By Jonathan Bernier
In Aposynagōgos and the historic Jesus in John, Jonathan Bernier makes use of the critical-realist hermeneutics constructed via Bernard Lonergan and Ben F. Meyer to survey old information correct to the Johannine expulsion passages (John 9:22, 12:42, 16:2). He evaluates the key modern interpretative traditions relating to those passages, specifically that they describe no longer occasions of Jesus' lifetime yet particularly the implementation of the Birkat ha-Minim within the first first-century, or that they describe now not historic occasions in any respect yet serve simply to build Johannine identification. opposed to either traditions Bernier argues that those passages plausibly describe occasions which could 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
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.
26 chapter one in dispensing with the two-level reading strategy, one does not thereby dispense with historical questions about the Johannine Sitz im Leben. It will be argued that early Christ-believing communities did indeed have a collective interest in their communal history. Yet, they understood that history to have begun with Jesus. Early Christ-believing communities understood themselves as standing in some sort of continuity with the history of Israel, as this was remembered in the Jewish scriptures, yet also understood that their own chapter in this history began with Jesus, whose life, death, and after-death, had inalterably renovated the cosmos.
55 Cf. the discussion especially in Goodblatt, Monarchic Principle, 232–276. 56 Goodman, State and Society, 101–111. 57 Schwartz, Imperialism and Jewish Society, 103. 58 Only if we conclude that the Johannine community, or at least those members who experienced expulsion from the synagogue, existed in those limited circles in which the rabbis did have influence, might we reasonably argue that they were subject to the Birkat ha-Minim. Yet, if the rabbis’ influence was limited effectively to their own circles, then such a conclusion would lead to the further conclusion that those of the Johannine community who were expelled via the Birkat ha-Minim were members of the rabbinic movement.
Aposynaggos and the Historical Jesus in John: Rethinking the Historicity of the Johannine Expulsion Passages by Jonathan Bernier