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By Jonathan Bernier

In Aposynagogos and the ancient Jesus in John, Jonathan Bernier makes use of the critical-realist hermeneutics constructed through Bernard Lonergan and Ben F. Meyer to survey old information suitable to the Johannine expulsion passages (John 9:22, 12:42, 16:2). He evaluates the main modern interpretative traditions relating to those passages, specifically that they describe now not occasions of Jesus' lifetime yet relatively the implementation of the Birkat ha-Minim within the first first-century, or that they describe now not ancient occasions in any respect yet serve in basic 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 info for Aposynagōgos and the Historical Jesus in John: Rethinking the Historicity of the Johannine Expulsion Passages (Biblical Interpretation Series)

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P. I. Baumgarten, and Alan Mendelssohn; London: SCM Press, 1981), 226–244; and Langer, Cursing the Christians? 12 Cf. Stephen T. Katz, “Issues in the Separation of Judaism and Christianity after 70 ce: A Reconsideration,” Journal of Biblical Literature 103/1 (1984): 43–76, esp. 64ff; William Horbury, “The Benediction of the Minim and Early Jewish-Christian Controversy,” Journal of Theological Studies 33/1 (1982): 19–61; Lawrence Schiffman, Who Was a Jew? Rabbinic and Halakhic Perspectives on the Jewish Christian Schism (Hoboken, NJ: Ktav Publishing House, 1985), 57; Ephraim E.

If Paul could write a letter from Corinth to believers in Rome, then it is unclear why the Elder could not similarly write letters destined to travel such distance. 72 Of particular interest is 3 John 5–8, wherein the Elder states that he has received word of how Gaius supports believers who sojourn with him.  of the truth”). e. those associated with the Twelve; but cf. earlier articulations in Barrett, St. N. Sanders, The Fourth Gospel in the Early Church: Its Origin and Influence on Christian Theology up to Irenaeus (Cambridge: Cambridge University Press, 1943), whom Charles E.

Tuomas Rasimus; Leiden: Brill, 2010), 1–16, p.  . ” If one accepts the arguments of scholars such as Mark Edwards, Catholicity and Heresy in the Early Church (Surrey, UK: Ashgate, 2009), and Thomas A. : Hendrickson Publishers, 2009), that the various early second-century Christians known as docetists and Gnostics were in fact active members of the same Christian communities as such scions of orthodoxy as Ignatius of Antioch and Justin Martyr, then the argument that John’s Gospel or Epistles came from groups outside the ecclesiastical mainstream becomes, if not impossible, certainly less likely.

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