The Man from Heaven in Johannine Sectarianism

Meeks, Wayne A.

doi:10.2307/3262920

Cited by 74 publications

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“…For example 'It is apparent that the theme is closely connected with the trauma of the Johannine Christians' separation from the synagogue.' 19 Other commentary communicates comparable conclusions. The conflict between Johannine Christians and synagogue officials may have found its way in the gospel.…”

Section: Introductionmentioning

confidence: 59%

Textured Spatiality and the Art of Interpretation

Kahan

2012

The Heythrop Journal

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In the twentieth century one interpretative perspective is curiously and strikingly absent: spatiality of narrative. Philosophical thought saw fundamental ontology as founded on temporality with space as decoration. Johannine inquiry has tended to follow in philosophy's temporal footsteps. However, it is plausible to assume that New Testament writers were spatially oriented while modern interpreters have been ensconced in temporal consciousness. Furthermore, as anthropology has long recognized, conceptions of space and place are central to any culture's sense of self. The undue hermeneutic privileging of linearity and causality may have forced biblical texts into a temporal mode of reading that their original authors may not have intended. In understanding biblical worlds it is necessary to again explore spatiality. This essay will introduce textured spatiality as it applies to John 9. It will briefly review temporal thought and consciousness and explain how visual imagery is an essential component to the transmission and preservation of tradition. Textuality will also be used to tell the tale of the man born blind. Using the nature of Shabbat as a pivot, and a narrative juxtaposition of two contrasting Sabbath spaces, the paper will point to a possible Urcarnivalesque element in the chapter.

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Section: Introductionmentioning

confidence: 59%

Textured Spatiality and the Art of Interpretation

Kahan

2012

The Heythrop Journal

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“… Brown 1970, drawing on Douglas 1966.  See, e. g., Alexander 1997, 319 -30;Meeks 1972, 44-72. See also Pagels 1991, 105 -28, and now Schwarz 2012.…”

Section: Introductionmentioning

confidence: 98%

Introduction

Frankfurter¹

2013

Archiv Für Religionsgeschichte

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“…The Incarnation, however, transcends eschatological elements and posits Christ as the eternal link between God and man. 66 Barrett, however, has modified his understanding of John's use of the term Son of Man. In the first edition of 1955 he proposed that the speculations about a primal or archetypal man constitute the foundation for the biblical concept of Son of Man.…”

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confidence: 93%

“…It is highly probable that Stephen and the hellenists played an important role in the christological formulation of a Son of Man theology. 66 Unfortunately the traditions which originated with Stephen and the hellenists are scarce and under suspicion of inaccuracy and fantasy. 67 We may, however, propose several reasons why a Stephenian group of disciples temporarily changed the course of christological definitions.…”

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confidence: 99%

“Son of Man” and Hellenistic Christology

Ciholas¹

1982

Review & Expositor

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At the turn of the century Albert Schweitzer claimed that the Son of Man problem had been solved. 1 He still shared the nineteenth-century optimism that scientific investigation both defined and solved critical problems. Yet, the volume and diversity of works published since that statement on the subject "Son of Man" reveal the difficulty confronting a theological world which senses that the task of christology is unfinished as long as the title Son of Man is not properly related to the person and work of Christ.It is noteworthy that the resurgence of interest in the designation Son of Man for Jesus follows a development parallel to that of the quest for the historical Jesus and is directly linked to nineteenth-century religious themes such as the search for the dignity of humankind, the humanization of God, the reinterpretation of myth, the search for a methodology in religion, and the progressive realization that primitive Christianity experienced the shocks of several waves of hellenization. Twentieth-century principles of investigation in biblical criticism bear the indelible marks of those movements. In addition to the Religionschichtliche Schule, form criticism and redaction criticism have provided the means to understand better the forces at work in the formation and transmission of traditions and, most importantly, they undergird our historical knowledge by a fairly objective classification of sources. 3 By using these methods several scholars have produced valuable works which have contributed to the study of the relationship of Son of Man to christology. 9 It is, however, with considerable hesitation that successive New Testament scholars have pursued, each in his or her own way, a Heideggevi&n Holzweg in their attempt to cut across a web of complex interrelationships and influences which, from the Persian captivity to the Gnostic movements, have shaped the messianic expectations of the Judeo-Christian tradition.It would be impossible to review all the hypotheses New Testament scholars have formulated in order to establish a christological meaning of the title Son of Man. The frustrations in that specific field of research often suggest that we should abandon the protean scholarly attempts at a solution and acknowledge theological and exegetical defeat. Every concerted attempt toward the normalization of a Son of Man theology has crumbled under the weight of conflicting evidence. It is consequently with great hesitation that one could propose still another possibility, that the Son of Man title may owe its meaning more to circles where hellenistic and pre-Gnostic influences

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The Man from Heaven in Johannine Sectarianism

Cited by 74 publications

References 0 publications

Textured Spatiality and the Art of Interpretation

Textured Spatiality and the Art of Interpretation

Introduction

“Son of Man” and Hellenistic Christology

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