B. Capper

Abstract: "The New Covenant in Judaea at the Time of Jesus"

Brian J. Capper

This paper suggests that sociological assumptions associated with the terms 'sect' and sectarianism' hinder appreciation of certain vital social aspects of the work of the Essene 'House of the Community' (CD XIV) in the villages of rural Judaea. This passage indicates care for the wanderer who does not belong to the New Covenant, and adoption of minors who from outside the Essene communities who were bereft of support within local kinship stuctures. This ministry to those 'outside' the covenant is overlooked because of the sectarian perspectives and overemphasis on the doctrine of the two spirits in the social interpretation of Essenism. In fact, Josephus notes that the individual Essene could give alms and assistance to those outside the community without reference to his community superiors. How much more, this paper argues, would the local Essene communities have devised ways of helping the destitute through their organised, corporate structure. A statistical analysis argues that there were probably around 200 villages in rural Judaea (the Benjamin hills, the Jerusalem saddle, the Judah Hills, and the Shephelah), with an average population of the order of 500. There were enough celibate male Essenes in the area to provide each community house with a staff of between 10 and 15. Consideration of the probable income streams available to the local community houses (contributions from associated married Essene households, the income from celibates who worked in the local economy, and occasional gifts from patrons of the movement) in the light of comparative examples of the extent of destitution in agrarian societies show that the Essene Community Houses disposed over more than enough resources to relieve most destitution in rural Judaea in normal times. In conclusion, this paper argues that the most likely etymology of Bethany is 'House of the Poor', that there was located in Bethany (as in most of the villages of rural Judaea) an Essene 'House of the Community', the 'Poorhouse' which served Jerusalem itself), and that Jesus and his disciples probably availed themselves of its assistance, as could all pilgrims to Jerusalem and wanderers who drifted to the holy city.

(c) 2001
Reproduction beyond fair use only on permission of the author.