John the Baptist (Yahya Yuhana) baptizing Yeshua the Nazorean Christ (Yeshua Ha Mashiah / Yishu Mshiha / Jesus Christ)
In Mandaean and early Nazorean Gnostic traditions, baptism is a central ritual symbolizing spiritual purification, enlightenment, and the soul’s connection to the divine world. Unlike the Christian concept of baptism as a one-time act for salvation, Mandaean baptism (masbuta) is a repeated, sacred act performed in flowing, living waters, representing the soul’s continual cleansing and ascent toward the Lightworld. It is a powerful rite of renewal and protection, believed to wash away darkness and negative influences while reconnecting the individual with divine truth and the higher spiritual realms. For early Nazoreans, baptism also carried esoteric significance as a transformative journey—an initiation into hidden wisdom and an alignment with cosmic forces. Both groups viewed John the Baptist as the master of this sacred practice, elevating baptism as a mystical path to liberation and unity with the divine.
In his letter to Emperor Trajan (Epistle 10.96), Pliny mentions that Christians would “assemble again to partake of food—but ordinary and innocent food.”
Pliny the Younger is describing the practices of early Christians. He notes that they customarily met before dawn to sing hymns to Christ and bound themselves by oath to abstain from crimes such as fraud, theft, and adultery. After these gatherings, they would “reassemble to partake of food—but food of an ordinary and innocent kind.”
Many scholars interpret Pliny’s description of the Christians’ meals as potentially vegetarian. In Pliny the Younger’s Letter 10.96, he writes to Emperor Trajan describing the Christians, stating that they would “reassemble to partake of food—but food of an ordinary and innocent kind” (cibum… promiscuum tamen et innoxium).
While Pliny does not explicitly state the type of food consumed, the phrase “innocent kind” has led some scholars to speculate that it might refer to vegetarian meals. This interpretation arises from the possibility that early Christian communities, influenced by Jewish dietary laws or ascetic traditions, may have avoided meat due to ethical, ritualistic, or symbolic reasons.
However, this view is debated. Other scholars argue that “ordinary and innocent” likely refers to simple, unadulterated food and not necessarily vegetarianism. Pliny’s goal in describing the Christians’ practices was to refute rumors of their alleged immoral feasts, such as cannibalism.
Some scholars suggest that the term “innocent” (innoxium) could imply a vegetarian diet, reflecting a commitment to non-violence and purity. This perspective is informed by the fact that certain religious groups in antiquity, such as the Pythagoreans, practiced vegetarianism for ethical reasons.
Pliny the Younger’s observation of early Christians abstaining from animal sacrifices and consuming a simple, “ordinary and innocent” meal aligns with historical evidence that the earliest followers of Jesus, including the Ebionites and Nazoreans, practiced vegetarianism. These groups not only rejected animal sacrifices but also upheld a vegetarian Love Feast or Agape Meal, reflecting their commitment to compassion, purity, and the original teachings of Jesus.
Early Christian Vegetarian Agape Love Feast
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The Nazoreans and Ebionites, early Jewish-Christian groups, had a unique interpretation of the Last Supper, seeing it less as a literal meal or sacrificial act and more as a symbolic communal gathering rooted in Gnostic spirituality. These sects emphasized the idea of Christ as a spiritual teacher who imparted secret wisdom, and they interpreted the Last Supper as a Love Feast (or agape feast), meant to reflect divine unity and mutual love among followers. Unlike the orthodox Christian focus on the Eucharist as the body and blood of Christ, they rejected the notion of sacrificial consumption, instead highlighting the sharing of food as a reflection of spiritual nourishment and harmony.
Vegetarianism played a central role in this interpretation. Both groups adhered to strict dietary laws, abstaining from meat and emphasizing a return to an Edenic ideal of nonviolence and purity. The Last Supper, in their eyes, was likely a vegetarian meal symbolizing the rejection of fleshly desires and worldly corruption. By sharing simple, plant-based food, they demonstrated their commitment to spiritual elevation and the interconnectedness of life. This practice also aligned with their broader ethical concerns about compassion, aligning the physical act of eating with the moral and spiritual ideals they believed Christ embodied.
For the Nazoreans and Ebionites, the Love Feast was not just a meal but a deeply communal and mystical experience, embodying Gnostic ideas of unity with the divine. It symbolized the breaking down of barriers between individuals and the fostering of a spiritual brotherhood that transcended physical concerns. In this sense, the Last Supper was a celebration of divine wisdom, love, and the potential for spiritual enlightenment, distinct from later sacramental interpretations. Their practices reflected a worldview in which the material world was seen as secondary to the spiritual, and the meal became a medium for transcending the mundane and aligning with divine truth.
Agape Gnostic Love Feast
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The Ebionites, an early Jewish-Christian sect, revered Jesus not as a divine being but as a prophet chosen by God to guide humanity. For them, the Holy Family was an embodiment of humility and piety, a testament to God’s ability to work through the ordinary. Mary, in their view, was a devout young woman of deep faith, chosen by God for her purity of heart rather than supernatural qualities. Joseph, too, was a righteous man who provided for his family with the steady hands of a carpenter or stone mason, a reflection of the quiet virtues of diligence and faithfulness. Together, they symbolized the simplicity of God’s will being fulfilled through the lives of the meek and humble.
Jesus, to the Ebionites, was born not through divine conception but as the natural child of Mary and Joseph, a product of human love and obedience to God’s laws. They believed that Jesus’ wisdom and righteousness were the result of his devout upbringing and his unwavering devotion to the Torah. As a child, he would sit at Joseph’s feet, learning the trade of carpentry, while Mary taught him the sacred traditions and scriptures. The family was seen as a model of Jewish piety, adhering to the dietary laws, observing the Sabbath, and making annual pilgrimages to the Temple. The Ebionites found in them a relatable sanctity, a reminder that holiness was accessible to all who lived in alignment with God’s commandments.
The Ebionites also believed that the Holy Family’s way of life reflected an ethic of compassion, which extended to their dietary practices. They taught that Mary, Joseph, and Jesus adhered to a vegetarian diet, avoiding the killing of animals as part of their commitment to God’s creation. For the Ebionites, this was not just a matter of health but a profound spiritual discipline, rooted in the belief that the original harmony of Eden could be restored through nonviolence and reverence for all life. They saw Jesus as the perfect exemplar of this principle, teaching love not only for humanity but for all creatures. The vegetarianism of the Holy Family became, for the Ebionites, a symbol of their purity and their alignment with God’s original intent for the world, inspiring them to practice the same in their pursuit of righteousness.
This perspective on the Holy Family shaped the Ebionite understanding of salvation. They believed that Jesus, inspired by the Spirit of God at his baptism, became a teacher and guide for humanity, showing the way to live in harmony with God’s will. The family’s humble origins underscored their belief that salvation did not come from wealth, power, or divine favoritism, but from obedience to the law and a life of compassion and simplicity. For the Ebionites, the story of the Holy Family was not about miraculous interventions but about the sanctification of the ordinary, a message they sought to live out in their own lives.
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Dear friends, today I invite you to reflect on evidence that has been largely overlooked but deserves our serious consideration: the possibility that Jesus and the earliest Christians lived a vegetarian lifestyle. This is not just an idea born out of modern concerns but a perspective deeply rooted in ancient texts, early Christian traditions, and historical records.
First, let us begin with the figure of John the Baptist, a man revered as the forerunner of Christ. Traditionally, John is said to have eaten locusts and wild honey, but alternative translations and ancient texts like the Gospel of the Ebionites suggest that “locusts” may have been mistranslated, and he likely ate “honey cakes” or manna, both vegetarian foods. Could this indicate a broader ethos of compassion and simplicity, reflective of a plant-based diet?
Consider also James the Just, the brother of Jesus and a key leader of the early Christian community. Historical accounts, including those by Hegesippus, describe James as a Nazarite, a man who abstained from meat and alcohol. As Jesus’ closest companion, wouldn’t James have exemplified his brother’s teachings? Scholars like Robert Eisenman suggest that James’ vegetarianism reflects the values of the original Jesus movement.
Furthermore, early Christian texts such as the Clementine Homilies advocate for abstaining from meat, aligning with the belief that humanity was created to live in harmony with all creatures. These writings reveal that early Christian communities may have viewed vegetarianism not just as a dietary choice but as a moral imperative, integral to living a life of love, mercy, and nonviolence—the very heart of Jesus’ teachings.
Finally, let us look to the Ebionites, an early Jewish-Christian sect who followed Jesus’ teachings and practiced vegetarianism. Though dismissed by later church orthodoxy, their practices and beliefs offer a glimpse into the original teachings of Christ. Alongside them, the Mandaeans and other ancient sects reveal that vegetarianism was not just an anomaly but a recurring theme among early spiritual movements.
Friends, this is not a call to rewrite scripture but to recognize the undeniable evidence before us—evidence that challenges us to reevaluate our understanding of Jesus’ teachings and the practices of his earliest followers. It reminds us to approach history with humility and a willingness to learn. Whether or not we adopt these practices ourselves, let us honor the compassion and respect for life that these traditions embody, for they are timeless truths deeply aligned with the spirit of Christ.
Amen.
Yeshua as an Ebionite Nazarene vegetarian prophet and messiah, embodying compassion and harmony with nature.
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Gnosticism, as a broader movement, typically emphasizes asceticism, the rejection of materialism, and the pursuit of spiritual enlightenment. The material world, including acts of violence such as killing animals, is often seen as the creation of the demiurge (a lesser, corrupt deity). Many Gnostics sought to transcend this world through non-violence and spiritual purity, which is why vegetarianism was widely practiced among various Gnostic sects.
Animal Sacrifice as Violence: Most Gnostics viewed the material world as inherently flawed and violent. Acts like animal sacrifice were often seen as perpetuating this corruption. Instead, Gnostics advocated for spiritual practices that aligned with non-violence, inner purity, and the rejection of worldly desires, including the consumption of meat.
Gnostic Scriptures and Teachings: Texts like the Gospel of Thomas emphasize direct spiritual knowledge (gnosis) and inner enlightenment, rejecting the need for external rituals like sacrifices. Similarly, early Christian Gnostics often cited Jesus’ opposition to the temple’s sacrificial system (e.g., his cleansing of the temple in Matthew 21:12-13) as evidence of his rejection of such practices.
Jesus and the Sacrificial System: Jesus’ identification as the “Lamb of God” symbolizes a spiritual sacrifice that replaces the need for physical sacrifices. This aligns with the Gnostic view that true spiritual transformation comes from within, not through external rituals.
“Consuming God” in Gnosticism
Metaphorical, Not Literal: The idea of “eating and consuming God” in Gnosticism is primarily metaphorical. It represents spiritual communion, enlightenment, and the assimilation of divine wisdom, not the literal consumption of animal flesh.
Eucharistic Symbolism: Early Gnostic interpretations of the Eucharist (the symbolic eating of Christ’s body and blood) emphasize its spiritual, not material, significance. Gnostics often interpreted this act as a mystical union with the divine, rejecting the physicality of consuming literal flesh and blood.
Non-Material Spirituality: The Gnostic worldview consistently prioritizes the spiritual over the physical. The idea of literally consuming God through animal sacrifices would contradict their fundamental belief in transcending materiality and rejecting the violence of the physical world.
Historical Evidence of Gnostic Vegetarianism
Ebionites and Nazoreans: Many early Christian Gnostic sects, such as the Ebionites and Nazoreans, explicitly rejected meat consumption and animal sacrifice. These groups saw vegetarianism as a way to embody Jesus’ teachings of non-violence, mercy, and compassion.
Essenes and Similar Groups: While some Essenes practiced animal sacrifice, other ascetic Jewish sects, including those with Gnostic leanings, rejected it altogether. The diversity within these groups highlights the broader trend of rejecting animal sacrifice among those pursuing spiritual purity.
Ethical Vegetarianism: Gnostics often tied their rejection of meat to ethical concerns, viewing the killing of animals as an unnecessary act of violence that perpetuated the corrupt material world created by the demiurge.
Vegetarianism was superior in many Gnostic groups because it aligned with their rejection of the material world’s violence and corruption. Sects like the Manicheans and Cathars practiced vegetarianism as a reflection of their commitment to spiritual purity, non-violence, and detachment from the material realm. Unlike sacrificial traditions in other faiths, Gnostic thought often viewed abstaining from meat as essential to transcending the physical world’s base desires, making vegetarianism a natural extension of their cosmology and ethics.
Jesus the Good Shepherd
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The terms “Nazarites” and “Nazoreans” can be confusing because they sound similar but refer to different concepts and groups.
Nazarites:
Nazarites were individuals in ancient Israel who took a vow to dedicate themselves to God for a specific period of time. This vow is described in Numbers 6:1-21 in the Hebrew Bible. Nazarites abstained from consuming alcohol and cutting their hair during the period of their vow.
Notable biblical figures who were Nazarites include Samson and Samuel.
The Nazarite vow was a personal commitment and was not associated with a specific religious sect or community.
Nazoreans (or Nazarenes):
The term “Nazarene” is used in the New Testament to describe Jesus of Nazareth (e.g., Matthew 2:23) and his followers.
The Nazoreans were a Jewish Christian sect that emerged in the early Christian church. They were followers of Jesus who maintained Jewish practices and beliefs.
James, the brother of Jesus, is sometimes associated with the Nazoreans, as they were centered in Jerusalem and were known for their strict adherence to Jewish law and rejection of the Pauline form of Christianity.
The Nazoreans are often identified with the Ebionites, although the relationship between the two groups is complex and subject to scholarly debate.
In summary, the Nazarites were individuals who took a specific religious vow in ancient Israel, while the Nazoreans were a Jewish Christian sect that emerged in the early Christian church, with James and Jesus being associated with this group. The Nazoreans maintained Jewish practices and beliefs while following the teachings of Jesus, whereas the Nazarites were not associated with a specific religious sect and were defined by their personal religious vow.
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Once upon a time, in a quaint village nestled amidst rolling hills, there lived a community known as the Nazoreans. They were a group of individuals who were revered by the villagers for their profound wisdom and unwavering commitment to the pursuit of truth and knowledge.
The Nazoreans were believed to be the branches of a timeless perennial wisdom that had been passed down through the ages. They were the custodians of ancient teachings and were entrusted with the responsibility of preserving and disseminating this invaluable wisdom to future generations.
From an early age, the Nazorean children were initiated into a rigorous training regimen. They would gather in a sacred grove, surrounded by ancient trees, to learn from the wise elders who imparted their knowledge with great reverence and care. The children were taught the secrets of the universe, the interconnectedness of all things, and the importance of living in harmony with nature.
As they grew older, the Nazoreans embarked on individual quests to deepen their understanding of the perennial wisdom. They traveled far and wide, seeking out ancient texts, studying under enlightened masters, and engaging in contemplative practices to unlock the hidden truths of existence.
Each Nazorean developed their unique area of expertise. Some delved into the mysteries of the stars, mapping constellations and deciphering the celestial language. Others immersed themselves in the healing arts, exploring the delicate balance between the body, mind, and spirit. Some studied the ancient scriptures and religious texts, drawing out the underlying spiritual principles that transcended time and culture.
Despite their diverse paths, the Nazoreans remained connected through a common thread—their unwavering commitment to the pursuit of wisdom and the greater good of humanity. They would periodically gather in the village square, where the elders would share their newfound insights and engage in spirited discussions that challenged and expanded their understanding.
The village revered the Nazoreans as beacons of knowledge and enlightenment. They sought their counsel in times of trouble and celebrated their achievements as if they were the triumphs of the entire community. The Nazoreans, in turn, embraced their role with humility, recognizing that the wisdom they possessed was not for personal gain but for the betterment of all.
As time passed, the village thrived under the guidance of the Nazoreans. Their wisdom permeated every aspect of life, shaping the values, customs, and relationships of the community. The villagers grew in their understanding of themselves and the world around them, finding solace and inspiration in the timeless teachings of the Nazoreans.
Generations came and went, but the perennial wisdom of the Nazoreans continued to flow like an eternal river. The village became a sanctuary of knowledge, a place where seekers from far and wide would come to drink from the well of wisdom that the Nazoreans had nurtured.
And so, the story of the Nazoreans as the branches of the timeless perennial wisdom of the ages became etched in the annals of history. Their legacy lived on, a testament to the transformative power of knowledge, and a reminder that the pursuit of wisdom was a lifelong journey that transcended the boundaries of time and space.
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The Edessan-Nazarene Church was an initiatory ‘secret’ sect that took 7 years to join (this is how long it took Queen Helena). The Raising of Lazarus was a 3rd degree initiation demonstrating the hidden occult nature of the Church. A primary source of veneration for the Church was the zodiac and the Hamat zodiac at Tiberius was processional and depicted the Heliocentric solar system and a spherical blue-green Earth – long before Copernicus mentioned this, this Church possessed deep scientific and astronomical secrets. One of their symbols was the sacred elagabal stone – (Shiva Linga of Hinduism/ Kaba Stone of Islam) a sacred meteorite of great antiquity that may have been strongly magnetic. The Gali priests who venerated the stone were symbolic or possibly real eunuchs – suggesting that they venerated the Primeaval Adam, the First Man, who was androgynous. Pharaoh Akhenaton – the first pharaoh to depict himself as as androgynous and who is linked with the Exodus of the Hyksos (Israelite) people in Egypt and possibly the founder of Judaism – the Edessan-Nazarene Church followed this ancient tradition. The connection between the zodiac and the elagabal meteorite (the Phoenix) strongly suggests the Nazarene were Sabeans – star worshippers. We can see the processional zodiac once more in “Jesus” being born as Lamb of God (Aries) and becoming a Fisher of Men (Pisces). In the 18th century BC the Hyksos Israelites took on the might of Egypt to become the first of the Shepherd Kings (the Kings of Aries), because Taurus had turned to Aries in 1750 BC. Similarly, Jesus-Izas wanted to take on the might of Rome to become the first of the Fisher Kings (the King of Pisces) because Aries had turned to Pisces in AD 10. The Edessan Kings held the Kama (Kamza) title. Kama means “Black” coming from the land of Kam or Kemet/Egypt. In the works of Josephus he is called Jesus of Gamala. Gamala is another variant of Kamala meaning Jesus the Egyptian. In the works of Josephus, the Talmud & the New Testament we have Jesus being referred to as “the Egyptian” or “the Egyptian False Prophet” and stories of him doing Egyptian magic.
The Serpent Gnostic sects of Egypt included known as the Ophites and Naaseni. Both names are Greek and denote “Serpents.” The Fourth Century historian Philaster maintained that these sects, along with the Sethians and Cainites, were specially united by having descended directly from the First Instructor and Serpent on the Tree. Of these sects the Ophites (from Ophidian, “snake”) and Nasseni (from Hebrew Naas or Nachash, “snake”) were unique in being the pre-eminent worshipers of live snakes. Like Serpent Gnostics worldwide, they were also renown for having “knowledge of the deepest things.”
The Naaseni are believed to have descended from the original gnostics in the west, and to have existed well before the birth of Christ. They are related to the Nasurai, the enlightened gnostics of the Mandeans, who blended with the Essenes to form the sect of Nasoreans or “Nazarenes.” The Mandaean Nasurai Jesus was born into this Essene Serpent sect and known by his peers as the Nasorean (or the Nazarene). Long after his Ascension, his Apostles continued the Serpent tradition of Jesus and named their little group Nasoreans. Jesus’s brother, James, oversaw this small group and continued to tradition of remaining in contact with other Serpent Gnostics in the Middle East. According to historical record, James sent “Mariam” with some very secretive “Serpent” teachings to transmit to the Nasseni of Alexandria. This Nasorean Mariam is believed to be none other than Mary Magadalene, who was apparently in association with the Apostles and their Nasorean sect long after the departure of Jesus.
According to the historian Epiphanius, the most important live snake of the Nasseni and Ophites was venerated as the First Instructor and commonly kept in a special chest known as the Cista Mystica, which was only opened during the most sacred of rituals. At mealtimes the favored snake, which the Serpent Gnostics addressed as their Savior, was coaxed out of its box and let loose to consecrate their food by slithering over and around it. Afterwards, the Ophites would take turns kissing the sacred snake upon the mouth and then sinking to their knees in humble worship of the reptile. These and other more secretive rites of the Ophites were timed with the ascension of the Celestial Serpent, the constellation of Draco the Dragon, which was acknowledged by them to be the eternal heavenly manifestation of the First Instructor.
The Ophites and Nasseni employed various Greek and Hebrew names for their Serpent Savior, including Nachash, Kneph, Chnouphis, and the Agathodeamon. For protection they carried coins, talismans and gems with images of their serpent deity carved deeply into them. The gems and talismans were often bright red in color, thus reflecting the fiery nature of the serpent engraved upon them, and covered with Greek mantras and symbols. The red gems also activated the Kundalini, which was a form of the Serpent Savior in the human body. Ophite initiate’s were known to spend long periods of time in the caves of the Egyptian desert while propitiating their Serpent Savior and his transformative power.
For their academic contemplation the Gnostic Nasseni studied The Gospel According to Thomas and they were known to have been great fans of The Gospel According to the Egyptians. They were also inveterate devotees of the Goddess and adopted many of Her rites that had been observed in the Eleusinian Mysteries and other Left Hand Path schools.
From: “World Gnosis: The Coming Gnostic Civilization” 🐉 by Mark Amaru Pinkham
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