Jesus and the Essenes

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interesting historical piece, but are there no serious efforts to compare Jesus his language and claims with those of the Essenes sect now that we have so much of documents from the sect in the Dead Sea Scrolls? Coughenour, Robert A. "The Wisdom Stance of Enoch's Redactor". Brill: 52. {{ cite journal}}: Cite journal requires |journal= ( help)Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period The Teacher of Righteousness (in Hebrew: מורה הצדק Moreh ha-Tzedek) is a figure found in some of the Dead Sea Scrolls at Qumran, most prominently in the Damascus Document. [1] This document speaks briefly of the origins of the sect, probably Essenes, 390 years after the reign of Nebuchadnezzar (d. 562 BC) and after 20 years of looking blindly for the way. "God... raised for them a Teacher of Righteousness to guide them in the way of His heart". [2] Bultmann, Rudolf (1987). "Significance of the Historical Jesus for the Theology of Paul". Faith and understanding. Minneapolis: Augsburg Fortress. ISBN 0-8006-3202-8. Through what has been revealed in these long-buried Essene codices bequeathed to us by the almost-forgotten keepers of a covenant with God, we begin to place the life and times of the one destined to be called the Christ, in their proper historical context.

Lawrence Schiffman has argued that the Qumran community may be called Sadducean, and not Essene, since their legal positions retain a link with Sadducean tradition. [68] Connection to other religious traditions [ edit ] Christianity [ edit ] John the Baptist was possibly an Essene. [69] The once entrenched idea that early Christian heresies emerged in opposition to some ancient, permanent orthodoxy, is utterly misleading. There were in fact many different competing 'Christianities' in the first few centuries AD. Robert Eisenman's The New Testament Code: The Cup of the Lord, the Damascus Covenant, and the Blood of Christ". Tools and services JPost Premium Ulpan Online JPost Newsletter Our Magazines Learn Hebrew RSS feed JPost.com Archive Digital Library Lists of Jewish holidays LawPagans and Christians alike were suspicious of the Manichees’ secretive ascetic lifestyle; the pagan emperor Diocletian issued an edict against them at the end of the third century, and even after Constantine had declared that pagans and Christians should be allowed to worship whatever gods they liked, the Manichees continued to be singled out, banned and persecuted. The Essenes represent an historical enigma within Early Judaism. They are variously imagined as a small, marginal community, an idiosyncratic group that disappeared itself into oblivion, a thriving multi-regional network of village communities, and/or as a militant sect of apocalyptic pacifists ready to participate in great eschatological acts of violence. The Gospels never mention the Essenes. The Rabbis seem to have forgotten all about them. Is that because the Essenes were so ideologically and sociologically different from Jesus and the Pharisees that they moved in completely different orbits? Or is it because the Essenes represented an integral component of Second Temple Judaism that both early Christians and the Rabbis sought to marginalize by omission? Schonfield, Hugh J. (1984). The Essene Odyssey: The Mystery of the True Teacher and the Essene Impact on the Shaping of Human Destiny. Tisbury: Element Books. ISBN 0-906540-49-6. OCLC 12223220. Abraham Harkavy and others identify the Magharians with the Essenes, and their author referred to as the "Alexandrinian" with Philo (whose affinity for the Essenes is well-known), based on the following evidence: [96] [97]

To the orthodox Christian community, it may be an understatement to say that Szekely’s books are controversial. 3. To the mystics and esotericists among us, his book has revealed a new way of viewing the early life of Jesus as a member of the Essenes, as were his parents Mary and Joseph, and his experiences with this community that influenced and molded his ministry. Schiffman, Lawrence H. (1991). From text to tradition: a history of Second Temple and Rabbinic Judaism. New York City: Ktav Pub. House. pp.113–116. ISBN 0-88125-372-3. OCLC 23733614. Somewhat along these lines is the proposal that Hyrcanus II was the Teacher of Righteousness. This was proposed in 2013 by Gregory Doudna. [10] [11] Hyrcanus was the high priest of the Temple from 76 to 67 BCE and from 63 to 40 BCE. According to Doudna, Hyrcanus II’s sectarian orientation is now generally understood to have been Sadducee. Vaclavik, Charles P. (1986). The vegetarianism of Jesus Christ. Three Rivers, California: Kaweah Publishing Company. ISBN 0-945146-00-0. OCLC 26054343. The Haran Gawaita uses the name Nasoraeans for the Mandaeans arriving from Jerusalem meaning guardians or possessors of secret rites and knowledge. [76] Scholars such as Kurt Rudolph, Rudolf Macúch, Mark Lidzbarski and Ethel S. Drower connect the Mandaeans with the Nasaraeans described by Epiphanius, a group within the Essenes according to Joseph Lightfoot. [77] [78] :xiv [79] [80] [81] [82] [28] Epiphanius says (29:6) that they existed before Jesus. That is questioned by some, but others accept the pre-Christian origin of the Nasaraeans. [78] :xiv [83]Boccaccini, Gabriele (1998). Beyond the Essene hypothesis: the parting of the ways between Qumran and Enochic Judaism. Grand Rapids, Michigan: William B. Eerdmans Publishing Company. p. 47. ISBN 0-8028-4360-3. OCLC 37837643. I have read a few books regarding ancient philosophy, theology, Egyptian History/Mythology, Hebrew scriptures, etc. I find in my research information on the Jesus question mysterious. The article above has inspired me to dig even deeper in my quest for answers and truth. A lie and misinformation can only exist when the truth is not present. a b "The Essenes and the origins of Christianity". The Jerusalem Post | Jpost.com . Retrieved 12 April 2022. Goranson, Stephen (1999). "Others and Intra-Jewish Polemic as Reflected in Qumran Texts". In Peter W. Flint; James C. VanderKam (eds.). The Dead Sea Scrolls after Fifty Years: A Comprehensive Assessment. Vol.2. Leiden: Brill Publishers. pp.534–551. ISBN 90-04-11061-5. OCLC 230716707.