by Zionist evangelicals, most modern, degreed scholars interpret Revelation from a preterist point of view, arguing that its prophecy and imagery apply only to the events of the first century of Christian history.
Merkabah mysticism (or Chariot mysticism) is a school of early Jewish mysticism, c. 100 BCE – 1000 CE, centered on visions such as those found in the Book of Ezekiel chapter 1, or in the hekhalot ("palaces") literature, concerning stories of ascents to the heavenly palaces and the Throne of God. Early Christian theology was influenced by the Jewish Merkabah tradition. Alan Segal and Daniel Boyarin regard Paul's accounts of his conversion experience and his ascent to the heavens as the earliest first person accounts we have of a Merkabah mystic in Jewish or Christian literature. In Christianity, the man, lion, ox, and eagle are used as symbols for the four evangelists which surround the throne of God in Heaven, along with twenty-four elders and seven spirits of God (according to Revelation 4:1–11). Warnings against children or "excitable persons" reading the Ezekiel story exist in some translations. Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (7/18, 2012) by Alan F. Segal Segal examines rabbinic evidence and sheds light upon the relationships among early Christianity, Gnosticism, and Merkabah mysticism which was widespread by the first century, and may have been a catalyst for the Jewish rejection of early Christianity. Jewish Conspiracy: The idea that the “Judaeans” only inhabited Palestine alone is pure illusion. At the beginning of the Christian era they had powerful communities widely scattered. The massacres of Greeks which Gibbon records prove not only that they must have been numerous, but that they acted on some common plan. The Jewish historian, Professor H. Graetz, gives much valuable information as to their wide dispersion, and supplies details which Gibbon omits. The numbers of Judaeans about 50ad were "even greater" in the Parthian Empire than in Europe, Syria, and Africa. "They owned large tracts of country in Mesopotamia and Babylonia. . . . Just as Naarda and Nisibis became the central points for the countries of the Euphrates, there arose in every land a central nucleus from which Judaean colonies spread themselves . . . from Asia Minor on the one side towards the Black Sea; on the other, towards Greece and the Islands. Athens, Corinth, Thessalonica, and Philippi contained Judaean communities. There is no doubt that from Rome Judaean colonies went forth westward to the South of France and Spain." (Vol. II., pp. 203-4.) The number of Judaeans in Rome itself was so great that the Emperor Claudius, Nero's predecessor, determined to expel them, and was "only deterred through fear." In Egypt there were "nearly a million." Cyrenaica contained large numbers. At Antioch they “formed a considerable proportion of the population," and there were 10,000 at Damascus. At the Feast of the Passover in 66ad there were "nearly three millions" in Jerusalem. These most important facts, usually ignored by historians, clearly show that when the Jews challenged the Roman power they were extremely formidable. Professor Graetz even thought, that “the Daughter of Zion” might have “gained the victory” over Rome if "she had waited for a more favorable moment," and if there had not been internal dissensions. According to Graetz, the rising which, as we have pointed out, Josephus found to be imminent was directed against Florus, the Roman Procurator, who left Jerusalem with part of the garrison. A violent revolutionary outbreak at once followed, the Jews having already formed an alliance with the princely house of Adiabene [a buffer State between the Roman and Parthian Empires] , and having likewise managed to interest the Parthian-Babylonian community in their cause." (Vol. II., p. 257.) Thus early were revolutionary Jews able to enlist Gentiles for their purposes. The remnant of the Roman garrison at Jerusalem was killed, and the “expected help” from Adiabene and Babylon was forthcoming. Cestius Gallus having led “more than 30,000 experienced soldiers from out of Antioch against Judaea," was repulsed before Jerusalem, and retreated. Nero now selected Flavius Vespasian, the future Emperor, to replace Gallus, who had died or was killed; but at Rome "so great was the alarm felt . . . that Licinius Mucianus was specially chosen as Governor of Syria . . . and ordered to quell all dangerous symptoms of disaffection among the Parthians.” In 68ad the Roman Empire was threatened by the risings of Vindex, in Gaul, and of Galba, in Spain, which curiously coincided with the dangerous Jewish revolt in the Near East. Galba became Emperor, and was killed, being succeeded by Otho, who committed suicide after his defeat by Vitellius. Vespasian now assumed the purple, and his son Titus captured Jerusalem, destroyed the fortifications, and the Temple was burned to the ground. The Empire had weathered this Judaean storm; but a more dangerous effort quickly followed.    70AD **** 70AD The Temple of Jerusalem is destroyed after 4 years of insurrection by Jews, and Christianity has historically considered this the end of a dead Judaism. The New Testament is the New Covenant or Agreement between the Creator and man. It is universal religion as opposed to the limited one of the “Chosen People”.
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