By Jonathan Bernier
In Aposynagōgos and the ancient Jesus in John, Jonathan Bernier makes use of the critical-realist hermeneutics constructed by way of Bernard Lonergan and Ben F. Meyer to survey ancient info proper to the Johannine expulsion passages (John 9:22, 12:42, 16:2). He evaluates the foremost modern interpretative traditions relating to those passages, specifically that they describe now not occasions of Jesus' lifetime yet fairly the implementation of the Birkat ha-Minim within the first first-century, or that they describe no longer old occasions in any respect yet serve in simple terms to build Johannine identification. opposed to either traditions Bernier argues that those passages plausibly describe occasions which can have occurred in the course of Jesus' lifetime.
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Extra resources for Aposynaggos and the Historical Jesus in John: Rethinking the Historicity of the Johannine Expulsion Passages
71 Trebilco, Early Christians, 271. 20 chapter one Trebilco’s recognition that we are dealing with groups at some geographical remove from one another (which the very genre of letter writing would tend to suggest) is a salutary move, and forces us to remember that whatever the Johannine community might have been, it was almost certainly not limited to a single location. Yet, even here, it is questionable to what extent we need suppose that an Ephesus-based Elder could only have written to churches in the Ephesian region.
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.
Such an understanding of the Johannine community could well begin to look remarkably like what we see developing in the Pauline letters, wherein we have churches scattered throughout a wide region, all with some sort of association with Paul; should we then speak of all the churches founded by Paul as a singular “Pauline community”? Reinhartz’s reasons for considering detrimental to the two-level reading strategy neither an absence of evidence for the existence of a second level nor a circularity of argumentation must be rejected on the bases of inadequate evidence and tautologous argument.
Aposynaggos and the Historical Jesus in John: Rethinking the Historicity of the Johannine Expulsion Passages by Jonathan Bernier