By Jonathan Bernier
In Aposynagōgos and the old Jesus in John, Jonathan Bernier makes use of the critical-realist hermeneutics built via Bernard Lonergan and Ben F. Meyer to survey ancient facts correct to the Johannine expulsion passages (John 9:22, 12:42, 16:2). He evaluates the main modern interpretative traditions concerning those passages, specifically that they describe now not occasions of Jesus' lifetime yet quite the implementation of the Birkat ha-Minim within the first first-century, or that they describe no longer ancient occasions in any respect yet serve purely to build Johannine id. opposed to either traditions Bernier argues that those passages plausibly describe occasions that can have occurred in the course of Jesus' lifetime.
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In Aposynagōgos and the historic Jesus in John, Jonathan Bernier makes use of the critical-realist hermeneutics constructed by means of Bernard Lonergan and Ben F. Meyer to survey ancient info appropriate to the Johannine expulsion passages (John 9:22, 12:42, 16:2). He evaluates the foremost modern interpretative traditions concerning those passages, particularly that they describe now not occasions of Jesus' lifetime yet particularly the implementation of the Birkat ha-Minim within the first first-century, or that they describe now not old occasions in any respect yet serve basically to build Johannine id.
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Additional info for Aposynaggos and the Historical Jesus in John: Rethinking the Historicity of the Johannine Expulsion Passages
80 Chris Keith, Jesus’ Literacy: Scribal Culture and the Teacher from Galilee (London: T&T Clark, 2011), 29–70. Cf. , Jesus, Criteria, and the Demise of Authenticity (London: T&T Clark, 2012); John P. ; New York: Doubleday, 1991–2009), 1:167–195; Stanley E. Porter, The Criteria of Authenticity in Historical-Jesus Research: Previous Discussion and New Proposals (Sheffield: Sheffield Academic Press, 2000). Cf. ”85 Chapters Two through Four will utilize such oblique patterns, considering, respectively, the ancient synagogue, Christology, and the imperial context, with specific respect to the aposynagōgos passages.
45 This would seem indeed to be the case with the traditions regarding the Yavnean origin of the Birkat ha-Minim. Thus we must turn to oblique patterns of inference. 46 Le Donne’s signal example of such a typology is the son of David tradition. Likewise one might suggest that, in the rabbinic corpus, Yavneh has become a typology through which rabbinic memories are frequently refracted. This leads to the question, from whence this typology? Given the sheer frequency of rabbinic memory refraction through what we might describe as a Yavnean lens, it seems reasonable to conclude that the very existence of this typology furnishes evidence that Yavneh was the location of certain events foundational to the subsequent rabbinic tradition, and that the production of the Birkat ha-Minim might have been among those events.
Philip O’Hara, Lane C. McGaughey, and Robert W. Funk; Philadelphia: Fortress Press, 1973); cf. : The Liturgical Press, 2002), 369– 372; Rudolf Schnackenburg, The Johannine Epistles: Introduction and Commentary (trans. Reginald and Ilse Fuller; New York: Crossroad, 1992), 293–296; Georg Strecker, The Johannine Epistles: A Commentary on 1, 2, and 3 John (trans. Linda M. : Fortress Press, 1996), 258–260; Robert W. : Eerdmans, 2008), 370–376. ”76 The Word creates the world, as Jesus of Nazareth becomes flesh in the world, following the crucifixion departs from the world, and after his departure sends the Paraclete into the world.
Aposynaggos and the Historical Jesus in John: Rethinking the Historicity of the Johannine Expulsion Passages by Jonathan Bernier