Lawrence H. Schiffman on interdisciplinary scroll scholarship
This post was originally published on Professor Schiffman’s website as the first part of an ongoing series on the study of the scrolls. Bible History Daily republished this article with the consent of the author. Visit lawrenceschiffman.com for print and multimedia resources on the Dead Sea Scrolls, the Babylonian Talmud, Jesus, Hellenism, Christianity and more. Scroll down to read a brief bio and list of Dr. Schiffman’s BAS publications.
Let us reflect on the skills and expectations we have, from the point of view of the classic disciplines of the university. But first, some general comments on the manner in which these disciplines are applied in various areas of Judaic Studies and the study of Christianity. If we look at these fields as they study the Middle Ages and the modern period, we have strict divisions of such disciplines as history, literature, thought/philosophy and the contributions of the social sciences, especially sociology and political science. Scholars are trained to do those general disciplines and to apply the methods they learn and the wider data of the field to their fields of study. Not so when we look at these fields regarding the period previous to the end of Late Antiquity, essentially before the Islamic conquest. Before that period scholars of the Hebrew Bible, New Testament, Second Temple, Late Antique Christianity and the Talmudic period are expected to command philology, history and literary methods and to bring them to bear on their work. But their colleagues in the Medieval and modern periods will be disciplinarily differentiated.
So the Dead Sea Scrolls field, like the other ancient humanities of Judaism and Christianity, and even like the fields of Classics and the study of the Ancient Near East, operate not in the later disciplinary sense, but rather in an unspoken interdisciplinary no-person’s land, in which one of our constant, essential and yet ineffable decisions is when to apply which method to which set of problems.
It is in this framework that we have to evaluate the question of what to expect of the scholar who seeks to be one of our colleagues. From the point of view of standard Humanities (and even Social Sciences) we expect aspects of philology, Religious Studies, History, Literature, and even Sociology to be part of the training and competence of this putative new Scrolls scholar. But strangely, none of this is at all explicit. We never teach this to our students. In fact, many of these terms are hardly mentioned, and sound like a list of what older scholars took in their college years if they have a US type BA, but at odds with the cultural-type requirements constituting the American general studies program of the twenty-first century.
Yet despite the pervasiveness of this set of disciplinary canons in the academy, our field works with a different axis of interdisciplinarity. This is really how I think we understand ourselves. We come to the Dead Sea Scrolls with earlier training and backgrounds in Hebrew Bible, with or without Ancient Near Eastern languages and related studies, New Testament, Rabbinics, and Patristics. Only our younger colleagues are actually trained in Dead Sea Scrolls or Second Temple literature. But these are essentially subjects of study, not methods of reaching and research. For us, they constitute labels for programs of study that we have completed but they essentially place us outside the normal canons of academic discourse. Put otherwise, we barely speak the language of that debate. Like the Qumranites, we prefer to speak of ancient things, in an archaic dialect, employing methods thought by many of our colleagues in other departments to be greatly out of date. To put it starkly, we cannot explain our interdisciplinary character if we do not refer to, let alone see ourselves as practicing, any of the standard disciplines of the Humanities.
In the colorful BAS publication The Dead Sea Scrolls, scholars provide all the background you’ll need to appreciate these unique ancient documents. Readers will learn how the scrolls were found, what light they shed on our understanding of Judaism and early Christianity and how they help scholars understand the development of the Biblical canon. Learn more >>
Lawrence H. Schiffman is the Judge Abraham Lieberman Professor of Hebrew and Judaic Studies in New York University’s Skirball Department of Hebrew and Judaic Studies. He is also the director of the Global Institute for Advanced Research in Jewish Studies. He has extensive experience analyzing and publishing the Dead Sea Scrolls, including positions as co-editor-in-chief of the Oxford Encyclopedia of the Dead Sea Scrolls (2000) and editor-in-chief of the Center for Online Judaic Studies from 2005 to 2008.
The Dead Sea Scrolls: How They Changed My Life
BAR 33:04, Jul/Aug 2007, by Lawrence H. Schiffman and Geza Vermes.
BR 17:04, Aug 2001.
New Light on the Pharisees
BR 8:03, Jun 1992.
The Significance of the Scrolls
BR 6:05, Oct 1990.
BR 2:03, Fall 1986, by Baruch Halpern and Lawrence H. Schiffman.
Not a BAS Library member yet? Join the BAS Library today.
Sign up to receive our email newsletter and never miss an update.
Dig into the illuminating world of the Bible with a BAS All-Access membership. Combine a one-year tablet and print subscription to BAR with membership in the BAS Library to start your journey into the ancient past today!Subscribe Today
Please see to this astounding study redefining Judaeo-Christianity. It is first research of its kind incorporating existing material and corroborating it with all testaments including final testament, The Quran. Then the picture that we get is totally different and amazing as we see it today.
wise guidance for the whole range of biblical studies,including archaeology.