Messianic doctrine

Seidel rejected the Messianic doctrine of the New Testament.

Redemption would be a gradual process and during this time of transition it was permissible to continue to practise the Old Law and worship in the synagogue, while adhering secretly to the Messianic doctrine.

But half a century after him, when his Messianic doctrine had been accepted as one of the essential articles of the faith, it was this point that was pushed into the foreground of the discussions.

Moreover, in the period following close upon the fall of the Temple, a part of the people still nursed the hope of political restoration, a hope repudiating in its totality the proclamation of quite another Messianic doctrine.

The idea of the Christ of Europe, a messianic doctrine based in the New Testament, first became widespread among various European nations through the activities of the Reformed Churches in the 16th to the 18th centuries.

In 1878, freethinker and former Shaker D. M. Bennett wrote that "Jesuism", as distinct from "Paulism", was the gospel taught by Peter, John and James, and the Messianic doctrine of a new Jewish sect.

The Marranos beyond the Pyrenees and the unfortunate Jews of Italy, who, in the second half of the sixteenth century had to bear the brunt of papal fanaticism, on the increase since the Reformation, were kept in a state of constant excitement by this Messianic doctrine, with its obscure stirrings of hope.