John and Qumran: Discovery and Interpretation over Sixty Years

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arnoldo
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John and Qumran: Discovery and Interpretation over Sixty Years

Post by arnoldo » Wed Mar 13, 2019 6:26 pm

John_and_Qumran_Discovery_and_Interpret.pdf
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Paul Anderson explores the importance of the Qumran Discovery.
Since the discovery of the dead Sea Scrolls, and under the influence of scrolls research, several new movements in Johannine studies have developed. first, given the light/darkness dualism of the community rule, the War Scroll, and other Qumran writings, Johannine dualism is seen to be perfectly at home within Palestinian Judaism. as a result, the Jewishness of John has been recognized, even to the extent that c. K. barrett has come to view John as the most Jewish of all the Gospels. Second, rather than seeing John’s agency schema as Gnostic, scholars have come to see it as closer to the shaliach motif within the mosaic Prophet agency typology rooted in deut 18:15–22. Third, the social function of religious practice and identity has come under new focus, suggesting something of the history of the Johannine dialectical situation. as features of sectarian faith and practice have been illumined by indings at Qumran, greater light has been shed on the emerging Jesus movement, especially in its individuation from Judaism. fourth, the Jewishness of John’s logos christology has gained respect over against hellenistic associations, implying connections with Gen rather than necessitating Gnostic cosmological speculation. Fifth, a growing awareness of the rich diversity of Jewish and christian messianic expectations, as well as unity and diversity within emerging christologies of the new testament, has forced scholars to appreciate the dialectical character of early christological developments rather than pitting one construct against another in needless dichotomies. While not all of these changes in perspective were afected equally by the Qumran discoveries, it must be said that Qumran has played a significant role in these developments.

Indirectly he seems to be arguing that Judaism in the first century was more varied than previously thought before the Qumran Discovery. Possibly to the extent a sect could branch from it to eventually form Christianity perhaps?

perseusomega9
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Re: John and Qumran: Discovery and Interpretation over Sixty Years

Post by perseusomega9 » Thu Mar 14, 2019 6:41 am

I'm also seeing a hang-up on 'gnosticism', at least as understood as a second-century platonic innovation. Trying to deny the gnosticism in early christian documents because of some sort of alleged anachronism/hellenization misses the forest for the trees. Gnosticism as seen in the 2nd century definitely has 1st century (and perhaps earlier) jewish antecedents. So yes, people really need to quit defining 1st century judaism as later developed rabbinic judaism.

Charles Wilson
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Re: John and Qumran: Discovery and Interpretation over Sixty Years

Post by Charles Wilson » Thu Mar 14, 2019 8:08 am

perseusomega9 wrote:
Thu Mar 14, 2019 6:41 am
...people really need to quit defining 1st century judaism as later developed rabbinic judaism.
Let those who have an ear, hear.

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arnoldo
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Re: John and Qumran: Discovery and Interpretation over Sixty Years

Post by arnoldo » Thu Mar 14, 2019 10:46 am

Charles Wilson wrote:
Thu Mar 14, 2019 8:08 am
perseusomega9 wrote:
Thu Mar 14, 2019 6:41 am
...people really need to quit defining 1st century judaism as later developed rabbinic judaism.
Let those who have an ear, hear.
That's the point, allegedly 1st century judaism was diverse.

Charles Wilson
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Re: John and Qumran: Discovery and Interpretation over Sixty Years

Post by Charles Wilson » Thu Mar 14, 2019 12:08 pm

Arnoldo --
I'm not disagreeing with you. The century starts out with the death of Herod, so to speak, with the Hellenized Jerusalem becoming more Romanized as the years go by. There are Priestly settlements in Galilee and the countryside votes with their feet for the Temple Apparatus. See Josephus (and Acts) for the description of Lydda and surrounds when you should march to Jerusalem for the Feast. They all go.

After the fall of the Temple, Zakkai is a survivor who rewrites what it means for Holy Judaism.

FWIW, I see the beginning of Rabbinic Judaism in Acts 5: 38 - 39 (RSV):

[38] So in the present case I tell you, keep away from these men and let them alone; for if this plan or this undertaking is of men, it will fail;
[39] but if it is of God, you will not be able to overthrow them. You might even be found opposing God!"

This is not a presentation of Signs, of boils or leprosy, or a Wave of Destruction. It is Reason: *IF* this happens then that. If the other happens then something else...". The surrounding chapters in Acts are telling of Cestius and the events of the Destruction of the Temple and the actions of the Legions, especially the 12th.

Messianic Judaism is destroyed. Vespasian allowed Zakkai and a few others to produce a school at Yavneh and Zakkai will change what will be acceptable. It will not be Hasmonean Display. It will be based on reason which will not be such a threat to Caesar. After all, Caesar authorized it.

Best,

CW

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