delayed the early Christians attached these sayings of His about the bread and wine to their Essene love-feast, and explained this common meal of the community as a commemoration of the Last Supper of Jesus and His disciples, a memorial Feast in honour of their Saviour, the celebration of which must be continued until His coming."
When the armed band came to arrest Him, Jesus surrendered to His fate. Pilate almost set Him free, holding Him to be a mere enthusiast who placed His hopes only in the Divine intervention. Joseph of Arimathea, however, succeeded in averting this danger. "Even on the cross lesus seems to have continued to hope for the Divine intervention, as is evidenced by the cry, 'My God! My God! why hast thou forsaken me?'" Joseph of Arimathea provided for His burial.
The belief in His resurrection rests upon the visions of the disciples, which are to be explained by their intense desire for the Parousia, of which He had given them the promise. After setting their affairs in order in Galilee they returned at the Feast of Pentecost to Jerusalem, which they had left in alarm, in order there to await the Parousia in company with other Galilaean believers.
The confession of faith of the primitive Christian community was the simplest conceivable: Jesus the Messiah had come, not as a temporal conqueror, but as the Son of Man foretold by Daniel, and had died for the sins of the people. In other respects they were strict Jews, kept the Law, and were constantly in the Temple. Only the community of goods and the brotherhood-meal are of an Essene character.
"The Christianity of the original community in Jerusalem was thus a mixture of Zealotism and Mysticism which did not include any wholly new element, and even in its conception of the Messiah had nothing peculiar to itself except the belief that the Son of Man predicted by Daniel had already come in the person of Jesus of Nazareth . . . that He was now enthroned at the right hand of God, and would again appear as the expected Son of Man upon the clouds of heaven according to Daniel's prophecy." Jesus, therefore, had triumphed over the mystical party who desired to make use of Him in the character of Messiah the son of Joseph�their Messiah, the heavenly Son of Man, had not come. Jesus, in virtue of what He had done, had taken His place both in heaven and in earth.
How much of Venturini's plan is here retained? Only the "mystical part" which serves the purpose of setting the action of the drama in motion. All the rest of it, the rationalistic part, has been transmuted into an historical conception. Miracle and trickery, along with the stage-play resurrection, have been purged
