Chairs: Susan Miller and Pete Phillips
Session 1:
- Wendy Sproston-North
- Bethany Shmethany! What does it matter as long as it's over the Jordan? (Jn 1.28)
Show abstract
The argument of this paper is that, in fact, there was no such place as 'Bethany beyond the Jordan' on the Fourth Evangelist's mental map of Palestine.
- Peter Phillips
- Cross-posting: some reflections on John 7 and Galatians 3-4
Show abstract
Paul and John, arguably two of the greatest theologians in the early church, both had influential roles on Ephesian Christianity according to ancient tradition. Aware of the ongoing debates over whether 'the Johannine community' was based in the city and on the difficult assumptions around influence and source, this paper looks at some of the themes and vocabulary of the dispute in John 7 and asks whether these reflect specifically Pauline concerns about Jewish-Christian relations.
Session 2:
- Annang Asumang
- Washing One Another's Feet as Jesus Did: The Role of Revelatory Activities in the Cleansing of Disciples
Show abstract
John 13:10 is no doubt a crux interpretum of the foot washing incident. Even if its textual problems are resolved in favour of either the longer or shorter reading, questions remain regarding the implied element of purification and its relationship with Jesus' explanatory teaching that follows. In attempting to fit together the meanings of what appears to be a polysemous symbolic act, scholars have not adequately highlighted the role of revelation in cleansing disciples. The aim of this paper is to demonstrate that mutual sharing of divine revelation is one of the lessons symbolized by the cleansing of feet, and is related not only to the Christological but also the Discipleship elements of the passage. Further support for this interpretation is sought from passages in 1 John which are thought to reflect one of the earliest interpretations of the foot washing.
- Susan Miller
- "We have seen his glory" (Jn 1:14): Sight and Belief in the Fourth Gospel
Show abstract
For those who see with faith, the signs reveal the glory of Jesus (2:11) but others view the signs and see only the material world (2:23-28). This paper examines the relationship between sight and belief in the Fourth Gospel. The crucifixion is depicted as the time of the glorification of Jesus. One of the soldiers pierces Jesus' side with a spear, and blood and water come out (19:34). The citation of Zech 12:10 "They shall look on him whom they pierced" emphasises the associations of sight with judgement and salvation. In 12:32 Jesus prophesies "And when I am lifted up from the earth I shall draw everyone to myself." The sight of the crucified Christ has the power to transform those who look on him, and forms the basis of the testimony of the Johannine community (19:35).
Session 3:
- Jane Heath
- Some were saying, "He is good" (Jn 7:12b): "Good" Christology in John?
Show abstract
Some were saying, "He is good"; others were saying, "No, he is leading the crowd astray" (Jn 7:12). For most exegetes, the hostile claim merits discussion (this extends to some eight pages in J. L. Martyn) but the favourable one none at all; Schnackenburg is typical among commentators in dismissing it as 'colourless'. This paper seeks to address the balance, arguing that both in the Johannine context and in the wider setting of early Christianity, the claim that 'He is good' is at least significant as the counter-claim, 'He is leading the people astray.' Key passages discussed include Deut 29-31; Mark 10:17-31 parr.; John 1:43-2:11; 7:1-52 and Wis 7:26.