An Evolutionary Perspective on Temple, Synagogue, and Ekklēsia with Special Focus on Paul
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Anders Klostergaard Petersen
Abstract
In dire contrast to a long tradition for claiming an antagonistic relationship between the Temple, on the one side, and synagogue and ekklēsia, on the other, a new understanding has formed during the past two decades. Criticising the old view for endorsing a Protestant supersessionist stance over and against Judaism (and Roman Catholicism), advocates of the recent perspective argue for a harmonious, complementary, and positive connection between the Temple and synagogue and ekklēsia. The current view represents an advance with respect to the older perspective. Yet, it suffers from some patent omissions as regards crucial questions, which supporters of the understanding neither pose nor reflect upon. The topic is discussed at an individual level only regarding whether members of synagogues or Christ-adherent assemblies considered their membership to stand in opposition or competition to worship in the Temple. The question is never raised at the institutional or evolutionary level despite the fact that both levels of analysis are crucial not only to any in-depth examination of the topic but also to one borrowing influence from the behavioural and life sciences. I discuss the relationship between temple, synagogue and ekklēsia from a bio-cultural evolutionary perspective with a special focus on the transition from the urban type to the kosmos form of religion. When seen through this theoretical lens, one cannot claim a mutually harmonious and complementary relationship between the three. The evolvement of new institutions are adaptive responses to biotic and sociotic changes in the ecology testifying to the fact that the older institutions no longer sufficed to all segments of the population. The emergence of the synagogue and the ekklēsia are part of a grander transition from urban to kosmos types of religion responding to the appearance of empires covering vast areas and comprising a multiplicity of ethnicities. This change began on the Eurasian continent in specific cultures, including China, Greece, India, and Israel, from the seventh century and onwards.
Abstract
In dire contrast to a long tradition for claiming an antagonistic relationship between the Temple, on the one side, and synagogue and ekklēsia, on the other, a new understanding has formed during the past two decades. Criticising the old view for endorsing a Protestant supersessionist stance over and against Judaism (and Roman Catholicism), advocates of the recent perspective argue for a harmonious, complementary, and positive connection between the Temple and synagogue and ekklēsia. The current view represents an advance with respect to the older perspective. Yet, it suffers from some patent omissions as regards crucial questions, which supporters of the understanding neither pose nor reflect upon. The topic is discussed at an individual level only regarding whether members of synagogues or Christ-adherent assemblies considered their membership to stand in opposition or competition to worship in the Temple. The question is never raised at the institutional or evolutionary level despite the fact that both levels of analysis are crucial not only to any in-depth examination of the topic but also to one borrowing influence from the behavioural and life sciences. I discuss the relationship between temple, synagogue and ekklēsia from a bio-cultural evolutionary perspective with a special focus on the transition from the urban type to the kosmos form of religion. When seen through this theoretical lens, one cannot claim a mutually harmonious and complementary relationship between the three. The evolvement of new institutions are adaptive responses to biotic and sociotic changes in the ecology testifying to the fact that the older institutions no longer sufficed to all segments of the population. The emergence of the synagogue and the ekklēsia are part of a grander transition from urban to kosmos types of religion responding to the appearance of empires covering vast areas and comprising a multiplicity of ethnicities. This change began on the Eurasian continent in specific cultures, including China, Greece, India, and Israel, from the seventh century and onwards.
Chapters in this book
- Frontmatter I
- Preface: In memoriam Géza G. Xeravits (1971–2019) VII
- Contents IX
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Part 1: Old Testament and Early Judaism
- “From the Heavens, From the Earth” 1
- Different Texts and Different Interpretations of “Exile” 29
- Effaced and Naturalized Modes of Jewish Reading: The Judah and Tamar Story (Genesis 38), the Book of Jubilees, and Robert Alter 45
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Part 2: Qumran
- The Two Spirits and the Origin of Evil 63
- Reading Instruction as a Sectarian Composition 75
- Thoughts on the Way towards “Prolegomena” to an Introduction to the Writings of the Dead Sea Scrolls 93
- Levi, Levites and Worship in Qumran 107
- Children Confined in the House of Darkness 119
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Part 3: Deuterocanonica
- “Narrate omnia mirabilia eius” (Tob 12:20 Vg) 153
- The Rhetorical Function of Burying the Dead in the Book of Tobit 161
- Das Wortfeld „Sterben“ im 2. Makkabäerbuch 177
- The Topic of Intercession in Second Temple Judaism 189
- What’s in a Name? 207
- Des Menschen Wohltat und Gottes Wohlwollen 223
- “Better”–Proverbs in the Book of Ben Sira 241
- “When the Lord created his works from the beginning” (Sir 16:26a) 255
- “Pillars of Gold on Plinths of Silver. . .” (Sir 26:18) 265
- Ben Sira 36:18–37:15: the Art of Choosing 283
- The Enigma of the Judges in Ben Sira 46: 11–12 315
- Bethesda in Sirach 50 revised 335
- Is Wisdom in Baruch 3:9–4:4 Combined with Torah? 351
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Part 4: Cognate Literature
- Good and Bad Angels in the Vitae Prophetarum 371
- “All Is Vanity, Saith the Preacher” 389
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Part 5: Antique Synagogue
- An Evolutionary Perspective on Temple, Synagogue, and Ekklēsia with Special Focus on Paul 401
- Bibliography of Géza G. Xeravits 433
- List of Contributors 441
- Index of Modern Authors 443
- Index of Sources 451
- Index of Subjects 477
Chapters in this book
- Frontmatter I
- Preface: In memoriam Géza G. Xeravits (1971–2019) VII
- Contents IX
-
Part 1: Old Testament and Early Judaism
- “From the Heavens, From the Earth” 1
- Different Texts and Different Interpretations of “Exile” 29
- Effaced and Naturalized Modes of Jewish Reading: The Judah and Tamar Story (Genesis 38), the Book of Jubilees, and Robert Alter 45
-
Part 2: Qumran
- The Two Spirits and the Origin of Evil 63
- Reading Instruction as a Sectarian Composition 75
- Thoughts on the Way towards “Prolegomena” to an Introduction to the Writings of the Dead Sea Scrolls 93
- Levi, Levites and Worship in Qumran 107
- Children Confined in the House of Darkness 119
-
Part 3: Deuterocanonica
- “Narrate omnia mirabilia eius” (Tob 12:20 Vg) 153
- The Rhetorical Function of Burying the Dead in the Book of Tobit 161
- Das Wortfeld „Sterben“ im 2. Makkabäerbuch 177
- The Topic of Intercession in Second Temple Judaism 189
- What’s in a Name? 207
- Des Menschen Wohltat und Gottes Wohlwollen 223
- “Better”–Proverbs in the Book of Ben Sira 241
- “When the Lord created his works from the beginning” (Sir 16:26a) 255
- “Pillars of Gold on Plinths of Silver. . .” (Sir 26:18) 265
- Ben Sira 36:18–37:15: the Art of Choosing 283
- The Enigma of the Judges in Ben Sira 46: 11–12 315
- Bethesda in Sirach 50 revised 335
- Is Wisdom in Baruch 3:9–4:4 Combined with Torah? 351
-
Part 4: Cognate Literature
- Good and Bad Angels in the Vitae Prophetarum 371
- “All Is Vanity, Saith the Preacher” 389
-
Part 5: Antique Synagogue
- An Evolutionary Perspective on Temple, Synagogue, and Ekklēsia with Special Focus on Paul 401
- Bibliography of Géza G. Xeravits 433
- List of Contributors 441
- Index of Modern Authors 443
- Index of Sources 451
- Index of Subjects 477
