Aposynaggos and the Historical Jesus in John: Rethinking by Jonathan Bernier

By Jonathan Bernier

In Aposynagōgos and the ancient Jesus in John, Jonathan Bernier makes use of the critical-realist hermeneutics constructed by means of Bernard Lonergan and Ben F. Meyer to survey ancient facts correct to the Johannine expulsion passages (John 9:22, 12:42, 16:2). He evaluates the main modern interpretative traditions concerning those passages, particularly 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 now not ancient occasions in any respect yet serve simply to build Johannine id. 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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34 chapter two “in Jabneh” and “to the sages” also appear to have been added later, because they are entirely superfluous to the text and out of place. If they had been in the original version, one would expect “in Jabneh” immediately after “Gamaliel” and one would expect “to the sages” in place of “to them” (‫)להם‬. These phrases have probably been added in order to link the tradition with Gamaliel II and Jabneh.  are entirely superfluous to the text and out of place”—and it is not immediately that they are—it would not necessarily follow that they were added later.

This Ur-Mishnah would then be older than both the Tosefta and the Mishnah, and indeed the Mishnah would be an amalgam of the Ur-Mishnah and the Tosefta. Although Hauptman’s view represents a minority perspective within Rabbinic scholarship, if it were to be accepted, it would incline us towards an earlier terminus post quem for the Birkat ha-Minim. 28 Instone-Brewer and Marcus are not the first scholars to suggest a pre-70 date for the Birkat ha-Minim, but as they have advanced such an argument most recently they are singled out for treatment.

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. Hill, The Johannine Corpus in the Early Church, (Oxford: Oxford University Press, 2004), 15 describes as the “chief architect of the current paradigm on orthodox Johannophobia,” by which Hill means the widespread supposition that John’s Gospel was favoured by Gnostic Christians and thus studiously avoided by orthodox Christians throughout much of the second-century.

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