Essene sectarianism as a Judaic alternative to Pharisaism and Sadduceanism

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dc.contributor.advisorCook, J.
dc.contributor.authorBotha, P. D. (Pieter Daniƫl)
dc.contributor.otherStellenbosch University. Faculty of Arts & Social Sciences. Dept. of Ancient Studies.en_ZA
dc.date.accessioned2012-08-27T11:35:28Z
dc.date.available2012-08-27T11:35:28Z
dc.date.issued2003-03
dc.descriptionThesis (MPhil)--Stellenbosch University, 2003.en_ZA
dc.description.abstractENGLISH ABSTRACT: Essenism is, according to the data being discussed in this thesis, closely associated with the Dead Sea Scrolls material and had alienated itself from Second Temple Judaism as manifested through both Pharisaism and Sadduceanism. The problem that presents itself is the fact that Essenism is sometimes seen, with Pharisaism and Sadduceanism, as one of the three major trends within Second Temple Judaism, albeit schismatic in origin and nature. With Sadduceanism deriving its authority from the Temple and written Torah, and with Pharisaism its authority from both the written Torah as well as the oral tradition of the Sages, this thesis attempts to determine the criteria to be applied to cults of the Second Temple period in order for them to be classified as being Judaic. This is done in order to be able to establish what, in their own minds, set the Essenes apart from the other two prominent groups. That their motivation for exclusiveness must have been very strong becomes clear through the fact that, in their writings, the Essenes did not see themselves as just another group within Judaism, but as the only true and legitimate group. The ultimate aims of this thesis therefore are, firstly to find out exactly what constituted mainstream Second Temple Judaism according to certain historical and religious factors as well as Judaic ha/achic interpretation. Secondly, the thesis attempts to ascertain if Essenism met the determined criteria to be regarded as part of mainstream Judaism, and if not, if it can be regarded as sectarian Judaism, or as a separate religion altogether. In view of all the abovementioned criteria discussed, the probable conclusion would be that the sectarians from Qumran never thought of themselves as anything other than Jews within the ha/achic tradition, even though it may have been a ha/acha that may in certain respects have radically deviated from that of their fellow Jews. They can therefore rightly be regarded as part of the Judaic tradition of the Second Temple period.en_ZA
dc.description.abstractAFRIKAANSE OPSOMMING: Essenisme is, volgens die data bespreek in hierdie tesis, nou geassosiĆ«er met die materiaal van die Dooie See Rolle, en die eksponente daarvan het hulself vervreem van Tweede Tempel JudaĆÆsme soos gemanifesteer deur beide FariseĆÆsme en SadduseĆÆsme. Die probleem wat homself voordoen, is dat Essenisme, saam met FariseĆÆsme en SadduseĆÆsme, somtyds gesien word as een van die drie hoofstrominge binne Tweede Tempel JudaĆÆsme, alhoewelskismaties van aard. Met SadduseĆÆsme wat sy outoriteit aan die Tempel en geskrewe Tora ontleen, en FariseĆÆsme sy gesag van beide die geskrewe Tora en die mondelinge tradisie van die Wyses, probeer hierdie tesis die kriteria bepaal wat toegepas kan word op kultusse van die Tweede Tempel tydperk, om sodoende as JudaĆÆsties geklassifiseer te kan word, al dan nie. Dit word gedoen om vas te stel wat, in hul eie oĆ«, die Esseners onderskei het van die ander twee prominente groepe. Uit hul geskrifte kan 'n mens aflei dat die Esseners se dryfveer vir eksklusiwiteit baie sterk moes gewees het, aangesien hulle hulself nie net as nog 'n verdere groep binne die JudaĆÆsme gesien het nie, maar in der waarheid as die enigste ware en legitieme groep. Die uiteindelike doel van hierdie tesis is dus eerstens, om vas te stel presies wat verstaan kan word as Tweede Tempel JudaĆÆsme, aan die hand van sekere historiese en religieuse faktore, asook ha/aehiese interpretasie. Tweedens, probeer dit vasstelof Essenisme aan die vasgestelde kriteria voldoen het om as deel van die hoofstroom JudaĆÆsme gesien te kan word, en indien nie, of dit gesien kan word as sektariese JudaĆÆsme, of as 'n heeltemal aparte godsdiens. In die lig van al die bogemelde bespreekte kriteria, sal die waarskynlike gevolgtrekking wees dat die sektelede van Qumran hulself nooit gesien het as enigiets anders as Jode binne die ha/aehiese tradisie nie, alhoewel dit 'n ha/aeha was wat in sekere opsigte radikaal verskil het van die van hul mede-Jode. Hulle kan gevolglik met reg gesien word as deel van die JudaĆÆstiese tradisie van die Tweede Tempel tydperk.af_ZA
dc.format.extent143 p.
dc.identifier.urihttp://hdl.handle.net/10019.1/53414
dc.language.isoen_ZAen_ZA
dc.publisherStellenbosch : Stellenbosch Universityen_ZA
dc.rights.holderStellenbosch Universityen_ZA
dc.subjectEssenesen_ZA
dc.subjectQumran communityen_ZA
dc.subjectPhariseesen_ZA
dc.subjectSadduceesen_ZA
dc.subjectTradition (Judaism)en_ZA
dc.subjectJewish law -- Interpretation and construction -- Historyen_ZA
dc.subjectJews -- History -- To 70 A.Den_ZA
dc.subjectSecond Temple Judaismen_ZA
dc.subjectDissertations -- Ancient Near Eastern Studiesen_ZA
dc.subjectTheses -- Ancient Near Eastern Studiesen_ZA
dc.titleEssene sectarianism as a Judaic alternative to Pharisaism and Sadduceanismen_ZA
dc.typeThesisen_ZA
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