Jesus to the Renaissance - Day 12 (End)

Good evening everyone. I'd like to welcome you. I don't think today's session will be very long, and certainly it will be the last for this particular workshop. Then I'll have to talk about the next one. Yesterday, my sound system wasn't working properly because I hadn't got the settings correct with my other loudspeaker. Anyway, I thought that we could listen to this little piece of beautiful singing, an extraordinary thing from Hildegard von Bingen, who, as I said, was an extraordinarily talented lady from Germany. She was one of the founders of German science and biology, wrote many books on biology and medicine about plants, but also composed some extraordinary music and one of the very oldest plays which still exists in European languages.

You can see it's extraordinarily beautiful, pure sound, and also you can hear it from within a cathedral. You get that special kind of sound from these Gothic old European cathedrals that you don't get within an ordinary room or any other religious building. These are some of the reform movements that I mentioned yesterday. A lot of them started from a place called Cluny, which is somewhere in France, a monastery. One reform movement after another came, particularly during this period. There were the Carthusians, the Cistercians, Augustinians, Carmelites, Franciscans, and Dominicans. Over several hundred years, many reform movements were initiated and accepted within the Catholic Church.

The nature of anything really is that every institution, spiritual institution, religious institution, business, everything needs to be constantly renewed. You can't just keep things remaining the same because things fall into decay and corruption. There needs to be openness and flexibility for spiritual renewal, refreshment, development, and evolution to higher levels. For several centuries, the Catholic Church in Western Europe was relatively open. It wasn't open in terms of differences of belief, as that was fixed at Nicaea, but it was certainly open in differences of ways of practicing the faith and different kinds of people who came along. Some were incredibly critical of the corruption that existed within the Church, but the Church leadership was open enough to hear the Holy Spirit speaking through these founders like Saint Francis or Dominic.

The different popes recognized these founders, gave them legitimacy, and authorized their movements. Despite many problems, there was still that kind of openness. Later on, around this time, you also had the Crusades. You might wonder what the Crusades were. They were military campaigns sanctioned by the pope, like holy wars. The first one was by Pope Urban II in 1096. You might wonder why they were there. We looked earlier at the growth and spread of Islam, which started in Saudi Arabia and spread rapidly through North Africa and into Spain. The Byzantine Empire at that time was particularly weak due to the Plague of Justinian, and Islam spread very rapidly.

This gradual recovery of Spain to become a Christian land again was led by Charles Martel. The Turkic people from Central Asia also moved down into the Middle East, replacing the Arab Empire and moving into what was then called Asia Minor, now Turkey. These are the Seljuk Turks, and they occupied this area. The Crusades were preached to try to recapture Jerusalem from Muslims. Jerusalem itself was captured by Muslim armies relatively early in the seventh century. When the Seljuk Turks overtook this area, it became a threat to Christian pilgrim routes. Pilgrims used to travel to Jerusalem, but when the Seljuk Turks came along, they started to threaten these routes.

In 1009, the Holy Sepulchre, the holiest church in Christendom, was destroyed by the Fatimid dynasty, which was based in Egypt. They were rather fanatical and destroyed that church and hundreds of others in the area. This was also a threat to Christianity. The Byzantine Empire appealed to the Western Church for help. The Seljuk Turks were defeated by the Byzantines in the Battle of Manzikert in 1071. As a result, they were able to occupy this area and started moving in that direction. Constantinople felt very threatened and appealed for help from the pope. Pope Urban II preached a crusade, and people came from all over, told that if they went on a crusade, it was like an indulgence, meaning they would receive special grace and forgiveness of sins.

There were eight Crusades, mostly unsuccessful. One did manage to get to Jerusalem, where the Crusaders killed everyone—Muslims, Christians, and Jews alike—in a bloodbath. Many of the people who went on these Crusades were feudal knights, and a huge amount of money was expended on them. This led to the breakdown of autocratic feudalism within Europe. Many knights and lords went on these Crusades, which had a huge impact on Western Europe. People started to wonder why they were so unsuccessful. Each of these Crusades had been blessed by the pope, but they were not successful, leading to disillusionment with the Catholic Church and a loss of prestige for the papacy.

The Crusaders discovered that Muslim civilization was far more advanced than their own. The architecture, technology, medicine, and literature were all far more developed. When the Crusaders returned to Europe, they often brought back new ideas. The Crusades had quite an impact, although they had a very limited impact on the Muslim world. There's a long-standing accusation towards Christianity by Muslims about the Crusades, but Islam itself was a far bigger threat in terms of holy wars towards Christianity. The whole area was once part of Christendom, and the Muslim holy wars occupied this area. There's a double standard; Muslims regard their actions as part of God's will while viewing the Christian Crusades as against it.

The very first Crusade started off with a travel through Germany, where they encountered many Jews. A lot of the first Crusaders attacked Jewish towns and villages along the way, resulting in many Jews being massacred. This wasn't instigated by the official Church or supported by kings; it was a deep sense of prejudice among the Crusaders. Many Jews moved out of the way of the Crusaders, settling in Poland, where they were welcomed by the king. This issue of anti-Semitism is very complicated and appeared during the Middle Ages, particularly around the time of the Crusades. There was forced conversion and baptism of Jews, where they had to choose between converting to Christianity or leaving the country, or facing death. Most Jews left and settled in Muslim countries where they could live peacefully.

There were Jews who stayed behind and converted to Catholicism, as well as those who pretended to convert. They were called Marranos. The Spanish Inquisition later targeted Jews who claimed to have converted to Catholicism. Even after conversion, they weren't accepted as real Catholics, facing prejudice and suspicion. The Spanish Inquisition was directed towards these Jews. Many Jews maintained their identity while pretending to be Catholics. They would have pictures of Virgin Mary and Christian crosses in their homes, but at night would turn them over to reveal Jewish symbols. They lived this way for 400 years, and it wasn't until the 1950s that they felt safe to emerge into normal society. This was extraordinary.

They managed to do that for 400 years and they were called Muranos. There were also compulsory Christian sermons in synagogues, part of a sort of idea of interfaith. Jewish synagogues had to invite a priest to come along and deliver a sermon, which aimed to convert the Jews in the synagogue to believe in Jesus. There were often public disputations, particularly in Spain, where a Jewish scholar and a Christian scholar would argue about the Bible to prove who had the correct interpretation. The Jewish community was very careful when engaging in these disputations, as winning too clearly could lead to persecution, while losing badly would result in humiliation and contempt from Christians. They judged their arguments very finely, often just losing to maintain their dignity and prevent further violence against them.

There was often the burning of Jewish books and Torah scrolls, and they were frequently forced into ghettos, where they had to live separately from ordinary Christians. There were also restrictions on professions; Jews were not allowed to engage in normal professions due to envy from others. This envy stemmed from the fact that Jews often succeeded and thrived in various fields. As a result, they were excluded from many professions, leaving money lending as one of the few options available to them. From a Catholic perspective, Catholics were not allowed to lend money for interest, so the only profession open to Jews was finance. This led to wealth accumulation among Jews, which in turn fueled more resentment and envy.

The legal status of Jews in Europe was that they were considered the personal property of the king. Kings liked to have Jews around because they needed finance for their activities. To protect the Jews from persecution, kings designated them as their personal property, meaning that if someone killed a Jew, they were effectively killing someone who belonged to the king. However, this status also created a sense of indebtedness among those who borrowed money from Jews. Kings often became heavily indebted to Jewish moneylenders, and when they died, their wealth would revert to the king. This situation led to the expulsion of Jews from England, the first nation in Europe to do so, as many people sought to eliminate their debt problems by expelling the Jewish community.

Throughout history, Jews faced numerous expulsions and violence, including the infamous blood libel, which falsely accused Jews of murdering Christian children for their blood. This led to the slaughter of many Jews, despite the fact that Jewish law forbids the consumption of blood. During the Middle Ages, Jews often sought refuge in places like Lincoln, only to face persecution and violence. The reality of anti-Semitism persisted throughout this period, culminating in the French Revolution, which brought about the Declaration of the Rights of Man and the emancipation of Jews. This allowed many Jews to assimilate into society, but it did not eliminate anti-Semitism, as evidenced by the genocide perpetrated by the Nazis during World War II.

Anti-Semitism has complex roots, and some argue it is economic, claiming Jews are hated for possessing too much wealth and power. This notion is perpetuated by publications like 'The Protocols of the Elders of Zion,' which was exposed as a forgery. Historically, Jews lived in shtetls, poor villages where they were powerless and often subjected to pogroms. They were not hated for wealth and power, as they were often impoverished and powerless. If Jews were truly powerful, they would have been able to prevent the pogroms and the Holocaust. The reality is that during the 1930s, few governments accepted Jewish refugees, further illustrating their lack of power.

Another argument suggests that Jews are hated because they see themselves as the chosen people. However, many assimilated Jews abandoned their Jewish identity to fit into European society, yet they were still targeted during the Holocaust. The most profound expressions of anti-Semitism were directed at assimilated Jews, who were accused of corrupting the racial purity of the Germans. Many Jews who perished in the Holocaust were unaware of their Jewish heritage. The idea of being a chosen people is not unique to Jews; many cultures and religions claim this status without facing the same level of hatred. Additionally, Jews have often been used as scapegoats for societal problems, particularly after Germany's defeat in World War I, when Hitler blamed them for the nation's troubles. This scapegoating was only possible due to the existing anti-Semitism that made such accusations believable.

Finally, some people argue that Jews are hated because they killed Jesus. However, this claim requires a deeper examination of the historical context and the teachings of Jesus. It is essential to understand the complexities surrounding these accusations and the broader implications of anti-Semitism throughout history.

The Jews hadn't killed Jesus; he was killed by the Romans on a political charge of being proclaimed the King of the Jews and possibly even claiming to be the Messiah. The Romans thought he was trying to lead an uprising to overthrow their occupation and establish Jewish independence. Even if the Jews did kill Jesus, why would anyone hate them for it 2,000 years later? Consider Socrates, the greatest of the Greek philosophers, who was found guilty of corrupting the youth in Athens and sentenced to death. No one blames the Greeks or the people of Athens for Socrates' death centuries later. It is not ethical to hold descendants responsible for the actions of their ancestors. This principle applies universally; it is not how the world operates.

Some argue that Jews are disliked because they are seen as outsiders, different from the rest of society in their customs, such as dressing differently, eating kosher food, and circumcising. This outsider status often leads to dislike, especially when immigrants first arrive in a new country. However, over generations, this dislike tends to decline as immigrants assimilate, adopting the local culture, language, and food. In Britain, for example, the racism towards Black people in the 1950s has significantly decreased over the decades. Yet, when European Jews assimilated, the hatred did not decline. They were not hated merely for being outsiders; rather, they were often viewed through a racial lens, as an inferior race according to Nazi ideology, which placed Aryans at the top and Jews, Slavs, and Black people at the bottom.

Anti-Semitism is regarded as a unique hatred, the longest-standing form of prejudice in history. It can be traced back nearly 4,000 years to Egypt, where the Hebrews were enslaved due to being seen as a threat. This anti-Jewish sentiment has persisted throughout history, from the Old Testament period to the Greeks, who attempted to exterminate the Jews, leading to the celebration of Hanukkah. Anti-Semitism is universal; it exists regardless of whether people have encountered Jews. The idea that Jews rejected Jesus is a common belief, and the hatred directed towards them is intense. It is one thing to dislike a group, but another to seek their extermination, as has happened repeatedly throughout history.

The accusations against Jews are often contradictory. They are labelled as lazy for observing the Sabbath, yet at the same time, they are accused of dominating the economy, which would require hard work. If they are seen as inferior, how can they also be accused of taking over the world? This incoherence extends to accusations of stubbornness in maintaining their separateness through faith and customs, while simultaneously being condemned for posing a threat to racial purity through intermarriage. Jews have been portrayed as both pacifists and warmongers, with Hitler claiming they did not fight in wars, despite evidence showing that Jews were overrepresented in the German army during World War I. They were also accused of being capitalist exploiters while simultaneously being labelled as revolutionary communists.

To understand the roots of anti-Semitism, we must consider Hitler's perspective. He viewed himself as the greatest liberator of humanity, liberating people from the constraints of conscience and morality, which he deemed a Jewish invention. He believed that conscience was a blemish, and he sought to eradicate it, allowing people to follow their desires without guilt. This perspective reflects a rejection of the moral standards that Abraham and the Jewish tradition introduced to the world. Abraham's legacy includes the concept of an absolute universal morality, which stands in stark contrast to the relativism of idol worship prevalent in ancient times. At Mount Sinai, the Jews were given the Ten Commandments, establishing a universal standard of right and wrong that transcends nationality and race.

The Jewish message of absolute morality threatens those who wish to liberate humanity from conscience and moral judgment. This is why Jews have historically been targeted for hatred; they represent a truth that many find uncomfortable. In modern times, this discomfort manifests as 'cancel culture,' where individuals who challenge prevailing narratives are silenced. For Christians, the Jewish assertion that Jesus was not God poses a threat to their doctrine, which is based on the belief in absolute monotheism. Jews have consistently maintained that Jesus was a human being with a good message, but not divine. This position challenges the core of Christian doctrine, leading to further animosity towards Jews as they are seen as the ultimate heretics for denying the divinity of Jesus.

Jews are not just critiquing Christianity from a Christian perspective; they are actually challenging Christianity from outside its framework. This is shocking for Christians, as they struggle to accept the idea that their beliefs about Jesus could be wrong. The Church Fathers understood that if the Jews were right and remained Jews, it implied that Christianity was incorrect. For Christians, the notion that they could be wrong about Jesus is mind-blowing and indigestible. When discussing the idea that Jesus was not meant to die, many Christians find it impossible to accept, as it threatens the very foundation of their faith. Recognising this truth would mean a complete upheaval of everything they believe, leading to a profound spiritual, mental, and social transformation.

I recall a conversation I had with my chaplain at boarding school after I learned about the Divine Principle. During our discussion about whether Jesus is God, I could see he was genuinely trying to understand my perspective. He began to grasp the logic of my arguments, but then he hesitated. He realised that accepting my viewpoint would mean a significant change in his life, potentially losing his job as a priest and facing ostracism from his family and friends. This moment highlighted the reality we face: the persecution from Christians stems from the same fear that leads to Jewish persecution. The teachings about Jesus that challenge traditional Christian beliefs are often seen as indigestible, posing a threat to the very core of Christianity.

The denial of Jesus by Jews is particularly intolerable for Christians. Jesus was a Jew and came to the Jews, who had the most knowledge and authority regarding religious matters. For Christians, it is unfathomable that the very group that produced Jesus, who were deeply familiar with the Old Testament prophecies, would not accept him as the Messiah. This creates a significant tension, as Christians struggle to reconcile their faith with the rejection of Jesus by the Jews. Despite Jews posing no military, political, or economic threat, they are often viewed as a major power in the eyes of society. This perception leads to unfounded conspiracy theories about Jewish control, which stem from the challenge their beliefs present to the established norms of Christianity.

Historically, Jews have faced persecution, particularly after the destruction of Jerusalem in 70 A.D. until the establishment of the State of Israel in 1948. During this time, Jews lacked military and political power, yet they remained a focal point of anti-Semitic sentiments. The underlying reason for this animosity is the message they carry—the belief in one God and a standard of right and wrong. This challenges the foreign nature of many people's beliefs and can provoke a strong reaction. Additionally, the challenge posed by Judaism to Christian doctrine further fuels anti-Semitism. The rejection of Jesus by Jews is seen as a direct affront to Christian beliefs, intensifying the conflict between the two faiths.

As we explore the history of church reform, we see significant figures like John Wycliffe in England, who preached against corruption within the Church. His teachings led to the formation of the Lollard movement, which sought church reform. Similarly, Jan Hus in Bohemia was influenced by Wycliffe's ideas and advocated for reform in his region. However, the Council of Constance, presided over by the Holy Roman Emperor, condemned Hus for his radical views. Despite being promised safe passage to present his ideas, he was arrested, tried, and ultimately executed. This brutal suppression of reformers like Hus contributed to a traumatic historical memory for the Czech people, leading to a high level of atheism in the region today.

The legacy of church reformers like Wycliffe and Hus raises questions about the foundation for receiving the Messiah in Europe. After 1,400 years of Christian history, one must ask whether there is a genuine foundation for the Messiah to come. The lack of freedom of religion and the oppressive nature of established churches hinder the possibility of accepting new revelations. If the Messiah were to appear and challenge the status quo, he would likely face persecution, just as previous reformers did. This historical context is crucial for understanding the state of Christianity in Europe and the need for reform.

In the next workshop, I will trace the developments over the last 400 years that contributed to establishing a foundation for receiving the Messiah. We will examine the Enlightenment and how it unfolded in various countries, including Britain, France, Germany, and Russia. Understanding these historical developments is essential for comprehending the events of the 20th century, including the rise of Nazism, fascism, and communism. These movements cannot be fully understood without considering the earlier reform movements and the challenges they faced. It is vital to grasp how God's providence has worked throughout history, including the moments when things went awry, to appreciate the complexities of our current reality.

To understand why the communists were able to take over in 1917, we need to look beyond that year itself. It's essential to examine the thousand years leading up to 1917. When a country faces a pivotal choice, the direction it takes can create adverse conditions. If a nation chooses one path over another, it can lead to a deterioration of circumstances that, if not addressed, only worsens over time. This principle applies not only to the rise of communism but also to the emergence of Nazism and fascism in Germany.

To comprehend the rise of these ideologies, we must delve into the historical context of Germany, particularly the dynamics among the Germanic tribes during that era. Understanding the long-standing conditions and choices made throughout history provides crucial insights into the events of 1917 and the subsequent rise of totalitarian regimes.