Ho'omana Health Ministries

 

 

This lesson is the second installment in a series of introductory Essene studies.

 The foundation series will provide background history and an understanding of the fundamentals of our worship to those who are new to the Essene Way. 

This study time will replace our Sabbath message today. 

Our church leader, Rev. Vivian, is traveling in Arizona searching for a new location in which to base the ministry. 

Call to God

Click below. Listen and recite the invocation in Hebrew along with the cantor.  Let the words resonate within you. Open your heart and prepare to study with Wisdom.

   "Hear, O Israel: The LORD our God, the LORD is one"

 Deuteronomy 6:4

 Prayer

Our Father and Mother

who are in heaven, 

and around us,

and within us

 Holy is Your Name.

Your Kingdom is upon us,

as is Your will.

Your are here on earth,

and in the heavens.

We are never in need

because You provide.

By forgiving our mistakes, 

You have taught us

to forgive others.

You lead your children

in the path of light,

and guide us away 

from the darkness

because Your kingdom

and power, and glory

are within us.

Amen

Scripture Reading

¹ The Spirit of the Sovereign LORD is on me,
       because the LORD has anointed me
       to preach good news to the poor.
       He has sent me to bind up the brokenhearted,
       to proclaim freedom for the captives
       and release from darkness for the prisoners, 

 ² to proclaim the year of the LORD's favor
       and the day of vengeance of our God,
       to comfort all who mourn,

 ³ and provide for those who grieve in Zion—
       to bestow on them a crown of beauty
       instead of ashes,
       the oil of gladness
       instead of mourning,
       and a garment of praise
       instead of a spirit of despair.
       They will be called oaks of righteousness,
       a planting of the LORD
       for the display of his splendor.

 ⁴ They will rebuild the ancient ruins
       and restore the places long devastated;
       they will renew the ruined cities
       that have been devastated for generations.

Isaiah 61: 1-4

 ¹⁶He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. And he stood up to read. ¹⁷The scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:
 ¹⁸"The Spirit of the Lord is on me,
      because he has anointed me
      to preach good news to the poor.
   He has sent me to proclaim freedom for the prisoners
      and recovery of sight for the blind,
   to release the oppressed,
    ¹⁹to proclaim the year of the Lord's favor."

 ²⁰Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him, ²¹and he began by saying to them, "Today this scripture is fulfilled in your hearing."

Luke 4:14-20

 

 

Lesson 

 

This lessons explores a sect of 1^st century Essenes known as Therapeutae. The Therapeutae and Therapeutridae (the female members of the sect) were an early pre-Christian Essenic order. The Therapeutae were healers, mystics and ascetics who lived especially in the area around Alexandria. Most of what we know of this sect has been derived from the writings of  the Jewish philosopher, Philo Judaeus of Alexandria. Philo knew of the group from personal experience. Philo lived from 20 BC to 50 AD. He was a Jew from an aristocratic family that had lived in Alexandria for generations. He is our only ancient source on the Therapuetae. Fortunately he provided a very detailed description of their lifestyle.

Philo was a skilled philosopher and a prolific writer. His work was highly valued by the Jewish community and the early Christians and as a result many of his writings have survived intact. Philo described the Therapeutae in one of his writings, "De Vita Contemplativa" (On the Contemplative Life") circa AD10. From him we learn that the Therapeutae had a well established community on a low hill by the Lake Mareotis close to Alexandria, the capital of Ptolemaic Egypt. Philo was also aware that there were many other communities of Therapeutae established in other regions. Philo stated that "this class of persons may be met with in many places, for both Greece and barbarian countries want to enjoy whatever is perfectly good." (Philo, para.)

Philo explained the etymology of their name as meaning either physicians of souls or servants of God. The Greek word, from which Therapeutae is derived, θεραπεύω, can be translated either "to heal" or "to serve'. Philo differentiated the Therapeutae from other Essenic communities by their lifestyles. The other Essene groups led a more practical and active life. They raised families and participated in the community. The Therapeutae, on the other hand, were dedicated to contemplative life. As such, the Therapeutae are considered the forerunners of current monastic orders.

The practices of the Therapeutae that were described by Philo are often pointed out as the first picture of Christian monastic life. Eusebius of Caesarea, was the first to give the Therapeutae this distinction. Eusebius was a bishop in Palestine around 300 AD. He is often considered the "Father of Church History" due to his work of recording the history of the early church. Eusebius was so sure of his identification of Therapeutae with Christian monasticism that he concluded that Philo, who admired them so much, must also have  been a Christian himself. He did not realize that Philo's essay was written when Yeshua was just a small child! This only serves to emphasize, however, that the Essenes were indeed the precursor and creators of the early church of the Way.

In describing the Therapeutae, Philo writes, "They lived chastely with utter simplicity. They first of all laid down temperance as a sort of foundation for the soul to rest upon and proceed to build up other virtues on this foundation." They were dedicate to the contemplative life. Their activities for six days of the week consisted of disciplined practices, fasting, prayers, and study of the scripture. Philo states, "the entire interval from dawn to evening is given up by them to spiritual exercises". "They read the holy scriptures and draw out thought and allegory for their ancestral philosophy, since they regard the literal meanings as symbols of an inner and hidden nature revealing itself in covert ideas" (Philo, para. 28)

Like the first Christian hermits of the Egyptian desert, the Therapeutae lived alone rather than communally as the later monastic communities would do.  They gathered together on the Sabbath for prayer and a common meal. Then once every 7 weeks (49 days) they would meet for an all night vigil in which they would serve one another. Philo stated, "they are not waited on by slaves, because they deem any possession of servants to be contrary to nature. For she has begotten all men alike free" (Philo, para 70) The renunciation of slavery was a common philosophy in Essene and early Christian congregations.  The Therapeutae also renounced all property as did the early church of Yeshua.

The Therapeutae had a great reputation for healing. They enjoyed great health themselves as well. In Philo's view the reason for this health and for their ability to heal others was the lifestyle that they lived. He stated that the Theraeutae "professed an art of healing superior to that practiced in the cities". Their art of healing derives from the simplicity of their way of life. Escaping the noise of the city, they embrace the natural way, living in the gardens, enjoying the fresh air and the calm and beauty of the countryside. Apart from that, they have the opportunity to practice inner solitude, not because they are misanthropes, but because they are aware that "in every city, even the best governed, is full of turmoils and disturbances innumerable which no one could endure who has ever been once under the guidance of wisdom".

Various formative influences on the Therapeutae have been conjectured. In addition to the five books of Moses and the psalms, the Therapeutae utilized other holy books. They also had a method of numerology that they incorporated into their philosophy.  Book of Enoch and Jubilees exemplify the Hebrew tradition for the mystic values of numbers and for allegorical interpretations, without having to reach to Zoroaster or Pythagoreans.

There is obvious correlation between the healing ministries of the Therapeutae and the ministry of Yeshua. Yeshua is associated  with many miracles in the course of his ministry. The bulk of His miracles were healings or various cures. There are also a large number of exorcisms, three raisings of dead persons to life, and various other miracles that all include the healing of either the mind, the body or the soul. According to the Gospel of Matthew, Yeshua spent his early childhood in Egypt. Joseph and Mary, as Essene Jews, would most likely have fled to communities of similar philosophy. They fled to the Therapeutae, the Essene healers of Egypt. 

It is appropriate then, that Yeshua, the great healer, when he began his ministry, would stand in the synagogue and read the scripture from Isaiah 61 that we read in the scriptures above. Read the words again and you will see it is all about healing. He was sent to  give sight to the blind, "bind up the broken hearted" (emotional healing), comfort those who mourn" (healing grief), and "restore the places long devastated" (heal society).

The Therapeutae were the epitome of Essene society in their holiness and purity. They devoted themselves to study and worship of God. It was out of this purity of lifestyle that they were able to heal others. One can not be a healer until one is already whole.   Yeshua was the epitome of a Therapeutae. Through His life and His ministry to others he provided us with a road map- the Way, to heal ourselves. Then, He went a step further. He commissioned His disciples to go out and share the good news of the Kingdom of God AND heal the sick. Healing is an integral part of the ministry of God's chosen. With the joy, security, and strength that come from finding our place in the family of God, comes responsibility. Those who are made whole are to tend the wounded in this world. As followers of Yeshua, we have the same calling delineated in  Isaiah 61.  I encourage you to read those words again aloud now.  Make them your own.

You see, we have not just been studying about an ancient order of Jews that died out in the 1st century AD. We have been learning about eternal principles and guidelines that began before creation. These are principles of correct choices, upright lifestyle, and pure living that lead to enlightenment of spirit.  It is the Essene path that was followed by Enoch, Noah, Moses, and a multitude of others. As called, chosen and enlightened souls following the Way of Yeshua, YOU are Therapeutae and Therapeutridae 

The Healing Miracles of Yeshua

Healing of a woodcutter's foot; Infancy Gospel of Thomas

Playmate killed and raised from dead; Infancy Narrative of James

Cure of centurion's son (servant) Mt 8:5–13 Lk 7:1–10 Jn 4:46–54

Cure of a demoniac Mk 1:23–28 Lk 4:33–37

Cure of Peter's mother-in-law' s fever Mt 8:14–15 Mk 1:29–31 Lk 4:38

Cure of a leper Mt 8:1–4 Mk 1:40–45 Lk 5:12–19

Cure of a paralytic at Capharnaum Mt 9:1–8 Mk 1:40–45 Lk 4:12–19

Cure of a sick man at Bethesda Jn 5:1–15

Healing of a man's withered hand Mt 12:9–13 Mk 3:1–6 Lk 6:6–11

Raising of the son of the widow of Nain Lk 7:11–17

Healing of a blind and dumb demoniac Mt 12:22

Expulsion of demons in Gadara Mt 8:29–34 Mk 4:35–41 Lk 8:26–39

Raising (curing) of Jairus' daughter Mt 9:18–26 Mk 5:21–43 Lk 8:40

Healing of a woman with a hemorrhage Mt 9:20–22 Mk 5:24–34 Lk 8:43

Restoration of two men's sight Mt 9:27–31

Healing of a mute demoniac Mt 9:32–34

Exorcism of a Canaanite (Syro-Phoenecian) woman Mt 15:21–28 Mk 7:24

Healing of a deaf-mute Mk 7:31–37

Restoration of a man's sight at Bethsaida Mk 8:22

Exorcism of a possessed boy Mt 17:14–21 Mk 9:13–28 Lk 9:37–43

Healing of the blind man Bartimaus Jn 9:1–38

Healing of large numbers of crippled, blind and mute Mt 15:29

Healing of a woman on the Sabbath Lk 13:10–17

Raising of Lazarus from the dead Jn 11:1–44

Healing of a man with dropsy Lk 14:1–6

Healing of ten lepers Lk 17:11–19

Healing of two blind men at Jericho Mt 20:29–34 Mk 10:46–52 Lk 18:35

Healing of High Priest's servant's ear

Of all the miracles of  Yeshua, only five do not include a healing or a cure. They are also the five miracles of Yeshua that are considered metaphors or pictures of a greater spiritual lesson. In other words, they were a way for Yeshua to drive home a great spiritual point. These miracles were:

Turning water into wine Jn 2:1–11

Feeding the 5000 Mt 14:13–21 Mk 6:34–44 Lk 9:12–17 Jn 6:1–15

Calming a storm at sea Mt 8:23–27 Mk 4:35–41 Lk 8:22–25

Converting bread and wine into his Body and Blood Mt 26:26–30 Mk 14:22–26 Lk 22:14–20 1 Cor 11:23–26

Walking on water Mt 14:22 Mk 6:45–52 Jn 6:16–21

 

Selected Excerpts from Philo's Writings on Therapeutae

(To read the full essay click here)

 

(1) Having mentioned the Essenes, who in all respects selected for their admiration and for their especial adoption the practical course of life, and who excel in all, or what perhaps may be a less unpopular and invidious thing to say, in most of its parts, I will now proceed, in the regular order of my subject, to speak of those who have embraced the speculative life, and I will say what appears to me to be desirable to be said on the subject, not drawing any fictitious statements from my own head for the sake of improving the appearance of that side of the question which nearly all poets and essayists are much accustomed to do in the scarcity of good actions to extol, but with the greatest simplicity adhering strictly to the truth itself, to which I know well that even the most eloquent men do not keep close in their speeches.

Nevertheless we must make the endeavour and labour to attain to this virtue; for it is not right that the greatness of the virtue of the men should be a cause of silence to those who do not think it right that anything which is creditable should be suppressed in silence.

Regarding The Name Therapeutae

(2) Now the lifestyle of these philosophers is at once displayed from the appellation given to them; for with strict regard to etymology, they are called Therapeutae and Therapeutrides,\1/ either because they profess an art of medicine more excellent than that in general use in cities (for that only heals bodies, but the other heals souls which are under the mastery of terrible and almost incurable diseases, which pleasures and appetites, fears and griefs, and covetousness, and follies, and injustice, and all the rest of the innumerable multitude of other passions and vices, have inflicted upon them), or else because they have been instructed by nature and the sacred laws to serve the living God, who is superior to the good, and more simple than the one, and more ancient than the monad; (3) with whom, however, who is there of those who profess piety that we can possibly compare?

Search for Comparison with Other Religious Groups

Can we compare those who honour the elements, earth, water, air, and fire? to whom different nations have given different names, calling fire Hephaestus, I imagine because of its kindling,\2/ and the air Hera, I imagine because of its being raised up,\3/ and raised aloft to a great height, and water Poseidon, probably because of its being drinkable,\4/ and the earth Demeter, because it appears to be the mother\5/ of all plants and of all animals....

(7) Again, what shall we say of those who worship carved works and images? the substances of which, stone and wood, were only a little while before perfectly destitute of shape, before the stone-cutters or wood-cutters hewed them out of the kindred stuff around them, while the remainder of the material, their near relation and brother as it were, is made into ewers, or foot-pans, and other common and dishonoured vessels, which are employed rather for uses of darkness than for such as will bear the light; (8) for as for the customs of the Egyptians, it is not creditable even to mention them, for they have introduced irrational beasts, ...(9) And though they actually see that these animals are born, and that they are in need of food, and that they are insatiable in voracity and full of all sorts of filth, and moreover poisonous and devourers of men, and liable to be destroyed by all kinds of diseases, and that in fact they are often destroyed not only by natural deaths, but also by violence, still they, ...though rational men, they worship irrational beasts; though they have a near relationship to the Deity, they worship creatures unworthy of being compared even to some of the beasts; though appointed as rulers and masters, they worship creatures which are by nature subjects and slaves.

II. (10) But since these men infect not only their fellow countrymen, but also all that come near them with folly, let them remain uncovered, being mutilated in that most indispensable of all the outward senses, namely, sight. I am speaking here not of the sight of the body, but of that of the soul, by which alone truth and falsehood are distinguished from one another.

The Incomparable Therapeutae

(11) But the therapeutic race [Greek genoV], being continually taught to see without interruption, may well aim at obtaining a sight of the living God, and may pass by the sun, which is visible to the outward sense, and never leave this order which conducts to perfect happiness. (12) But they who apply themselves to this kind of service, not because they are influenced to do so by custom, nor by the advice or recommendation of any particular persons, but because they are carried away by a certain heavenly love, give way to enthusiasm, behaving like so many revellers in bacchanalian or corybantian mysteries, until they see the object which they have been earnestly desiring.

Conclusion

(90) This then is what I have to say of those who are called Therapeutae, who have devoted themselves to the contemplation of nature, and who have lived in it and in the soul alone, being citizens of heaven and of the world, and very acceptable to the Father and Creator of the universe because of their virtue, which has procured them his love as their most appropriate reward, which far surpasses all the gifts of fortune, and conducts them to the very summit and perfection of happiness.