Good Life, Brave Death, and Earned Immortality: Features of a Neglected Ancient Virtue Discourse
This article examines early Jewish ideas of virtue that are usually ignored in presentations of the history of virtue discourse. We analyze the use of the Greek term ἀρετή in the Apocrypha of the Septuagint; all the occurrences of the term are in texts that were originally composed in Greek. We argu...
| Authors: | ; |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
De Gruyter
2022
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| In: |
Open theology
Year: 2022, Volume: 8, Issue: 1, Pages: 297-314 |
| Further subjects: | B
Greek Philosophy
B Ethics B virtue(s) B Apocrypha B Ancient Judaism B Septuagint |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a This article examines early Jewish ideas of virtue that are usually ignored in presentations of the history of virtue discourse. We analyze the use of the Greek term ἀρετή in the Apocrypha of the Septuagint; all the occurrences of the term are in texts that were originally composed in Greek. We argue that the discussion on virtues - ideal human qualities and ways of living - in the Apocrypha has three thematic foci: (1) training, (2) courage, and (3) suffering and its postmortem rewards. Virtue prepares one to live well, encounter grave difficulties and even death with courage, and, finally, earn eternal life. We argue that it is implicit that virtuous Jews surpass, in ways that differ depending on the text, their more-or-less openly Greek antagonists who fail the virtue ideals that they would culturally be expected to uphold. Through their words and deeds, the exemplary Jews demonstrate that true virtue comes from a steadfast commitment to the Jewish tradition and the Mosaic law. Being a good Jew involves training that manifests itself in various desirable traits, but it also means acknowledging the divinity of the Jewish law as the basis of both the good life and the postmortem consequences of virtue. | ||
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