By James Patrick
This ebook is a interpreting of the textual content of the Gospel of John in mild of a practice of Johannine authorship represented via the Muratorian Fragment, Papias of Hierapolis, and the Anti-Marcionite Prologue, all that are taken to mirror the impression of a typical culture represented via Jerome, Clement of Alexandria, and Victorinus of Pettau. Taken jointly those recommend that the Gospel of John was once the paintings of the past due first- or early second-century John the Presbyter who mediated the culture of a particular workforce of Johannine disciples between whom Andrew used to be most crucial.
Read or Download Andrew of Bethsaida and the Johannine Circle: The Muratorian Tradition and the Gospel Text (Studies in Biblical Literature, Volume 153) PDF
Similar religion books
This is often the 1st entire better half to the research of Daoism as a philosophical culture. It offers a common evaluation of Daoist philosophy in quite a few thinkers and texts from sixth century BCE to fifth century CE and displays the most recent educational advancements within the box. It discusses theoretical and philosophical matters in keeping with rigorous textual and old investigations and examinations, reflecting either the traditional scholarship and glossy methods and methodologies.
Das Verhältnis von faith und Politik schien lange vergessen oder verdrängt. Es wird erst in den letzten zwei Jahrzehnten wieder intensiver erforscht. Das wachsende Interesse an faith und Politik ist auch Ausgangspunkt für diesen Band, der das symbiotische Verhältnis von Politik und faith in Deutschland analysiert.
J. Cornelis de Vos examines the effect and reception of the Decalogue as much as two hundred CE, scrutinizing the models of the Decalogue, and the background of the Decalogue in historic Jewish writings, the recent testomony, and early Christian writings. just about all texts convey an interconnection of id and normativity: the Decalogue services as an expression of basic ethical strategies of socio-religious teams. whilst, those teams increase the Decalogue with normativity—sometimes even increasing on it—to make it a textual content that generates their very own identity.
This is the 1st research that offers an in-depth and non-stop research of the early background of the Decalogue.
Der Wirkung und Rezeption des Dekalogs bis two hundred n. Chr. widmet sich J. Cornelis de Vos in dieser Studie. Dafür erforscht er zunächst die alten Textzeugen der beiden Dekalogfassungen, um anschließend zu fragen, wie die Zehn Gebote bei antik-jüdischen Autoren, im Neuen testomony sowie in frühchristlichen Schriften aufgenommen wurden. Es zeigt sich eine Verbindung von Normativität und Identität: Der Dekalog gilt zumeist als Ausdruck der moralischen Grundauffassungen sozioreligiöser Gruppen; er wird gleichzeitig von diesen Gruppen mit Normativität aufgeladen – manchmal sogar erweitert – gerade um als Identität stiftend für die eigene Gruppe zu gelten.
Dies ist die erste Studie, die eine detaillierte und durchgehende Geschichte des Dekalogs in der Antike beschreibt.
- Melchizedek Passages in the Bible: A Case Study for Inner-biblical and Inter-biblical Interpretation
- God and the Gay Christian: The Biblical Case in Support of Same-Sex Relationships
- The World's Religions: Our Great Wisdom Traditions (Revised and Updated Edition of "The Religions of Man")
- Gnosis und Neues Testament. Studien aus Religionswissenschaft und Theologie
- The Storm Before the Calm: Book 1 in the Conversations with Humanity Series
Additional resources for Andrew of Bethsaida and the Johannine Circle: The Muratorian Tradition and the Gospel Text (Studies in Biblical Literature, Volume 153)
Why these glosses on the religion of the Gospels, of Ignatius and Irenaeus, sprang up, becoming so troublesome by the last quarter of the second I R E N A E U S : A P O L O GE T I C A M B I G U I T Y 21 century that Irenaeus considered detecting and rooting out this heresy his first duty, remains puzzling. We do know that they were to some degree developed within or at the edges of what would become Ignatius’ catholic church; they were not, as the Johannine Epistles suggest, imported whole. Irenaeus complains bitterly that the spirituals, especially the Valentinians, remain in the church while interpreting its doctrine perversely.
2 Raymond Brown, although tending to the traditional view that the Beloved Disciple was John the son of Zebedee, wrote: If these are his memories, they survived even though they were quite often unlike the memories that went into the Petrine kerygma that underlies Mark, and through Mark influenced Matthew and Luke. In other words, John’s historical tradition is something of a challenge to the general tradition shared by the Synoptics. Does it not seem likely that the man behind it would have been a man of real authority in 3 the Church, a man of status not unlike Peter’s?
Yet references to the Johannine ‘eyewitness’ texts need only mean that Polycarp claimed knowledge of many who had seen the Lord, and seeing the Lord did not always, or even typically, imply historical knowledge. 39 Irenaeus’ assertion that Polycarp was “instructed by apostles, and conversed with many who had seen Christ,” need not imply that Polycarp’s knowledge of Jesus’ teaching and deeds was gained from one who had companied among the Twelve “all the time that the Lord Jesus went in and out among us beginning from the Baptism of John unto the same day that he was taken up from us” (Acts 1:21–22).