J. David Stark - Böcker

This volume applies a rhetorical-discourse method to the Yahadic manuscripts and Romans to show how community leaders uniquely determined specific hermeneutical rules, axioms, and paradigms for their communities.Stark examines the Yahadic texts using Thomas Kuhn's arguments about scientific paradigms and their shifts as a framework for considering the patterns through which Paul and the Yahad interpret their scriptures. Stark outlines the three ways in which the Teacher determined the perspective from which the Yahad approached its scriptures. Following this, he analyses the Romans and the three thematic ways that Jesus determined the perspective from which Paul approached his scriptures. Despite strong similarities between them, the paradigms under which the Yahad and Paul operated moved them to fundamentally different understanding of the kinds of faithfulness they should exhibit towards those whom they received as Yahweh's appointed agents. The Yahad understood faithfulness to the Teacher within the context of Torah, but Paul understood the Torah within the context of Abraham-style faithfulness to Jesus.

This volume applies a rhetorical-discourse method to the Yahadic manuscripts and Romans to show how community leaders uniquely determined specific hermeneutical rules, axioms, and paradigms for their communities.Stark examines the Yahadic texts using Thomas Kuhn's arguments about scientific paradigms and their shifts as a framework for considering the patterns through which Paul and the Yahad interpret their scriptures. Stark outlines the three ways in which the Teacher determined the perspective from which the Yahad approached its scriptures. Following this, he analyses the Romans and the three thematic ways that Jesus determined the perspective from which Paul approached his scriptures. Despite strong similarities between them, the paradigms under which the Yahad and Paul operated moved them to fundamentally different understanding of the kinds of faithfulness they should exhibit towards those whom they received as Yahweh's appointed agents. The Yahad understood faithfulness to the Teacher within the context of Torah, but Paul understood the Torah within the context of Abraham-style faithfulness to Jesus.

Twenty-first-century readers cannot interpret Israel’s Scriptures identically to how the author of Hebrews did. The contours of twenty-first century worldviews are too different. That said, Hebrews invites those who “read after” it (in time) also to “reading after” it (in approach). For those who accept this invitation, this volume’s essays surface four clusters in the overall mosaic of Hebrews’s approach to Israel’s Scriptures. First, Hebrews explicitly, if briefly and partially, states its hermeneutic orientation to Israel’s Scriptures. Second, Hebrews understands history through the proclamation that the author accepts and commends about Jesus. Third, this proclamation creates numerous other implications that Hebrews may or may not explicitly state but that nonetheless shape how the author interprets his Scriptures. And fourth, Hebrews’s exhortation fosters faithfulness in its audience through both encouragements and warnings drawn from Israel’s Scriptures. Attention to Israel’s Scriptures in light of these clusters helps readers to understand these Scriptures not identically to Hebrews’s author but in the same way as that author—namely, in the way marked out by Jesus for those who would “come after” him.