11. Ibid., p.246.
12. Fogazzaro, The Saint, p.242.
13. Schroeder, Pere Lagrange and Biblical Inspiration, p. 13, n.7.
14. Ibid., p. 15.
15. Letter, Allegro to Cross, 5 August 1956.
16. Murphy, Lagrange and Biblical Renewal, p.60.
17. Ibid.
18. Ibid., p.62.
19. Ibid., p.64.
20. Ibid.
21. Ibid., 61-2.
22. De Vaux to Golb, 26 March 1970.
23. Interview, Norman Golb, 1 November 1989.
24. BAR, July/August 1990, p.45.
25. BAR, January/February 1990, p. 10.
26. Jerusalem Post Magazine, 29 September 1989, p. 11.
7. The Inquisition Today
1. New Catholic Encyclopaedia, vol.xi, p.551.
2. Ibid.
3. Annuario pontificio, 1989, p. 1187.
4. Annuario pontificio, 1956, p.978.
5. Annuario pontificio, 1973, p. 1036.
6. Annuario pontificio, 1988, p. 1139.
7. New Catholic Encyclopaedia, vol.xi, p.551.
8. Benjamin Wambacq, ‘The Historical Truth of the Gospels’, The Tablet, 30 May 1964, p.619.
9. Ibid.
10. Hebblethwaite, Synod Extraordinary, p. 54. According to Pope John Paul II, ‘the Congregation for the Doctrine of the Faith has no other purpose than to preserve from all danger… the authenticity and integrity of… faith’; see Hebblethwaite, In the Vatican, p.90.
11. Annuario pontificio, 1969, pp.967, 1080.
12. Schillebeeckx argues that the ‘apostolic right’ — the rights of the local leaders of Church communities — ‘has priority over the Church order which has in fact grown up’. See Ministry: A Case for Change, p.37.
13. Kung, Infallible? An Enquiry, p. 196.
14. Ibid., p. 102.
15. Ibid., p.18.
16. Kung, ‘The Fallibility of Pope John Paul II’, Observer, 23 December 1979, p. 11.
17. Ibid.
18. Sunday Times, 2 December 1984, p. 13.
19. Ibid.
20. Observer, 27 May 1990, p.l.
21. Independent, 27 June 1990, p. 10.
22. The Times, 27 June 1990, p. 9.
8. The Dilemma for Christian Orthodoxy
1. The Community Rule, III, 7ff. (Vermes, p.64). (As Vermes’s translations of the Dead Sea Scroll texts are the easiest to obtain for the English speaking reader, page references to his work will be added.)
2. Acts, 2:44-6.
3. The Community Rule, I, llff. (Vermes, p.62).
4.Ibid., VI, 2-3 (Vermes, p.69).
5. Ibid., VI, 22-3 (Vermes, p.70).
6. Eisenman, in James the Just in the Habakkuk Pesher, p.32, n.16, draws important parallels between the ruling council of Qumran and that of the ‘early Church’ in Jerusalem, under James.
7. The Commentary on Psalm 37, HI, 11 (Vermes, p.291). See also Eisenman, Maccabees, Zadokites, Christians and Qumran, p. 108 (Ebion/ Ebionim), and pp.xiv, xvi, and 62-3.
8. The War Scroll, XIV, 7 (Vermes, p. 120).
9. The Community Rule, VIII, 21 (Vermes, p.73). See also Eisenman, Maccabees, Zadokites, Christians and Qumran, p.42, n.21; pp. 89-90; p. 109 for Tamimei-Derech.
10. The Community Rule, X, 21-2 (Vermes, p. 77).
11. The Community Rule, VIII, 7 (Vermes, p.72). See also Eisenman, Maccabees, Zadokites, Christians and Qumran, p.80.
12. The Community Rule, I, 1 (Vermes, p.61-2).
13. The Habakkuk Commentary, VIII, 2-3 (Vermes, p.287). See also Eisenman, James the Just in the Habakkuk Pesher, pp.37–40.
14. The Community Rule, I, 2-3 (Vermes, pp.61-2).
15. The Community Rule, VIII, 22ff. (Vermes, p.73). See also Eisenman, Maccabees, Zadokites, Christians and Qumran, p.xii.
16. The Community Rule, II, 19 (Vermes, p.63).
17. Driver, The Judaean Scrolls, pp.316-30; Talmon, The World of Qumranfrom Within, pp.147-85.
18. The Community Rule, VI, 4-6 (Vermes, p.69).
19. The Messianic Rule, II, 20-21 (Vermes, p. 102).
20. Danielou, The Dead Sea Scrolls and Primitive Christianity, p.27.
9. The Scrolls
1. Newsweek, 27 February 1989, p. 55.
2. The Community Rule, VII, 3 (Vermes, p.71; Vermes gives the words: ‘whoever has deliberately lied’; these words do not exist in the Hebrew original, which reads ‘if he has spoken unwittingly’).
3. Ibid, I, 16ff. (Vermes, p. 62).
4. Ibid., Ill, 6ff. (Vermes, pp.64).
5. Ibid., V, 9 (Vermes, p.67).
6. Ibid., IX, 23 (Vermes, p.75; translated by Vermes as ‘zealous for the Precept’, which tends to obscure this important phrase).
7. Ibid, VI, 16ff. (Vermes, p.71).
8. Ibid., VIII, 3ff. (Vermes, p.72). See also Eisenman, Maccabees, Zadokites, Christians and Qumran, p.42, n.21; for a detailed discussion, see James the Just in the Habakkuk Pesher, p. 8.
9. The Community Rule, IX, 11 (Vermes, p.74).
10. The War Scroll, VI, 7 (Vermes, p.III; Vermes calls this document ‘The War Rule’).
11. Ibid., XI, 7 (Vermes, p. 116; Vermes translates ‘Messiah’ as ‘Thine anointed’ which obscures the import of this passage). See also Eisenman, ‘Eschatological “Rain” Imagery in the War Scroll from Qumran and in the Letter of James’, pp. 180-82.
12. The Temple Scroll, LXVI, 10ff. (Vermes, p. 158). See also Eisenman’s appendix to James the Just in the Habakkuk Pesher, entitled ‘The “Three Nets of Belial” in the Zadokite Document and “balla/BELA” in the Temple Scroll’, pp. 87-94.
13. Eisenman, ibid., p.89.
14. Ibid., demonstrating the niece-marriage connection to Herodians.
15. Parts of eight copies of the ‘Damascus Document’ were found in Cave 4, parts of another in Cave 5 and one more in Cave 6.
16. Eisenman, appendix to James the Just in the Habakkuk Pesher, ‘The “Three Nets of Belial” in the Zadokite Document and “balla/bela” in the Temple Scroll’, pp.87-94.
17. The Damascus Document, VIII, 21-21b (Vermes, p.90). (All line numbers for this document are from the edition of C. Rabin.)
18. Ibid., XX, 15 (Vermes, p.90).
19. Ibid., MS ‘A’, VII, 18-20 (Vermes, p.89).
20. Ibid., VII, 21a (Vermes, p.88); XX, 1 (Vermes, p.90); XII, 23 (Vermes, p.97); XIII, 20 (Vermes, p.98); XIV, 19 (Vermes, p.99).
21. See Eisenman, Maccabees, Zadokites, Christians and Qumran, p. 68, n.120; p.69, n.122.
22. Ibid., p.42, n.19. In addition to the documents we have mentioned, reference to the ‘Liar’ or to those who reject the Law can be found in the Psalm 37 Commentary and other Qumran texts.
23. Ibid., p.xv.
24. Josephus, The Jewish Wars, VI, vi. See aso Driver, The Judaean Scrolls, pp. 211-14; Eisenman, James the Just in the Habakkuk Pesher, p.27.
10. Science in the Service of Faith
1. See, for example, Vermes, The Dead Sea Scrolls in English, pp.29, 31; de Vaux, Archaeology and the Dead Sea Scrolls, pp.116-17.
2. Driver, The Judaean Scrolls, p.211.
3. De Vaux, in New Testament Studies, vol.xiii (1966-7), p.91.
4. Ibid., p.93.
5. Ibid.
6. Eisenman, in Maccabees, Zadokites, Christians and Qumran, exposes de Vaux’s treatment of Driver; see p.47, n.47; p.56, n.92; p.57, n.93; p.72, n.129; p.83 (n.155).
7. North, ‘Qumran and its Archaeology’, p.434.
8. A British architect with previous experience of repairing earthquake-damaged buildings was in charge of the reconstruction of the Qumran ruins for the Jordanian government prior to the war of 1967. He stated that there was no evidence that the Qumran buildings were damaged by earthquake and gave, as his opinion, that the crack in the cistern was caused by the weight of water coupled with faulty construction or repair. See Steckoll, ‘Marginal Notes on the Qumran Excavations’, p.34.
9. Callaway, The History of the Qumran Community, p.45.
10. M
ilik, Ten Years of Discovery in the Wilderness of Judaea, p. 52.
11. De Vaux, ‘Fouilles au Khirbet Qumran’, p.233. This article appeared in 1954.
12. De Vaux, in New Testament Studies, vol.xiii (1966-7), p. 104.
13. De Vaux, ‘Les Manuscrits de Qumran et l’archeologie’, p. 100.
14. Cross, The Ancient Library of Qumran, p.47.
15. Roth, ‘Did Vespasian capture Qumran?’, p. 124.
16. De Vaux, L’archeologie et les manuscrits de la mer morte, p.32, n.1; Archaeology and the Dead Sea Scrolls, p.40, n.1. In addition, it is worth noting that in the absence of any complete publication of de Vaux’s excavation results certain doubts linger about all his coin discoveries. The Israeli coin expert Ya’acov Meshorer told Eisenman that neither he nor anyone else he knew had ever seen de Vaux’s coins. Eisenman, Maccabees, Zadokites, Christians and Qumran, p.93, n.173. See also p.94, n.175 for the so-called ‘10th Legion’ coin.
17. De Vaux, Archaeology and the Dead Sea Scrolls, p.67.
18. Ibid., pp.19, 22, 34, 37, 44-5. It is difficult to be precise about the exact numbers of coins found and their identification until the long-delayed publication of de Vaux’s final report on the excavation. The archaeological reports published in Revue biblique have, by de Vaux’s own admission, been incorrect with regard to the coin identification. See ibid, p. 19, n.3.
19. Ibid., p. 109.
20. Eisenman, op. cit., p.34.
21. Ibid., p.92 (n.168).
22. De Vaux, op. cit., p.43.
23. Driver, op. cit., p.396.
24. Ibid., p.394.
25. De Vaux, in New Testament Studies, vol.xiii (1966-7), p.99, n.l.
26. Danielou, The Dead Sea Scrolls and Primitive Christianity, pp.121—2.
27. De Vaux, Archaeology and the Dead Sea Scrolls, p. 28. See also Eisenman, op. cit., p.94, n.174.
28. Cross, op. cit., p.51.
29. Driver, op. cit., p.397.
30. Golb, ‘The Dead Sea Scrolls’, p. 182. In Science Times, 21 November 1989, p.C8, Golb said of Qumran, ‘There’s nothing to show it was anything but a fortress.’
31. Golb, ‘The Problem of Origin and Identification of the Dead Sea Scrolls’, p.5.
32. Cross, op. cit., pp.86-7.
33. Cross, ‘The Development of the Jewish Scripts’, in Wright, The Bible and the Ancient Near East, p. 135. See also Eisenman, op. cit., pp.28-31; p.82, n.155; p.84, n.156 and n.157; p.86, n.158 and n.159; p.87, n.l61;p.88, n.163.
34. Cross, ibid., p. 191, n.20.
35. Birnbaum, The Hebrew Scripts, p. 130. This was first pointed out by Eisenman, op. cit., p.85 (n.157).
36. Eisenman, op. cit., p.85 (n.157).
37. Davies, ‘How Not to do Archaeology: the Story of Qumran’, p. 206.
38. Eisenman, op. cit., p.29.
39. Ibid., p.30.
40. Eisenman to authors, 7 July 1990.
41. Roth, ‘The Zealots and Qumran: The Basic Issue’, p.84.
11. The Essenes
1. The main classical references to the Essenes are found in: Josephus, Life; The Jewish Wars, II, viii; Antiquities of the Jews, XVIII, i Philo Judaeus, Every Good Man is Free, XII-XIII; Hypothetica, 11 Pliny, Natural History, V, xv.
2. Josephus, The Jewish Wars, II, viii.
3. Josephus, Antiquities of the Jews, XV, x.
4. Josephus, The Jewish Wars, II, viii.
5. Josephus, Antiquities of the Jews, XV, x.
6. Ibid. This close relationship between the Essenes of Josephus’ description and King Herod the Great was explored in detail in Eisenman, ‘Confusions of Pharisees and Essenes in Josephus’, a paper delivered to the Society of Biblical Literature Conference in New York, 1981.
7. Josephus, The Jewish Wars, II, viii.
8. Quoted by Dupont-Sommer, The Essene Writings from Qumran, p. 13.
9. Ibid.
10. Cross, The Ancient Library of Qumran, pp.37-8.
11. The standard elaboration of the consensus hypothesis is in de Vaux, Archaeology and the Dead Sea Scrolls, pp.3-45.
12. Josephus, The Jewish Wars, II, viii.
13. Philo Judaeus, Every Good Man is Free, XII.
14. De Vaux, Archaeology and the Dead Sea Scrolls, pp. 12-14.
15. Josephus, Antiquities of the Jews, XV, x. See also on this, Eisenman, James the Just in the Habakkuk Pesher, p. 79.
16. Philo Judaeus, Every Good Man is Free, XII.
17. Cross, The Ancient Library of Qumran, p.51.
18. Philo Judaeus, Every Good Man is Free, XII.
19. Vermes, ‘The Etymology of “Essenes” ‘, p.439. See also Vermes, The Dead Sea Scrolls: Qumran in Perspective, p. 126.
20. Eisenman, Maccabees, Zadokites, Christians and Qumran, p. 6.
21. Ibid., p. 108 (Derech, ‘the Way’; ma’aseh, ‘works’/’acts’); p. 109 (Tamimei-Derech, ‘the Perfect of the Way’; Tom-Derech, ‘Perfection of the Way’). See also the discussion on p.41, n.17.
22. Ibid., p. 109.
23. Epiphanius of Constantia, Adversus octoginta haereses, I, i, Haeres xx (Migne, 41, col.273).
24. Eisenman, op. cit., p. 44, n.30.
25. Black, ‘The Dead Sea Scrolls and Christian Origins’, in Black, The Scrolls and Christianity, p. 99.
26. Eisenman, James the Just in the Habakkuk Pesher, p.99 (Nozrei ha-Brit).
27. Ibid., pp.vii-x.
28. The Habakkuk Commentary, XII, 7ff. (Vermes, p. 289).
12. The Acts of the Apostles
1. Eisenman, Maccabees, Zadokites, Christians and Qumran, pp. xiii, 4—6.
2. Josephus, Antiquities of the Jews, XVIII, i. See also ibid., p.59, n.99.
3. Eisenman, op. cit., pp. 10-11, 22-3. For arguments regarding the ‘Stephen’ episode being a reworking of an attack upon James as recorded in the Recognitions of Clement (I, 70), see p.76, n.144, and also James the Just in the Habakkuk Pesher, p.4, n.ll; p.39.
4. Eisenman, Maccabees, Zadotites, Christians and Qumran, p. 41, n.17.
5. Ibid., p.68, n.120; p.69, n.122. Eisenman sees both ‘Damascus’ references as generically parallel.
6. The Community Rule, VI, 14-23 (Vermes, p.70). The sense is not entirely clear: this novitiate period was at least two years with the third year being the first of full membership; or, the novitiate itself took three years with the fourth year being the first of full membership. See Vermes, The Dead Sea Scrolls in English, p. 7.
7. Eisenman, James the Just in the Habakkuk Pesher, pp. 30-32.
8. Eisenman points to the psychological attitude demonstrated in Paul’s first letter to the Corinthians where he, among other precepts, explains the necessity of ‘winning’:
So though I am not a slave of any man I have made myself the slave of everyone so as to win as many as I could. I made myself a Jew to the Jews, to win the Jews… To those who have no Law, I was free of the Law myself… to win those who have no Law… All the runners at the stadium are trying to win, but only one of them gets the prize. You must run in the same way, meaning to win. (1 Corinthians 9:19-27).
9. Eisenman, James the Just in the Habakkuk Pesher, pp. 30-32.
10. Ibid.; see also p.57, n.39 (where Eisenman reviews Paul’s ‘defamation of the Jerusalem leadership’ in his letters).
11. The Damascus Document, XV, 12-14 (Vermes, p.92).
12. Acts 23:23 states unequivocally that there were 200 soldiers, 200 auxiliaries and 70 cavalry as the escort.
13. Eisenman, James the Just in the Habakkuk Pesher, p. 3.
13. James ‘The Righteous’
1 While Acts never explicitly states that James is the ‘leader’ of the Jerusalem community, in Acts 15:13-21 and 21:18 he has a prominent role. The latter tellingly states that ‘Paul went… to visit James, and all the elders were present’. This puts the elders in a subordinate position to James. Paul, in his letter to the Galatians (2:9), states: ‘James, Cephas and John, these leaders, these pillars’. Later, this same letter (2:11-12) clearly shows that Cephas is subordinate to James (C
ephas = Peter). John is barely mentioned in Acts after the introduction of Paul. Later Church writers specifically call James the leader of the early ‘Christians’.
2. For example, James 2:10: ‘if a man keeps the whole of the Law, except for one small point at which he fails, he is still guilty of breaking it all’. See Eisenman, James the Just in the Habakkuk Pesher, p.2, n.6; p.21, n.l; p.25; p.58 (n.39).
3. In the Greek text it reads as here. Curiously, The Jerusalem Bible translated primarily by de Vaux and the members of the Ecole Biblique obscures the sense with the reading: ‘It was you who condemned the innocent and killed them…’
4. Recognitions of Clement, I, 70.
5. Ibid.
6. Eisenman, when discussing this incident, notes that six weeks later, when in Caesarea, Peter mentions that James was still limping as a result of his injury. As Eisenman says, ‘Details of this kind are startling in their intimacy and one should hesitate before simply dismissing them as artistic invention.’ See Eisenman, op. cit, p.4, n.ll.
7. Recognitions of Clement, I, 71.
8. Josephus, Antiquities of the Jews, XX, ix.
9. Eusebius, The History of the Church, 2, 1; 2, 23.
10. Ibid., 2, 1.
11. A number of the older monasteries in Spain have, since their foundation, systematically collected all available texts both orthodox and heretical. As these monasteries have never been plundered, their holdings remain intact. Unfortunately, access to their libraries is severely restricted.
12. Eusebius, op. cit., 2, 23.
13. Eisenman, op. cit., p.3.
14. Ibid.
15. Eusebius, op. cit., 2, 23.
16. Eisenman, op. cit., p. 10.
17. Eusebius, op. cit., 2, 23.
18. Ibid.
19. Ibid. See also Eisenman, op. cit., p.28, n.12; p.60, n.40 (referring to Origen, Contra celsum, 1.47; 2.13).
20. Herod Agrippa II.
21. Eisenman, op. cit., pp.63-5.
22. The Habakkuk Commentary, II, 2 (Vermes, p.284).
23. Ibid., II, 3-4 (Vermes, p.284).
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