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Josephus and the Theologies of Ancient Judaism
Though considered one of the most important informants about Judaism in the first century CE, the Jewish historian Flavius Josephus's testimony is often overlooked or downplayed. Jonathan Klawans's Josephus and the Theologies of Ancient Judaism reexamines Josephus's descriptions of sectarian disagreements concerning determinism and free will, the afterlife, and scriptural authority. In each case, Josephus's testimony is analyzed in light of his works' general concerns as well as relevant biblical, rabbinic, and Dead Sea texts.
Many scholars today argue that ancient Jewish sectarian disputes revolved primarily or even exclusively around matters of ritual law, such as calendar, cultic practices, or priestly succession. Josephus, however, indicates that the Pharisees, Sadducees, and Essenes disagreed about matters of theology, such as afterlife and determinism. Similarly, many scholars today argue that ancient Judaism was thrust into a theological crisis in the wake of the destruction of the second temple in 70 CE, yet Josephus's works indicate that Jews were readily able to make sense of the catastrophe in light of biblical precedents and contemporary beliefs.
Without denying the importance of Jewish law-and recognizing Josephus's embellishments and exaggerations- Josephus and the Theologies of Ancient Judaism calls for a renewed focus on Josephus's testimony, and models an approach to ancient Judaism that gives theological questions a deserved place alongside matters of legal concern. Ancient Jewish theology was indeed significant, diverse, and sufficiently robust to respond to the crisis of its day.
Many scholars today argue that ancient Jewish sectarian disputes revolved primarily or even exclusively around matters of ritual law, such as calendar, cultic practices, or priestly succession. Josephus, however, indicates that the Pharisees, Sadducees, and Essenes disagreed about matters of theology, such as afterlife and determinism. Similarly, many scholars today argue that ancient Judaism was thrust into a theological crisis in the wake of the destruction of the second temple in 70 CE, yet Josephus's works indicate that Jews were readily able to make sense of the catastrophe in light of biblical precedents and contemporary beliefs.
Without denying the importance of Jewish law-and recognizing Josephus's embellishments and exaggerations- Josephus and the Theologies of Ancient Judaism calls for a renewed focus on Josephus's testimony, and models an approach to ancient Judaism that gives theological questions a deserved place alongside matters of legal concern. Ancient Jewish theology was indeed significant, diverse, and sufficiently robust to respond to the crisis of its day.
- GenresJudaism
400 pages, Paperback
First published October 12, 2012
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Displaying 1 - 2 of 2 reviews
October 29, 2017
This book is a commentary on parts of Josephus's work, focusing on particular on Josephus's treatment of theological differences between the major Second Temple sects. Josephus wrote that Sadducees didn't believe in a heaven-like afterlife and tended to reject nonscriptural traditions, while Pharisees and Essenes disagreed.
In addition to explaining Josephus's work, Klawans makes two major points. First, he argues that Josephus accurately described the positions of these groups; the Sadducees (as described by Josephus) seems similar to the work of Ben Sira, the Pharisees seem similar to the work of the later rabbis, the Essenes seem similar to the Dead Sea sect- indicating that each group seemed to reflect a significant body of opinion, even if there was not 100 percent overlap between the groups discussed by Klawans. Second, Klawans rejects the idea that the destruction of the Second Temple created an intellectual crisis in Judaism: the destruction could be explained as easily as the destruction of the First Temple (i.e. as an example of misfortune created by sin) and there is no evidence that the non-Pharisee sects had any more difficulty explaining the destruction than did anyone else.
In addition to explaining Josephus's work, Klawans makes two major points. First, he argues that Josephus accurately described the positions of these groups; the Sadducees (as described by Josephus) seems similar to the work of Ben Sira, the Pharisees seem similar to the work of the later rabbis, the Essenes seem similar to the Dead Sea sect- indicating that each group seemed to reflect a significant body of opinion, even if there was not 100 percent overlap between the groups discussed by Klawans. Second, Klawans rejects the idea that the destruction of the Second Temple created an intellectual crisis in Judaism: the destruction could be explained as easily as the destruction of the First Temple (i.e. as an example of misfortune created by sin) and there is no evidence that the non-Pharisee sects had any more difficulty explaining the destruction than did anyone else.
October 11, 2020
Need to read more Jewish history. This was deep.
Displaying 1 - 2 of 2 reviews