Theo 424 Early Christianity- Session 1-3: 1st Century Roman Judea, pt. 1-3
Rev. Jacquelyn E. Winston, Ph.D.
Page 1
I. Introduction
 Period of influence & study 2 BCE – 5th c. CE)
 Methodological areas/disciplines of study – historical criticism, biblical criticism
(literary, redactive, textual), philosophy, social & cultural anthropology,
archeology/material culture analysis
A. Historical Criticism – influences from historical events & interactions between nations
that shaped aspects of nascent Christianity & its beliefs & practices.
1. Jewish people in diaspora
a) Jewish past which served as desired ideal
(1) Rule of David
(2) Solomon’s Temple
(3) Jewish political autonomy from Maccabean independence to Roman
dominance.
b) Jewish life under Roman rule
(1) Contrasting attitudes about Romans – Pauline view of submission (I Tim &
Rom 12)
(2) Some early church fathers viewed Nero as the prototype for the beast (666)
of Revelation.
2. Romans
3. Greeks peripherally from the legacy of Hellenism
4. Eastern nations – Assyria, Babylonia, and Egypt
B.
Biblical criticism – literary, redactive, textual
1. Context – to disclose the sitz im leben of the developing scriptures:
a) Bible cannot be read as a straight history book because:
(1) Its order of presentation is not historically chronological in terms of the
history of the texts (White 3-4)
(2) It is a product of multiple individual authors (White 4 – Paul’s writings
earliest texts, 20-30 years after death of Jesus).
(3) It requires redactive criticism as well as textual criticism – examination of
factors that influenced writers as well as the actual protagonists in the
biblical accounts, e.g. portrayal of Jews in Gospel of John & use of term the
“Jews” in negative way.
Theo 424 Early Christianity- Session 1-3: 1st Century Roman Judea, pt. 1-3
Rev. Jacquelyn E. Winston, Ph.D.
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(4) Textual criticism of literary genres – how do the conventions of certain
writing styles impact our understanding of the information contained in the
texts?
(a) Letters/epistles – assumed information, cultural customs, manners of
speech, aphorisms etc.
(b) Biographies – has specific forms including expressions of speech,
elements included and excluded (such as genealogy, birth account,
heroic death, etc.)
(c) Liturgical texts – hymns , psalms, doxology (summary statements of
belief containing kerygma)
(d) Historical texts – goal is not factual, but to provide narrative from a
specific perspective to a certain audience (e.g. four gospels)
(e) Apocalyptic texts –
i.
Jewish search for new age initiated by emphasis on purity &
devotion.
ii. Competing visions of Jewish identity & messianic expectations.
What was a Jewish messiah?
 Military leader?
 Lawgiver?
 Herald of a new age of devotion?
 Political/social ruler who assimilates Hellenistic culture?
C. Philosophy/Intellectual Criticism & Theology
1. Greek schools of thought – Stoicism, Platonism/Neoplatonism, Cynicism.
2. Jewish Prophetic & Wisdom tradition
3. Assyro-Babylonian theological dualism – source of concepts of heaven & hell, Satan
(embodied evil); spiritual beings/messengers (angels).
4. Eastern religions, Egyptian & Mediterranean religions – Mithras, Isis, Osiris, Sun
God.
D. Social & Cultural Anthropology
1. Class & status – birth, citizenship, education
2. Occupational affiliations & guilds
3. Leadership structures
Theo 424 Early Christianity- Session 1-3: 1st Century Roman Judea, pt. 1-3
Rev. Jacquelyn E. Winston, Ph.D.
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4. Familial & gender factors
5. Ethnic factors relative to cultural customs and worldview.
6. Urban vs. rural setting – impact the nature of the spread of the faith
a) Pax Romana – Roman conquests & Roman roads, paved way for spread of
gospel to extremities of empire.
E.
Archeological/Material Culture Analysis – settings and their impact on development of
the church
1. Public vs. private settings – provenance of gender dominance
2. Stages of church’s growth reflected in historical changes and mirrored in physical
settings:
a) Primitive church – 1st c. CE - in homes, more informal/democratic, more female
leadership.
b) Post Bar Kochba (135 CE – 220 CE) – changed constituency of church moves
from Jewish sect to Hellenistic religion – artistic symbols borrowed from GrecoRoman art (e.g. Good Shepherd)
c) Guilds, collegia, and burial societies including catacombs.
d) Earliest remaining house church – Dura Europos, Turkey 220 CE.
e) 4th c. imperial basilicas constructed through beneficence of Constantine
reflecting royal character.
II. Jewish Contributions to development of Christianity
A. Ethical monotheism –worship of one God, a product of which also implied practical
requirements to behave justly towards one’s neighbor.
B.
Heilgeschichte (salvation history) – view that God is active in the history of the Jewish
people, including a linear, teleological view of history.
C. Narrative theology tied to oral and written traditions providing a basis for worship by
the community as well as lifestyle.
D. Liturgical practices with roots in Jewish history
E.
Apocalyptism
F.
Asceticism as demonstrated by Essene community
G. Messianic expectation
Theo 424 Early Christianity- Session 1-3: 1st Century Roman Judea, pt. 1-3
Rev. Jacquelyn E. Winston, Ph.D.
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Part I - Reading assignment: White 1-39.
I.
Methodological Considerations
A.
Four generations of development of New Testament (White, 6-7)
1.
2.
3.
4.
II.
30-70 CE – from death of Jesus to first Jewish revolt
70-110 CE – marked by tensions between Jesus sect and other Jews and
questions of self-definition in light of contact with Greco-Roman society.
110-150 CE – break away from Jewish roots and beginnings of Christianity
150-190 CE – first efforts to shape New Testament canon
B.
Ancient storytelling oral. Even written media intended to be read aloud
C.
Writing developed in different trajectories as it spread through diverse regions.
Setting of 1st Century Formative Judaism
A.
Comparing Methods of Conquest to establish environment of 1st c. Judaism:
1.
Assyrians and Babylonians – exile/deportation of persons of power.
Removal of people from their homeland to obliterate their common
identity. Nobility are kept as court hostages. Other citizens expected to
intermarry, eat foreign food, speak foreign language. However, conquered
are allowed to worship their gods as long as they also honor the gods of
the conquerors.
2.
Greeks under Alexander and his generals – Hellenism – the process of
enculturation which establishes Greek language, philosophy, literature,
culture, and laws as the ideal model. Individual cultural distinctives and
worship are allowed as long as Greek gods are also acknowledged.
3.
Romans – Hellenism with a carrot and a stick approach (surrogacy &
assimilation). Cultural assimilation rewarded with ability to advance in
Roman culture. However, individual cultural distinctives & worship
allowed as long as Roman emperor was also revered (carrot). Stick – use
of overwhelming military force against dissenters (complete annihilation/
decimation of rebellion).
B.
Jesus born during reign of Augustus (29 BCE-14 CE) and Herod the Great (40
BCE-4 CE); died during reign of Tiberius (14-37 CE) under governor Pontius
Pilate who ruled Judea from 26-36 CE.
C.
Political & Religious Transitions of Judea:
1.
Fall of 1st Jerusalem Temple to Babylonians in 586 BCE (White 16)
Theo 424 Early Christianity- Session 1-3: 1st Century Roman Judea, pt. 1-3
Rev. Jacquelyn E. Winston, Ph.D.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
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Second Temple Judaism (also known as formative Judaism) – 515 BCE to
70 CE. Cyrus and subsequent Persian rulers allow some Jews to return
and rebuild walls of temple in 515 BCE (Haggai 2) [Zerubbabel,
Nehemiah, and Ezra].
331 BCE - Alexander the Great defeats Persian king, bringing Judah under
control of Greece. After his death, Judah becomes object of rivalry
between Seleucids and Ptolemies.
167 BCE – Antiochus IV Epiphanies of Syria attempts to get funds from
Jerusalem high priests by appointing men not from priestly line. He put
idol of Zeus in temple and sacrificed a pig. Led to Maccabean revolt and
eventual Judean independence under Hasmoneans.
164-40 BCE Hasmonean dynasty, forcible conversions occur during reign
of John Hyrcanus I including Idumean ancestors of Herod the Great.
(Palestinian state was independent with Rome as an ally)
67-63 BCE Hasmonean civil war between Aristobulus II & Hyrcanus II,
settled by Pompey of Rome leading to more active involvement by
Romans, but certain privileges & semi-independence continued).
47 BCE Antipater I appointed governor of Judea by Julius Caesar
40-4 BCE – Herod appointed client king by Rome (White 23)
23 BCE – 64 CE work on Jerusalem Temple.
After death of Herod in 4 BCE, his territories were divided among his
three sons: Philip ruled Iturea, Golan, and Trachonitis until 34 CE; Herod
Antipas ruled Galilee and Perea until 38 CE; and Archelaus ruled Judea,
Samaria, and Idumea until 6 CE (White 30-31)
6 – 37 CE Judea placed under direct Roman rule as a province rather than
a client kingdom (ethnarchy) with a Roman procurator [a military
governor under the authority of the Roman regional governor who ruled
from Syria] (role was held by Pontius Pilate from 26-36 CE, although
archeology sources give him military title of prefect – White 32).
41-44 – Herod Agrippa, friend of Caligula & Claudius, served as client
king
44-66 – Judea – Roman province again w/ rising tensions among Jews due
to corrupt procurators & Jewish revolutionary leaders (White 35).
66-74 CE First Jewish revolt; destruction of temple 70 CE (White 18, 25)
74 CE Masada falls
74-130 CE Judea under control of Roman legions, renamed Palestina
90-125 Rabbinic reconstruction of Judaism at Yavneh (Jamnia)
132-135 Bar Kochba revolt against Rome (White 19, 25)
135-190 Second rabbinic reconstruction at Usha (White 25)
190-210 Mishnah codified by Rabbi Judah the Prince (White 25)
Theo 424 Early Christianity- Session 1-3: 1st Century Roman Judea, pt. 1-3
Rev. Jacquelyn E. Winston, Ph.D.
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Reading assignment: Frend 15-22; White 67-71t, 72m-86m; Jeffers 14-18.
III. 1st Century Roman Judea, pt. 2
A. Jewish Contributions to development of Christianity
1. Ethical monotheism –worship of one God, a product of which also implied practical
requirements to behave justly towards one’s neighbor.
2. Heilgeschichte (salvation history) – view that God is active in the history of the Jewish
people, including a linear, teleological view of history.
3. Narrative theology tied to oral and written traditions providing a basis for worship
by the community as well as lifestyle.
4. Liturgical practices with roots in Jewish history
5. Apocalyptism
6. Asceticism as demonstrated by Essene community
7. Messianic expectation
8. Essenes may have shaped theology of martyrdom & separation (Frend 18)
9. Universality – that the faith of the Jews could be a light to all nations (Frend 20).
B.
Religious and Ideological Distinctives of Second Temple Judaism (aka Formative
Judaism – 515 BCE to 70 CE)
21.
Majority of Jews lived in Diaspora (White 19) in urban setting.
Geographic distribution of Jews:
a)
b)
c)
Babylonian Jews under Parthian rule (Frend 15)
Palestinian Jews returned from exile under Persian rulers Cyrus,
Darius & their successors (late 5th to 4th c. BCE)
Diaspora Jews living in cities of Greco-Roman world mainly
traders and artisans.
22.
Emphasis on religious reform movements such as priestly leadership and
call for reform of social life by prophets (White 20).
23.
Increasing religious sectarianism and diversity.
24.
Formation of Hebrew Bible began during this period of crisis of formative
Judaism (White 20).
25.
Increased Jewish piety and observance of religious practices such as
dietary laws and rituals. (White 21)
Theo 424 Early Christianity- Session 1-3: 1st Century Roman Judea, pt. 1-3
Rev. Jacquelyn E. Winston, Ph.D.
26.
27.
Jerusalem Temple viewed as center of Jewish identity as monarchy had
been during Davidic reign.
Sense of divine election (particularism) among Jews. Deuteronomic
theology attempted to reconcile Jewish theodicy in the face of calamities
such as the Babylonian exile and the destruction of the Jerusalem Temple.
It said that these tragedies were due to God’s abandonment of Israel or his
punishment of their sins (White 21).
28.
Emphasis on repentance and reformation gave rise to Jewish expectation
and belief in a divinely appointed history leading to apocalyptic focus and
anticipation of messianic deliverers.
29.
Pro-Parthian sentiment among Jews influenced development of some
aspects of Jewish theology, e.g. bodily resurrection, eschatology & views
of last judgment, and apocalyptism & teleological view of world history
(Frend 15).
30.
Jews were allowed special privileges by Romans:
a)
b)
c)
d)
31.
C.
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They were allowed to pray for the emperor in the Temple instead
of making the required sacrifices for the emperor as did other
Roman citizens & conquered peoples
They were allowed to observe their religious festivals & other
religious practices
Allowed to collect from their people for sacrifices.
Freed from serving in the army (Frend 20)
In 26 CE Jewish Sanhedrin oversaw local administration & issues of
Jewish law, but power of capital punishment was under Roman control
(during time of procurators such as Pontius Pilate) (Frend 22)
Direct Roman rule fueled Jewish nationalism due to:
1.
Fear of loss of Jewish religious & ethnic identity by Roman presence;
2.
Resentment due to fairly recent self-rule under the Hasmoneans;
3.
Jewish sense of divine election would have mitigated against Roman
dominance since Jews would have questioned how God could allow
idolatrous Romans to rule over them.
4.
Reaction against corrupt/harsh procurators and incitement by Jewish
zealots/rebels (White 35)
Theo 424 Early Christianity- Session 1-3: 1st Century Roman Judea, pt. 1-3
Rev. Jacquelyn E. Winston, Ph.D.
D.
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5.
Symbols on uniforms of Roman soldiers provoked Jews when they
marched through Jerusalem which Jews viewed as idolatrous (Frend 22).
6.
Emperor Caligula planned to force crisis with Jews by insisting on
erection of his statue in the Jerusalem Temple in 41 CE, but he was
assassinated before this happened (Frend 22).
7.
One of the seminal causes of Roman backlash during the Jewish revolt in
60s CE – Eleazar, the son of the high priest Ananias urged the priests to
refuse gifts from non-Jews, meaning the daily sacrifice on behalf of the
Roman emperor could no longer be offered (White 38).
Factors which splintered Jewish society in the Second Temple period:
Babylonian exile, followed by domination by competing world powers,
hellenization, syncretism, regionalism, Roman rule, and social stratification
(White 67).
1.
Religious Climate of Judea
a)
New priestly order in Temple beginning early 4th c. BCE to 70 CE
contributed to Jewish sectarianism (White 68)
b)
Tensions between Jews and Samaritans (claiming ancestry of
ancient Israelites but a separate ethnoreligious identity). Points of
disagreement included religious and national identity and
observances (marriage, Sabbath, holy days, purity rules, and social
order).
c)
Rise of apocalyptic thought was in part a response to Jewish
resistance against Hellenistic thought and culture and nostalgia
towards Persian influences c. 3rd c. BCE (White 69-70).
(1)
Jewish apocalyptic viewed the theocratic rule in Judea
(under the Davidic line) as a golden age.
(2)
Jewish apocalyptic combined:
(a)
Greek, Persian, and Egyptian astronomy/science
(b)
Jewish theology about unity and power of the
creator God of Israel
(c)
Near eastern and Hebrew creation mythology
(d)
Symbols of divine deliverance with Israel as a
chosen people (White 70).
(3)
Apocalypse – “to uncover or reveal.” A type of literature
that offers revelations about the past and future through
dreams and visions featuring heroes of Israel making future
Theo 424 Early Christianity- Session 1-3: 1st Century Roman Judea, pt. 1-3
Rev. Jacquelyn E. Winston, Ph.D.
Page 9
predictions using metaphoric language (White 70-71).
Often written in the name of another person
(pseudepigraphy).
E.
(4)
Apocalyptic - literature of oppressed in times of crisis that
combines hope and despair. Elements include sense of
expectation, dualism of good vs. evil, present evil age v. an
idealized future (White 73). Apocalyptic - teleological
outcome with eschatology or expectation toward end
times.
(5)
Apocalyptism – key feature in Essene and Jesus sects
(White 73). Sect – group in tension with rest of society
that feels society has taken wrong direction and that they
see the right way (White 73-74). Sect calls for religious
reorientation of present social order by returning to purity
or relief of the oppressed (White 74).
Sects, Religious and Political Parties in Formative Judaism:
1.
Four sects of Judaism (Pharisees, Sadducees, Essenes, and Zealots)
compared to the four main schools of thought in classical Greek
philosophy by Josephus (White 75).
2.
High Priests – claimed descent from Zadok, descendant of Eleazar, son of
Aaron (I Chron 6:3-8, 24:3)
a)
b)
c)
d)
3.
First Zadokite priests in formative Judaism were members of
Hasmonean family as well as claiming descent from Zadok.
Babylonian Zadokite high priests replaced Hasmonean priests
under Herod in 34 BCE.
Egyptian Zadokite priests later appointed through 6 CE.
High priests appointed from the aristocratic Jerusalem family of
Anna by Romans up to the Jewish revolt of the 60s because they
collaborated with Romans (White 76).
Sanhedrin – city council of Jerusalem (had judicial and legislative
authority, but not religious). Greek work (sunedria) meaning council.
a)
b)
c)
Arose during late Hasmonean period with five councils in the
country but only the Jerusalem council remained under Herod
(White 76).
Sanhedrin made up of aristocratic landholding Jews, no actual
number known (White 77).
Sanhedrin disappeared after 70 CE destruction of Jerusalem.
Theo 424 Early Christianity- Session 1-3: 1st Century Roman Judea, pt. 1-3
Rev. Jacquelyn E. Winston, Ph.D.
4.
Sadducees – possibly comes from Greek rendering of name Zaddokim
(descendants of high priest Zadok).
a)
b)
c)
5.
Could have been members of Zadokite family or may have gained
name from their support of the priestly reforms instituted by Ezra
(White 77). Term arises during Hasmonean period.
By late Hasmonean period, Sadducees seen as landholding
aristocracy linked to Sanhedrin and Hasmoneans, who
collaborated with Romans
Sadducees rejected certain theological and philosophical ideas
such as role of fate, belief in afterlife and resurrection of the dead,
and they accepted only the five books of the Torah, rejecting other
aspects of Jewish ritual and purity laws(White 78).
Pharisees – originated during reign of Hasmonean John Hyrcanus (134104 BCE).
a)
b)
c)
d)
e)
f)
Name comes from Hebrew term parash (“to separate”)
Significance of name uncertain, possibly emphasizing either their
sectarian origins, emphasis on purity, or their interpretation of
Torah (White 78).
Some scholars believe they may have originated from the Hasidim,
conservatives who protested against the Hasmoneans
By Herodian period, they focused on religious interpretation and
fellowship, not politics. Two main schools –those of rabbis Hillel
and Shammai.
Met in small groups that emphasized communal dining amd study
under a teacher.
Three key features of the theology of the Pharisees –
(1)
(2)
(3)
g)
6.
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Broader view of scripture (Law, Prophets, Writings) that
included belief in afterlife and resurrection (White 79).
Broader mode of interpretation that combined literal
reading of Torah with oral tradition
Broader view of ritual purity to make Torah livable and
purity a practical part of daily life (White 79).
Had popular approach to piety instead of the elitism of the
Sadducees and priests.
Essenes – mystical, ascetic, and prophetic school (believed to be at
Qumran near the Dead Sea, 13 miles from Jerusalem) (White 80)
a)
b)
Originated in protest against Hasmoneans c. 2nd c. BCE, reacting
against their control of the high priesthood.
Essenes at Qumran believed to have established as priestly
community to carry on Zadokite traditions (White 80).
Theo 424 Early Christianity- Session 1-3: 1st Century Roman Judea, pt. 1-3
Rev. Jacquelyn E. Winston, Ph.D.
c)
d)
e)
f)
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Possible alliance between Herod and the Essenes (White 81).
Roman control of high priesthood under Annas after 6 CE caused
crisis leading to their destruction by the Romans during the
Jewish revolt in 68 CE.
Dead Sea scrolls of the Essenes – contain Jewish scriptures,
pseudepigraphical writings (many apocalyptic), and interpretative
commentaries on biblical books (pesher) (White 82).
Membership in Essenes controlled by probationary stages of
initiation, had disciplinary code including purifications and
washings, ordering of congregational assemblies, and judicial
procedures (White 83).
7.
Other Jewish groups – majority were not part of any sect or group, such
as the Morning Dippers (Hermeobaptists) who practiced daily washing
rituals (White 83).
8.
Zealots – diverse makeup of political activists, those with religious and
apocalyptic convictions, and bandits (White 84).
Reading assignment: Jeffers 110-141; Course Reader 1-20 (Ferguson on Jewish Sects 514-532)
Roman Judea pt 3
IV. Jewish Sects
A. Pharisees
9.
Term applied to them by outsiders. Possibly meant to separate, but could
also mean interpret (Heb. Parush) (Ferguson 514; White 78-79). They
referred to their founders as sages (avot – plural for fathers).
10.
History of Pharisees according to Josephus – first referred to during reign
of John Hyrcanus (134-104 BCE), believed to have arisen from Hasidim
(pious ones) during the Maccabean revolt (160s BCE) (Ferguson 514;
White 78-79). They rejected Hyrcanus’s right to be both king and priest.
Their conflict with Hasmoneans resulted in martyrdom of 800 Pharisees
under Alexander Jannaeus (103-76 BCE).
11.
Pharisees principally seen as a table fellowship who kept laws of ritual
purity and a political group (Ferguson 515). Greatest influence on
common people.
12.
After 70 CE, Pharisees gave Jewish people center of religious life apart
from the temple.
13.
Pharisees’ teaching based on rabbinic traditions concerned with ritual
purity, proper preparation of foods, observance of agricultural laws, and
tithing (Ferguson 515). They were open to doctrinal developments such
Theo 424 Early Christianity- Session 1-3: 1st Century Roman Judea, pt. 1-3
Rev. Jacquelyn E. Winston, Ph.D.
Page 12
as resurrection of body, last judgment, and rewards and punishments in
the afterlife (midrash – exposition/sermon) (Ferguson 516)
14.
Jesus and the Pharisees:
a)
Parallel between Jesus & Pharisees – Hillel’s negative form of the
golden rule - “what is hateful to you, do not to your neighbor” (b.
Shabbath 30b) (Matt 22:36).
b)
Differences:
(1)
(2)
(3)
(4)
(5)
F.
Jesus’ association with sinners – involvement with sinners
while not partaking of their sins (Ferguson 517)
Pharisees – pious must avoid those who disobey the law,
fail to keep ceremonially clean, or don’t pay tithes.
Pharisees practiced moral separation on the basis of
violation of law, while Essenes practiced spatial separation.
Jesus rejected emphasis on ritual purity and the Pharisee’s
emphasis on the oral law as the basis of authority
(Ferguson 518)
Jesus’ basis for violating the law – human value more
important than rituals; messianic authority greater
determines law.
Views towards divorce – school of Hillel allowed divorce
for any cause; school of Shammai allowed it only for sexual
immorality or immodest behavior (Ferguson 518). Jesus
expanded Shammai’s view replacing Mosaic law with
divine purpose in the order of creation.
Sadducees
1.
Derivation of term from high priest Zadock or could be “just ones” from
word Tzdekah (Ferguson 519).
2.
Party included wealthy priests, but not all Sadducees were priests.
3.
Conservative religious attitudes and power politics. Controlled the
temple ritual. They accepted only written law of Moses and rejected oral
law. Prophets and writings were not seen as source of doctrine. Denied
resurrection, elaborate angelology and demonology.
4.
Open to Hellenistic cultural influences, but disagreement among scholars
about the degree of their hellenization. Collaborated with ruling power.
5.
After 70 CE, their influence on Jewish life ended.
Theo 424 Early Christianity- Session 1-3: 1st Century Roman Judea, pt. 1-3
Rev. Jacquelyn E. Winston, Ph.D.
G.
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Qumran Community – Dead Sea Scrolls (2nd c. BCE to 1st c. CE) (Essenes?)
1.
Slept in tents or in caves, some were farmers, but also had ritual washings,
pottery making and writing of manuscripts (Ferguson 521)
2.
History – the Hasidim supported the Hasmonean revolt but withdrew
from politics when Judas Maccabeus restored worship in Jerusalem
(Ferguson 522).
a)
3.
Sect probably founded when one of the Hasmoneans became high
priest whom they called “the wicked priest” (possibly Jonathan) c.
mid-2nd c. BCE. One of the branches of the Hasidim withdrew to
the wilderness of Judea.
b)
In next stage c. 134-104 BCE during reign of John Hyrcanus was
most prolific stage in wilderness.
c)
During reign of Herod, Qumran probably abandoned c. 31 BCE due
to an earthquake (Ferguson 522)
d)
From Archelaus to Jewish revolt (6-66 CE), rebuilding and
reoccupation of Qumran community, destroyed c. 68 CE by
Roman troops.
Origin of name Essene possibly Greek version of the Aramaic word for
pious ones (Hasidim in Hebrew) (Ferguson 523)
4.
Probationary period – three years – one year waiting period and two years
of probation before full membership in sect (reminiscent of 3 year
catechumenate in Christianity).
5.
Practices – spitting in assembly forbidden, ritual purification baths taken,
common meals, sharing of community of goods, and study of scriptures
(Ferguson 523).
6.
Ancient sources have some different views of Essenes – Philo said they
banned marriage, but Josephus said there were single as well as married
Essenes. Philo said Essenes rejected animal sacrifice, but Josephus said
they rejected Jerusalem sacrifices but not sacrifices per se.
7.
Priests affiliated with Qumran community included annual examination
of members’ spiritual progress and knowledge (Ferguson 524).
8.
Qumran – strong eschatological expectation, including the coming of the
Prophet and messiahs of Aaron and Israel (Ferguson 525).
9.
Qumran lived by solar calendar rather than lunar-solar calendar observed
by Jerusalem priests (364 days, 52 weeks, 12 months. Some believe John
the Baptist may have lived at Qumran (Ferguson 526).
Theo 424 Early Christianity- Session 1-3: 1st Century Roman Judea, pt. 1-3
Rev. Jacquelyn E. Winston, Ph.D.
H.
Therapeutae – healers, worshipers, or miracle workers. May have been related to
or imitating Essenes (Ferguson 530). Mentioned in Philo’s Contemplative Life
1.
I.
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Renounced private property, community had men and women who had
renounced family life, prayed at sunrise and sunset, studied scriptures and
gave allegorical interpretation to scripture.
Zealots – origin with Judas of Galilee c. 6 CE who led revolt against the Roman
census.
1.
Believed it was unlawful to pay taxes to Rome since only God was Lord.
2.
Term zealot was probably later, during Jewish revolt of 66 CE, but it also
may have been used as a non-technical term earlier in the century
(Ferguson 532)
3.
Branch of the Zealots – Sicarii (Acts 21:38) assassinated collaborators in
public during festivals.
4.
Zealots took Masada and participated in the mass suicide.
For Further Reading:
Ferguson, Everett. Backgrounds of Early Christianity, Third Edition. Grand Rapids, MI: Eerdmans Publishing,
2003.
Frend, W.H.C. The Early Church. Minneapolis: Augsburg Fortress Press, 1991.
Jeffers, James. The Greco-Roman World of the New Testament Era. Downers Grove, IL: Intervarsity
Press, 1999.
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