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The story of Jesus and the Beloved Disciple is a beautiful and intriguing love story, well worth being treated as serious literature and appearing between covers of its own. For this version of the story, editor Tobias Skinner has chosen to believe, for reasons set forth in the preface, that it was Lazarus who first wrote this version of the gospel. Who would be more inclined to write of Jesus as God in the flesh, as the incarnation of Logos, as infallible, as a worker of miracles-something the author of this gospel does far more often than the authors of the other three-than a man who believes Jesus saved him from death and who is so comfortable in his love relationship with Jesus that he can confidently and repeatedly refer to himself as "the disciple whom Jesus loved," and at the end as "the disciple whom Jesus sincerely loved"? Skinner here presents a readable alternative text for this ancient story of love.
"The Gospel of John refers five times to "the disciple whom Jesus loved." From the second through the present century, scholars have sought to identify this "disciple," traditionally concluding that he is the author of the Gospel and is indeed none other than John the son of Zebedee." "In recent phases of research, however, the identification of the Beloved Disciple with John the son of Zebedee has been exposed as weak and unpersuasive. Yet, according to James Charlesworth, even this new research is problematic in that it tends to ascribe priority in discerning the meaning of the Gospel of John to documents other than the Gospel itself. Moreover, this research tends to impute historical accuracy to documents that were not primarily intended to present histories." "Based on extensive research, then, Professor Charlesworth has concluded that the primary texts in the Gospel of John and the reflections of modern scholars indicate that any identification of the Beloved Disciple - whether with one of the disciples specified in the Gospel, with one who is anonymous in this Gospel, or with some symbolic theme - must provide credible answers to eight questions."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
One of the most important sources of information about the development of Johannine legends as well as one of the most successful efforts to overcome barriers that have traditionally separated New Testament exegesis from the study of church history.
Jesus' prayer in John 17, known as "Jesus' High Priestly Prayer," is significant for its literary context, and it is rich in theological content. It brings Jesus' farewell speech to its climax and anticipates his glorification in his death on the cross. Although historical approaches often consider this passage to be a later addition, its content is truly Johannine. It presents Jesus as the Son who is sent into the world to reveal the Father to the world. It also illumines John's understanding of authentic discipleship. Consequently, John 17 is rich in its teaching on discipleship as well as in its teaching on Christology. The theme of discipleship in John has received significant attention in the last four decades. However, as the first chapter of this dissertation shows, the relationship between Christology and discipleship in the Johannine narrative in general, and in John 17 in particular, has not been sufficiently investigated. This dissertation explores the relationship between discipleship and Christology in John 17, i.e., how discipleship has its basis in the Gospel's Christology, and how the christological teaching of the Gospel leads to authentic discipleship. In the second chapter, a narrative reading of selected passages from chapters 1-12 shows John's tendency to present christological teaching that leads to teaching on discipleship. The reading of these passages also identifies the elements that indicate the christological character of Johannine discipleship. The third chapter of this dissertation deals with the literary context, the text, and the structure of John 17. This chapter shows that throughout the Farewell Discourse John presents his christological understanding of Jesus as a basis for his message about discipleship. The exegesis of John 17 in the fourth chapter confirms that John's teaching on Christology and discipleship are intimately interrelated to each other. All the elements that indicate the christological character of discipleship are on display in John 17. The dissertation concludes that Christology, which is the center and heartbeat of John's thought, is not an end in itself but leads to discipleship. The twofold message of Christology and discipleship is a distinctive Johannine trait.
Original Scholarly Monograph
Jesus' Farewell to the Disciples continues and intensifies the quest for uncovering the full potential of narrative criticism of the Fourth Gospel by means of a narratological analysis of John 13:1-17:26. After a discussion of theoretical issues the author selects a particular narratological model. This is discussed in detail and then utilised for a systematic analysis of John 13:1-17:26. The results of the analysis are integrated in order to indicate the way in which a particular perspective on discipleship is presented in these chapters. This book is important for scholars who are interested in the application of narrative criticism to biblical texts, as well as in the Johannine perspective on discipleship.
A guide to researching, writing, and preaching on the Fourth Gospel with attention to the textual, cultural, and literary contexts.
The Prologue to John's Gospel has been an enigmatic object of inquiry in the history of biblical scholarship. This volume reengages readers with thirteen essays from various perspectives on the Prologue. These perspectives include source oriented approaches, form oriented approaches, functional approaches, and alternative non-traditional approaches. This book attempts to pave new paths to understanding the Prologue and cause readers to think more deeply about the beginning of John's Gospel.
What do the New Testament writers actually teach about (1) the poor, (2) women, and (3) sexual minorities? Why do traditional commentaries and introductions so often ignore or treat superficially such burning questions churches grapple with today? Must we seek out specialized monographs to get adequate information and satisfactory answers in each area? At last, in a single volume Tom Hanks brings together the fruit of decades of study, examining each New Testament book in each of these three crucial areas, which often overlap in human experience (Latin American male liberation theologians often forget that the "option for the poor" may involve solidarity with a lesbian of color who wants to be ordained!). Building on his pioneering study on oppression and poverty in Biblical theology (Orbis 1984; Wipf 2000) and his Anchor Bible Dictionary article on "Poverty" in the New Testament (which the New York Times review commended for its balance), Hanks analyzes the teaching of each New Testament book regarding the main cause of poverty (oppression) and the variety of liberating Christian responses. Feminist and womanist studies are mined to highlight the presence/absence and role/leadership of women in each New Testament book. The remarkable absence of modern notions of "family" and "family values" in the New Testament books is emphasized, along with the prominence of sexual minorities as authors and subjects of the New Testament books. L. William Countryman comments regarding the poor, women and sexual minorities: "Tom Hanks has brought these issues to the exegesis of the New Testament in a sustained and orderly fashion. He demonstrates beyond question that most of the New Testament authors were not interested in maintaining the household structures of the ancient Mediterranean and that, indeed, most of the individuals presented in the New Testament documents would not have seemed to be models of 'family values' either in their time or today....The works of Hanks and [Theodore W.] Jennings, with their detailed and careful argumentation, show that excellent work is being done in this vein. However surprising their conclusions may be to casual readers (or offensive to readers protecting what they conceive as orthodoxy), they are, in fact, deeply grounded in attentive scholarly work" (Dirt, Greed & Sex, Minneapolis: Fortress, 2007, p. 251-252).