Item description for Sectarianism in Qumran: A Cross-Cultural Perspective (Religion and Society 45) (Religion and Society) by Eyal Regev...
Sectarianism in Qumran: A Cross-Cultural Perspective explores the sectarian characteristics of the system of beliefs and laws of the two major Qumran sects of the Dead Sea Scrolls, the yahad and the Damascus Covenant, using theories of sectarianism and related topics in sociology, anthropology and the study of religion. It discusses Qumranic moral and purity boundaries, cultic rituals, wealth, gender, atonement, revelation mysticism, structure and organization and compares them with those of seven sects of the same (introversionist) type: the early Anabaptists, Mennonites, Hutterites and Amish, Puritans, Quakers and Shakers. The sociological and historical relationship between the Qumran sects and the related movements of 1 Enoch, Jubilees and the Essenes are analyzed in detail, in order to understand the socio-religious background of sectarianism in Qumran and its subsequent variations. Throughout the chapters, differences between the yahad, the Damascus Covenant and the Essenes are observed in relation to social boundaries, social structure, gender relations, revelation and inclination towards mysticism. Points of resemblance and difference are traced between the Qumran sects and the early-modern Christian ones, and several different patterns of sectarian ideology and behaviour are noticed among all these sects.
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Est. Packaging Dimensions: Length: 9.1" Width: 6.3" Height: 1.1" Weight: 1.65 lbs.
Release Date Apr 1, 2007
Publisher Walter de Gruyter
ISBN 3110193329 ISBN13 9783110193329
Availability 62 units. Availability accurate as of Oct 24, 2016 03:23.
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Reviews - What do customers think about Sectarianism in Qumran: A Cross-Cultural Perspective (Religion and Society 45) (Religion and Society)?
Essenes after Qumran ? Dec 18, 2007
This book offers a detailed sociological analysis of the sect that lived at Qumran. It can serve as a useful corrective to proposals that seek to move sectarians out of Qumran. Among many other things, it compares the Qumran sect with the much later Shakers. And indeed these are similar in a number of respects and not in others. How such a comparison will be regarded by historians is a question for discussion. Chapter 7, "The Essenes: An Outgrowth of the Qumran Movement?" proposes that "Essenes were a later development of the Qumran movement" (page 264). "I regard the Essenes as a later development not only due to [the] fact that the scrolls are more ancient than descriptions of the Essenes, but because the Essenes appear to be a more complex social phenomenon in comparison to either Qumran branch" (p. 264). He even mentions "a process of evolution over several generations" (p. 264). Wait. What are the dates of the Qumran manuscripts and of the sect at Qumran? Josephus wrote (Antiquities 13, 171-2) that Essenes existed circa 146 BCE--was he mistaken? Josephus places Judah the Essene circa 104 BCE---was he mistaken? Menachem the Essene as contemporary with Herod's youth--was he mistaken? Pliny wrote that Essenes had been at their place near the Dead Sea for a long time--and his source, M. Agrippa, was circa 15 BCE--was Pliny mistaken? Philo writes of Essenes lasting a long time--was Philo mistaken? Or is Chapter 7 of this book mistaken? (to be continued)