By Jonathan Bernier
In Aposynagogos and the ancient Jesus in John, Jonathan Bernier makes use of the critical-realist hermeneutics built through Bernard Lonergan and Ben F. Meyer to survey ancient info correct to the Johannine expulsion passages (John 9:22, 12:42, 16:2). He evaluates the main modern interpretative traditions concerning 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 historic occasions in any respect yet serve purely to build Johannine identification. opposed to either traditions Bernier argues that those passages plausibly describe occasions that 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)
Pp. 46–66. Cf. also the later formulation in J. Louis Martyn, The Gospel of John in Christian History: Essays for Interpreters (New York: Paulist Press, 1978), 90–121, now reprinted in Martyn, History and Theology, 145–167. 28 chapter two only with Martyn’s seminal presentation of the two-level reading strategy in History and Theology and the work of several classic Martynian scholars such as Raymond E. Brown (1979),5 John Ashton (1991 and 2007),6 Paul N. Anderson (2006),7 Lance Byron Richey (2007),8 Joel Marcus (2009),9 and Marius Heemstra (2010),10 but also, and more importantly, critically evaluate and judge the relevance of the Birkat ha-Minim to the study of the aposynagōgos passages.
Cf. also the later formulation in J. Louis Martyn, The Gospel of John in Christian History: Essays for Interpreters (New York: Paulist Press, 1978), 90–121, now reprinted in Martyn, History and Theology, 145–167. 28 chapter two only with Martyn’s seminal presentation of the two-level reading strategy in History and Theology and the work of several classic Martynian scholars such as Raymond E. Brown (1979),5 John Ashton (1991 and 2007),6 Paul N. Anderson (2006),7 Lance Byron Richey (2007),8 Joel Marcus (2009),9 and Marius Heemstra (2010),10 but also, and more importantly, critically evaluate and judge the relevance of the Birkat ha-Minim to the study of the aposynagōgos passages.
The aroma of legend hovers over this entire account. . 39 Boyarin here demonstrates, in an admittedly extreme fashion, the primary hermeneutical basis for the differences between the scholarship of Graetz and that of more recent and contemporary rabbinic scholars, namely that texts once treated as more or less historical are now treated as more or less legendary. G. 40 Against the positivistic philosophy of history, Collingwood writes that, The fact that in the second century the legions began to be recruited wholly outside Italy is not immediately given.