(The So-called Jahwist, 1976, questioning the date of the Jahwistic source), Martin Rose (1981, proposing that the Jahwist was composed as a prologue to the history which begins in Joshua), and Van Seters (Abraham in History and Tradition, proposing a 6th-century BCE date for the story of Abraham, and therefore for the Jahwist). Even more radical was Rolf Rendtorff (The Problem of the Process of Transmission in the Pentateuch, 1989), who argued that neither the Jahwist nor the Elohist had ever existed as sources but instead represented collections of independent fragmentary stories, poems, etc. No new consensus has emerged to replace the documentary hypothesis, but since roughly the mid-1980s an influential theory has emerged which relates the emergence of the Pentateuch to the situation in Judah in the 5th century BCE under Persian imperial rule. The central institution in the post-Exilic Persian province of Yehud (the Persian name for the former kingdom of Judah) was the reconstructed Second Temple, which functioned both as the administrative centre for the province and as the means through which Yehud paid taxes to the central government. The central government was willing to grant autonomy to local communities throughout the empire, but it was first necessary for the would-be autonomous community to present the local laws for imperial authorisation. This provided a powerful incentive for the various groups that constituted the Jewish community in Yehud to come to an agreement. The major groups were the landed families who controlled the main sources of wealth, and the priestly families who controlled the Temple. Each group had its own history of origins that legitimated its prerogatives. The tradition of the landowners was based on the old Deuteronomistic tradition, which had existed since at least the 6th century BCE and had its roots even earlier; that of the priestly families was composed to "correct" and "complete" the landowners' composition. In the final document Genesis 1-11 lays the foundations, Genesis 12-50 defines the people of Israel, and the books of Moses define the community's laws and relationship to its God. Many scholars attribute the laws in the P source to the desire to glorify the Aaronide priestly caste responsible for their composition. Characteristics, date and scope Characteristics The Priestly work is concerned with priestly matters – ritual law, the origins of shrines and rituals, and genealogies – all expressed in a formal, repetitive style. It stresses the rules and