By Jaime Clark-Soles
Scripture is strong for all who lend it authority. Clark-Soles explores the ways that the writer of the Fourth Gospel deploys scripture to shape his sectarian group. the 1st a part of the publication offers the sociological framework for addressing the function of scripture inside sectarian groups. by means of definition, sects are in clash with a guardian culture. How, if in any respect, does a sect acceptable these texts that not just "belong" to the mum or dad culture but in addition are utilized by that dad or mum culture to deride the sectarians? by way of investigating the dynamics of scripture within the historic Qumran group and within the glossy department Davidian neighborhood, Clark-Soles make clear the group of the Fourth Gospel.
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Extra resources for Scripture Cannot Be Broken: The Social Function of the Use of Scripture in the Fourth Gospel
2. 3. 4. Ethical behavior Ritual practice Language and rhetoric Use of sacred texts a. The sectarian community as Scripture’s telos b. Scripture is authoritative and validates sect’s views 5. Roles of authoritative leaders Leader is righteous, chosen, or otherwise admirable; leader is unjustly persecuted; leader is privy to special insight; leader warrants ﬁdelity and belief—salvation depends on one’s stance vis-à-vis him or her 6. Deﬁnition of the future D. OPPOSITION TO AND FROM THE PARENT TRADITION 1.
13–14. 27 tion and comforts the community by showing its identity with Jesus,42 he approximates Wuthnow’s observation that the idea that “social life requires a dimension of moral order, that is, a set of deﬁnitions about what is proper to do and what is reasonable to expect,” is extremely important. It is also the case that when Meeks looks beyond the explicit to the implicit messages in the Fourth Gospel, when he looks beyond what the text says about the Man from Heaven to how the text functions, he approximates Wuthnow’s observation that, “In saying that culture is symbolic-expressive, therefore, this approach tends to focus less on information that is simply and straightforwardly transmitted than on messages that may be implicit in the ways in which social life is arranged, in rituals, and in the choice of words in discourse.
People are born into a culture not of their own choosing which shapes their identity and behavior. But what happens when a group rejects or is rejected by that community and decides to construct a counterculture, as we see in the groups selected for this study? How do they overcome the separation and invent an identity? ” Wuthnow, Meaning, 14. 44 As quoted by Swidler, “Culture,” 273. ” 45 Swidler, “Culture,” 273. 46 Ibid. ” The second task demands much more. Now they have to adopt and invent culture, actions, habits; they must imbue them with meaning and instruct others accordingly until they reach a point where people act upon a shared set of assumptions.