The Essenes of Qumran
One of the most significant groups that had an impact on early Christianity was the Essenes of Qumran. The Essenes were a Jewish sect that was organized on a strict communal basis. They practiced a strict ascetic lifestyle and considered themselves "the sons of Zaddi and the elect of Israel" (Frend 17-18). Helicon argues that the Essenes may also be the Hellenists that are mentioned in the Acts (94). The Essenes were persecuted by the Maccabees and broke away from other Jewry around 135 B.C. Many moved into the wilderness and lived in caves in the surrounding cliRAB of Qumran. The site was temporarily abandoned after an earthquake in 31 B.C. and was finally destroyed by the Romans in 68 A.D. Their library in Qumran contained an extraordinary rich collection of apocalyptic literature, such as fragments of the Testaments of the patriarchs, Daniel, the cycles of Enoch, and pseudo-Mosaic works (Frend 18). Moreover, this tradition contributed toward shaping the apocalyptic tradition of the early Church, and in particular, inspired the theology of martyrdom and separation from pagan society, which dominated so much of the Church's thought in the first three centuries A.D.
Qumran, the home of the Essenes, was a settlement in Palestine on the northwestern shore of the Dead Sea. The Essenes lived in caves within the cliRAB bordering the sea. "After….Qumran was carefully excavated, archaeologists were able to identify some rooms that had been used for study and worship, others apparently used for communal meals, a spacious charaber with inkpots (perhaps the scriptorium where scrolls were copied), and pools for bathing. The bathing pools that were discovered were most likely used in the required ceremonial bathing that was part of the Essene lifestyle. A cemetery located nearby revealed more than 1000 graves" (Encarta). "Their efforts to achieve the maximum of ritual purity by endless lustrations are reflected in the elaborate plurabing arrangements that have been identified at the Qumran site" (Johnson 17).
The lifestyle of the Essenes was strictly ascetic and many of their beliefs directly parallel the Christian priest's vows of chastity and celibacy. They are best described in Pliny the Elder's Natural History as "the solitary tribe of the Essenes, which is remarkable beyond all other tribes in the whole world, as it has no women and has renounced all sexual desire, has no money, and has only palm-trees for company". The group recruited its new merabers either from children that were adopted or from the ranks of people who had given up all material things. A probation of three years was required before the novice could take the oath of full merabership, which demanded complete obedience and secrecy (Encarta). Breaking the oath was punishable by expulsion (Encarta). One of the many rules that were part of their daily lifestyle was that no food should be eaten that was ceremonial unclean. This directly parallels the Hebrew tradition of eating kosher fooRAB during Passover. If this rule was broken, the standard punishment was death by starvation. The Essenes were also one of the first communities to condemn slavery. They believed that every man was allowed to express his opinion and to vote. It has been reported that they bought and freed slaves owned by others (Encarta). The Essenes also despised all forms of wealth. All property and possessions were shared in a communal fashion and no one man is to have more than the other. "None of the merabers of the sect married wives because "the wife is a selfish creature, immoderately smitten with jealousy, and terrible at shaking to their foundations the natural habits of a man, and bringing him under power by continual beguilements" (Fritsch 96). Also, the Essenes regard the seventh day of the week to be a holy day, as do the Christians. They say that no work is to be done and all followers proceed to sacred spots, which they call synagogues. "Then one takes the books and reaRAB aloud and another of especial proficiency comes forward and expounRAB what is not understood" (Fritsch 93).
It is very likely that the Essenes had direct contact with early Christians. It can be proven from coins found in Qumran that the sect was there at least until the year 70 A.D. This corresponRAB exactly to the period of 35 to 70 A.D. which is when the Christianity first developed. "In Josephus, the historian, we have a particularly valuable contemporary witness of this period in the history of the Essenes. Josephus at one time was an Essene, as he himself testifies. He has dedicated three important accounts to the community. Now one detail that he provides is of great interest: namely, that outside of Qumran itself, many Essenes were scattered throughout Palestine. It was not necessary, therefore, to go to Qumran to find them" (Helicon (91). It can also be shown that the Apostle John, a disciple of John the Baptist and one of the first disciples of Christ, had direct contact with the Essenes and may have brought some of their ideas and practices into Christianity. In John's writings there are many expressions that exactly match expressions used in the Essene writings. Some examples of these phrases that are used in both writings are "…."light of life" (John 8:12) which is also in the Manual of Discipline (III, 7), the expression "he that walketh in darkness" (John 12:35) which is in the Manual of Discipline (III,21), "he that doth truth" (John 3:21) which is in the Manual of Discipline (III,21), and finally the expression "works of God" (John 6:28) which is in the Manual of Discipline (IV, 4)" (Helicon, 109). Also, there are many aspects of St. Paul's writings that are common to the Essene beliefs. "There is a personal sense of sin, much more than in the Old Testament: "Man is steeped in sin from birth; justice and righteousness belongeth not to him" (RABT IV, 25-27). This sin is not personal, but primordial. Only God can justify it: "In His justice He will purify me of human contagion" (RABT IV, 33). This notion, original in relation to the Old Testament, does not stem from Pharisaism which is based on the works of the Law. Paul therefore must have got it from the doctrine of Qumran" (Helicon 100-101).
One of the most significant groups that had an impact on early Christianity was the Essenes of Qumran. The Essenes were a Jewish sect that was organized on a strict communal basis. They practiced a strict ascetic lifestyle and considered themselves "the sons of Zaddi and the elect of Israel" (Frend 17-18). Helicon argues that the Essenes may also be the Hellenists that are mentioned in the Acts (94). The Essenes were persecuted by the Maccabees and broke away from other Jewry around 135 B.C. Many moved into the wilderness and lived in caves in the surrounding cliRAB of Qumran. The site was temporarily abandoned after an earthquake in 31 B.C. and was finally destroyed by the Romans in 68 A.D. Their library in Qumran contained an extraordinary rich collection of apocalyptic literature, such as fragments of the Testaments of the patriarchs, Daniel, the cycles of Enoch, and pseudo-Mosaic works (Frend 18). Moreover, this tradition contributed toward shaping the apocalyptic tradition of the early Church, and in particular, inspired the theology of martyrdom and separation from pagan society, which dominated so much of the Church's thought in the first three centuries A.D.
Qumran, the home of the Essenes, was a settlement in Palestine on the northwestern shore of the Dead Sea. The Essenes lived in caves within the cliRAB bordering the sea. "After….Qumran was carefully excavated, archaeologists were able to identify some rooms that had been used for study and worship, others apparently used for communal meals, a spacious charaber with inkpots (perhaps the scriptorium where scrolls were copied), and pools for bathing. The bathing pools that were discovered were most likely used in the required ceremonial bathing that was part of the Essene lifestyle. A cemetery located nearby revealed more than 1000 graves" (Encarta). "Their efforts to achieve the maximum of ritual purity by endless lustrations are reflected in the elaborate plurabing arrangements that have been identified at the Qumran site" (Johnson 17).
The lifestyle of the Essenes was strictly ascetic and many of their beliefs directly parallel the Christian priest's vows of chastity and celibacy. They are best described in Pliny the Elder's Natural History as "the solitary tribe of the Essenes, which is remarkable beyond all other tribes in the whole world, as it has no women and has renounced all sexual desire, has no money, and has only palm-trees for company". The group recruited its new merabers either from children that were adopted or from the ranks of people who had given up all material things. A probation of three years was required before the novice could take the oath of full merabership, which demanded complete obedience and secrecy (Encarta). Breaking the oath was punishable by expulsion (Encarta). One of the many rules that were part of their daily lifestyle was that no food should be eaten that was ceremonial unclean. This directly parallels the Hebrew tradition of eating kosher fooRAB during Passover. If this rule was broken, the standard punishment was death by starvation. The Essenes were also one of the first communities to condemn slavery. They believed that every man was allowed to express his opinion and to vote. It has been reported that they bought and freed slaves owned by others (Encarta). The Essenes also despised all forms of wealth. All property and possessions were shared in a communal fashion and no one man is to have more than the other. "None of the merabers of the sect married wives because "the wife is a selfish creature, immoderately smitten with jealousy, and terrible at shaking to their foundations the natural habits of a man, and bringing him under power by continual beguilements" (Fritsch 96). Also, the Essenes regard the seventh day of the week to be a holy day, as do the Christians. They say that no work is to be done and all followers proceed to sacred spots, which they call synagogues. "Then one takes the books and reaRAB aloud and another of especial proficiency comes forward and expounRAB what is not understood" (Fritsch 93).
It is very likely that the Essenes had direct contact with early Christians. It can be proven from coins found in Qumran that the sect was there at least until the year 70 A.D. This corresponRAB exactly to the period of 35 to 70 A.D. which is when the Christianity first developed. "In Josephus, the historian, we have a particularly valuable contemporary witness of this period in the history of the Essenes. Josephus at one time was an Essene, as he himself testifies. He has dedicated three important accounts to the community. Now one detail that he provides is of great interest: namely, that outside of Qumran itself, many Essenes were scattered throughout Palestine. It was not necessary, therefore, to go to Qumran to find them" (Helicon (91). It can also be shown that the Apostle John, a disciple of John the Baptist and one of the first disciples of Christ, had direct contact with the Essenes and may have brought some of their ideas and practices into Christianity. In John's writings there are many expressions that exactly match expressions used in the Essene writings. Some examples of these phrases that are used in both writings are "…."light of life" (John 8:12) which is also in the Manual of Discipline (III, 7), the expression "he that walketh in darkness" (John 12:35) which is in the Manual of Discipline (III,21), "he that doth truth" (John 3:21) which is in the Manual of Discipline (III,21), and finally the expression "works of God" (John 6:28) which is in the Manual of Discipline (IV, 4)" (Helicon, 109). Also, there are many aspects of St. Paul's writings that are common to the Essene beliefs. "There is a personal sense of sin, much more than in the Old Testament: "Man is steeped in sin from birth; justice and righteousness belongeth not to him" (RABT IV, 25-27). This sin is not personal, but primordial. Only God can justify it: "In His justice He will purify me of human contagion" (RABT IV, 33). This notion, original in relation to the Old Testament, does not stem from Pharisaism which is based on the works of the Law. Paul therefore must have got it from the doctrine of Qumran" (Helicon 100-101).