Synonyms for sadducees or Related words with sadducees

pharisees              gnostics              essenes              sadducee              ebionites              kabbalists              manichaeans              monophysites              nestorians              marcionites              montanism              gentiles              deists              montanists              valentinians              monophysitism              nestorianism              nazarenes              judaizers              nestorius              pagans              exegetes              marcion              manichaean              arianism              anabaptists              miaphysites              bogomils              stoics              zealots              arminians              donatists              eutyches              marcionism              judeans              manicheans              manichaeism              sectarians              karaites              rationalists              sethians              cathars              monophysite              calvinists              chalcedonians              paulicians              neoplatonists              adoptionism              herodians              apologists             

Examples of "sadducees"
The Sadducees oversaw many formal affairs of the state. Members of the Sadducees:
According to Josephus, the Sadducees believed that:
Sadducees and the priests were not completely synonymous. Cohen points out that "not all priests, high priests, and aristocrats were Sadducees; many were Pharisees, and many were not members of any group at all."
The Sadducees were moved to petition the queen for protection against the ruling party. Alexandra, who desired to avoid all party conflict, removed the Sadducees from Jerusalem, assigning certain fortified towns for their residence.
Most, if not all, of the commentaries on the Gospel of Luke say the "Question about the Resurrection" pericope presented in Lk. 20:27-40 is the only account in Luke of Jesus confronting the Sadducees. It is true that Luke only mentions the Sadducees by name once but it is not true that this pericope is the only one concerning the Sadducees. The Parables about the Good Samaritan, the Unjust Steward, the Rich Man and Lazarus and the Wicked Tenants are directed to the Sadducees who controlled the temple establishment. These parables are about unfaithful priests. They are the wicked sons of Eli.
The Jewish community of the Second Temple period is often defined by its sectarian and fragmented attributes. Josephus, in "Antiquities", contextualizes the Sadducees as opposed to the Pharisees and the Essenes. The Sadducees are also notably distinguishable from the growing Jesus movement, which later evolved into Christianity. These groups differed in their beliefs, social statuses, and sacred texts. Though the Sadducees produced no primary works themselves, their attributes can be derived from other contemporaneous texts, namely, the New Testament, the Dead Sea Scrolls, and later, the Mishnah and Talmud. Overall, within the hierarchy, the Sadducees represented an aristocratic, wealthy, and traditional elite.
The Boethusians () were a Jewish sect closely related to, if not a development of, the Sadducees.
At the time of Stephen, the Sadducees as well as the Sanhedrin stood "under the control" of the Roman procurators.
The second commandment (alphabets 96-129) affirms the unity of God. Here Hadassi refutes the views of other sects; for example, the Christians, Rabbinites, Samaritans, and Sadducees, who maintain the eternity of the world. He is indignant at those who identify the Karaites with the Sadducees, and shows great animosity toward the Rabbinites. Alphabets 99-100 contain a violent attack upon Christianity.
The Sadducees rejected the Oral Law as proposed by the Pharisees. Rather, they saw the written Torah as the sole source of divine authority. The written law, in its depiction of the priesthood, corroborated the power and enforced the hegemony of the Sadducees in Judean society.
Anglin is another priest in Dowling’s church. He parallels with the Pharisees and the Sadducees. He has a lack of faith and tries to cover it up by appearing good and holy by standing in Dowling’s way of doing good. The Pharisees and Sadducees were trying to appear holy by standing in Jesus’ way of doing good deeds and helping his people.
A parallel to the Yoma 19b has "Sadducees" instead of "Boethusians"; and in other passages the Talmud undoubtedly uses these two terms indifferently in designating the same sect. Graetz's assumption, therefore, that the Sadducees were the political and the Boethusians the religious opponents of the Pharisees, is untenable.
Maimonides viewed the Sadducees as Gonvei Da'at (stealers of the mind/knowledge) of the greater Jewish nation and of intentionally negating the Chazalic interpretation of Torah (Torah Shebal Peh). Likewise, in his Mishneh Torah treatise he defines the Sadducees as "Harming Israel and causing the nation to stray from following HaShem.
After the destruction of the Temple of Jerusalem in 70 CE, the Sadducees appear only in a few references in the Talmud. In the beginnings of Karaism, the followers of Anan ben David were called "Sadducees" and set a claim of the former being a historical continuity from the latter.
Matthew 15 ends with Jesus sending the multitude of his followers away and He and his disciples sail to Magdala (or Magadan) on the western shore of the Sea of Galilee. In the Pharisees and Sadducees come to him, presumably in the same location. Theologian John Gill suggests that "these were Galilean Sadducees and Pharisees, of whom mention is made in the Misna".
For him, Acts confirms this, averring that “Christians were first called Christians” in Antioch in Syria in the mid-Fifties AD. As opposed to this, he considers the more historically-oriented sectarian or later documents of the Dead Sea Scrolls to be the messianically inspired literature of a pietist, Law-oriented, and nationalistic Party in opposition to Roman/Herodian rule in Palestine which uses the language as “Sons of Zadok” (in some vocabularies, “Sadducees”) or “"Zaddikim" (צדיקים),” a derivate usage, in referring to itself or even “Messianic Sadducees”, as opposed to “Herodian Sadducees” pictured in both the New Testament and Josephus.
In the Judaic religion of Jesus' day (Second Temple Judaism), the Pharisees and the Sadducees were the two significant and opposing power groups. The Sadducees were generally high ranking priests with wealth and nobility who often favored the upper classes and had a strict interpretation of the Torah. The Pharisees (who used a more flexible interpretation of the Torah) were formed as a "separatist" movement and had a somewhat more democratic approach which favored the common people. The Sadducees had significant power based on their close association with the Jerusalem Temple and by virtue of the seats they held in the Sanhedrin, which was the governing council for the Jews.
Volume 3 (2001) places Jesus in the context of his followers, the crowds, and his competitors (including Pharisees, Sadducees, Essenes, Samaritans, scribes, and Zealots) in first-century Palestine.
The third cycle analyzes Christ’s answer to the Sadducees when they come to him and ask him about a woman who had married seven brothers.
The Rabbis, who are traditionally seen as the descendants of the Pharisees, describe the similarities and differences between the two sects in Mishnah Yadaim. The Mishnah explains that the Sadducees state, "So too, regarding the Holy Scriptures, their impurity is according to (our) love for them. But the books of Homer, which are not beloved, do not defile the hands." The Sadducees thus accuse the Pharisees as the opponents of traditional Judaism because of their susceptibility and assimilation into the Hellenistic world. When synthesized, one can discern that the Pharisees represented mainstream Judaism in the Hellenistic world, while the Sadducees represented a more aristocratic elite. Despite this, a passage from the book of Acts suggests that both Pharisees and Sadducees collaborated in the Sanhedrin, the high Jewish court.