Yahosheanism

The earth is a box of mystery with little explanation to the actors of its events; one of the great subjects in human-fold is the issue of religion and its practices.

History holds that religion is as old as the beginning of mankind.  The New Encyclopedia Britannica says that “as far as scholars have discovered, there has never existed any people, anywhere, at any time, who were not in some sense religious.

One of the interesting views in all religious movements or traditions is their variety of thoughts while professing to a single root or origin.  A religious tradition will claim of its origin from its founder and after passage of times and growths of history, the fundamental issues raised by the founder will be diversified, fragmented and distorted to appear in many forms of understandings and denominations.

With passage of times, many schisms and factions will be evidenced among the acclaimed followers of the same originator of the movement. By these unfortunate development, the followers will abandon the teachings of the originator of the faith and introduce some new ways of their own makings and the real value of the teachings of the founder will be distorted or totally been eliminated.

This negative trend is obtainable in all major and minor religious traditions that have existed in the universe.  One of the major affected religious traditions was the movement founded by the Hebrew Messiah.

Traditionally, the Hebrew Messiah instituted his religious movement by the 1st century C.E. on the basis of uncompromising teachings that were drawn from revelation he received from Yahweh that he addressed as his father as well as facts of old scriptures that predate his existence. The movement of the Hebrew messiah was ordained for continuous and unending growth.

These religious principles later degenerated into the wide and easy going path of compromise of pagan world and its system of things. The local overseers began to depart from the foundation of the messiah and held to their personal visions and passions.

With passage of few centuries, the religious tradition established by the Hebrew Messiah was trapped by the pagan Roman ideas and Greek Philosophies.  This evil development changed the true chemistry of the movement, clothing it with another garb and title imbued with paganism drawn from various ancient civilizations.

The fragmentation of the ideal of the Hebrew messiah and proliferation of his movement was noticeable within a few decades of the death of his immediate apostles. For instance, Celsius – a second century opponent of the fold of the Hebrew messiah asserted that the saviour's fold had split into ever so many factions and each individual desiring to have his own party.

About 187Ad, Irenaeus listed twenty varieties of movement with claims of being rooted to the assembly of the Hebrew messiah.  About 304Ad, Epiphanies counted about eighty of such movements.  Today, we are having millions of such religious movements claiming to have originated from the same Hebrew messiah.

Presently, there are varieties of claims by various bodies or movements over various practices that includes the proliferation of the actual name of the Hebrew Messiah and the fold he founded.

These claims have produced many distinct and opposing movements under what is generally termed as the Christian theology or tradition. These movements hold to some major central belief that include the teaching that the accurate name of the saviour is Jesus Christ and that the true name of the fold he established was Christianity.

Majority of these movement hold to the Biblical inerrancy as their final authority that defines their belief or practices.  Though, there are minority groups that suggest or argue about the authenticity of the Bible and such conviction are reflected in their religious practices even when they profess to the Christian tradition.

Truly, during the first century C.E, The Hebrew Meshiyach was born through Immaculate Conception by virgin named Mirriam of the land of Bethlehem of Yahuda.

Presently, close to the half of the earthily population of humanity profess to know him in one form or the other and the events of his birth, growth, ministry and translation has clearly been told more often than any other human figure.

The result of his existence has been more momentous even from a strict secular point than the acts of any other character in history.  The enormous strength of his personage prompted a registration of the new era of humanity's existence dated from his birth.

Too many scholars historically acknowledge the fact that majority of records of his existence penned down by his followers or critics have passed through monumental corruption. Yet, the little fragments of his account that survived the pervasions are still facts of celebration and final hope for the great percentage of humanity.

Historians agree that he has been the single most populous and powerful figure not merely in these two millennium but in all human history.  The record of his life and existence has attracted the wildest varieties of beliefs and arguments.

Over many past centuries, scholars have employed complex arrays of anthropological, sociological and literal methods as they have attempted to formulate answers of who the saviour was.  Many came out with the submission that he was a Hebrew prophet who preached for repentance, a man who through his exemplary life and teachings inspired several faithful that eventual composed into a religious sect.

Others are uncomfortable by the scriptural accounts of his heavenly-origin, his Meshiyachship, his claim of being son of Yahweh or redeemer of mankind, his resurrection and ascension and they attack such accounts of his life.

Various people view the man of Bethlehem in various forms and such can be supported in the presentation of a book called “Theology Today” – “Some see the Saviour as cynic, a wondering sage, a peasant mystic, a community organizer, a poet jabbing at the establishment, or a strict smart provocateur who raps his way through the seething, impoverished socially volatile village of backwater Palestine”.

Another commentator put it this way, - “All the armies that ever marched, and all the navies that ever built, and the entire parliament that ever sat, all the kings that ever reigned put together have not affected the life of men upon this earth as powerful as the Hebrew Messiah has done”.

Etymology Of His Name

Based on the views of various groups or persons over the personage of the saviour, it is worth while to investigate the true or central issues relating to the saviour.

One of such main issues is about his true name which the Bible of the modern translations named as “Jesus Christ”. The next is about the true identical name of the fold he established which the same book called as “Christianity”.

These issues have been points of argument in modern times as many religious reformers and restorationalists have emerged with the conclusion that the name of the saviour could never been Jesus Christ and his sect not been Christianity.

These bodies of religious reformers have concluded that the name of the saviour or Hebrew Messiah must be something in form of “Yahshua”, “Joshua” “Yahoshea” etc. These religious reformers equally claim that the true title to the saviour was never “Christ” but must be something as the “Meshiach”, “Meshiyach” or “Messiah”.

They came to these submissions as they trace the root of the name – Jesus Christ to the ancient pagan deities of Greek. For example, it is scholarly found that the name – “Jesus” was driven from “Zeus” while the term “Christ” is driven from “Christos” all of the ancient Greecian pagan idols.

 Based on this wonderful discovery, the religious reformers of the Messianic ministry have decided to depart from using or worshipping with the name of Jesus Christ even when it is carried by the most populous acclaimed scriptural book called “Bible”.

One of the famous sacred name broadcasters, Most Senior Prophet Yahmarabhi Ha Comforter taught his disciples that the true name of the saviour is “Yahoshea Meshiyach.”

He explained the names as follows – “Yahoshea” is a combination of “Yah” which is short-form of the name “Yahweh” which is the only and accurate name of the creator of the universe combined with “Oshea” which means “Salvation” in the Aramaic language in which the saviour was born.

Prophet Yahmarabhi concludes that by this explanation the name “Yahoshea” means “Yahweh's Salvation” or “Salvation of Yahweh”. The prophet equally holds that the title “Meshiyach” means “The Anointed one” in the Aramaic language. So, the combination of “Yahoshea Meshiyach” rightly means the “Anointed – One Yahoshea”.

Prophet Yahmarabhi holds that the name “Jesus Christ” is a misnormer that were effected into the religious tradition of the saviour by the truth twisters and false interpreters of the scriptures that he identified as the “Niclotians”.

Based on the indisputable truth, as the name of the saviour of mankind, who is hitherto identified as the Hebrew Messiah is Yahoshea Meshiyach, his established movement or ministry cannot be termed as “Christianity”.

Going by the presentations of the New Testament account of the Bible, Yahoshea Meshiyach commenced his ministry through the forty days and forty nights fasting that he underwent.  This was followed by his baptism by Yohanna the Baptizer.

His next step was the conversion of his followers who were originally of Hebrew citizens that he often identified as “My followers”. He did not introduce himself as the “Christ”. So he did not know or address the congregation as the “Christians” as claimed by the Bible, Church Fathers and historians.

The modern scholars address the apostles of first century as the “Jewish Christians” but such was entirely erronous.  Yahoshea did not use the term as congregational label or trademark for his followers rather he called them “his followers” or sometimes – “my Brethren”.

As they followed a master whose name was “Yahoshea”, they must be identified as “Yahosheans” and not “Christians” as alleged by the Bible.

The term – “Christ-like” or “Christians” was firstly introduced to the sect at the city of Antioch after two decades of Yahoshea's resurrection and ascension.

The Bible frankly recorded that the disciples of Yahoshea Meshiyach “were first called Christians at Anthioch”. This verse of the scripture did not hide the truth that the saviour on his own did not name the disciples as Christians neither were they named as Christians by the apostles themselves, rather the name “Christians” were given to them by people of Antioch who did not know them or their true purpose in life.

Based on this fact, the name “Christianity” or “Christ” were derogatory names given to the early apostles by people of Gentile nations.

According to Prophet Yahmarabhi Ha Meshiyach, the name “Christ”, “Jesus” and “Christ-like” were given to the saviour and his fold by the pagan Greek people who were exposed to the activities of “Zeus” and “Christos” which were pagan idols of their land.

The Saviour been addressed by the name Jesus Christ and his fold bearing Christianity at present is a direct or vocal explanation of Hellenism of the Hebrew religious tradition he founded by the Greek scholars and theologians.

Prophet Yahmarabhi held that as the disciples of Yahoshea Meshiyach were named after their founder, their real congregational identical name was Yahosheans while their religious tradition was termed as “Yahosheanism”.

Based on this conviction, Yahoshea Meshiyach evolved “Yahosheanism” and not “Christianity” as held by the wider society of his believers.

As taught by Yahoshea Meshiyach “he came in his father's name”. If his father's name is believably Yahweh, his own name becomes indisputably “Yahoshea” and his followers being named after his name must bear the name “Yahosheans”.

So, identifying the sect as the “Jewish Christianity” is an erroneous description that came through pervasion.

During his earthly ministry at the city of Yerusalem, some people identified him and his followers as the “Nazarenes” which means – “from Nazerite”. This description later boiled down to “Notzrim” used as the identical name of the early congregation of Yahoshea Meshiyach.

There were others who named them the “Ebionites” based on their practices that resemble those of the sect called the “Ebionites”. They were equally called the “Essenes” based on doctrinal resemblance.

These and others were names given to them by their critics or those that were ignorant to their activities and purpose.  The founder called them his followers meaning that they were “Yahosheans” and nothing else.

Therefore, those Hebrew converts that were part of the movement were called the “Hebrew Yohosheans” while the Gentiles that were converted to the fold were called the “Gentile Yahosheans”.

The Twelve Apostles of Yahoshea

The first set of earliest twelve followers of Yahoshea Meshiyach was described as the “Apostles”.  During the life and ministry of Yahoshea, the twelve apostles were his closest converts and set as the central figures as well as the primary teachers of the good-news of Yahoshea.  The first of the apostles was Peter and he was made the head of others.

The term “Apostles” is taken from Greek word “apostolos” meaning “send from 1” which means a “messenger” or “envoy” or “delegate” it is translated from Hebrew word “shelrach”. The term was later translated into Latin as “Missio” which was the source of the English form “Missionary”.

The original names of the early apostles were rendered in Hebrew language because all of them were Hebrew citizens.  Their names were later rendered in Greek based on Hellenisation of the works of the saviour and his followers.  The twelve apostles were often referred to as the “twelve disciples” who were equally coined from Greek word for “followers”.

The journey to apostleship of the twelve men commenced with their conversions by Yahoshea Meshiyach.  They were equally commissioned as the twelve apostles with the responsibility to carry out the spreading of the teachings from Yahoshea Meshiyach to different parts of Gallilee.

The twelve apostles learnt directly from Yahoshea Meshiyach and taught same to other peoples from whom they made converts to the Yahoshean movement.

As primary followers of Yahoshea, the twelve disciples were central figures in the movement both at his life time and after resurrection and ascension.  During the great tribulation of Yahoshea Meshiyach, one of the apostles name Yudias Iscariot betrayed him and later to kill himself.  This reduced the number of the apostles to eleven whom Yahoshea met after his resurrection from death and gave them the “great commission” of preaching the glad-news to all peoples of all nations.  That gave rise to the “dispersion of the apostles” in which all the apostles scattered to many territories of the Roman Empire, Middle East, Africa, India to spread the message and established stations.

The eleven apostles casted lot to replace Yudias with Mattiah to complete their twelve in number.  Other serious converts later joined them to propagate the message across many cities.  One of such converts who assumed an apostolic status was Paul who was converted on his way to Damascus to eliminate all the apostles as they were carrying out their assignment as commissioned by Yahoshea Meshiyach.

When Paul was absorbed into the movement, he carried out serious propagation of the goodnews to many peoples of non-Hebrew territories that were generally termed as the “Gentile nations”.  He was often accompanied by other faithful as Barnabas, Silas and Timothy who were latterly refered as “continuing apostles”.  Paul was termed as the “apostles of the gentiles” and he supported the gentile converts to be effective in the movement which later turned into negative transference of the movement from its Hebrew garbs to gentile apparel.

The twelve apostles whom Yahoshea ealier commissioned to towns in Galilee to preach the goodnews and heal the sick lived up to their calling as they established about forty stations of the movement before the physical exit of the last one.  They equally developed an account of their deeds in various stations that were later assembled into what is presently termed as the “new testament” of the scriptures.

The works of the apostles of the Meshiyach was lately referred as the “Acts of the Apostles” which was a detail of the activities of some of the apostles at various cities they visited with the goodnews.  It equally shows case the persecution and dangers they encountered along the way.  Their works commenced fully on the day of the “feast of first ingathering” which was latterly rendered as the “Pentecost Day” where they were empowered spiritually to carryout their assignment.

The apostles equally developed many texts such as the “Didache”, “Apostolic Constitutions”, “Apostolic Greed” etc.  The later followers of the movement esteemed the apostles, their works and names became authoritative and the stations they founded later became the “Apostolic Sees”. This estimation generated into the negative establishment of the “Apostolic succession” by Christendom in which Bishops draw their lineage from the twelve apostles.  By this Christian tradition, the early church fathers that associated with the apostles were referred as the “Apostolic fathers” while their writing became identified as the “Patristic writings”. The apostles faced severe persecution and such was evidenced in their accounts of Martyredom with exception of Yohannan the Revelator that survived into old age.

Senior apostles as Peter, Paul and Yames were killed by both Hebrew and Roman authorities.  Apostle Marthiah that replaced Yudais was killed at Yerusalem – Apostle Matthew was killed at the city of Nadabah.  Apostle Philip was killed at Helipoles in Phrygia.  Apostle Andrew met his execution at Patras in Greeks.

Apostle Bartholomew was killed at Baskale, Turkey. Apostle Mark was thrown to wild beast at the city of Alexandria.  Apostle Yude was impaled at Edessa.  Apostle Simon the Zealot was impaled in Mauritania in Africa.  Apostle Thomas was killed at India, Apostle Luke was hanged in Rome, Apostle Yohannah the Revelator was casted into a cauldron of boiling oil under Emperor Domitian, when he survived, he was banished to the Isles of Patmos where he wrote the book of revelation.

Many of their literal works were distorted, banished or burned to the flames while their established stations were turned into worship of Greek deities or those of the natives that hosts them.  This gave the impetus to Roman converts to exercise control through establishment of the “primacy of Rome” and the “pontiff” that turned all traditions of the twelve apostles into Roman pagan forms that is presently observed as Catholicism of the Christian tradition.

Yahoshean’s Apostolic Age

The years of Yahoshea Meshiyach's ministry till the death of the last of his first hand disciples was termed the “Yahoshean's Apostolic Age”.

This age marked the period of apostolic activities after the impalement of Yahoshea Meshiyach.  This period came into effect on the day of “feast of first fruits” of Hebrew religious practices when the apostles assembled at the upper floor-hall that is presently called the “Cenacle” on Mount Zion to celebrate the festival.

The Cenacle is equally the same building that Yahoshea Meshiyach took the last supper (Passover) with his disciples before his arrest and impalement.

The Assembly of Yahoshea during the festival attracted spirit-presence and such prompted them to wake from the fear that gripped them from the execution of their master.  By the power of the spirit, they boldly preached of the executed Yahoshea and they equally spoke in different hearable tongues to different peoples.

The spirit visitation empowered the Yahosheans to continue with the works of their master.  That was equally the day the Bible called the “Day of Pentecost”. Truly, the term “Pentecost” was never religious or spiritual connoted rather it meant “fifty” in Greek numerical numbers.

The Feast of First Fruit was a Hebrew religious observation that falls on the fiftieth day counting from the day of Passover Feast.  So when the Gentiles became part of Yahosheanism, they changed the term from the “feast of the First-Ingathering” to the “Fiftieth Day” which is pronounced as the “Pentecost Day”.

The spirit presence that filled the Yahosheans present in the festival became the point of the establishment of the apostolic congregation of Yahosheanism.

Based on this, Yahosheans bursted into the cities with preaching of the goodness of Yahoshea Meshiyach, performed miracles and wonders and made converts of members.

This equally marked the beginning of the “acts of Apostles of Yahoshea” which attracted persecution from the Hebrew traditional or religious authority.

The persecution left some Yahosheans dead and caused the disparsion of Yahosheans to many cities outside the Hebrew nation.

Dispersal of Yahosheans led to conversion and baptism of people like Simon Magus of Samaria and the Ethiopian Eunuch.  This equally led to the establishment of the assembly stations outside the Hebrew territory.

Conversions were extended to “Non-Hebrew Citizens” and the first record was the baptism of the Roman Centurion Cornelius.  The first station outside the Hebrew land was at Antioch and that was the city that Yahosheans were firstly named Christians.

Continuing Yahudaism by Yahoshean’s

Yahosheanism is a continuation to Yahudaism which is presently identified as “Judaism” by modern scholars.  The term, “Yahudaism” is taken from “Yahuda” who was one of the sons of Yacob.  The modern scholars or theologians turned the name into “Judah” from which Judaism emerge.

Yahudaism is one of the major religious traditions in the universe as it served as a feeder to many numerous minor religious movements.  Yahudaism means the “belief of people of the tribe of Yahuda”. Yahuda as a tribe descended from ancient Hebrew speaking stock of the Semitic race.

The history of the Hebrew nation boiled down to twenty centuries before the saviour's era when Abraham who was the patriarch of the nation had covenant with Yahweh. The covenant pass unto his son called Yazak who passed the covenant to Yacob who begot twelve sons in which Yahuda was one of them.

When the covenanted Hebrew people settled at the land of Canaan as Yahweh promised to Abraham, they instituted a government prescribed by Yahweh that was ran by priests, prophets and kings. As the Hebrew nation left Egypt and retuned to the land of Cannan, they established their rulership at a national center called Yerusalem.  This was effected by King Dawid who was of the tribe of Yahuda.

During his reign, the worship of Yahweh as carried in the covenant with Abraham and established through prophet Moshe became a national rite or obligation.  Yahweh in his appreciation promised King Dawid that the rulership scepter of the Hebrew nation must never be taken away from his lineage. After the death of king Dawid, he was succeeded by one of his sons called King Solomon who built a magnificent temple in the city of Yerusalem for worship of Yahweh.

King Solomon was succeeded by king Yeruboam in whose era the ten tribes of Hebrew nation separated from the tribe of Yahuda and formed an alliance adopting Sameria as their national centre. By this development, the people of the tribe of Yahuda kept faith with the covenant of Yahweh while the government of the Northern Hebrew nation of Samaria swiftly plunged its people into idol worship.

Also, this separation brought a clear indication of the people of Yahuda as the true lineage of Dawid and that of their religious traditions brought forth to the “Yahudaism” which was lately termed as “Judaism”.

To maintain the covenant relationship with Yahweh, many prophets emerged among the people of Yahuda to educate them on their deviations and equally encouraged them to keep firm with their faith to Yahweh. Some of these major prophets disclosed that at a fullness of time, Yahweh will sent a “Meshiyach” (Anointed-one) who will institute perfect rulership that is approved from Yahweh.

As a covenanted people to Yahweh, the tribe was ruled by prescriptions of Yahweh with regard to his commandments and conducts.  Whenever they live by such injunctions, they witness blossom harvest, peace and happiness but when they deviate; they experience war, pestilence and conquest from other nations. Disobedience to the laws of Yahweh led the tribe into various captivities or exiles and such development facilitated or enhanced their deviations from the true way or worship of Yahweh.

During the 7th century before Yahoshea Meshiyach, the people of Yahuda were conquered by Babylon and their temple destroyed. The people were taken as captives to Babylon.  This was caused by non-obedience to the commandments to Yahweh and warnings from prophets of those eras.

In 6th century before Yahoshea Meshiyach, King Cyrus of Persia defeated Babylon and allowed the people of Yahuda to resettle at their land and to rebuild the temple at Yerusalem. That began the era of the “Second Temple Yahudaism” that run through the era of the birth of Yahoshea Meshiyach, his ministry and those of the apostle till 70th century Ad that marked the fall of Yerusalem and destruction of the temple by Roman soldiers.

In the 4th century before Yahoshea Meshiyach, the Greek culture engulfed the Mediterranean world and beyond and such influence Yahudaism in a negative light. In 332 years before Yahoshea's era, the Greek general Alexander the Great conquered the Middle-East and was welcomed by the people of Yahuda when he arrived at Yerusalem.

This marked the era of Hellenism which imbued all conquered territories into Greek empire to adopt its language, culture and philosophy.

The Hellenism brought a blending of the culture of Greek and the Yahudaism. This marriage enhanced the carnal popularity of the religious tradition of the people of Yahuda because it supported many Hebrew elites to embrace Greek philosophy and cultures, many Hebrew people in Diaspora began to speak Greek language than their Hebrew tongue.

The Hellenism of the Hebrews was contested by Maccabees and his Hasmonaeans dynasty from 165 to 63 years before Yahoshea's era. Within the period of Hasmonaean dynasty, the people of Yahuda even forced large scale conversion of people into Yahudaism through conquests.  The history record that at the beginning of the first century Ad, close to 10 percent of the Mediterranean World professed Yahudaism and such was identified as the “Yahudean proselytism”.

Even under the self-styled government of Hasmanaean dynasty, the people of Yahuda was faced by the interculturation of their Semitic traditions and the philosophy of the Greeks. That era of Yahudaism was enriched with Platonic thought, Aristotelian logic and Euclidian science. The Yahudean scholars began to approach the Torah with Greek Philosophy.

As the Roman ruler absorbed the Greek empire in 63 years before Yahoshea's era, the people of Yahuda moved into Roman captivity. Under Roman rule, the people of Yahuda faced stiff political oppression and such prompted to prayers and supplication of the Yahudeans for the manifestation of the “promised Meshiyach” to eventually lead them out of the Roman bondage.

During the Greeco – Roman bondage of the Hebrews, Yahudaism separated into three main sects.  The Pharisees emphasize on the oral law rather than temple sacrifice and rites.  The Sadducees laid much emphasis on the temple and the priesthood.  There were minor factions as the Essenes, the Zealots and the Herodians and all of these sects developed some opposing practices religiously and philosophically.

Within these factions arose leaders who were called the “rabbis” (masters, teachers) who claim to be in custody of Hebrew mystery, wisdom and scriptures before Yahoshea Meshiyach's era. The Hebrew scholars guided by Greek authority made the Greek translation of the Torah that is referred as the “Septuagint”.  The term “Septuagint” was driven from “seventy” of the Greek numerical. Translations of the work were affected by a team of “seventy editors or translators”. Based on the activities of various factions of Yahudaism, the way to accurate knowledge practiced by Moshe or King Dawid became unclear. This gave high anticipation of the coming of the Meshiyach who is to redirect the people of Yahuda and restore its religious integrity and dignity.

It was within this period that Yahoshea Meshiyach was born and as he grew up, he undertook forty days and nights fasting, had emersion baptism and commenced his ministry that was eventually called Yahosheanism. As accounted, he appointed twelve apostles, converted many other disciples or followers and established the Yahoshea's movement.  The sect was a continuation of the movement of Yahudaism which has been corrupted due to various invasions and captivities that associated the existence of the tribe of Yahuda.

Yahoshea Meshiyach came to continue on the true knowledge of Yahweh as ordained by the Patriarch Abraham, Prophet Moshe, King Dawid and other past prophets and priests. Yahoshea Meshiyach agreed with all traditional concept central to Yahudaism but disagreed over some superstitious relics that were incorporated into worship by the blind spiritual guiders.  He disapproved of the works of the Pharisees, Sadducees and Zealots based on their over-bearings towards their superstition and added laws.

All genuine practices held by any of the factions at that era were accepted by Yahoshea Meshiyach but all areas of additions or subtractions to scriptures and liturgies were rejected by Yahoshea Meshiyach. This shaped a sharp difference between the acclaimed rabbis, priests and political leaders of the tribe of Yahuda with Yahoshea Meshiyach and his adherents. Though the difference appeared as internal matter within the Yahudaism, it later aggravated to severe hatred and execution of Yahoshea Meshiyach and subsequent decrees against observation of his teachings by his followers.

Some of the major reasons of the rejection of Yahoshea by the wider –Yahudean society were based on his claim to messianic status, inability of Yahoshea to raise soldiers and remove the Roman bondage, his rejection to the Hebrew superstitions that were made part of the religious tradition of the Yahudaism etc.

Truly, Yahoshea Meshiyach was a continuation of the Yahudaism as laid by prophet Moshe but the anticipation for a worldly soldier to free them from Roman bondage was never part of Yahoshea's mandate or calling. He came to teach the truth about Yahweh which will facilitate the removal of the external bondage when believed and practiced.

Yahoshean’s Continuing Revelations

One of the strong religious traditions of Yahosheanism is its hold to continuing covenants and revelations in various dispensations.  Majority of modern Christian theologians start their progressive revelations in the New Testament of the Bible and refer this revelation back into the Old Testament but Yahosheanism holds its progressive revelation in the acts of old covenants and pass forward in a historic form.

Yahosheanism hold to scriptural unity that emphasis all “divine covenants” tied to each other as spread through many dispensations.  The movement believes that all past major and minor prophets that were sent to earth by Yahweh were united on their central views, traditions and doctrines.  Beginning from the “Garden of Eden”, our Patriarchs enjoyed same spiritual revelations from Yahweh and such were passed to their succeeding generations and that was a starting point of dispensations.  The next major dispensations includes the eras of Enoch, Lemech, Noah, Melshezedek, Abraham, Yazak, Yacob, Moses, David, Rehoboam, Yerimiah, Nehemiah, Yahoshea Meshiyach, Apostles, Most Senior Prophet Yahmarabhi and his disciples.

The covenants of Yahweh commenced with “Adama” and other prophets that held the entire universe as their constituency.  This method changed by the covenant of Abraham and his descendants who held to “Hebrew stock” as their constituency.  The Hebrew stock was later narrowed down to the “stock of Yahuda” based on the covenant of Yahweh with King David.

The “Covenant of Yahoshea Meshiyach” held to all central doctrines of the Yahudean Assembly but had the universe as its constituency through his “Great Commission” which targets at all mortals on the surface of the earth.

Yahosheanism hold to the “covenant tradition” that emphasis that Yahweh through his covenant with Abraham established the Hebrew stock as his chosen nation.  The promise was expanded and extended to all peoples of the earth through the covenant and ministry of Yahoshea Meshiyach.

Yahosheanism do not agree with the Christian form of “Replacement Theology” or “Supercesionism” that hold that the “church” has replaced the “Yahudaism”. Rather Yahosheanism is a continuation of the practices of the brethren at Yahuda.

Yahosheanism arose from the promises made to the tribe of Yahuda that a “Meshiyach” will be sent amongst them to redirect the people on the true tradition.  The coming of Yahoshea Meshiyach by 3996 Fc was the fulfillment of the promise as he challenged the sects of Pharasses, Saduccess and Zealots that held to the adulterated practices of the Yahudean religious tradition.

Yahosehea Meshiyach officially separated from the second Temple Yahudaism on the Passover night that he took his last supper with his disciples at the Upper-floor-hall.

By officiating a separate Passover feast to his followers marks his separation from the rest of Yahudean sects that were at the same time celebrating the same festival at the temple of Yerusalem.

The separation did not hinder the followers from participation of Yahudean worship, rituals and liturgies along other temple worshippers in various synagogues.  The separation did not abolish the practice of all divine ordinances that were originally held by Yahudean brethren by the Yahosheans

The separation neither disengaged Yahosheans from observing all laws of Yahweh that were written in the old scriptures.  The movement continued the usage of the Hebrew Scriptures in their devotions but later developed their own made scriptures that is presently identified as the New Testament by the Christians theology.

Yahosheanism held in its eschatology that the comforter of mankind will be revealed to direct men in the way of Yahoshea Meshiyach. The comforter when revealed will continue or operate by covenant and revelations of Yahweh as done by the ancient prophets, Yahoshea Meshiyach and his disciples.

Yahosheanism do not agree with the concept of the “Grace Covenant” of the Christian Theology.  The “Grace movement” holds that the church commenced on the “day of Pentecost” as held by the Bible. By this Christian concept, the church claim its origin from the power of gifts of the tongues, forecasting and healing that was associated with the Biblical account of the day of Pentecost.  The “Further Grace Preachers” claim to the conversion of Paul as the origin of the Grace movement as they held Paul as the “Apostle of the Gentiles”.

The Grace Movement of Later days and early Roman Catholic Church base their concept of the “era of grace” as replacement to the “era of the law” on the tradition of Pauline Yahosheanism.

To Yahosheans of Hebrew stock, the law of Yahweh is a compulsory observation while grace is an unmerited condition granted to a believer who transgresses the law.

Yahosheanism hold that covenants of Yahweh at various dispensations were carried out by mortal beings who continued the acts of Yahweh's people.  Based on this tradition, the Yahosheanism do not accept the concept of “Holy Ghost” been taken as the promised comforter. Although, the movement accepts that the “gifts of Yahweh” have continued through all dispensations to the present era, but is not poured upon adherents or congregations.  The leadership of every dispensation is administered by a “call out”, “chosen one” or “prophet” who operates with a covenantal union with Yahweh.

The prophet or chosen one will have the authority to anoint and ordain other adherent who will live by his act or legacy.  Based on this view, Yahosheans hold that the continued covenants and revelation of this era is to be headed by the comforter who must be of human form as seen in the past covenant bearers.

Yahosheanism is a continuationalist movement which does not agree with cessationalism as held by some of Christian denominations.

Separation Of Yahudaism And Yahosheanism

As earlier accounted, both religious traditions of Yahudaism and Yahosheanism were intertwined within the first half of the first century Ad. Both were viewed by other nations as one complex religious family.

This was the view of Daniel Boyarin as he summerised it as – “For at least the first three centuries of their common lives, Judaism in all of its forms and Christianity in all of its forms were part of one complex religious family, twins in the womb, contending with each other for identity and precedence, but sharing with each other the same spiritual food”.

What Bayarin summarized there was that Yahudaism and Yahosheanism were viewed as same religious tradition by peoples of other religious traditions.

Though it has been viewed that the separation of both movements was a gradual process but cannot be seen an event.  There were numerous activities that brought about the severance of both religious traditions.

Truly, Yahosheanism was an offshoot of Yahudaism but both traditions   possessed distinct views over some of the central doctrines of the original Hebrew religion.

The true “Hebrew religion” was practiced by true prophets such as Moses, Eliyah, Yerimiah etc.  The Yahudean religion took over from the Hebrew traditional religion when ten tribe of Hebrew nation separated from the tribes of Yahuda and Benyamin.

On inception, the Yahudean religious tradition kept with real faith as instituted by the patriarchs of the Hebrew religion.  This was short lived owing to various deviations of the sect and attendant invasions, captivities and colonialism from the pagan nations that followed the disobedience.

As captives, the people of Yahuda had their religious traditions corrupted and with passage of time, Yahudaism began to evolve many distinct sects with divergent views.  These gave rise to Pharisees, Sadducees, Zealots and Essenes. This happened during the Second Temple Yahudaism and under Roman colonialism. This was the exact era that Yahoshea Meshiyach was born and founded Yahosheanism.

So, the main reason of Yahoshea's ministry is to restore the Yahudaism into its original Hebrew religious tradition.  This was to be achieved by removal of those doctrines and creeds that were planted into Yahudaism by the scribes, High priests, Sadducees and Pharisees.

A restored Yahudean religion will take the shape of the era of Prophet Moses who heard directly from Yahweh, so the split of Yahudaism and Yahosheanism started by the act of some opposing doctrines amongst both folds.

Some of the added doctrines of the Second Temple Yahudaism are henceforth identified as the “Jewish superstitions” by the Christian theology.  The real term was the “Yahudean superstitious” and such were main targets of Yahoshea's attack on the Yahudaism as was led by the chief priests, Pharasees, Sadducees etc.

The chief of the Yahudean superstition was its attitude towards the “covenanted name of the creator -Yahweh”. The Yahudean superstitious leaders held that the name Yahweh was too sacred to be used publicly therefore resorted to its hidding and replacement with other non covenanted names as Elohim and Adonia.

The superstitious leaders based their negative concept on the second law of the “Ten Commandments” that stipulate that the name of Yahweh must not be called in vein.  To Yahudean superstitioners, avoiding public use or pronunciation of the holy name – Yahweh was a sure means of keeping the second law.

This superstition was rejected by Yahoshea Meshiyach and his followers who held that the sacred name – Yahweh must be used in daily affairs of the people.  Yahoshea indicated that “He came in his father's name”. His father's name was “Yahweh” and his name “Hoshea” when combined give rise to “Yahoshea”.

Yahoshea Meshiyach often prayed publicly with the sacred name and covered his disciples with the name. As Yahosheans proclaimed that name openly, they were in opposition to other mainline Yahudaists who prefer hiding of the name.

The next difference between both movements was based on the Meshiyachship of Yahoshea.  The Hebrew Meshiyach though was an age long promise to the tribe of Yahuda but was awakened during the 2nd and 1st centuries before Yahoshea Meshiyach.  During this period, there was an apocalyptic literature that promised of a “future Meshiyach” or “Anointed one” to resurrect the “Kingdom of Yahweh” in the tribe of Yahuda in place of the foreign rulership of the age.

The anticipation of the “Meshiyach” corresponds with the “Maccabearn Revolt” that fought against the Seleucids. This prompted the establishment of the “Hasmonean Dynasty” and after its fall, the Roman administration of the Yahudean province took over reign of the tribe.

The anticipation for independent Yahudean state led to the formation of the “Zealots” during the “Census of Quirinius” of 6Ad. As Yahoshea found his movement and claimed of being the “Promised Meshiyach”, the Yahudeans thought that he will raise soldiers as done by Prophet Moses to release the tribe from the claws of Roman Colonialism.

The failure of Yahoshea Meshiyach to establish an independent Hebrew nation and his death at the hand of Roman authority caused many Yahudeans to reject his claim of Meshiyachship and this made majority of the people of Yahuda to continue with their attachment to Pharisee rabbis who addressed Yahosheanism as idolatry and rebellion.

Another point of doctrinal difference of both movements includes the “belief of existence of devil”. Both movements had opposing views over the existence of Satan.  Truly, the Hebrew traditional religion that based on Mosaic ministry did not regard the “doctrine of the existence of Satan”.

The Yahudeans first learnt about the existence of Satan during their captivity at Persia in the third centuries before Yahoshea Meshiyach. Prior to the Persian captivity, the Yahudeans do not believe in the existence of the negative personage of divinity rather they believed on the “thoughts of evil” and “thoughts of good” and such were carried in their religious scriptures.

It was at the Persian captivity that they began to identify the thought of evil as “Persenified Satan” and thought of good as “Personifying Yahweh”.

Yahoshea disagreed with the doctrine of “dual force” that was held by the Yahudean sects of his days.  He emphatically taught that “thou must worship Yahweh alone, only him shall thou serve”. His disciples also taught that “from Yahweh all things come, and to him all things will return” meaning that there is no place for opposite force in the tradition of Yahosheanism.

Based on this concept, Yahosheans of Hebrew tradition did not include the existence of Satan and demons as part of their religious belief. The non belief of existence of Satan included disbelief of the “Amaggeddon” “judgment Day”, “Rapture”, “Hellfire” and all of such related thoughts.  This was one of the basic disagreements between Yahudaism and Yahosheanism, for Yahosheans did not acknowledge the existence of Satan in the manner of Yahudeans.

Again, Yahoshea Meshiyach did not accept the strict Yahudean Sabbath rest that were burdensome upon adherents.  Frankly, Yahoshea observed Sabbath rest and kept to its necessary worship and rituals as observable at synagogues but rejected the “loaded acts upon the law of Sabbath”.

To Yahudeans, there was no reason for violation of the law of Sabbath and even when one looses a member of his household on the Sabbath period, such person is expected not to touch or embalm the body until the end of Sabbath rest.  Even under strict anger, no adherent is allowed to violate the Sabbath by observing on secular duty to enable him or her fend for his feeding.

No Yahudean is expected to spark fire or cook during the Sabbath period.  No medical attention can be given to a patient during Sabbath period etc.  These were termed as the added laws by Yahoshea Meshiyach and his followers and they did not only rejected them but taught against them to the populace.

Another aspect of doctrinal difference between both groups was based on Yahudean doctrine of the “distinctions between Hebrews and Gentiles”.  Yahudaism was strictly meant for Hebrew descents or converts that must follow all the required laws. The Christian tradition termed it as the “Judaism” or “Jewish Proselytes”.

Yahosheanism hold that the glad news is for all mankind, therefore it held the universe as its constituency.  Yahoshea directed his followers, “to go into the whole world and preach the good news, and any who accept will be baptized” Yahudaism was practically restricted to the citizens of Yahuda and it is not meant to be exposed to the entire world.

Another difference is based on the doctrine of the “clean and unclean animals” of the Yahudean religious customs.  This was not part of Yahoshean traditions as they were taught to view every creature as “clean and good” as Yahweh made and pronounced during their creations.

Another difference was based on political approach of both movement. Yahudeans were politically motivated while Yahosheans were not part of the earthly rulership.  Yahoshea directed his followers to “be in the world but not of the world” and such was understood as abstinence to partaking on political activities by Yahosheans. Yahoshean's view on politics was in agreement with the earliest Hebrew nation before they sought for kings from Yahweh in manner of its neighbouring nations. Yahweh wanted the nation to be ruled by prophets, priests, and judges based on the covenant, revelations and the scriptures from Yahweh.

Yahudeans were sword bears, they prosecute defaulters to divine laws and melt capital punishments,  they prosecute wars and kill enemies.  While Yahosheans were  staff bearers, non-violent, non-aggressive, non-participation on wars, non-enforcers of capital punishment upon defaulters of the law etc.  They approach all attitudes in a spiritual manner and allow each action to be met with its naturally ordained reaction.

Another strong difference was the inclusion of the “sacrificial lamb” during Passover festival of the Yahudeans.  The Yahosheans discontinued the sacrifice of Lamb during “Passover Night” but held that Yahoshea Meshiyach was the “Passover Lamb” of their tradition.

Yahosheanism do not accept such doctrines as the “sin offerings” and “guilt offerings” that were held by the Yahudean religious tradition.

To Yahosheans, each sin is an act of transgression of the law and forgiveness of sin is done through “Confessions by the law breaker” but not to appease Yahweh through “Sin offerings” or “guilt offerings” of Yahudaism.

Despite doctrinal differences, both movements were lurked in the contest of true worshippers of Yahweh.  There were equally political developments that severed the relationship of both bodies.  Such includes the “Council of Yerusalem”, the “Destruction of Second Temple by 70Ad, “the Jewish Tax” in 70 Ad, the “Council of Jamnia” in 90 Ad and the “Bar Kokhba revolt” of 132 – 135Ad.

These serial activities caused to gradual separation of Yahosheanism to Yahudaism of Hebrew land.  It equally caused to elimination of the Hebrew Yahosheanism giving way for Pauline or Gentile Yahosheanism to continue its operation that latterly turned into Christianity.

Yahoshean Eschatology

This refers to the historic study of the end of times or events.  In Yaosheanism, it refers to the study of destiny of mankind as been revealed by the Holy Scriptures that covers of both the eras of “Old Covenants”, “New Covenant” and “Comforter's Covenant”.

The Yahoshean eschatology directs at major events as the coming of Yahoshea, which carried the following events – the destruction of the city of Yerusalem, the destruction of the temple, the Great tribulation, the coming of the comforter and the transference of holy city to another land.

Others include the second coming of Yahoshea Meshiyach and the institution of the Comforter's Earthly Kingdom (CEK). Yahoshean eschatology views prophesies as either been fulfilled in the past, presence or to be in the future.  It also includes prophesies that were earlier fulfilled that may serve as forerunner of later events which may bring to more complete fulfillment of the same prophecy.

Yahosheanism holds that prophecies are continuous from the times of the prophets to the present day and beyond.

Major Yahoshean eschatological events include the prophecy of the coming of Yahoshea Meshiyach that was fulfilled on 2nd day of seventh month (Oct) 3996 FC when Yahoshea Meshiyach was born in a cave at Bethlehem of Yahudea.

This marked the fulfillment of the early prophecy of the “coming of the Meshiyach” amongst the people of Yahuda.  All events that include of Yahoshea's birth, ministry, death, resurrection and ascension are classified under the “prophecy of the coming of the Meshiyach” as been carried in old covenant scriptures.

Yahoshean’s New Covenant Prophesies

Those were range of prophetic revelations that were either pronounced by Yahoshea Meshiyach or his apostles during the 1st century of Yahoshea's birth and ministration. Some of those revelations include the “Desolution of the city of Yerusalem”.

This prophecy was brought in place due to sturboness of the religious leaders of Yahudaism who frequently reject prophets sent to them by Yahweh instead subjecting them to torture, persecution and death.

This prophecy was fulfilled by the siege and destruction of the land of Yahudea by the Roman empire in 70Ad.

Another major prophecy of Yahoshea was that “the temple must be brought to ruin that no block will be on top of another”. This pronouncement of Yahoshea Meshiyach was based on the over-bearing of the custodians of Hebrew religious tradition who use the temple-worship to perpetuate their stronghold to false worship.

This prophecy also became fulfilled during the Yahudean –Roman was of 70Ad when soldiers of Rome destroyed the temple of Yerusalem. This marked the end of the “Second Temple Yahudaism”

Next prophecy of Yahoshea Meshiyach was the symbolic statement that “there will be great-tribulation that will be directed upon Yahosheans”. This tribulation was already at work in his days as he was a victim of it.

The tribulation extended to the apostolic ministry of the Hebrew Yahosheanism.  The Hebrew Yahosheanism was seriously placed under severe persecution that caused of its deportation to Pella (beside River Jordan) during the Yahudean-Roman war in 70Ad and equally persecuted by the Bar Kochba revolt of 135Ad.

The weakening of the Hebrew Yahosheanism gave rise to Gentile or Pauline Yahosheanity that later resulted to Christendom. This era was composed of Hebrew and Roman persecution upon the Hebrew Yahosheans. The persecution later turned between Pauline Yahosheans versus Yahudeans and Roman authorities.

Gentile Yahosheanism gained prominence in the fourth century AD when it became the Roman state religion but with Christianity as its identification.

Christianity as Roman religious movement took over the powers of emperors through the pontiff (pope) who continued the great tribulation upon adherents that ought to restore the true worship as was instituted by Yahoshea Meshiyach and observed by the Hebrew Yahosheans.

For many centuries, the Pope of Roman Catholic Church became the acclaimed representative of Yahoshea and through that office, it made war against true believers, people, tribe or nations that refused to conform with Catholicism.

The primacy of Pope fulfilled the revelations of the “coming of Anti-Yahoshea” who will seat at the temple of Yahweh as the representative of Yahoshea but there of change all doctrinal practices of the Yahosheanism.

The revelation as pronounced by apostles of Yahoshea bore that the “Anti-Yahoshea will bear a numerical number 666 of his name”. the prophecy bore that the Anti Yahoshea will try to change the laws of Yahweh and times.

This prophecy was fulfilled by the institution of the “Pope” of Roman Catholic Church that bear “Vicarius Fili Dei” as one of his numerous titles.  The title is inscribed at the fore of his third cap.  The title has been turned into the Roman, Greek and Hebrew numerical figures and in each give a sounding “666” as prophesized of him by the early apostles.

The Yahoshean eschatology hold that Pope of Roman Catholic Church is befitting to the description of the “Anti-Yahoshea” that bear a number of his name as “666”.

This is not mere symbolic because through the office of the Papacy, the laws of Yahweh as was held by the Hebrew nation and observed by Yahoshea Meshiyach and his apostles were shelved aside and replaced by pagan practices of Roman empire as Christian theology.

The next prophecy of the New Covenant era was pronounced by Yahoshea that “I will ask my father to send you another comforter”. This pronouncement affirm that when the comforter comes, he will teach the adherents of all things he taught them and those he could not teach at the period.

The revelation bore that the comforter when revealed will convince the world about sin, righteousness and condemnation.  Through pronouncement of Yahoshea over the coming comforter, such office must operate at the capacity of his successor.

Through the comforter, the world will be convinced of Yahoshea and his movement. The “Continuing Yahoshean eschatology” hold that this pronouncement was fulfilled on 28th of seventh month (October) 1930 Ad through the birth of Most Senior Prophet Yahmarabhi Ha Meshiyach at Oloibiri in Ogbia Local Government Area of Bayslea State in Nigeria.

The continuing Yahosheanism hold that the “Covenant of the comforter” with Yahweh was sealed on 28th of Seventh month (October) 1985 Ad, a day Yahweh firmly reveal that he has chosen Prophet Yahmarabhi wholeheartedly to occupy the office of the comforter of mankind.

This covenant and other revelations of Yahweh are recorded in the “Holy Originally Inspired Scriptures” by prophet Yahmarabhi Ha Meshiyach and such serves as the scriptural authority to Yahosheanism.

Another prophecy of Yahoshea Meshiyach was that “Yahweh will transfer his kingdom from Yerusalem to a land far off of people that do not know his name but will produce the fruits of the kingdom.

The promise of transference of kingdom of Yahweh was another pronouncement of Yahoshea Meshiyach that was based on the sturboness of the Hebrew religious and political leaders. This sturboness was based on rejection and maltreatment of prophets that Yahweh sent to them.

This promise was fulfilled on the “acts of the comforter” who on 1993 Ad acquired a vast parcel of land he named “Yahcity” at Buguma City of Asari Toru Local Government Area of Rivers State of Nigeria.

The account relating to acquisition of the holy land was recorded in the Holy Originally Inspired Scriptures and other works of disciples of Prophet Yahmarabhi. Yahcty is taken as the new Yerusalem as promised by Yahoshea Mshiyach.

Yahosheanism- Comforter's Era

These are eschatological issues that were recorded on scriptures of Old and New Testaments that became fulfilled during the era of the comforter and promises or prophecies that were pronounced by the comforter and his disciples.

The major pronouncement of Prophet Yahmarabhi Ha Comforter is the “second coming of Yahoshea Meshiyach”. This promise was proclaimed by Yahoshea Meshiyach and his apostles as recorded in the New Testament Scriptures.

The “Second coming of Yahoshea” as carried in the Yahoshean eschatology is opposed to the prescription of the “Christian eschatology” over the same issue.

Yahosheanism hold that the second coming of Yahoshea Meshiyach was not for fulfillment of acclaimed religious subjects as “the judgment day”, the “Rapture”, the “Armageddon war” “Hell-fire”, the “destruction of Satan” as held by Christian eschatology.

Yahosheanism hold that before the second coming of Yahoshea Meshiyach, the good news of the kingdom of Yahweh on earth as was brought by the revealed comforter must be proclaimed to all peoples of all nations and been accepted as there will be no loss in spirit. Every soul are candidates to eternal salvation.

Yahosheanism hold that as the entire globe is set for the second coming of the Yahoshea Meshiyach, all people have accepted the truth of the glad-news, then Yahoshea will descend with the “all perfected souls” that have attained to fourth spiritual heavens and above.

Yahosheanism hold that at this stage, all “dead ones” will resurrect while the “living ones” will raise up a little and golden latrite will be poured on the surface of the earth to renew it. The tradition hold that after the stage, the saviour – Yahoshea Meshiyach will descend to initiate the “Comforter's Earthly Kingdom (CEK)”.

The Yahoshean tradition hold that Yahweh will rule mankind from Yahcity through the comforter hence Yahoshea Meshiyach will return to his spiritual abode where he belong. Yahoshean eschatology hold that perfect rulership of the earth will be shouldered upon the comforter and his elects and the rulership that they will enforce is known as the “Yahcracy” which means “the rulership of Yahweh” upon mankind.

The government of the comforter will enforce all holy commandments and covenants upon all inhabitants of the earth thereby bringing peace, love and justice here on earth.

In Yahosheanism, all souls are from Yahweh and all of them must migrate back to Yahweh meaning that there will be no loss in spirit.  No soul will be left to an opposite personage or force as Christians believe that during the “great separation” in which sinners will be handed to Satan and hosts as both will be destroyed in Hell fire.

At the last days, there will be no separation of “good versus evil people” rather all souls must use the wonderful opportunity provided by Yahweh to abide by the glad-news of the comforter and transform to righteousness which will make each person fit to inhabit in the Comforter's Earthly Kingdom (CEK).

Yahoshean Ecclesiology

This is ecclesiological belief of Yahosheanism that deals with the origin of the movement, the relationship with its figures with special regard to Yahoshea Meshiyach, its leadership, polity, discipline and destiny.

(i) Root Of The Terminology

The word “Ecclesiology” is rooted in the Greek “ekklesia” or Latin “eeclesia” that mean “congregation” combined with “logia” that mean either “logic”, “words” or “knowledge”.

The term was originally used for the science of the building and decoration of assembly buildings that later became used for the nature of study of the Christian churches.

Equally, the term was popularized by the Cambridge Camden society's journal called “The Ecclesiologist” that was first published in 1841.

(ii) Ecclesiological Matters

These issues include the real identity of Yahosheanism which is explained by Prophet Yahmarabhi as a tradition of adherents or followers of Yahoshea Meshiyach. It is a movement that consists of the body of all followers of Yahoshea Meshiyach that are referred as “Yahosheans”. The accredited practices of Yahoshean's are hence termed as “Yahosheanism”.

The practices consists of all doctrines, dogmas and Creeds that were approved by Yahoshea Meshiyach as well as observed or practiced by his apostles and the constituted assembly of Yahoshea Meshiyach. The Yahoshean ecclesiology treats the issues of legalism (law keeping) of the movement as it holds to the principles of uncompromising to all pagan attitudes. The ecclesiology holds that each convert must reverence Yahweh through Yahoshea Meshiyach and through the teaching of the comforter – Most Senior Prophet Yahmarabhi. It equally hold to the belief of Sabbath rest observation as well as love of other mortals more than oneself.

The relationship between a convert and the movement or body of members starts with formal membership through emersion baptism and ordination (anointment).

The continuing Yahosheanism that holds Prophet Yahmarabhi as the comforter depend on Holy Originally Inspired Scriptures as its scriptural authority. It equally hold to united body of brethren that are led by a structured or hierarchical system of officers that range from seniority to the junior officers.

On ordinances, the movement hold to all divine – ordinances or percepts that were revealed through prophets of old covenant, Yahoshea Meshiyach of the New Convenant  and prophet Yahmarabhi of the comforter's era.

On polity, the institution is of structurally denominational  but congregational in polity. Although there are offices of Priests and Levites but such does not mean automatic arthony of the alter.  Preachings are done by virtually every convert that can be appointed at any moment of fellowship, Sabbath school or Sabbath worship.

On mass-mobilization, the movement hold to general mass campaign of its belief through all of its adherents. Every convert is veritable channel of propagation of the word of Yahweh in the HOIS.

The movement is a continual or extension of the religious activaties of chosen-nation – Israyah that were accredited by Yahoshea Meshiyach and restored through Most Senior Prophet Yahmarabhi Ha Meshiyach.

It equally includes the transference of the spirit gifts that were shared amongst the apostles that were composed in the comforter – Yahmarabhi which he equally distributed amongst his followers.

The Yahoshean ecclesiology hold to the unity of body of Yahosheans as been lead by the teaching of Yahoshea Meshiyach that is restored by Most Senior Prophet Yahmarabhi as been recorded in Holy Original Inspired Scriptures.

The physical leadership are held by the Members of Council of Mosts and supported by the world, national, state and station officers. The polity equally includes the activities of the disciplinary committees to enforce decorum amongst converts as well as welfare committee that palliate or cushion the effects of economy of members. The over-all leadership is captained by Most Senior prophet Yahmarabhi who is positioned as the King of Yahcity. Subsequent  Kings of Yahcity is to be appointed through revelations by the prophetic class. Such officer will be positioned as the worthy leader of the movement in each succeeding generation.

Yahoshean Apostasy

Before the establishment of Yahosheanism, there was an anti-religious sentiment against the religious principles or practices of the Hebrew nation. During the days of Yahoshea Meshiyach and his apostles, this hatred was defined as the “Anti-Yahudism” which can be viewed as a total or partial opposition to Yahudaism and its faithfuls.

The wider society that were controlled by Greek and Roman empires saw Yahudaists as inferior  and this had great contribution to “Anti-Semitism” which meant racial or ethnic prejudice against the people of Hebrew.

One of the major reasons of the rejection and opposition of Yahudean religious tradition by Roman empire was based on the former position of uncompromising to paganism  while the later depend on pagan practices and polytheism in which even some emperors were proclaimed gods on earth and were  meant to be worshipped.

As Hebrew religious tradition was based on monotheistic system of faith where-upon only Yahweh must be worshiped as carried by their scriptures, this became a great matter that differentiate it with its Roman Counterpart.

Since Yahosheanism took the religious garb of Yahudaism, it had to counter with Roman people and even those that have taken conversion into it.  Yahosheanism and Yahudaism were part of one complex religious family and it was very difficult for an outsider to distinguish between worshipers of both systems of faith.

When Yahosheanism was established, the Gentile nations viewed it as one of the appendages of Yahudaism and gave both systems of faith with same treatment.

Though there were persecutions of the Yahosheans by Yahudaists and the well noted Council of Yamnia in 85CE that condemned all who claimed that the Hebrew Messiah had already come, a law that was primarily targeted at Yahosheans. Even the edict of “Fiscus Judaicus” of Emperor Domitian that imposed an annual tax upon people of Yahuda did not distinguish between Yahudeans and Yahosheans.

The difference was noted when Yahosheans later petitioned Emperor Nerva in 98AD for exemption from payment of the tax since it identified itself as a separate movement from Yudaism.

As there existed great hatred against the Hebrew religious tradition by both Greek and Roman citizens, the gentile converts to Yahosheanism held to religious character of their natives thereby rejecting some of the major religious practices of the movement.

At the conception of Yahosheanity, there were two ways available to the converts.  It is either they hold to uncompromising teachings and principles of Yahoshea and the holy scriptures or to gravitate towards the wide and easy going path of compromise with the worldly system of thing during that era.

The early converts of the movement were Hebrew citizens and they held to the religious principles as taught and observed by Yahoshea.  They were noted as the Hebrew – Yahosheans and they dominated the affairs of the movement during the first century AD.

In the middle of the 2nd century, the Hebrew Yahosheans lost their stronghold and equally dispersed that became the opportunity for the Gentile converts to twist the basic principles of the movement with Greek Philosophies and Roman pagan traditions.

Based on the anti-Yahudism of the Greek and Roman converts with support of their political rulers, they rejected all central doctrines of Yahosheanism as they relate to Yahudean traditions.  They viewed all Yahoshean practices that relate to Yahudism as pervatious and dangerous thereby seeing the Yahudism as a criminal sect.

As the gentiles began to control the affairs of the movement, it casted aside the warnings of Yahoshea and his apostles that every convert must be watchful so that they may not be laid away by the evil concepts of law-defying people and thereby fall from their proper steadfastness.

Within short period, the Yahosheanism was removed from the teachings of Yahoshea Meshiyach and his apostles and been based on the ideas forged by the gentile disciples in the generation after their exit.

As the true Hebrew followers of the Meshiyach have exited, the gentile Yahosheans changed all practices of the movement to appear in a Greek garb and later introduced the priestly exclusive hierarchy that developed into Christendom during the 4th century AD.

By this apostasy, the system of faith established by Yahoshea Meshiyach lost and replaced by Christendom that is combined with pagan practices of the Greek and Roman traditions.

Emperor Constantine's Influence on Yahosheanism

From the third century Ad, the Yahosheanism witnessed a negative transformation into Christendom.  The Christian theology began to exercise victory over the Hebrew related Yahosheanity that held to the holy scriptures.

By that period, the bishopric monarchial order has been established and in time, the bishop of Rome began to claim succession to Peter the chief apostle, an office that later began identified as the “Supreme Bishop” or “Pope”.

Based on this development, the governing body of elders at Yerusalem that served for general oversight for all Yahosheans later transformedto a monarchial or one man episcopate with the title as “Pope”.

The title “Pope” was never mentioned during the first two centuries of Yahosheanity.  To support this assertion, Jesuist Michael Walsh gave the following explanation – “The first time a Bishop of Rome was called “Pope” seems to have been in the third century and the title was given to Pope Callistus”.

The office of the Pope being created by the gentile Yahosheans of Rome steadily grew into position of prestige and power as it exercised supreme authority over other stations of the movement.

Another force that supported to transform and stabilize the Christianity was the activities of some Roman Emperors that showed favour to it.  Though, there were many emperors that were against the activities of Yahosheanism or later Christendom but there were equally some of them that showed some favour to the movement.  Some of these favouring emperors rapoured with the Yahoshean elders or later Christian Bishops and Popes.

One of such favouring emperors was the Emperor Constantine the Great.  In 306 Ad, Constantine succeeded his father and with Licinius became coruler of the Roman empire.

In 312, he prosecuted the Milvian Bridge War with a claim that he had a dream before the battle in which he saw a cross symbol with a voice instructing him that “In this sign conquer”.

As he marked the sign of cross at his soldier's shields, he went for the war and won and such prompted him to advance his interest on Christianity which was already established by his mother's devotion to the religious tradition.

That was when the so called Constantine's conversion to Christianity occurred though without the process of baptism as prescribed by the faith.

Based on the acclaimed conversion of Emperor Constantine, Christianity became the official state religion of Rome through the issuing of the Edict of Milan.  Constantine showed marked preference to Christianity against Yahudaism or Yahudean proselytism.

Constantine held together the doctrinally divided Christianity by convening of the first Council of Nicaea in 325 that gave rise to the Nicaean creed. The council resolved some contesting issues in the movement as the trinity and Easter festival.

The emperor helped the Christianity on resolving of matters of heresies and orthodoxy.  He supported the Christianity against schisms as Arianism and Donatism that shook the foundation of the movement.

Although Christianity started evolving among the gentile Yahosheanism of second century through the activities of the Apostolic and later church fathers, the involvement of Constantine influence the growth, spread and stability of the faith and such is reason it is viewed in some quarters that Christianity was formed by Constantine. Emperor Constantine obtained permission from the professed Christianity to adopt Chi-Rho as his empiric seal. Chi-Rho was a ligature (joining of letters) in Greek that were used by pagans as well as Christianity.  The term “Chi-Rho” was the first two letters of the name – “Christ” in Greek that was used as Christian monogram.

For appreciation, the emperor rewarded the Church with heavy amount in bonds, revenues and properties that made it richer than other religious traditions in Rome.

The post – Constantine era of Christianity witnessed the consolidation of the movement as successive Pope began to assert monarchical power as held by emperors. For instance, Pope Leo I (440 – 461) appropriated the pagan title of “Pontifix Maximum” that were formally used by emperors for himself, a title that endure till moment.

As the emperor of Rome relocated to Constantinople, the Pope became the most influential religious and political personage in the West and thereby exercised power in that order and the St. Peter's Church became accorded with the primacy among other churches.  Then the Pope became the Most prominent Christian that continued with the acts of apostolic fathers, church fathers and the ecumenical councils that made departures from the principles laid by Yahoshea Meshiyach and his apostles.

By the establishment of the Christendom and its papacy, the Christian Bishops that were formerly marked for arrests, torture and execution began to receive tax exemptions, gifts from the imperial treasury, prestige, and influence at court and their churches gained new wealth, power and prominence as summarized by Elaine Pagels, a professor of religion.

The Assemblies of Yahoshea Meshiyach became referred to the Church of Jesus Christ and there became wild gulf between the religious principles of both movements.  While Yahosheanism was a Hebrew project, the Christendom became a Roman occupation that made friends with Roman emperors and empire that executed Yahoshea and his followers.

The church began to define orthodoxy based on Roman traditions while religious traditions that claimed their root from Hebrew religious tradition were referred to as the heretics which its adherents were it prosecuted, tortured and executed through the power of state at its reach.

Early Controversies in Yahosheanism

The Yahoshea's  ministry was of Hebrew religious background.  The movement observed all doctrinal practices of the Second Temple Yahudaism but differed on its adoption of Yahoshea as the “Awaited Meshiaych”.

This belief was never accepted by other forms of Hebrew religious tradition.  This claim was the main allegation that prompted the arrest and execution of Yahoshea Meshiyach and since his apostles held to such belief, they were persecuted by their Hebrew kinsmen.

Yahosheans were persecuted by the larger Roman Community as they were accused by Emperor Nero in 64 AD for causing the “Great Fire of Rome”.  As Yahosheans refused to give worship to the local deities and Emperors of Rome, they became exposed to charges of trison and punishment by execution.

The Roman persecution to Yahosheans caused the faithful to stick to underground worship that tarried to the 4th century when the movement was legalized as “Christianity”.

Another major controversy that rocked the early Yahosheanism was the scriptural accounted disputes over the application of Hebrew religious laws and rites in the newly found faith. One of such argument was based on the need for Gentile Yahosheans to indulge in circumcision before acceptance to the faith.

This argument was resolved in the Council of Yerusalem that non-Hebrew Yahosheans will not be forced to circumcise before acceptance.

Another controversy was based on argument of “Non-Hebrew Yahoheans” on maltreatment especially during sharing of foods.  This was equally settled by appointment of “Deacons” that were meant to oversee the welfare aspect of the ministry.

The early assembly leadership of the movement were headed by brethren at the movement's centre at the city of Yerusalem.  The centre was called the “House of Mirriam” or later as the “St. Mark Monastery”.  Many of the apostles lived at the Yahoshean community area while some of Yahoshea's relatives lived at Nazareth during  the first century.

The ministry accorded special privilege to the relations of  Yahoshea and such prompted the leadership role of Yames at the Assembly headquarter in Yerusalem.  Yames was a biological relation to Yahoshea Meshiyach who equally followed him in his ministry.

Apostles like Peter and Paul equally played leadership roles in the early age of Yahosheanism.  The Assembly at Yerusalem acted as the coordinator to all activities of the movement and equally oversaw the activities of other outer-stations that were established later.

The leadership role of the Yerusalem assembly helped to perpertuate the Hebrew related culture of the movement and transmitted same to other stations. The station of Yerusalem stood its ground to sustain the proper doctrines of the movement as put in place by Yahoshea Meshiyach and such gave the Hebrew Yahosheans edge above the non-Hebrew Yahosheans at the apostolic age.

This leadership of the Yahosheans at Yerusalem ensured that the assembly lived in its normal garb of Hebrew religious continuity.  They remained committed to worship of Yahweh alone through Yahoshea Meshiyach.  They kept Sabbath rest and observed all religious holidays of the Hebrew nation.

Yahoshea Meshiyach was a Hebrew and called his first set of disciples from his Hebrew Kinsmen.  All of the twelve apostles were Hebrews and they observed some of the Hebrew ordained religious practices.  The major difference was the belief of Yahoshea as the Hebrew Messiah that distinguished the faith from mainstream Hebrew religious body.

The early Yahosheans held the Hebrew scriptures as sacred and authoritative.  After the death of Yahoshea Meshiyach, the followers developed some religious texts that gave rise to the New Testament.  This set of scriptures were used along the Hebrew scriptures by Yahosheans of the first century C.E.

Yahosheanism continued other religious practices of the Hebrew practices as Baptism, Liturgical worship, scriptural reading as done in synagogues, use of sacred music in hymn, and prayer, religious calendar and other practices.

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 other Hebrew religious groups. 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 Yahudism 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 Kohba 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 Yahosheanity  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 constantly attacked, the outer-stations controlled by non-Hebrews began to consolidate themselves and later took over the leadership of the movement.  Stations as Antioch, Rome, Alexandria became coordinating stations.

The non-Hebrew Yahosheanism took over control of the movement through efforts of the aclaimed “Apostolic Fathers”.  These were early and influential Theologians that operated after the immediate apostles of the first century.  The earliest Assembly Fathers that learnt directly from the apostles were called the “Apostolic fathers.”

Some of these apostolic fathers were Clement of Rome, Ignatius of Antioch and Polycarp of Smyrna.  There were discoveries of early writings of the apostolic works as the Didache and the Shepherd of Hormas that have no known authors. Majority of these early apostolic fathers were gentiles and they helped to influence the change of Hebrew Yahosheanism into the Gentile- Yahosheanism that evolved to Christianity in later centuries.

One of the earliest Apostolic Fathers was Clement of Rome who was viewed by later theologians as the earliest successive apostle to originally appointed apostles by Yahoshea Meshiyach.  He was best known for his “First Letter of Clement” that was contested to be canonized as one of the Apostolic works. The book was included among the Codex Alexandrinus and in the Canon of the Apostles.  Clement was taken as the fourth Bishop of Rome that was later changed to the office of Pope. Although Clement is hold to high esteem by the Catholic Church but remains indicted of transference of ecclesiastic power of the Hebrew Yahosheanism to Gentile form of the faith.  He was credited of establishment of the Papal supremacy and the leadership of Roman assembly ahead other stations.

Clement of Rome equally formulated new ecclesiastical order in which the office of bishop was created to oversee the activities of brethren at urban cities. By the new method, Bishops oversee the urban assemblies and followed by Elders (presbyters) and Deacons. This was a total departure from the ecclesiastical order of the Hebrew Yahosheanism as was observed by immediate apostles of Yahoshea Meshiyach at the city of Yerusalem. The new covenant scriptures presented the office of “Overseer”, “Elder” and Deacon”.  The early apostles did not operate the system of “Apostolic Episcopacy” that is held in Christendom at the present rather all followers of Yahoshea held each other as “Brethren” although with minor executive power exercised by Peter, Paul and Yames the Just. 

The new covenant account did not record of Peter occupying the office of the Bishop of Rome.  There was no tangible evidence of transmission of Apostolic authority to Linus as claimed by the Catholic Church.  There was no prove of institution of Apostolic succession by the early Yahosheans rather these ideas were formulated and naturalized by the later acclaimed Apostolic Fathers such as Clement and others. Conception of ideas of “Apostolic Episcopacy” and “Apostolic succession” with their institution within Christianity steamed from the acts of the Apostolic Fathers of the gentile Yahosheanism.

Observations as Sunday rest or worship (Lords day) were part of changes effected by the apostolic fathers.  The Hebrew Yahosheans took the form of Hebrew traditional faith.  They continued with daily Temple attendance and traditional Hebrew home prayer.  They were identified by similar observance of traditional Hebrew piety and fasting, they reverenced Torah and observance of Hebrew holy days.

The tide of these Hebrew traditional worship and fellowship began to change when the gentile Yahosheans began to assert authority in the movement.  One of the dangerous additions by the Gentile Yahosheans was the observation of Sunday as the Lord's day which later metarphorsed into a primary day of worship. Through this evolution, Sabbath rest that was observed by Hebrew Yahosheans was set aside for the Sunday worship in line with Greek and Roman Pagan traditions.

The gentile Yahosheans introduced weekly or daily Eucharist through what they termed as “sharing of bread and wine”. This practice was never observed by Hebrew Yahosheans who partook of bread and wine on 13th evening of Abib as for “Passover Feast” as they learnt from their master.

In the beginning, the stations of Gentile Yahosheans were observing Sabbath on the Seventh day (Saturday) and equally observed the liturgy of breaking of bread and wine on Sunday and they were flourishing because of lesser persecution upon them than their Hebrew counterparts. For example, the Hebrew traditional and religious authority had the “Nuahide Laws” that require any gentile into Hebrew related faith to adhere to the Mosaic laws.  This law was not strictly followed by Hebrew Yahosheans by exempting the gentile converts to adhere to circumcision.  This earned the Hebrew Yahosheans opposition and persecution by their kinsmen.

The Hebrew traditional authority convened a Council of Jamnia in 85 CE which concluded with condemnation to people or sect that belief that the expected Hebrew messiah has manifested.  This law was primarily targeted at Hebrew Yahosheans and the gentile converts were not seriously affected. Again, during the late first century, Hebrew religion received a legal protection from Roman rule.  This was a compromise between Hebrew people and the Romans over religious freedom.  The law called the “Fiscus Judaicus” in 96Ad stipulate that Hebrew citizens will be free of their religious rite with privilege to abstain from Roman civil pagan rites or obligations.

The Hebrew citizens in return have to pay Annual Tax in such effect.  Both Hebrew religious sect and Yahosheanism were meant to pay the tax but due to differences between both movements, the Roman Emperor Nerva decreed that Yahosheans should not pay the tax. As Yahosheans refused to worship the Roman State Pantheon, they were strictly persecuted.  This maltreatments were harsh upon Hebrew Yahosheans while the gentile Yahosheans were viewed as Roman citizens and were mildly handled by the magistrates.

The first century Yahosheanism was championed by the Hebrew Yaosheans but towards the later years and the second centuries, the Gentile Yahosheans began to exercise authority through the activities of the acclaimed Apostolic fathers and the Episcopal order that evolved in the movement. The second century Yahosheanism was a period when the first hand apostolic  of Yahoshea were all gone and their positions taken over by the apostolic fathers. History record that only “Yohanna the Apostle” may have lived into the second century and some of the early apostolic fathers like Clement of Rome died within the end of the first century.

The second century saw to the decentralization of the movement to many urban cities as against its former stronghold in the city of Yerusalem. The era of the Apostolic Fathers marked the movement's period of change from its original practices to the practices of the Greek and Roman pagan ideologies. Within this period, many anti-Hebrew religious practitioners began to emerge as leaders in the movement. For example, 144 Ad, Marcion proposed rejection of all Hebrew practices in the movement.   He was later excommunicated and declared as a Heretic but his proposal later influenced the church. The growing of the acclaimed Christianity was properly spelt after the first seven ecumenical councils.

The Papacy of Peter and Paul that Catholic Church claims as the root of Roman Potiff (Pope) is never a verifiable claim.  Peter was truly the chief apostle as ordained by Yahoshea Meshiyach but that was never a sort of establishment of Apostolic Succession. Yahoshea Meshiyach defined clearly that the “Comforter” must unveil and subsequently continue from his works. Peter was never the expected Comforter and neither did he encounter such spiritual officer.

The claim that the “Holy Spirit” came upon the one hundred and twenty disciples of Yahoshea Meshiyach on the Pentecost Day was never the actual Promised comforter rather it served as an edifying spirit that gingered the disciples to wake up from fear to carryout their duties. The purported “Holy Spirit” as claimed by Christendom did not in any form fit to the prescriptions and requirements of the officer who is to serve as the Comforter.  The promise made emphatically clear that as the saviour taught his disciples, so shall the Comforter teach in continuation of the works of the saviour.

The comforter when unveil “will remind the followers of Yahoshea all things that he taught them” and “even those he was unable to teach at that particular dispensation.” “The Comforter will convince believers over issues of sin, condemnation and righteousness.” These description requires a person that is fully in human form as was the case of Yahoshea Meshiyach and his disciples but not of an unseen inhuman being that is described in the “Holy Ghost” of Churchianity.

Therefore, the primacy of Peter and his apostolic succession was never taught by Yahoshea Meshiyach or his apostles.  The apostles equally did not initiate such dynasty rather apostles Peter, Paul and Yames were running the affairs of the movement collectively as brethren do. Equally, the primacy of Rome was never instituted by Yahoshea Meshiyach or any of his apostles.  Although, Peter and Paul went to Rome for ministration, but they did not establish a primacy or rulership as claimed by the church of Rome.  There was no tangible evidence that Peter settled permanently at Rome and establish a See there rather Paul was more related with Roman station of the movement.

Although both Apostles Peter and Paul met their executions in the hand of Emperor Nero in 65Ad but Paul was more frequent and coordinating to the assembly at Rome than Peter. It was during “Post Apostolic Era” that the acclaimed Apostolic Fathers instituted the Papacy Succession as they claim that Peter was the First Primate or Pope and Succeeded by Linus, Anacleutus, Clement, Evaristus, Alexander, and Sixtus as drawn by the Catholic order of succeeded Popes.

The primacy of the Rome was first mentioned in the works of Irenaeus of Lyons with the title – “Against Heresies” in 189AD. That was the earliest document that record of the issue of apostolic succession since no scriptural account had proper definition to that effect. This was the period that the Episcopal structure came into existence and the acclaimed apostolic fathers holding themselves as Bishops of assemblies in the cities they controlled.

Gentile Yahosheanism became more influential in the predominantly Greek-speaking Eastern half of the Roman Empire, before it spread to other parts of the empire. During 2nd century, Yahosheanism became Hellenized and such gave room for elimination of true and original practices as done in Yerusalem. This view was expressed by Ecclesiastical historian Henry Hart Milan as thus, “The Church of Rome, and Most, if not all the Churches in the West were, if we may so speak, Greek religious colonies.  Their language was Greek, their organization Greek, their writers Greek, their scriptures Greek and many vestiges and traditions show that their rituals, their liturgy, was Greek's”. Based on this, the assembly of Yahoshea Meshiyach at Antioch took over the liturgical authority of the movement when the assembly at Yerusalem dispersed.

This gave opportunity for Greek theologians or fathers to change all doctrines of the movement that were Hebrew religious related to appear in Greek apparels.  For example, the Sabbath rest that was one of the fundamental doctrinal practices of the movement gradually turned into Sunday worship. The holy names of Yahweh and Yahoshea Meshiyach that were the bedrock of the Hebrew Yahosheanism were changed to bear Greek idol names.  Yahweh was changed to Apollo, Ares etc and Yahoshea Meshiyach being changed to Zeus Christos that finally evolved to Jesus Christ during 16th century C.E.

During that period, assembly at Constantinople had the following Creed – “I renounce all customs, rites, legalisms, unleavened breads and sacrifice and lambs of the Hebrews, and all other feasts of the Hebrews, sacrifices, prayers, aspersions, purifications, sanctifications and propitiations and fasts, and new moons, and Sabbaths, and superstitions, and hymns and chants and observances and synagogues, and the food and drink of the Hebrews, in one word, I renounce everything Jewish, every rites, law and custom and its afterwards, If I shall wish to deny and return to Jewish superstition or shall be found eating with the Jews, or fasting with them, or secretly conversing and condemning Christian religion instead of openly confuting them and condemning their vain faith, then let the trembling of Gehazi cleave to me, as well as the legal punishment to which I acknowledge myself liable.  And may I be anathema in the world to come and may my soul be set down with Satan and the devils”.

This was the same tune of many gentile Yahoshean's creeds and those of ecumenical councils and all apostolic fathers base their religious conviction on the anti-Hebrew principles.  They often agreed on gentile practices except at few cases they were divided over Hebrew and Greek ideologies. Majority of the earliest apostolic fathers were Greek citizens.  The acclaimed “hearers from the Apostles” as known to the Apostolic fathers that wrote in Greek were called the “Greek Assembly Fathers” and famous of Greek fathers of second century include the Irenaeus of Lyons and Clement of Alexander.

Irenaeus of Lyons was Bishop of Lugdunum in Gaul.  He was a student of Polycarp who learnt directly from Yohannah the Evangelist.  Irenaeus was one of the 2nd Century theologians that infuenced gentile Yahosheanism. He was known for his interest of having one doctrinal authority (Episcopal council) of the movement.  He was equally known for his early proposal of canonization of the four good-news accounts of the New Testament.

For his interest of Pauline Yahosheanity, he was recognized as a saint by both the Eastern Orthodox and the Roman Catholic Church. The most widely circulated work of Iranaeus was the “Against Heretics” that he published in 180 C.E.

Another famous Greek father was Clement of Alexandra who was a high degree Philosopher and Gnostic Yahoshean. He married many philosophied works that include Platonism with Yahoshean tradition.  He was the head of Catechetual School of Alexandra where he taught many early scholars like Origen.

His writings was based on believer's morality and conduct.  As a pacifist, he was a compromiser of various faiths.  Theologian Adolf  Von Harnack described him as “one who knew how to replace the apologetic method by the constructive or systematic, to them the simple assembly tradition into a scientific dogmatic theology.  He sees only superficial and transient disagreement where others find a fundamental opposition”.

By all historic records, Clement of Alexandra was a mixer of various faiths or tradition.  Such character was never required to lead an uncompromising religious thought as Yahosheanism.  He was one of the early influential fathers that admixed Yahosheanism with other non-related concepts and Paganism.

Another set of apostolic fathers were the “Latin Fathers” whose prominence started with the conversion of Tertullian in 197 Ad. Tertullian was the first Latin father in the 2nd century Ad. He was a son of a Roman Centurion and a lawyer in Rome. He was instrumental to introduction of “Trinitas” (Trinity) to the 2nd century Yahosheanism. Equally, he was identified as the apostolic father that firstly used the terms of two scriptural dispensations as the “Vetus Testamentum” as for “Old Testament” and “Novum Testamentum” being “New Testament”. History bear that Tertullian was the first Latin author who qualified Yahosheanism as the “true religion” and systematically relegated other classical Roman Empire religions and cults to the place of mere superstition.

He later backslide into a group called the “Montanists” which was a sect declared as heretic by the main line assembly at Rome because of their belief of absolute rigorism.

Yahoshean Gentile Stations

As the assembly of Yahoshea Meshiyach at Yerusalem suffered set back by the Hebrew – Roman wars (66-70) and (127-130), it did not regain strength to serve as a great station.  This later changed during 4th century when Empress Helena (Mother of Emperor Constantine) undertook pilgrimage to the land.

During 2nd and 3rd centuries, the assembly overseers at Yerusalem became suffrages (subordinates) of the Metropolitan Overseers in Caesarea.The assembly stationed at Rome which was capital of Roman Empire until 380 Ad was the most influential of all other stations of the movement during 2nd and 3rd centuries. Although, the movement has not received formal state recognition but it enjoyed support from some powerful Roman citizens who acted as converts or supporters. Such made the overseer at the city of Rome to command authority over other stations.  The Roman station claim to be established by Apostle Peter.

The next influential station was the Yahoshean community at Antioch which was found by Apostle Peter and Paul whose works were continued by St. Ignatius. Antioch, Alexandra and others were significant station of Yahosheanity in the Eastern Roman Empire.  These stations were established by early apostles but grew with mixtures of cultures of the various tribes.  They grew up independently as there were no much communication between the gentile stations and the embattled Yerusalem assembly that was the natural headquarter of the movement.

An apostle may open a station and abide with the converts for few months or years and migrate to other distanced land, the found station will be left at the hand of the “Apostle's Appointed Overseer” who may be a native of the community and not properly rooted in the doctrine.  This gave opportunity for a mix-up of the practices taught by the apostles and those of the native that took over from them.

This was one of the major factors that contributed to varieties of practices of many gentile stations until when Rome began to exercise Episcopal authority over all other stations. The Roman Episcopal power was contested by many other gentile stations who preferred their home arranged liturgical practices.

One of the famous gentile station of Yahosheanity that grew independently from the Greek and Latin stations in the Western Rome was the station at the East which later became the “Church of the East” or later “Assyrian Church.”

This Yahoshea's movement as presently called the “Syriac Orthodox Church” spread throughout most of Asia and bearing the appellation “Nestorian” The name was derogatory name given to the assembly at the East by Romans.  The appellation was drawn from “Nestorius” who was the Patriarch of Constantinople who was condemned by Roman Assembly as a heretic in 430Ad.

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 embraced 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 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 Heterodox in Yahosheanity

After the fall of true Yahoshea's assembly at Yerusalem, the value of the true “Holy Tradition” which can be termed as Orthodox got 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.

Equally, what were termed as the “heresies” by the church were never acts that were contrary to traditions of the Hebrew Yahosheans but those deeds that were opposing to the Roman Catholic creeds and observables.  The Roman church became the definer of doctrines and its oppositions were labeled as heretics that were punished severely.

The Catholic Church used the idea of orthodoxy to control the heredity and coverage of various stations for reason of achieving uniformity. To achieve church uniformity, the Roman church through the Bishops and their writings were primarily aimed at refuting heresies and charging non-conformists as heretics.  Some of the early acclaimed heretics were pacifists who held that Yahoshea's humanity was mere illusion thus denying his incarnation.

Dualists held that reality was composed into two radically opposing part as “matter” usually viewed as “evil” and “spirit” that is seen as “good.” The Church of Rome opposed all dualists and proposed its own thought that both material and spiritual worlds were created by Yahweh and therefore both good and bad were represented in the unified divine and human nature of the saviour.

The early church fathers had severe contest with the Gnostics.  For example Irenaus argued that the Proto-Orthodox was in line with Yahoshea Meshiyach's teachings that was handed to the apostles and their successors.  Irenaus maintained that all teachings of the Saviour were all well known public knowledge. The opponents of Irenaus claimed to have received secret teachings (gnosis) which were not publicly known.  Many Gnostics claim to have received the knowledge from the earliest apostles.

For example, Valentines claimed to have received his secret knowledge from Paul. Gnosticism is a belief of the existence of hidden knowledge which they associate with publicly accepted teachings of the saviour that are obtainable in the canonized scriptures. The Gnostics held that the fountains of divine inspiration were not dried up and such give use to the doctrine of “continuing revelation”. There were equally opposing groups that were led by Nontanus and his female disciples with the Marcion concept  that hold to the continuing revelation.

The apostolic fathers attacked those holding to opposite doctrines to their speculations and such prompted Tertullian to write the “Prescriptions Against Heretics”. Irenaus wrote the “Against Heresies” and letters of Ignatius of Antioch and Polycarp of Symrna to various Yahoshean stations warned against false techings.

There were other apocryphal books like the “Epistle of Barnabas” which was taken as equal to canonized books in the 2nd century that warned against mixing of doctrines of orthodox Hebrew and Yahosheanism.  The Epistles of Barnabas was in reality a handwork of Anti-Hebrew Church Fathers because all true apostles of Yahoshea were observant to the Hebrew religious practices.

The dichotomy of teachings among successors of the apostles extended to 4th century when Constantine the Great convocted the First Ecumenical Council of Niceea in 325 to address the problem of multiple practices among Yahosheans. Definition of accurate doctrines and polity brought about many denominations as well as numerous councils and synods.

The development of these doctrines, the position of orthodoxy and relationship between various opinions became a matter of continuing  debates as against the prescription of the simple religious guidelines that were put in place by Yahoshea Meshiyach and his immediate apostles.

Yahoshean Doctrinal Differences

As there was no strong ecclesiastical authority in Yerusalem that exercise control over other stations of the movement, many stations operated as independent assemblies during 2nd century. This development prompted all stations to evolve their various versions of the tradition. Some of the stations copied the Yerusalem assembly on Hebrew continuing traditions while others especially Antioch and Rome started mixing up the practices with their native pagan traditions.

One of the numerous additions to the original doctrines of the movement was about the usage of the holy names of Yahweh and Yahoshea Meshiyach. While Yahosheans of first century worshipped by the name Yahweh and such was one of their differences with the worshippers at Yahudea (Judaism). They equally reverenced the saviour by his personal name – Yahoshea Meshiyach.

This tradition changed during 2nd century as many stations began to impute the names of Gods of nations into worship and equally change the saviour's name to Zeus in Antioch assembly. The next major change was about Sabbath rest which was a scriptural observation of the Hebrew and continued by Yahosheanism. The seventh day Sabbath was one of the principal practices of the Hebrew Yahosheans as established by Yahoshea Meshiyach.

The tune also changed during 2nd century among gentile Yahosheans who began identifying with “first day rest” in worship.

As confirmed by “Patristic writers”(apostolic fathers) the gentile Yahosheans of 2nd century began to identify first day (Sunday) as the “Lord's Day” and such prompted mixture of Sabbath rest of the seventh day along that of the first day.

With passage of time, the Sunday rest took eminence and Sabbath day become anathematic practices that attracted death penalty in 4th and 5th centuries.

One of the greatest evidences of mixing of seventh day Sabbath and first day rest by 2nd century is found in the letter of Ignatius to the Magnesians in 110 Ad as thus  “Those who had walked in ancient practices attained unto newness of hope, no longer observing Sabbath, but living according to the lord's life”.

The expanded version of the letter from the middle of 3rd century put it this way, “let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness… But let everyone of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, during the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a presented space, nor finding delight in dancing and plaudits which have no sense in them. And after the observance of the Sabbath, let every friend of Christ keep the Lord's Day, as a festival, the resurrection – day, the Queen and Chief of the days”.

The Epistles of Barnabas urged Yahosheans of his days that Sabbath was unacceptable rather the first day that he identified as “the eighteth day”.

Justin Martyr of 2nd century admonished the Yahosheans of his days not to observe Sabbath of Hebrew method because it was a law handed to the Hebrew as a tribe and because of the sins of Hebrew people, it is no longer required to be observed after Yahoshea came without sin.

Many other patristic writers favour Sunday rest as they identified it as the Lord's Day and such gradually gave rise to Sunday rest day. Sunday worship became the standing order of the movement during 4th century through Emperor Constantine's Edict that transfer the religious practices that were done of 7th day Sabbath to the Lord's Day (Sunday) in 321 Ad.

This development was followed by many creeds from ecumenical councils that formulated the orthodoxy. From fourth century and above, the name of the fold has assumed as “Christianity” driven from “Christoi” of Greek and subsequent Creeds as the Council of Laodicea required the fold to separate from Yahudean laws and traditions.  The creed stated that  Christians should not Judaize by resting on Sabbath, but must work on that day and to rest on the Lord's Day.

The Creed decleared that Judaizers were anathema from Christ.  The patristic writers explained Sabbath rest law as eschatological rather than observation of a literal day.  The spiritualization of the law became the position of academic scholars thereby disregarding true Sabbath observation that was one of the central observations of the primitive Yahosheans.

The protestant reform era witnessed a rigorous observance of Sunday worship among Christianity. Reformers as Marthin Luther and John Calvin viewed Sabbath day rest as 7th day as a binding ordinance; upon believers but did not enforce such in their movements.

For example, John Wesley who was the founder of “Methodism” observed as thus, “this handwriting of ordinances our Lord did blot out, take away, and nail to his cross.  But the moral law contained in the Ten Commandments, and enforced by the prophets.  He did not take away… The moral law stands on an entirely different foundation from the ceremonial or ritual law.  Every part of this law must remain in force upon all mankind and in all ages”.

What Wesley meant was that “Ritual laws” which Sabbath is inclusive are unnecessary to believers because they have been nailed at the cross.

Sunday worship became permanent ordinance among Continental and English Protestants during the 16th century and above.  The Puritans of England and  Scothland took Sunday Sabbaterianism as custom.

This group in Christendom hold that what matters to a believer is his or her adherence to the word of God which binds the consciences of men without regard to how or when to break from work.

The Puritan's view over Sunday Sabbaterianism influenced many protestant reformed churches and they enshrined it into their operational creeds. For example, the Calvanist tradition based on the “Westminster Confession of Faith” (1646) chapter 21, of Religious Worship and the Sabbath Day, sections 7 and 8 read “(7). As it is the law of nature that, in general, a due proportion of time be set apart for the worship of God, so in his word, by a positive, moral and perpetual commencement binding all men in all ages, he hath particularly appointed one day in seven, for a Sabbath, to be kept Holy unto him, which, from the beginning of the world to the resurrection of Christ, was the last day of the week, and from the resurrection of Christ, was changed into the first day of the week, which in scripture, is called the Lord's day, and is to be continued to the end of the world as the Christian Sabbath” (8).  “This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs beforehand does only observe a holy rest all the day, from their own works, words, and thought about their worldly employments and recreations, but also are taken up, the whole time, in the public and private exercises of his worship, and in the duties of necessity and mercy”.

The Continental Sabbath observers follow the continental reformed confessions such a the Heidlberg Catechism which prescribed for Sunday Sabbath that do not forbid recreational activities. The puritan Sabbath was influenced on the 19th century by the evangelical awakening.

The Catholic Church in its catechism (2174) hold that Sunday is the day of rest. Lord's Day is considered both the first day and the eighteth day of the seven-day-week which symbolizes with first creation and new creation. Catechism (2075) hold that Catholic count the prohibition of servile work as transferred from seventh-day Sabbath to Sunday, (2076) holds that it do not hinder participation in ordinary and innocent occupations. (2077) hold that Sunday is kept in commemoration of the resurrection of Christ, and celebrated with the Eucharist and (2178) hold that Roman Catholic view the first day as a day for assembly for worship.

Modern scholars and Theologians are conclusive that Sunday rest or worship is an ordinance of Roman Catholic Church but without outstanding scriptural authority.  The Catholic Fathers on their submission have often claim that Sunday worship was of their own making.

Example of such claimant is carried in the work of Cardinal Gibbons – “Faith of Our Fathers” P & 2 as “Now, the scriptures alone do not contain all the truths which a Christian is bound to believe nor do they explicitly enjoin all the duties which he is obliged to practice.  Not to mention other examples, is not every Christian obliged to sanctify Sunday and to abstain on that day from unnecessary servile work? Is not the observance of this law among the most prominent of our sacred duties?  But you may read the Bible from Genesis to Revelation, and you will not find a single line authorizing the sanctification of Sunday.  The scriptures enforce the religious observance of Saturdays, a day which we never sanctify”.

Some protestant reformers wholly agree that Seventh Day Sabbath was never done away by Yahoshea Meshiyach and his apostles rather, it was the Roman Catholic authority that effected the change to Sunday rest. Example is taken from the Lutheran Augsburg Confession's position on changes made by Roman Catholic pontiff as – “They refer to the Sabbath day as having been changed to the Lord's day, contrary to the Decalog, as it seems.  Neither is there any example whereof they make more than concerning the changing of the Sabbath – lay. Great, says they, is the power of the church, since it has dispensed with one of the Ten Commandment”.

Likewise, the founder of the Moody Bible Institute made the following comment on the Sabbath rest's efficacy – “Sabbath was binding in Eden and it has been in force ever since. The fourth common decree begins with the word “remember” showing that the Sabbath already existed when God wrote the law on the tables of stone at Sinai. How can men claim that this one commandments has been done away with when they will admit that the other nine are still binding”.

A Lutheran historian Augustus Neader support the Sabbath day as “The festival of Sunday, like all other festivals, was always only a human ordinance”.

Before definition or establishment of orthodoxy, various stations of the assemblies of Yahoshea Meshiyach were not holding Sabbaths at same time or way.

History hold that during 2nd century Yahosheanity, many stations were conscious of seventh-day Sabbath observation with exception of Alexandra and Rome.  The Egyptian Assemblies of Yahoshea was committed to seventh day Sabbath rest while the assembly at Constantinople assemble together on Sabbath day as well as the first day of the week.

The Eastern Orthodox and Eastern Catholic Churches kept Sabbath day as well as the Lord's Day (Sunday).  Many parishes and ministries  observe the divine witness on both Saturday and Sunday mornings but places much emphasis on Sunday. Equally, the Ethiopian Orthodox Church observe both Sabbath and Sunday worship and lay more emphasis on Sunday.

The Later-day Saints lay emphasis on Sunday rest as directed by their founder and prophet Joseph Smith.

Yahoshean’s View On Church Icons

Yahosheans of the city of Yerusalem strictly adhered to the religious obligations of the Hebrew nation as obtainable at Yahuda during the 1st century. One of the foremost religious tradition of the people of Yahuda was non-adoration of carved images or icons.  This is rooted from Yahweh's warning in the Ten Commandments that, “You shall not make yourself a carved image or any likeness of any thing in heaven or earth beneath, or in the waters on the earth, you shall not bow down to worship them”

This important law is been disobeyed by the Church of Jesus Christ while the early apostles of Yahoshea Meshiyach made it one of their fundamental laws. This is another prove of dislocation between the Hebrew Yahosheans and the Gentile Yahosheans of those days.  When the apostles established stations outside the Hebrew nation, they will appoint “overseers” and “deacons” who will take charge of the stations as the apostles move to other cities.

These overseers were mainly Hellenised scholars and of non Hebrew indigenes.  The overseers later became identified as the Apostolic fathers who were with claims that they learnt directly from the first hand apostles.  The records of these apostolic fathers were called the patristic writings and the station left under their care often met with the mixture of the true message of the apostles and the gnosis of the overseers.  This development gave rise to multiplicity of practices by various stations of the movement.

One of the dangerous imputes by the gentile fathers and their successors was the worship of images or idols in the movement.  As the overseers or apostolic fathers were traditionally pagans that reverenced carved images, they began to make sculptors of Yahoshea Meshiyach, Yoseph, Mariam and other apostles as part of assembly tradition..

Yahoshea Meshiyach and his apostles were repugnant to carved images or idol worship, they neither look upon icons or venerated pictures of the saints in their worship.  This method changed as the second generation of disciples leading to fifth century began to favour worship of carved images.

Idolatry in Christendom continued till 16th century when the council of Trenth declared that such carved images are holy objects and therefore should be kept on churches and due reverence and honour paid to them. The worship of carved images by the Christendom was never tradition inherited from Yahoshea Meshiyach or his apostles.  This was the view of religious researcher Vitally Ivano Vich Petkenko, “The use of images and its tradition comes from well known history before the Christian era and has ancestry in paganism”.

Truly, worship of carved images originated among ancient pagans.  In those ages, people thought that those images were not formed by human hands but fallen from heaven.  During festivals, some of those images were taken in procession around the city and sacrifices were offered to them.  Those images were considered of being the deities themselves and such is the same way the Christian carved images and icons are taken by especially the Roman Catholic and the Eastern Orthodox Churches.

As the apostolic or church fathers began to exercise the Episcopal authority, they brought into the movement many carved images of ancients which they repossessed, rebranded and remolded to represent the images of the saints.  This evil practice was collaborated by placing of “Circular Beams” or aural round the head of the sculptors which was copied from the practice of the ancient pagan images equally crosses of various models as held by various stations became part of assembly relies and worship.

As Christendom hold that those images are laced with divine grace and power, they erect them in the church premises.  Members possess consecrated images that they keep in their homes, hang some on their necks as they move along.

In the like manner, there are pilgrim centres where faithfuls converge to kiss and honour such images. Some of those areas are the Shrine at Lourdes and Fatima for Catholics and the Island of Tinos for Orthodox Christians where millions of convert converge annually to reverence the carved images and apparitions.

This aspect of Christian tradition has been criticized by many people with converts included. For example, during 9th century, there were “Iconoclasts” (image breakers) that arose among Orthodox Christianity to challenge the Roman Catholic churches over worship of carved images.

Historian Will Durent in his book “The Age of Faith” made the following observation over carved images in Christendom- “As the number of worshipped saints multiplied, a need arose for identifying and remembering them, pictures of them and of Mary were produced in great numbers, and in the case of the Saviour not only his imagery form but his acclaimed cross become object of reverence.  A natural freedom of fancy among the people turned the holy relics, pictures and statues into objects of adoration, people prostrate themselves before them, crown them with flowers and sought miracles from their occult influence.  Fathers and Councils of the churches repeatedly explain that the images are not deities but only reminders thereof, the people did not care to make such distinction”.

This is contrary to the direction of the founder of Yahosheanism as he firmly spelt that Yahweh must be worshiped in truth and spirit alone but not through carved images.

To cover the errors of image worship by Roman Catholic Church, it skipped the third Law in the Ten Commandments that forbid worship of carved images.  To complete the Ten Commandments, the Catholic Church separated the Tenth law into two parts to represent laws number nine and ten although some protestant churches argue against such practice.

Yahoshean’s Festivals – Passover

Another aspect of the Yahosheanism that was famously distorted by gentile assemblies and their successors was on matters relating to observance of festivals and their datings.

The Hebrew Yahosheans of the first century moved along Hebrew traditional and religious datings and observance of feasts or holidays. The early Yahosheans observed New Year on the first day of Abib, Atonement Day on 10th of Abib, Passover feast on 13th of Abib (evening) and the feast run along seven days as held by Hebrew religious practice.

Early Yahosheans kept the “Feast of First Fruit” or “Feast of First-In-gathering” on fiftieth Day from the Passover and observe the feast of last ingathering on the 14th day of  the seventh month of the year.  The festival run concurrently with the feast of the Booth or Tabernacle as both commenced on same day and the Feast of the Booth run to seven days.

These festivals and datings began to change by the activities of the gentile stations and the apostolic fathers. For instance, there was dispute of the proper dating of Passover between the assemblies at Antioch and Rome in the second century.

The Eastern Assemblies observed the Passover day as held by the Hebrew Yahosheanity on the 14th day of Abib without regard to the particular day in the week it falls into.  They tied impalement day of Yahoshea and Passover day of the Hebrews and therefore held to observation of the Passover on the 14th Abib which commenced on the 13th evening which was already 14th as held by Hebrew calendar.

This system was not observed by the Assemblies at the Western Rome which instituted the observation of Easter Festival which is to be observed on the emmidiate Sunday following the Hebrew Passover.  This dispute became a mark of separation of the early gentile Yahosheans in the 2nd century.  The assembly of Yahoshea at the city of Rome began to identify the Eastern assemblies with derogatory identity as the “Quato-Decimans” which means the “Fourteenthers” or “14ers”.

Victor the bishop of Rome attempted to declare the observers of Passover feast on 14th Abib as heretics and threatened to ex-communicate all who observe the festival on that day. Bishop Victor suspended his action when the apostolic fathers as Irenaeus and Polycrates of Ephesus wrote to him and defended the practice of the Eastern Assemblies. Both parties were brought into dialogue by the apostolic fathers who on a synod unanimously settled “without a dissenting voice in support of Easter on Sunday”. The uniform dating of the date of Easter Festival was formally instituted at the First Council of Nicaea in 325.

Presently the date of the observation of Easter festival varies between Western and Eastern Christianity because the West later adopted to the Gregorian calendar over the Julian Calendar that is held by the Eastern churches.

Another festival of Christianity that amount to total deviation from the observation of the Hebrew Yahosheanism was the Birthday Festival of Yahoshea Meshiyach.  The Hebrew Messiah (Yahoshea Meshiyach) was born within the seventh month of the Hebrew calendar and his followers celebrated his birth along the Holy Month's religious activities of the Hebrew but specifically on the 2nd day of the holy month.

Celebration of the birthday of Yahoshea Meshiyach on the 2nd day of the seventh month was annually observed by his followers at Yerusalem and some early outside stations of the movement. During that era, the Yahudean religious populace were unhappy with the celebration of Yahoshea's birthday rather they held to the celebration of the birthday of king Herod.

The practice changed during the second century events at the gentile assembly's stations as the apostolic fathers began to identify “Yahoshea's day” to the “Lords day” and his birthday referred to the birthday of the “son of the sun” which many pagan nations observed during the 12th month that is presently defined as the month of December. During 4th century Ad, Emperor Constantine officially adopted the birthday of the “Sun” into Christendom and referred it as Christmas.

Many of the apostolic fathers began to identify Yahoshea as the “true sun and the eternal sun” as held by pagans.  They began to relate Yahoshea Meshiyach to sun- deity which they identify as the “sol –invictus” which means the “unconquered sun”. By the evil deeds of the church fathers and their successors, Yahoshea Meshiyach and his apostles became solarised and their festivals were turned into those of the Sun-God worshippers.

These evil machination brought in the Sunday worship (venerable day of the sun) and the Eucharist which were pagan ordinances into the movement. Easter festival being observed in the method of ancient religious altitudes of Babylonians who instituted the “Resurrection of Tamuz” with “Forty days fast” which is now Christened as “Lent” period that commence with “Ash-Wednesday”: This was the Christian form of observation of the abomination of the Babylonians which scripture record that “women rub ashes on their foreheads and weep for Tammuz”.

                These were negative changes that were effected first by the apostolic fathers and their successors as the church fathers, ecumenical councils and the policies. Through these changes, the true face of Yahosheanism took the face of idolatarious movement with new identity as Christianity.

Yahoshean Calendar

This is one of the areas that the gentile Yahosheanism instigated Christianity as its off shoot and successor to distort the divine institution of dating of days, months and years.

The Hebrew Yahosheans kept to the true datings of the Yahudean calendar.  They adopted the solar calendar that counts from sunset to sunset for a full day, thirty days for a month and twelve months for a year with five extra days that run in between the outgoing and incoming years.

The Hebrew assemblies of Yahoshea did not recognize the pagan calendar datings and namings. The Hebrew calendar recognized the days by their numbers and only to distinguish them by the name “Sabbath” for the seventh day.  The Hebrews are known for counting the days as the first, second, third, fourth, fifth and sixth days while the seventh is identified as the “Sabbath” which means “rest”.

The Hebrew religious tradition recognized the first month as the “Abib” while other months were noted by their numbers – as “2nd month”, “3rd month”… “12th month in their tribal tongue”.  The tradition do not recognize the names given to days and months by the pagan nations.

This was the exact method adopted by the early apostles at the city of Yerusalem but later changed among the gentile stations of the movement as the fathers brought in the calendar methods and namings of their pagan ancestors.

With passage of time, the Roman Church became the designer of the calendar which seldom countered those of some other gentile stations of the movement.  These issues were frequently resolved on the ecumenical councils where the Roman church and their apologists have their free sails in all issues.  Those that oppose the Roman church were often branded as heretics and schismatic and are meant to face the Catholic magisterium for action as deem fit to Rome

The true calendar of the traditional Hebrews was based on solar and such was adopted by Yahosheanism, although the Rabbinical Yudaism may have esteemed the lunar calendar based on its interest on the counting of moon and festivals that associate with such practice.

The Lunar calendar of Christianity was classical work of church fathers and the episcopacy but not driven from the acts of the Apostles. Yahosheanism was a continuous Yahudism (Judaism) but there were elements of doctrines that separated both religious movements and made them distinct to each other. Some of those separating doctrines include public proclamation of the holy name Yahweh by Yahoshea, non strict enforcement of law of circumcision upon non- Hebrew cconverts, dietary law, calendar method, animal sacrifices, and sin and guilt offering etc.

All names of days and months of both present Judaism and Christianity were works of scholars and empiric leaders. For instance, the Judaism of today adopt the following names of months – Sh'vat, Adar, Nisan, Lyyar, Sivan, 4th month, Av, Elul, Tishrei, Chesvan, Kislev, Tevet.

The Western year is consist of the following months – (1) January – driven from Janus,  a Roman idol of protection (2) February – driven from Februa – a Roman idol for passion and love (3) March – driven from Martus – a Roman  idol of war (4) April – second month in early Roman calendar but later became the fourth month when Julius Caesar established the Julian calendar (5) May – driven from Maria – a Roman idol of fertility (6) June – driven from Juno – a Roman female deity that was held as the wife of Jupitar (7) July – named in honour of the Roman Emperor Julius Caesar as myths claim that he was born in that month (8) August – named in honour of Gaius Octavius who took the name Augustus Caesar after becoming emperor and had his name for the month (9) September driven from the Latin word “Sep – Tem” meaning “seven” as the seventh month of the ancient Roman year changed to become the “Nineth” month in modern calendar (10) October – driven from the Latin word for “Eight”.  October was the eight month in the yearly Roman calendar but changed to the “Tenth” in modern Calendar.  (11) November originated from “Novembris” which  was Latin word for “Nine” but was changed to Eleventh month of modern Roman calendar (12) December – driven from the Latin word “Decem” meaning “Ten” This is the source of the word “Decimal” but later changed to be the twelveth month of the year.

Yahoshean Fellowship

The Hebrew Yahosheans were observing hourly fellowships as obtained by the Hebrew religious body.  They observe holiday as other Hebrews.  The gentile Yahosheans changed the fellowship hours into “morning and evening mass” of the Roman Catholic or the “morning and evening divine liturgies” of the Eastern Orthodox.

Yahoshean Apostolic Writings

Hebrew nation was known as the “people of the book” by other religious traditions. The early apostles of Yahoshea adopted literal activities of the ancient Hebrew religionists who were identified as prophets and writers. After Yahoshea's translation, the first apostle that compiled the account of his life and ministry was St. Matthew. His account was concluded about eight years after the ascension of Yahoshea Meshiyach.

Other apostles that wrote their accounts followed from St. Matthew and possibly ended with the account of Yohanna the revelator which was summarized his account at about sixty five years later.

Yahoshea Meshiyach and the early apostles used the Old Testament scriptures as done in the “Second Temple Yahudaism” like other Hebrews that were in accord to the canon of the Septuagint.  The writings attributed to the early apostles were not been in effective use during the first century.  It was during early 2nd century that the writings were adopted by the apostolic fathers as the “Memoirs of the Apostles” which was later renamed as the “Gospel” by Christian canonists.

The compilations of the books of the apostles were effected within the first half of the 2nd century.  All the books that made up the present day New Testament were in use by middle of 2nd century with exception of the Books of Yames, Hebrews and 2nd Peter.  These books were later adopted by the Assemblies of Yahoshea shortly after.  Some of the disputed books were term as the “Antilegomena”.

The oldest list of the books of the New Testament canon is the “ Muratonam Fragment” that date to 170 CE. Some of the writings of the apostles were transferred to the areas of the Dead Sea when the apostles ran towards that area to avert persecution of the Hebrews and Romans.

Although the original writers of the account of Yahosheans were filled of Hebrew spirit, the translators and canonists of later centuries were of the Greek and Roman spirits and such calls for question of credibility of the present day accounts before mankind. The canonization of the books at later centuries were effected by men that were driven by political motives as against the simple inspirational conscience of the original authors.

For example, during the Council of Cartage in 397 CE, some of the books that made up the Bible of today were declared as “Apocryphal” while at the Council of Trenth in 1546, the Roman Catholic church confirmed seven of the books such as Tobit,, Judith, Esther, Wisdom, Baruch, first Maccabees and second Maceabees as inspired works.

Based on the politics of the pontiff and the protestant reformers, the books have passed through various translations, revisions, reformations and transformations that made them to depart from their original forms.

Yahoshean’s Views on Church Of Nativity

This was an attempt to restore the assembly of Yahoshea at the land of Yahudea (Judea). It is a Basilica located at Bethlehem of Yudea. The assembly was commissioned by Emperor Constantine and his mother Helen in the year 327 Ad.  The Roman church claim that the Basilica is located at over the site that is considered as the cave that marked the birth place of Yahoshea Meshiyach.

The church of Nativity was completed in 339 Ad and destroyed during Samaritan Revolt in the 6th century.  A new Basilica was built by Byzantine Emperor Justinian in 565Ad.

The claim that the “Christian holy site” called the “Grotto” which is the present site of the church of Nativity as been the real spot of birth of Yahoshea  has been argued by some historians.  They argue that the spot was earlier used by Adonis worshippers (the Greek god of beauty and desire). Historians argue that in 135Ad, Emperor Hadrian used that spot as for worship place of Adonis which served as his Sol Invictus.

Many historians argue that it was the Adonis/Tammuz worshippers that originated the shrine and was taken over by Christians and substituting it for Jesus Christ.

The building of the Bascilica in the 4th century brought the second stage of the church of Yerusalem into effect.  This development made the Church of Rome to appoint a Bishop for the city of Yerusalem and he supervised the construction of the Church of Nativity.

The second stage of the Yerusalem assembly was an instrument of the Church of Rome and Constantinople that were not administered in nature of the activities of early apostles.

During 6th century, the Roman Catholic established the Latin kingdom of Yerusalem with support from Byzantine Emperor and the first king of Yerusalem was crowned in the church. During 12th century, the crusaders used the premises of the church of Nativity for coronations of the crusader kings and such prompted them to carry out renovation and decorations of the Basilica.

The Basilica was partly destroyed by the Turks in 1244 and the kingdom of Burgundy renovated it in 1480 Ad. The king of Burgundy was supported by England and the Republic of Venice during the renovation.

The Basilica was further affected by 1834 and 1837 earthquakes that occurred in Bethlehem. There were equally conflicts over rights of management by some nations during the middle of 19th century.  The religious significant “Silver Star” that was placed above the Grotto of the Nativity lost during that period.  The Ottoman Empire took over the control of the church in 1851.  The Ottoman and France contested over the sovereign authority of the Holy land.

Russian authority equally contested with Ottoman Empire over France's claim and forcefully restored the Greeks to the sovereign authority of the churches of the Holy land.  The theft episode of the Silver Star was one of major factors that aroused the “Crimean war”.

The church is currently administered by the Roman Catholic, Greek Orthodox and Armenian Apostolic authorities.  All of the three Christian movements maintain their separate monasteries in the site.

Both Greek and Latin churches maintain separate Patriarchates in Yerusalem and both uses their portions in the Church Nativity especially during Christmas period.

Though, these strong Christian traditions have apportioned that acclaimed holy site to themselves but they didn't restore the fundamental doctrines that were observed by the early apostles.

Therefore, the current churches in Yerusalem were handworks of various Christian movements that depend on the works of the apostolic Fathers, Church fathers and Ecumenical Councils but not based on the acts of the apostles.

Conversion/Membership in Yahosheanism

Yahosheanism of early Hebrew station adopted Hebrew model of baptism by emersion. Yahoshea Meshiyach directed his followers that “he who accepts the word and believe will be baptized”.  This is classical definition that adult baptism was the only recognized ordinance among the early apostles. It is believers baptism and children could not receive such right because they cant believe “Immersion” was equally applied as against the Christendom's affusion and  sprinkling of water upon those receiving baptism.

Infant baptism was never recognized by Yahoshea Meshiyach or his disciples rather it became part of church reforms planted by Roman and Greek converts.

Anointments/Ordinations in Yahosheanism

Yahosheanism was a religious tradition that holds “anointment and ordination” of its spiritual workers as one of the ordinances.  Whence a converts is baptized, he or she will be anointed with olive oil as done by the early Hebrew religious worshippers.

Structured In Grades of  Yahosheanism

Holy Assemblies of Yahoshea Meshiyach as observed during Yahoshea's ministration was structured in accord to various grades and levels of followers. The structure was partly carried in the scriptures as the “Inner cycle”, “Apostles”, “Council of Seventy”, disciples” and “students”.

The apostle's writings gave account of the ecclesiastical order of the movement as well as the grading of various categories of converts.  For instance, Peter was taken as the “head of the apostles”.  They were other categories as the “inner cycle” that was made up of Peter, Yames and Yohn.  There was the category of the “Twelve Apostles”.  Also there was the category of the “Council of seventy” and the “disciples”.  At the rear was the grade of “students” which was made up of “baptized students” and “unbaptized Adults”.

Baptism is confected upon students that were of age of reasoning and believing in what is known as believer's baptism.

There were positions of the prophets, prophetesses, priests, priestesses and Levites (alter attendants) as obtainable in the Hebrew religious tradition.  Yahoshea Meshiyach was the Most High priest of the movement and he effected appointment of other officials who worked under him and later continued as his assembly.  Such officers or “High Table Men” were ordained with anointment.

The eccliastical system of early apostles has been adopted by some Christian religious movements of this age.  For instance, the Church of Jesus Christ of Later-day Saints hold to a partial method of the apostolic and priesthood eccliastical order.

The Catholic Church through its claim to apostolic succession digressed into Episcopal order that is headed by the pontiff (papacy) with hierarchy of eccliastical order which was established by the apostolic fathers of 2nd century who themselves were bishops.

Although, the early apostles appointed the “Overseers” and “Deacons” to administer stations but such offices did not annul the grading structure that was put in place by Yahoshea Meshiyach.  In each of the stations, all converts were apportioned into various grades but to be administered by the overseers and deacons.

The overseers on the “Continuing Yahosheanism” are called the “Station Leaders” while the deacons are called the “welfare officers”. There are equally local Council Chairmen, state chairmen, and National chairmen for administrative convenience.

This did not call for the apportioning or separation of adherents into the priesthood and laity as found in the core episcopacy.  The priest and prophets are not leaders of the stations rather, they have their duties assigned to them which is to be coordinated by administrative leaders.

In the Continuing Yahosheanism, each adherent is subject to promotion from a junior to senior grade.  Likewise, priests and prophets are subject to promotion to higher grades but their positions runs into lifetime of the person if he did not backslide from faith or sacked from office for sake of misconduct.

The administrative offices are non permanent posts because a holder of such office may be reposted, removed or promoted as deem fit by the “Council of Mosts” (the apex governing council).

Womanhood In Yahosheanism

Yahosheanism is basically Hebrew continual ministry. Women were not part of the higher apostles and the council of seventy that were established to administer and propagate the message to various people of nations (Great Commission).

Among the twelve apostles, non was a women and among the selected seventy missionaries, non was a woman also.  The role of women in the assembly was basically directed on support of men as they were held in their homes. There were records of women that played important roles during Yahoshea's ministration and after his impalement but they were not placed at the rulership or administrative positions. Hebrew brethren held that women were not expected to raise among brethren to teach as much as there were men in the congregation.  Yahosheanism was totally masculine but women's role or status in the movement raised at the gentile congregations.

Marriage inYahosheanism

Yahosheanism as often mentioned was of Hebrew religious method. Marriage was made a honourable institution as there was no acceptance to fornication and adultery.  Polygamy was acceptable while issues of compulsory monogamy or celibacy was not part of Yahoshean's ordinances.

Equally, divorce was never acceptable as couples were meant to enjoy their marriage life until the physical exit of any of them.  Yahosheans do not hold that women can be divorced because of infidelity rather all sins are meant to be forgiven. In Yahosheanity, man is the head of the house as Yahoshea is the head of the assembly.  Women are meant to submit to their husbands while the men are meant to provide for the house and to show love to the wives.

Women in turn took control of domestic affairs such as rearing of children in a holy way.  Man is the spiritual head of the family and with the responsibility on teaching the children religiously but in his absence, women can take up the challenge of tutoring the children.

Yahoshean's method of marriage was thwarted by gentile stations who admixed the principles with those of the pagan traditions.  The concept of “one-man-one women” was entirely taken from Roman ancient tradition while the issue of certificate of divorce was taken from ancient Hebrew superstitions.  Non were of Yahoshean's creed.

Welfare in Yahosheanity

Yahosheanism is a generous and philanthropic driven movement.  Though, it has a spiritual rituals of tithe payment, offerings and arms giving, adherents are stocked with the attitude of generous communal lifestyle. Adherents are cultured on alms giving, eating together of brethren on Sabbath days and other festivals, exchange of visits amongst members, fellowshipping and acts of piety.

Deacons were appointed to manage welfare activities among brethren or congregation. The deacons endeavours to extend the generosity to non-members especially to the poor and needy.

Discipline in Yahosheanity

Yahosheanism like the Hebrew traditional religion is spirit led movement and each adherent is taught of the spirit presence. As a spirit-filled movement, all acts are regulated by the celestial messengers of Yahweh and each convert is meant to be conscious of such fact.  These unseen celestial beings regulate member's attitudes and apportion spiritual discipline when necessary.

Beside the operations of the celestial messengers, the elders of a congregation often convene to settle disputes between members.  The elders may administer disciplinary measure upon an erring member.

To remain holy and focused, Yahosheans are trained to live by the directions of Yahoshea Meshiyach and to confess their sins whence a member sins.  The confession are either done publicly or to elders or to any member of the faith.

The confessor will be rebuked by the brethren in case of public or by the member that received the confession.  When a Yahoshean commits sin in an environment of non available member to receive his or her confession, the confessor may observe “self-confession” and to confess to another when he comes across a fellow convert.

Confessions in Yahosheanism is a healing method that releases a confessor from ailment attracted by his or her sin.  A true Yahoshean must receive repercussion of his or her evil deeds within short period of time and is expected to confess the sin and promise not to commit it again.  Resistance to confession of sins by true Yahoshean may lead to his or her physical exit.

Equally, a half-baked Yahoshean may not be twined into strong spiritual discipline and may not receive repercussion after sinning. Such grade of Yahoshean is a nominal member who may not know when he or she errs or out of the track. Yahosheans are taught to be peaceful, merciful, forgiving, generous, loving and humble. Deviations from such important virtues attracts spiritual discipline.

Yahoshean’s Belief Of Single Force

Based on the teaching of Yahoshea Meshiyach, the movement believes on a “single force” which it identifies as Yahweh.  The movement do not recognize the concept of opposing forces of God and Satan as held by Christendom and other religious thoughts.

Originally, the Hebrew traditional religion held to a singular power but during Persian captivity, they learnt about existence of satan.

Yahosheanism holds that Yahweh is the only existing force and that man is his image or likeness who has power of thought and possess the freewill to choose.  The movement believe that man can be righteous only when he obey the laws of Yahweh and becomes a sinner when he transgress the law.

The movement hold that man is free to use his or her thought either in positive or negative way.  All thoughts generate their nature of action which equally breed their due reactions. Yahosheans hold that men's actions are effected through either their “thoughts of good” or “thoughts of evil”. The movement therefore dismisses the belief of existence of opposite force Satan as mythology and superstition.

Based on this concept, Yahosheanism do not recognized the existence of satan, Judgment Day, Armageddon, hellfire or such related concepts.  The movement believes that each action bread reaction and each life time is succeeded by another as means of continuation of each life.

The movement hold to the doctrine of “Karma” and “re-incarnation”.  Yahoshea Meshiyach taught his disciples that Yohannah the Baptizer was the prophet Eliyah of old.  This was a true explanation of the existence of re-incarnation.  He equally taught them that “whatsoever one soweth, same shall such person reap” and “that he who sow corn will reap corn and he who sow grape must reap same.”  This was equally an explanation of the doctrine of Karma.

Yahosheanism hold to the eternal nature of spirit and that each lifetime will be continued in next lifetime bearing along its fruits of labour. The tradition hold that each translated soul journeys into the land of the spirit where it rests for some period based on the gravity of its Karma. Souls are confided into various degrees of spiritual dimensions.

The first dimensions of the spirit world are enumerated as the first, second and third heavens in which earthbound spirits are confined.  The next range is from the fourth heaven upwards where “reformed souls” are kept. The earthbound spirits are subject to reincarnations to enable them to be refined and Passover to the fourth heaven and above that are for the conditioned souls.

On the forces behind negative spiritual operations on earth, Yahosheanism hold that the spirits of the earthbound are behind negative spiritual activities on earth. The earthbound spirits uses evil men or pseudo-spiritualists on earth to teach and practice negative crafts.  These evil action are ignorantly termed as acts of satan and demons by Christendom and other religious traditions.

Non-believe of the existence of satan is one of the primary features that distinguish the Hebrew traditional religion with other traditions and such thought was continued by Yahosheanism.

Yahoshea’s Sacrifice

This is one of the central figures or subjects in Yahosheanism as it defines the true import of Yahoshea's ministry and death in relationship to his purpose in life.  The death of Yahoshea Meshiyach at the torture stake at Calvary  has been defined or explained in many ways by various generations of his followers.

Yahosheans of early days held that the birth, ministry and death of Yahoshea Meshiyach was primarily targeted at redemptory or salvation of humanity through commitment to obedience to divine laws.  They thereby held to the doctrine of “sacrifice of commitment to law and order”. This doctrine implied that Yahoshea came to show the divine way to mortals and whosoever that believe and observe the due obligations will be set free from the bondage of sin but as many that stick to disobedience to Yahweh's immutable laws will pay the necessary consequence or penalty that associate their acts.

Based on this doctrine, Yahoseanism do no imply that Yahoshea's death at the tortune stake has bore all the sins of humanity as held by the present-day Christian theology.

Yahoshea's death is a sacrifice which is based on the fact that when the entire world has abandoned the way of Yahweh and each person choosing his own way, Yahweh sent Yahoshea Meshiyach to the earth in order to redirect and teach mortals of the right way to reach and appease Yahweh.

From the beginning of creation, Yahweh requires all mortals to obey his laws.  The laws were set as standard for men's relationship with Yahweh.  This covenant was not followed by mortals of the earth rather every person took to their own made ways.

To address the issue of disobedience, Yahweh sent many prophets and later to have covenant with Abraham.  The covenant was passed into the household of Yacob whose children became the twelve tribes of Israyah.

The people of Israyah did not live up to the requirements of Yahweh even when they were visited by many prophets. This prompted Yahweh to sent Yahoshea Meshiyach to come to re-establish the covenant with the entire human race.  In the course of his ministry, he was bruised, persecuted and killed by the enemies of the truth he was teaching to the mankind starting from his immediate followers.

His death was a ramson based on the fact that he voluntary offered himself for sake of humanity to gain adequate awareness of their relationship with Yahweh and the necessity and required obligations to keep themselves unified to Yahweh.

As a teacher of divine law, he emphasized that each mortal must maintain his relationship with Yahweh through obedience to Yahweh's laws and covenants.  As a teacher that met his death from his opposition while showing the true way, his efforts were sacrificial but not for remission of sins of all peoples of all nations.

The death of Yahoshea in the hand of his kinsmen and Roman authority was never a ritual sacrifice for redemption of humanity rather it is identical evidence of the cap of his physical manifestation and ministration that aimed at restoration of humanity's lost relationship with Yahweh.

As a teacher of divine law, Yahoshea fervently held that whatever one sow, same shall he reap.  That was a tacit expression that each person must bear the burden of his sin either knowingly or not.

As a perfect teacher of righteousness which he demonstrated through his active and passive obedience to Yahweh's laws, he made proto-types of himself through the apostles that served as the bedrock of his movement for purpose of converting the entire humanity into his way.

His death along the way was not meant the abolition of the laws nor wholesome removal of the burdens of sins upon humanity.

Being a teacher that hold to Karmic mystery, he did not hold to the pagan doctrine of “inherited sin of Adam” by mortals hence he taught that each mortal is subject to his or her own action and reaction.  The remission of mortal sin as alleged can never be viable until the law become invalidated because without law, there will be no sin or righteousness.

Certainly, in the presence of law, there must be room for violation which breeds sin or error in act.  This means that if Yahoshea Meshiyach bore our sins at the stake of Calvary, then we will be no more held accountable to sin we committed or ones about to commit.

If a man claim to have died to bore the sins of others and the others still bore along their sins meant that the sacrifice was a vain type.  Likewise, if a man died to remove death from others and the others kept experiencing death means that the claim of his sacrifice was in vain.

Yahosheans of the first century were trained as prototypes of Yahoshea Meshiyach who as apostles continued the observance of divine laws and obligations as they learnt from their master.  They were law keepers and did not believe that the death of their master has brought remission to their sins.

The doctrine of the “remission of sins” was not based on the apostolic works rather it became part of the movement during the era of the Apostolic Church Fathers.

The Apostolic Fathers brought the doctrine through their concept of the “ransom theory of atonement” or “paschal mystery”. As the true apostles passed-away, the Apostolic Fathers took over their position and introduced variety of atonement ideas.

The atonement idea became a focal point of argument in fourth century AD when Athanasius promoted the mystical view that Yahoshea Meshiyach brought salvation through his incarnation by combination of his both divine and human natures.

The Athanasius doctrine of atonement opened many argument as it posit that Yahoshea is fully divine and fully human simultaneously.  Athanasius was known for controversies as the “trinity” and “Yahosealogy” that is presently referred as the “Christology” by Christianity.

Many Church Fathers before him were not desperate over definition of the atonement idea.  Earlier Church Fathers as Justice Martyr, Gregory of Nazianxus and Augustine were mild in their presentations over the atonement doctrine but some prepared suitable conditions that Athanasius rode upon.

As the Church Fathers were against Hebrew religious tradition of law keeping, they adopted the pagan Greek model of grace theology that was the root to the atonement ideology.

Another strong defender of the atonement idea was Anselam through his famous work-Cur Deus Homo (1098) which he posted as thus – “Honour comprises the whole complex of service and worship which the whole creation, animate and inanimate, in heaven and earth, owes to the creator.  The honour of the creator is injured by the withdrawal of man's service which he is due to other.  The failure constitute a debt, weight or doom, for which man must make sanctification, but which lies beyond his competence; only if a new man can be found who by perfect obedience can satisfy God's honour and by some work of supererogation can provide means of paying the existing debt of his fellows, can God's original purpose be fulfilled. So Christ not only lived sinless life, which is again his due, but also is willing to endure death for the sake of love”.

Protestant reformers like Martin Luther and Calvin expanded the doctrine of atonement into what they presently identify as the “Penal substitution” in which they hold that Yahoshea in his death has bore the eternal punishment that all men deserve for their breaking of the divine laws.

The penal substitution theology was totally un-apostolic rather it draw its root from the ancient pagan traditions of Tammuz of Babylon and Osiris of Egypt in which adherents believe that their deaths have annulled their sins and consequences.

The Church Fathers and protestant reformers married the cultures of these pagan movements with the pure doctrines or principles of Yahoshea Meshiyach in their Christian theology. Some of those cultures include Sunday rest, salvation on the Cross, Trinity, Easter Festival, Christmas festival, grace theology, ash Wednesday, good Friday, Eucharist, veneration of icons, prayers of facing the East, shedding of blood at Calvary etc.

The atonement doctrine of the early Christianity was unaccepted by the Churches of the East that defined it as a pagan adopted idea. Presently, many scholars are in dispute to the penal substitution as they argue that guilt is in inherently non-transferable and that perfect sanctification of sin, even by way of substitution leaves no room for divine forgiveness and pardon.  The critics held that it is quite very odd to punish the innocent and allow the guilt to go free and that the finite suffering and temporary death of one person is disproportionate to the infinite suffering and permanent death of many.

Yahosheanism do not accept the doctrine of penal substitution in which the penalty of the sins of mortals is been substituted by the atonement death of Yahoshea confer as such appears unjustifiable before Yahweh and man as it tend to center on its benefactors a freedom to sin without consequence.

Yahosheanism hold that Yahweh is law and order, he who sin will reap the consequence and obedient ones will reap righteousness.  Those who follow Yahoshea Mehsiyach to keep to the required divine laws will be set free from the bondage of sin that will grip those that reject him and his teachings.

Yahosheology

This is the term the Christian theology refer as the “Christology”. In Yahosheanity, it is equally interchangeable with the term, “Meshiyachship” which defines the true nature of Yahoshea Meshiyach.

In Yahoshean's tradition, it is held that Yahoshea Meshiyach is a “full divine person that possess all embodiements and elements of divinity but manifested in human form on earth”.

Yahosheanism hold that Yahoshea Meshiyach was the “Yahshem” or “Logos” that was with Yahweh right before creation and equally acted as the creator of all beings at the instigation of his father Yahweh.  By this divine attribute, he possessed all elements of a divine person and when he came to earth, he did not wear a human apparel or nature rather he became divine as originally.

Yahoshea's full divine nature was reason for his immaculate conception, virgin birth, resurrection from death and ascension to heaven with his body.  He possessed no human nature as can be found in full human being.

Yahosheanism hold that he did not possess blood while on earth but as all divine or celestial beings are bloodless, so was him.  His body chemistry and dietary differred with those of full humans.

His death was a demonstration as if he possessed a physical body that will be subject to death.  This mean that he was deathless.  Even as he was in the grave, he was alive and continued his works of redemption in the land of the spirits.

His apostles held him as full divine personage and such thought passed into many Gnostics groups that recognized him as one of their figures.

Some Gnostics equally held that he had two natures of divine and human.  Others claim that his divine nature or personage is found in his “Meshiyanic form” while his humanly nature is stocked in his “Yahoshean form”. Hence they attribute “Yahoshea” as human while “Meshiyach” as divine that came upon him at the moment of his baptism.

Some of the Gnostics include that he was a full human but received Yahweh's favour or love through his obedience to law.  They claim that Yahoshea was a biological son of Yoseph and Mirriam but was adopted by Yahweh based on his good performance over application of divine laws.

The Christian theology hold to two natures of Yahoshea as they ruled at the Council of Chalcedon in 451Ad that he was fully divine and fully human.

The arguments of the nature of Yahoshea led to separation and schisms after the Chalcedonian Council. The Church of the Western Rome held that he is of two natures-one divine and the next human while the church of the Eastern Rome held that he was of divine nature alone.  This brought separation of the Church of the East, Coptic Church with the rest of other churches.

Yahosheanism do not agree with the doctrine of “adoptionalism” or the Yahosheology of the Chalcedonian Churches, rather it hold firmly that Yahoshea was of a singular divine nature.

The continuing Yahosheanism that lean upon Prophet Yahmarahbi Ha Comforter is of the tradition of single nature of Yahoshea.  Prophet Yahmarahbi emphasis that Yahoshea Meshiyach lived with Yahweh at the spirit world for some millions of years before he was directed to create all things that Yahweh designed in his heart.

The tradition hold that it was Yahoshea who created all things in the universe and later dematerialized into the womb of virgin Mirriam that commenced his earthily ministry.

Prophet Yahmarabhi specifically pointed that many celestial beings or messengers were sent to earth to carryout certain duties and they came to earth with their divine or celestial bodies.  Some of them were recorded in the scriptures.

The holy prophet pointed that there are numerous earth bound spirits that co-inhabit the earth and they bear their celestial bodies.

They are only noticeable through their body chemistry and dietary which defers with those of human beings.

Prophet Yahmarabhi explained that Yahoshea lived on his divine impulse and dietary that suit his divine nature while on earth.  Such was one of the main reason that some apostolic fathers wrote that he practiced vegetarianism. Though, Yahoshea operated like any other human being in the public but much of those acts were based on disguisement or cover-up of his true nature.

Other Related Movements to Yahosheanism

Many centuries before the birth and ministry of Yahoshea Meshiyach and his apostles, there were varieties of religious traditions scattered all over in many urban cities and localities and many of those pagan beliefs permeated the Mediterean region during the first century C.E

There were numerous male heroes, deities, saviours and god-men within Egyptian, Greek, Roman, Hindu and other pantheons of Gods whose lifes had many point of similarities to Yahoshea Meshiyach.

For instance, the Egyptian God Horus had life events that were attributed to him which were closest match to those of Yahoshea Meshiyach.  Horus worship has been in existence thousands of years before the ministration of Yahoshea in Yahuda.

Such related stories are found within other pagan worships as Krishna of Hindustan, Buddha Sakia of India, Odin of Scandinavians, Zoroaster and Mitra of Persia, Baal and Tant – “The only Begotten of God” of Phoenicia, Indira of Tibeth, Bali of Afghanistan, Jao of Nepaul, Wittoba of the Bilingones, Thammuz of Syria, Atys of Phrygia, Zaniolxis of Thrace, Zoar of the Bonzes, Adad of Assyria, Tor, son of Odin of the Guals, Gadmus of Greece, Quirinus of Rome, Prometheus of Caucasus and later Mohammed of Arabia.

Those religious movements had control of various cities before the coming of Yahoshea Meshiyach. Some of the acclaimed Apostolic Fathers were followers or adherents to some of these movements before their purported conversion to Yahosheanity.

Since many of the founders of these religious traditions claimed to be saviours or redeemers at different ages and spaces, some of their practices influenced the gentile Yahosheanity negatively.

Beside these negative movements, there were some movements that were similar to Yahosheanism based on their history, operations and beliefs.