By George Lewis Parsenios
Not like the typical opinion that the Johannine Farewell Discourses signify exclusively the Jewish style of the testomony, George Parsenios argues that includes of the discourses are misinterpret or ignored thoroughly except Greco-Roman literature. proof from classical drama, for example, assists in studying Jesus' go back to the daddy as a dramatic go out and, additional, bills for the complicated hold up of Jesus at 14:31 with out recourse to redaction theories. comfort literature and the literary symposium emphasize Jesus' carrying on with and consoling presence, with specific recognition to the Paraclete's position as doppelg?nger. The thread that binds many of the chapters right into a coherent complete, for that reason, is the application of classical literature in clarifying Jesus' consoling presence even after his departure to the daddy. Readership: All these attracted to the Gospel of John, the interplay among early Christian and classical literature, and literary research of the recent testomony.
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Extra info for Departure and Consolation: The Johannine Farewell Discourses in Light of Greco-Roman Literature (Supplements to Novum Testamentum) (Supplements to Novum Testamentum)
1–2). 599. It also diﬀers, though, in claiming that the departed person, not the disciples, will rejoice when he returns. 95 Ashton, Understanding, 453. See also the comment of Kennedy, “Deathbed speeches attributed to great ﬁgures of the Old Testament are a traditional Jewish form, but consolation is not their function,” Kennedy, New Testament Interpretation, 77. 96 Stauﬀer, Brown and Michel draw only on Jewish and Old Testament documents where they pursue consolation. Stauﬀer includes classical texts in his broader taxonomy, but does not see these texts as a source for consolation themes, New Testament Theology, 344–46.
Four options are available: 1. 15–17 are one unit of text, written by the evangelist himself, and incorporated into the text later by a redactor faithful to the evangelist’s message. 2. 15–17 are one unit of text, but are the product of a mind in opposition to the evangelist. 3. 15–17 are several units of text fused together in various stages of redaction, though they were originally written by the evangelist. 4. 15–17 are several units of text fused together in various stages of redaction, though some of them are written by the evangelist and others are not.
7–9; 28; 30; Plutarch, On Superstition 168c. 104 Epist Types, 5. Translation from Abraham Malherbe, Ancient Epistolary Theorists (SBLSBS 19; Atlanta: Scholars Press, 1988) 35. the one and the many 29 solation of someone overtaken by grief. 112 And it is reasonable that the practitioners of consolation trace the origins of their genre to an author in the Hellenistic age, “when the prime concern of philosophy was to equip the individual to meet the changes and chances of life . . ”113 In another sense, however, citing Crantor as the source of the consolation form can be misleading.