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Die Berufung des Andreas und des Philippus nach dem Johannesevangelium (Joh 1.35–46)
- Johannes Beutler, SJ
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- New Testament Studies / Volume 65 / Issue 4 / October 2019
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- 06 September 2019, pp. 461-476
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- October 2019
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In the Gospel of John, the apostles Andrew and Philip enjoy a privileged position right from the beginning. The reason seems to lie in the fact that they, being from Bethsaida in Galilee and probably fluent in Greek, could serve as intermediaries between ‘Greeks’ and Jesus, whom they wanted to ‘see’. Such an encounter happens in John 12.20–2. According to John, Jesus called Andrew before his brother Peter, whom Andrew then led to Jesus. Philip is the second person directly called by Jesus, himself leading another future disciple to Jesus: Nathanael (John 1.35–46). James and John are completely missing not only in the Johannine scene of the calling of disciples but also in the whole of the Fourth Gospel. The importance of Andrew and Philip follows also from the rest of the Gospel of John. The evangelist seems to depend on an early tradition attested in Asia Minor and to modify the synoptic tradition on its basis.
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- The Cambridge Dictionary of Christianity
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Two Ways of Gathering the Plot to Kill Jesus in John 11.47–53*
- Johannes Beutler
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- New Testament Studies / Volume 40 / Issue 3 / July 1994
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- 05 February 2009, pp. 399-406
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- July 1994
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The Johannine text about the decision of the High Priests and the Pharisees to have Jesus killed has so far attracted mainly historical and text-historical interest. Authors enquire about the relation of the text to its synoptic parallels – as Mark 14.1–2 par. – or about some pre-Johannine source lying behind our textual unit. The gathering of the High Priests and Pharisees, their reasoning, and the answer of Caiaphas are mainly attributed to pre-Johannine material, the reflection of the evangelist at the end to John himself or even a post-Johannine hand. The reason for this kind of literary criticism can be found in the idea of a death of Jesus for the ‘scattered children of God’ which seems to be alien to the earlier synoptic or synoptic-like material. The limitation to investigations of this kind leads to the inconvenience that the ‘making’ of the Johannine text as such does not come into focus. It seems to me that the final text merits our first attention, prior to any source or tradition theories. So I shall begin my short paper with a synchronic investigation into our text, followed by a diachronic approach.
Contents
- Edited by Johannes Beutler, Robert T. Fortna
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- The Shepherd Discourse of John 10 and its Context
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- 22 February 1991, pp vii-vii
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Index
- Edited by Johannes Beutler, Robert T. Fortna
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- The Shepherd Discourse of John 10 and its Context
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- 22 February 1991, pp 169-172
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2 - Der alttestamentlich-jüdische Hintergrund der Hirtenrede in Johannes 10
- Edited by Johannes Beutler, Robert T. Fortna
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- The Shepherd Discourse of John 10 and its Context
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Summary
Neben dem Prolog ist die Hirtenrede Jesu wohl immer noch der umstrittenste Text des Joh(annesevangeliums). Eine Einführung in den neuesten Stand der hier verhandelten Fragen hat jüngst R. Schnackenburg gegeben. Sie braucht hier darum nicht wiederholt zu werden. Wir beschränken uns im vorliegenden Beitrag im wesentlichen auf die Frage nach dem Hintergrund der eigentümlichen Bildwelt der Jesusrede in Joh 10. Noch immer stehen sich hier zwei Lager mehr oder minder unversöhnt gegenüber. Für die einen ist die Bildwelt von Hirt, Herde, Mietling, Räuber und Wolf nur vom AT und frühjüdischen Texten her verständlich, fur die anderen greift der Evangelist auf die Bildwelt der Gnosis zurück. Dabei ist freilich im Auge zu behalten, daß solche Ableitungsversuche sich nicht notwendigerweise gegenseitig ausschließen. Zum einen ist es durchaus möglich,
daß das Joh einerseits auf alttestamentlich-jüdisches Sprach- und Gedankengut zuriickgreift, anderseits aber Beziehungen zur sich bildenden gnostischen Gedankenwelt aufweist; zum andern ist daran zu erinnern, daß die Gnosis ihrerseits ihre Wurzeln nicht zuletzt im AT hat, so daß sich auch ihre Bildwelt aus alttestamentlich- jüdischen Quellen speist. Bei der religionsgeschichtlichen Erklärung der Hirtenrede in Joh 10 kann es also nicht um ein Entweder - Oder bezüglich des alttestamentlich-jüdischen und des gnostischen Hintergrundes gehen, sondern nur um eine Standortbestimmung innerhalbeiner von dem einen zum anderen Bereich verlaufenden ’Entwicklungslinie‘.
Wir schicken unserer Untersuchung einige Einleitungsfragen voraus, bei denen wir uns auf das vorangehende Referat von U. Busse beziehen können. In manchen Fragen, wie der des Kontextes, werden wir uns mit ihm einig wissen, in anderen, wie der Textbestimmung in Vers 7, werden wir von ihm abweichen. Ergänzend soil genauer zwischen Form und Gattung der Jesusrede in Joh 10:1 –18 unterschieden werden.
Introduction
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- By Johannes Beutler, SJ, PhiL.-theoL. Hochschule, Sankt Georgen, Robert T. Fortna, Vassar College
- Edited by Johannes Beutler, Robert T. Fortna
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The present volume reproduces, in modified form, papers presented to the continuing Seminar on Johannine Writings of the international association of New Testament scholars, Studiorum Novi Testamenti Societas. They were given at the General Meetings of the Society at Trondheim (Norway) in 1985, and at Atlanta, Georgia (USA), in 1986. The editors, who have shared the leadership of the seminar, had proposed the tenth chapter of John's gospel as the theme for both sessions, and it proved unusually successful. Indeed, that chapter of the Fourth Gospel serves as a focal point for most of the issues of current Johannine scholarship. Does the chapter belong in its present context within the gospel? Does the received text of the chapter preserve the correct order? Was it written down in a single stage or did it come into existence by stages? Could the author or authors depend on written sources, or at least oral traditions, and if so, what history of religions currents gave the impetus? To what extent can historical questions properly be asked of the text? Or must it be explained above all in itself and as part of its context within the entire work?
The papers begin with a survey of the literary and theological problems of the Shepherd Discourse as a whole (Busse), then deal with the question of background – the Biblical/Jewish (Beutler) and the Hellenistic/Gnostic (Turner). These three papers were presented in Trondheim in 1985. The discussion continued with four papers in Atlanta the following year. Painter deals with the question of the chapter's origin. Also using a historical perspective, Sabbe treats the relation of the text to the Synoptic Gospels.
Frontmatter
- Edited by Johannes Beutler, Robert T. Fortna
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- The Shepherd Discourse of John 10 and its Context
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The Shepherd Discourse of John 10 and its Context
- Edited by Johannes Beutler, Robert T. Fortna
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- 10 October 2009
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- 22 February 1991
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This volume, which emerges from an SNTS seminar in 1985–1986, analyses one of the best-known, but also one of the most intriguing, of Jesus' discourses within the Fourth Gospel. Previous studies of the Shepherd Discourse have concentrated either on its historical setting in the life of Jesus (Simonis) or on the prehistory of its text (Bullmann and his school). The present study, consisting of essays written by an international team of specialists, adopts a more contextual approach. The Shepherd Discourse is here situated in the text of the Fourth Gospel, with particular emphasis on the preceding chapter and on the subsequent Passion narrative. The internal coherence of John 10 so becomes clearer, and it is seen that - in spite of its links with Gnostic ideas - the roots of the Discourse in Old Testament and Jewish texts about the shepherds of Israel become apparent.
List of abbreviations
- Edited by Johannes Beutler, Robert T. Fortna
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- The Shepherd Discourse of John 10 and its Context
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- 10 October 2009
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Notes
- Edited by Johannes Beutler, Robert T. Fortna
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- The Shepherd Discourse of John 10 and its Context
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Psalm 4243 Im Johannesevangelium
- Johannes Beutler
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- New Testament Studies / Volume 25 / Issue 1 / October 1978
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- 05 February 2009, pp. 33-57
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- October 1978
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Eine der drngendsten Aufgaben des Urchristentums bestand darin, dem Leiden und gewaltsamen Tode Jesu von Gott her einen Sinn abzugewinnen. Da Jesus, der Sohn Gottes und Messias, leiden mute, konnte dem Willen Gottes nicht zuwiderlaufen, soundern mute im Wort der Schrift des Alten Testaments bereits verankert sein. So wurden im Laufe der Zeit nicht nur Gesetz und Propheten (so etwa das vierte Gottesknechtslied Jes lii. 13 liii. 12), sondern auch die Psalmen dazu herangezogen, das Leiden des gerechten Gottesknechtes Jesus als von Gott gewollt verstndlich zu machen (vgl. Lk. xxiv. 27 mit xxiv. 44, wo die Psalmen ausdrcklich neben Gesetz und Propheten genannt werden). Eine besondere Bedeutung fiel dabei schon frh, d. h. schon im markinischen, wenn nicht vormarkinischen Passionsbericht, den Psalmen lxix (lxviii) und xxii (xxi) fr die theologische Deutung des Leidens Jesu zu. Doch gab es daneben auch andere Psalmen, in denen die Urkirche bereits prophetisch das Wort des leidenden Jesus vernahm. Zu ihnen zhlt Ps xlii (xli): Wie der Hirsch drstet nach Wasserquellen, zu dem nach der Auskunft der Alttestamentler Ps xliii (xlii) ursprnglich mit dazugehrte. Zusammen ergeben beide Psalmen drei Strophen von je sechs bzw. fnf Versen, die jeweils durch einen gleichlautenden Kehrvers abgeschlossen werden, dessen Anfang Eingang in die markinische Getsemaniperikope gefunden hat: ἵ , ( xli. 6, 12; xlii. 5) ἐ ἡ (Mk xiv. 34).