Gabriella Gelardini. Deciphering the Worlds of Hebrews: Collected Essays

Abstract

This volume draws together fifteen of Gabriella Gelardini’s English and German essays (the introduction and chapter 14 are previously unpublished). The book is divided into three sections, each containing five essays.Section 1, entitled “The World of Hebrews’s Text,” addresses issues of Hebrews’ provenance and Sitz im Leben. Chapter 1 (“‘As if by Paul?’: Some Remarks on the Textual Strategy of Hebrews”) argues that the reception-historical tendency to connect Hebrews and Paul should not eclipse the interpretive importance of Hebrews’ anonymity. The next three chapters advance arguments from her 2007 book, “Verhärtet eure Herzen nicht”: Der Hebräer, eine Synagogenhomilie zu Tischa be Aw. Chapter 2 (“From ‘Linguistic Turn’ and Hebrews Scholarship to Anadiplosis Iterata: The Enigma of Structure”) presents her revision of Vanhoye’s five-part structure of Hebrews. Unlike Vanhoye, who emphasized Heb 9 and Jesus’s high priesthood, Gelardini identifies the inauguration of the new covenant in Heb 8:7–13 as Hebrews’ center. Chapter 3 (“Hebrews, Homiletics, and Liturgical Scripture Interpretation”) argues that Hebrews’ possible allusions to Exod 32–33 and citation of Jer 31:31–34, among other points, suggest a homily for 9 Av. Thus, Hebrews offers early attestation of the triennial Palestinian lectionary of later rabbinic literature. Chapter 4 (“Hebrews, an Ancient Synagogue Homily for Tisha be-Av: Its Function, Its Basis, Its Theological Interpretation”) well summarizes the main thesis of her earlier book—Hebrews is a synagogue sermon preached sometime after AD 70 on 9 Av (Tisha b’Av). Chapter 5 (“Rhetorical Criticism in Hebrews Scholarship: Avenues and Aporias”) surveys the rise of rhetorical criticism in Hebrews scholarship, cautioning that its descriptive power cannot by itself resolve the question of Hebrews’ genre.Section 2 addresses the “world” behind the text (i.e., matters concerning the historical, conceptual, intertextual, and cultural contexts of the sermon). Chapter 6 (“Frei von Blut und Fleisch, Sündenbewusstsein und Todesfurcht: Die Hoffnung auf einen vollkommenen Menschen im Hebräer”) argues that Hebrews combines Jewish ideas of purity and the ability to approach God with common Hellenistic notions of platonic dualism. Jesus’s sacrificial death leads to the perfection of the human spirit, freeing it from the fear of death since this marks its escape from blood and flesh and entrance into God’s heavenly presence. Chapter 7 (“Charting ‘Outside the Camp’ with Edward W. Soja: Critical Spatiality and Hebrews 13”) draws on critical spatiality to map the space “outside the camp” in Heb 13:12. Among other meaningful locations, Hebrews’ intertextual appeal to Exod 32–33 identifies the “outside” space with the place by Mount Sinai where Moses suffered and interceded for God’s people in the tent he set up “outside the camp” after they broke the first covenant by worshipping the golden calf. These ideas are further developed in chapter 8 (“Useless Foods: Communal Meals in Hebrews”), where the proposed allusions to Exod 32–33 allow communal worship and following the right leaders and teachings to be cast metaphorically as acts of sacrifice and eating that promote liberation and resistance. Chapter 9 (“Von Bundesbruch zu Bundeserneuerung: Das sühnende Opfer im Hebräer”) argues that the themes of the broken covenant and the temple’s destruction (commemorated on 9 Av) allow the pastor to compare Jesus’s death and the Day of Atonement. Jesus’s death brings covenant renewal, better atonement, and access to the unshakable heavenly sanctuary. Gelardini continues this line of thought in chapter 10 (“The Inauguration of Yom Kippur according to the LXX and Its Cessation or Perpetuation according to Hebrews: A Systematic Comparison”), arguing that the loss of the earthly temple allows Hebrews to develop its Day of Atonement analogies and high-priestly Christology within the context of a major theme of 9 Av—the broken covenant. The destruction of the temple can thus be seen as an opportunity for a liberating renewal of the covenant relationship, one that reaches back to Abraham and Melchizedek, such that the congregation can now enter the original, celestial sanctuary.Section 3 looks at the “world” in front of the homily (i.e., matters relating primarily to contemporary theoretical and ethical issues). Chapter 11 (“Faith in Hebrews and Its Relationship to Soteriology: An Interpretation in the Context of the Concept of Fides in Roman Culture”) argues that faith in Hebrews concerns intellectual content but also challenges ideas of loyalty to Rome. Loyalty to God’s heavenly kingdom leads to beliefs and confident living that relativize human (esp. Rome’s) authority. Chapters 12 (“Existence Beyond Borders: Hebrews and Critical Spatiality”) and 13 (“‘Wir haben hier keine bleibende Stadt’ (Hebr 13, 14): Kritische Raum- und Machtdiskurse im Hebräer”) revisit exegetical points made in chapters 7–10 about Jesus’s suffering “outside the camp” to argue that this “outside” space in Heb 13 highlights Jesus’s ability to bring his people into God’s heavenly kingdom. Hebrews’ use of space thereby underwrites resistance (especially with respect to Rome) in the midst of suffering and social marginalization. Chapter 14 (“The Unshakeable Kingdom: Notes on Eschatology in Hebrews”) examines ways in which Hebrews combines the vertical/spatial ideas of Hellenistic dualism (especially as this pertains to individuals entering the spiritual, transcendent realm) with Jewish apocalyptic ones—horizontal/temporal ideas (esp. of a coming age) and that of God’s dominion or kingdom, another challenge to Imperium Romanum. Chapter 15 (“Ethics in Hebrews”) reflects on the role that Hebrews’ supposed anti-Judaism has played in recent debates surrounding Hebrews and ethics. Gelardini suggests a reappraisal of this common understanding of Hebrews could lead to fresh ethical appeals to the homily.For anyone keenly interested in Hebrews, this volume helpfully spotlights Gelardini’s fascinating readings of the homily and creative contributions to contemporary interpretation of the text. Many of these essays also contain valuable discussions of important modern debates (especially from non-English language perspectives). Even where one might disagree with her constructive proposals, the surveys she offers in several of these essays provide valuable overviews and summaries that will usefully orient students of Hebrews to significant debates in the field. Readers will also find in this book helpful introductory discussions (and exegetical illustrations) of recent theories such as critical spatiality.