Difference between revisions of "Category:Ananus ben Ananus (subject)"

Ananus ben Ananus was the Jewish High Priest in 63 CE, and the leader of the anti-Zealot faction in Jerusalem during the Jewish revolt in 66-68 CE.

Biography

Ananus was the son of Annas (Ananus ben Seth), therefore a member of the powerful family who controlled the High Priesthood in the first century. He was the only High Priest of whom it is explicitly said (by Josephus) that he was not simply associated with the Sadducees but actually a member of that party. In spite of his strong connections, Ananus remained in power only three months, as he took advantage of the interregnum between Festus and Albinus to execute James, the brother of Jesus of Nazareth, and others, as "breakers of the Law." Ananus's action seems to confirm a consistent pattern of opposition by members of the House of Annas towards the Jesus movement. Ananus however was denounced by "the most equitable of the citizens" and accused by Albinus of abuse of power for "assembling a sanhedrim without his consent." As a result Ananus was deposed by Herod Agrippa II and replaced by Joshua ben Damnaeus.

According to Josephus, the former high priest played a major role at Jerusalem during the Jewish revolt, where he led the moderate and anti-Zealot faction of the rebellion, until his assassination. After the defeat of Cestius in 66 CE, members of the Jewish aristocracy "partly by force, partly by persuasion" joined the rebellion. Ananus was appointed with Joseph ben Gorion "to the supreme control of the city (of Jerusalem) with a special charge to raise the height of the walls"(Bel II 562-63). Ananus tried hard to fight against the rising power of the Zealots but he was ultimately defeated and murdered. Josephus praised Ananus as a brave leader who was "unique in his love of liberty and an enthusiast for democracy," and whose "supreme object was to maintain peace." In his opinion, "the capture of the city began with the death of Ananaus," as the leadership of the rebellion fell into the hands of the most radical elements and the moderate leaders (among whom Josephus reckoned himself) were marginalized.

Ananus in ancient sources

Josephus, Jewish Antiquities

Ant XX 9:1 -- And now Caesar (i.e. Nero), upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king (i.e. Herod Agrippa II) deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Ananus, who was also himself called Ananus... But this younger Ananus... was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; when, therefore, Ananus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king (i.e. Herod Agrippa II), desiring him to send to Ananus that he should act so no more, for that what he had already done was not to be justified; nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Ananus to assemble a sanhedrim without his consent. Whereupon Albinus complied with what they said, and wrote in anger to Ananus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damnaeus, high priest.

Josephus, Jewish War

Bel IV 5, 2 -- I should not mistake if I said that the death of Ananus was the beginning of the destruction of the city, and that from this very day may be dated the overthrow of her wall, and the ruin of her affairs, whereon they saw their high priest, and the procurer of their preservation, slain in the midst of their city. He was on other accounts also a venerable, and a very just man; and besides the grandeur of that nobility, and dignity, and honor of which he was possessed, he had been a lover of a kind of parity, even with regard to the meanest of the people; he was a prodigious lover of liberty, and an admirer of a democracy in government; and did ever prefer the public welfare before his own advantage, and preferred peace above all things; for he was thoroughly sensible that the Romans were not to be conquered. He also foresaw that of necessity a war would follow, and that unless the Jews made up matters with them very dexterously, they would be destroyed; to say all in a word, if Ananus had survived, they had certainly compounded matters; for he was a shrewd man in speaking and persuading the people, and had already gotten the mastery of those that opposed his designs, or were for the war. And the Jews had then put abundance of delays in the way of the Romans, if they had had such a general as he was. Jesus was also joined with him; and although he was inferior to him upon the comparison, he was superior to the rest; and I cannot but think that it was because God had doomed this city to destruction, as a polluted city, and was resolved to purge his sanctuary by fire, that he cut off these their great defenders and well-wishers, while those that a little before had worn the sacred garments, and had presided over the public worship; and had been esteemed venerable by those that dwelt on the whole habitable earth when they came into our city, were cast out naked, and seen to be the food of dogs and wild beasts. And I cannot but imagine that virtue itself groaned at these men's case, and lamented that she was here so terribly conquered by wickedness. And this at last was the end of Ananus and Jesus.

Ananus in Scholarship

Scholarly debate has focused on three major issues: (a) the relationship between the Sadducees and Ananus (and the House of Annas in general); (b) the episode of the killing of James; and (c) the pro-Roman or anti-Roman attitude of Ananus during the Jewish War.

Some scholars take the reference to Ananus the Sadducee as evidence of the Sadducean membership of the entire House of Annas; some caution that "we have no evidence for such a conclusion" (VanderKam).

Tessa Rajak maintains that the reference to James is a Christian interpolation, with no historical value; others (Poehlmann, VanderKam) give credibility to the episode.

According to Smallwood, Ananus was consistently anti-Roman since his act of defiance in executing James, and urged moderation only when he finally realized the futility of the resistance. Horsley instead suggests that Ananus joined the revolt only reluctantly and remained always pro-Roman. Others point out at the difficulty to provide any historical reconstruction as Josephus' account is too much influenced by his own apologetic concerns.

References

• High Priests and Politics in Roman Palestine / E. Mary Smallwood / JTS 13 (1962) / pp.14-34
• High Priests and the Politics of Roman Palestine / Richard A. Horsley / JSJ 17 (1986) / pp.23-55
• The Sadducees as Josephus Presents Them; or, The Curious Case of Ananus / W. Poehlmann / All Things New (1992 Hulltgren, et al.), edited volume / pp.87-100
• The Jewish Leadership in Jerusalem in the First Part of the Great Revolt (66-68 BE) / Uriel Rappaport / The Congregation of Israel (2001 Gafni), edited volume / pp.75-83 <Hebrew>
• From Joshua to Caiaphas (2004 VanderKam), book / pp.476-482

Ananus in Fiction

Related categories

• High Priests / Annas (subject)
• James (subject)
• Herod Agrippa II (subject) / Albinus (subject)

External links

• Wikipedia