Brian Capper

This is a manuscript version of Brian J. Capper, The Judaean Cultural Context of Community of Goods in the Early Jesus Movement Part VI Extended Entrance Procedures

Qumran Chronicle , 2022

This paper firsts consider the objections which have been raised against the long-standing view t... more This paper firsts consider the objections which have been raised against the long-standing view that the Community Rule document from Qumran (1QS) legislates for a complete communalising of property amongst full members. It is argued that these objections are without foundation, since all the texts concerned can be read comfortably within the social context of real situations faced by probationers and full members of the 'Yachadh'. The paper then then proceeds to show that the complexity of the regulations of 1QS VI.13–23 governing the extended process of entry into the Council of the Community (Yachadh), especially the probationer’s handing of his property into the community’s administration in the last year of the entry procedure while still retaining title to his property at 1QS VI.20, yields very strong arguments supporting, when compared with other cases of the probationer’s loss of the right to administer his own property in the final stage of probationary membership in various fully property-sharing communities through history, the view that 1QS legislates for the complete sharing of property amongst full members.

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Capper The Judaean Cultural Context of Community of Goods in the Early Jesus Movement Part V

Qumran Chronicle, 2019

Part V of this study of the Judaean Cultural Context of Community of Goods in the early Jesus Mov... more Part V of this study of the Judaean Cultural Context of Community of Goods in the early Jesus Movement: 1) to depict in greater depth the innovative, securing economic structures which Essenism had created in the region, demonstrating specifically: 2) that these coopera- tive economic structures secured the lives of children in the region who lacked support in local kinship structures; 3) that poor children who lacked support in local kinship structures received, instead, economic and social security through membership in new fictive kinship struc- tures; 4) that these voluntarily created fictive kinship structures offered educational opportunities to girls and boys, and to young men and young women, the education thus bestowed constituting part of the method of securing the lives of previously unattached children and youth by offer- ing them economically realistic occupational training and education on which to found secure future livelihoods; 5) that indigent elderly, both women and men, also otherwise unsupported in local kinship structures, received economic security through incorporation into the fictive kin- ship groups of the local community houses, within which they received effective charitable care; 6) that these elderly men and women gave gen- erously, in return, of their wisdom, skill, time and effort in the educa- tion of children and youth taken in by the community houses, thereby training up a reciprocally grateful new core membership; and finally 7) that through the fictive kinship alliance created between the support- ed elderly, children and youth, a ‘reciprocity of the generations’ was founded and perpetuated through which rescued, able-bodied members of the community houses, having themselves attained economically se- cure adult lives through the largesse enabled by the cooperative eco- nomic and social structures of the community house, in turn expended economic resources, time and affection to caring for the elderly, espe- cially when these, in the latter stages of their lives, became infirm and fully dependent upon the mutually covenanted fictive kinship city, town and town and village groups.

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This is a manuscript version of Brian J. Capper, 'Men of Perfect Holiness: Essene Religious Virtuosity in Jerusalem and the Crowd Converted at Pentecost (Acts 2)', in When the Sun Rises Over the Earth, They Shall

Qumran Chronicle, 2021

Claus-Hunno Hunzinger made an early study of the development of the Rule of the Community, commen... more Claus-Hunno Hunzinger made an early study of the development of the Rule of the Community, commenting on the role of the group of exceptional holiness of 1QS VIII within the yachadh. I am pleased to contribute to his memorial volume this study of the gathering for celebration of the Essene Covenant renewal festival at Pentecost of the Jerusalem settlement of the intensely communal Essene religious virtuosi, Jesus' establishment of his founding group of Twelve and others amongst their number, and the conversion of many from this influential Jerusalem community to Jesus' post-Easter community of disciples on the occasion of Peter's Pentecost sermon (Acts 2).

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This is a manuscript version of Brian J. Capper, 'Men of Perfect Holiness: Essene Religious Virtuosity in Jerusalem and the Crowd Converted at Pentecost (Acts 2)', in When the Sun Rises Over the Earth, They Shall

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Bethany

Encyclopedia of the Bible and its Reception 3, 2003

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Paul's Dispute with Philippi : Understanding Paul's Argument in Phil 1-2 from his Thanks in 4. 10-20

L'A. reprend la these de P. Sampley sur l'existence d'un contrat entre Paul et les Ph... more L'A. reprend la these de P. Sampley sur l'existence d'un contrat entre Paul et les Philippiens, mais en montrant deux autres interpretations possibles: un contrat dans un sens metaphorique, d'une part, un contrat signifiant la relation ferme et obligeante entre Paul et la communaute, d'autre part. Cette deuxieme interpretation est developpee. Sont etudies: l'autorite de Paul, l'argumentation dans Philippiens 1-2, les remerciements de 4,10-20

To keep silent, ask husbands at home, and not to have authority over men. Part II (I Corinthians 14:33-36 and I Timothy 2:11-12) : The transition from gathering in private to meeting in public space in second generation christianity and the exclusion of women from leadership of the public assembly

To keep silent, ask husbands at home, and not to have authority over men. Part I (I Corinthians 14:33-36 and I Timothy 2:11-12) : The transition from gathering in private to meeting in public space in second generation christianity and the exclusion of women from leadership of the public assembly

Wealth

Jesus, 2003

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Panta koina : a study of earliest Christian community of goods in its Hellenistic and Jewish contexts

Capper, B. J. (2019) The Judaean cultural context of community of goods in the early Jesus movement part IV the Jesus movement and holy community of life and property amongst the poor of Judaea. Qumran

The Judaean cultural context of community of goods in the early Jesus movement part IV the Jesus ... more

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Bethphage

Encyclopedia of the Bible Online

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The New Covenant in Southern Palestine at the Arrest of Jesus

The Dead Sea Scrolls as Background to Postbiblical Judaism and Early Christianity, 2003

Social approaches to the Dead Sea Scrolls have not utilised comparative socio-economic knowledge ... more

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Article. 'With the oldest monks...' Light from the Essene history on the career of the beloved disciple?

Journal of Theological Studies, 1998

Ich war bei den ältesten Mönchen, den Malern und Mythenmeldern, die schrieben ruhig Geschichten, ... more Ich war bei den ältesten Mönchen, den Malern und Mythenmeldern, die schrieben ruhig Geschichten, und zeichneten Runen des Ruhms. Rainer Maria Rilke 1 As Rilke tells us, it is the religious, the ascetic, the contemplative, the mystic, who is the master of myth. Within the New Testament, the Gospel of John is unrivalled for its sublime command of myth and symbol. John's distinctive 'spiritual' 2 character clearly derives, in some fashion, from a mind or circle of very individual religious and intellectual type in early Christianity. John's theological method appears strongly meditative. His intense interweaving of events with symbols drawn from the Old Testament Scriptures, his intricate exposition of theological terms and their interrelations, and indeed the very depth of his theological vision, all suggest the extended, concentrated reflection of the mystic. 3 Could part of the answer to the question of the distinctive character of the Johannine tradition lie in its conception in a distinctive, intensely contemplative, virtually monastic spirituality? This question may be mischievous. No particular insight can ever be proven to derive from a specific form of 'religious discipline'. However, the purpose of this paper is to suggest that a particular type of ascetic Jewish life does in fact lie at the heart of the problem of the fundamental difference of character and approach between the Synoptic tradition and the Fourth Gospel, by demonstrating that an association probably existed between the enigmatic figure of the 'Disciple whom Jesus loved', purportedly the fount of the tradition and witness on which the Fourth 1 From Rilke's 'Vom moenchischen Leben* (1899), later the first part of his mystical Stundenbuch (1905). 2 Clement of Alexandria's classic description quoted by Eusebius, Hist. eccl. 6.14.7. 3 The mystical interpretation of John extends from the second-century Valentinus to Schleiermacher. William Countryman, stressing this dimension of the Fourth Gospel, entitled his treatment The Mystical Way in the Fourth Gospel (Philadelphia, Fortress, 1987); D. Moody Smith has also recently approved the application of the term 'mysticism' to the Fourth Gospel, The Theology of the

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With the Oldest MONKS...' Light from Essene History on the Career of the Beloved Disciple?

The Journal of Theological Studies, 1998

Page 1. ARTICLES &amp;amp;#x27;WITH THE OLDEST MONKS ...&amp;amp;#x27; LIGHT FROM ESSENE ... more

(J.T.) Fitzgerald Ed.Friendship, flattery and frankness of speech. Studies on friendship in the New Testament world. (Supplements to Novum Testamentum, 82). Leiden, New York Cologne: Brill, 1996. Pp. xiv + 291. FL 160. 9004104542

The Journal of Hellenic Studies, 1998

Reciprocity and the Ethic of Acts

Witness to the Gospel. The Theology of Acts, 1998

RECIPROCITY AND THE ETHIC OF ACTS. Brian Capper. Summary. ... diakonei'n trapevzai", 6:... more

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Papers by Brian Capper