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 ebook offers the sociological framework for addressing the function of scripture inside sectarian groups. by means of definition, sects are in clash with a mum or dad culture. How, if in any respect, does a sect applicable these texts that not just "belong" to the mum or dad culture but additionally are utilized by that dad or mum culture to deride the sectarians? through investigating the dynamics of scripture within the historic Qumran neighborhood and within the smooth department Davidian neighborhood, Clark-Soles make clear the neighborhood 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
37 The subjective approach views culture in terms of beliefs, attitudes, opinions, and values. The focus remains on the individual, her ideas, moods, motivations, and goals, and depends largely on participant observation and personal interview. 38 The structural approach attends to patterns and relationships among cultural elements. The focus is less on the subjective states of the individual and more on culture as an objectiﬁed phenomenon. “Its task is conceived of as identifying orderly relations and rules—structures—that give culture coherence and identity,”39 and the approach typically appears in the work of structuralists and post-structuralists.
There is some consensus among social scientists that a group like the three I am examining, in empir29 Ibid. , 171. 31 Cohen’s insistence that Jewish sectarianism required alienation from the temple and the priests, coupled with his claim that such a requirement did not obtain “outside the land of Israel,” implies that he negates the possibility of a sect outside of Israel. ” Ibid. 30 21 ically veriﬁed instances, tends to employ a certain range of strategies for establishing and maintaining its identity as a group.
None of our authors shies away from the polemic required for this process. ’ ”72 By “total 72 Harold Garﬁnkel, “Conditions of Successful Degradation Ceremonies,” AJS 61 (1956): 420. The denunciation can occur through a variety of media including writing or personal presence. Whether or not it is successful depends on a number of factors, which Garﬁnkel addresses on p. ” I am not interested in deciding whether or not the degradation “worked” in the historical sense but rather in providing a framework that deﬁnes how one undertakes the work of degradation.