The book known as 1 Enoch is not considered canonical by either Jews or Christians, with the exception of the Ethiopian Orthodox Church, which preserved the book in the church’s own liturgical language. However, 1 Enoch is based on several ancient Jewish texts, some of which have been discovered. Simon J. Joseph explains:
During the Second Temple period, Enoch became the central figure around whom a complex body of literature arose, a collection or library of texts now known as the book of Enoch or 1 Enoch. The book of Enoch includes five works dating from the 4th century BCE to the first century CE. . . .
A prominent theme of this apocalyptic tradition is the origin of evil. The people who produced these texts posited that evil, violence, and corruption were the result of a primordial angelic revolt against the divine order. This revolt corrupted human civilization with forbidden knowledge and diseases caused by the demonic offspring of the Watchers—the name for this group of fallen angels. These supposed protagonists of the Enochic tradition claimed to have secret knowledge and effective techniques for coping with and countering the effects of the fallen angels and their offspring. The solution to the problem of evil is an eschatological (end-time) program intended to counter the effects of the fallen angels’ corruption of the divine order by restoring the fallen creation and reaffirming God’s created order.
A few scholars have taken these works as evidence of an Enochic sect of Judaism that left a lasting impact on Christianity. Joseph argues that this hypothesis is incorrect, and that it reveals a foible of contemporary scholarship on ancient Judaism and early Christianity:
We have no ancient record of any group who self-identified as Enochic Jews. The term is a modern ideological construct. There is no reference to Enochic Judaism in our ancient texts. The book of Enoch is itself a construct, a Christian composition preserved only within the Ethiopian Orthodox Church. The book of Enoch is thus not, in its extant form, a Jewish book at all. . . .
The desire [of scholars] to construct a new kind of Judaism can be seen as an attempt to both recover and invent a form of ancient Judaism that represents neither normative Judaism nor orthodox Christianity but is yet somehow both Jewish and Christian. . . . Scholarly caution requires both the exploration of possible connections between texts and communities as well as the humility to admit when they are only tentative and suggestive.
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