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922) Norman Perrin believes that the redactor who added the sacramental passages to the Gospel of John also authored the first epistle of John, in which the sacraments are emphasized. This seems likely, until we reflect on the oddity of people who purportedly deny that 'Jesus Christ came in the flesh' citing a gospel that declares 'the Word became flesh,' and 'whoever eats my flesh and drinks my blood possesses eternal life.' Brown's argument founders on his insistence that 'John exactly as we have it' (108, his italics) was the text used by those who left the Johannine community.Helms adduces evidence that there were divisions over the interpretation of John at an early period, as early as the writing of the epistles 1 John and 2 John. Brown refuses to 'exclude certain passages from the Fourth Gospel on the grounds that they were probably not in the tradition known to the secessionists but were added by the redactor (either later or as anti-secessionist revision)' (1979, 109).Water baptism is treated critically and assigned strictly to the Baptizer in contrast with Spirit baptism (, 31, 33).One is left with the impression that the sacraments of baptism and eucharist did not figure in the theology of the fourth evangelist." (p.It has been recently argued that portions of chaps.13-17 come froma redactor at the time of the writing of the Johannine epistles some ten years or more after the completion of the gospel." (p. 163): Some members of the Johannine community departed, became a rival sect, over the question of the 'flesh' of Jesus Christ, an event that leads the author of I John to the certainty that 'this is the last hour.' We do not know for sure who these secessionists were, but as Raymond Brown notes, they were 'not detectably outsiders to the Johannine community but the offspring of Johannine thought itself, justifying their position by the Johannine Gospel and its implications' (1979, 107).
The reasons for positing a post-70 date include the view of the Temple implicit in -22.The supposition that the author was one and the same with the beloved disciple is often advanced as a means of insuring that the evangelist did witness Jesus' ministry.Two other passages are advanced as evidence of the same - and . does not claim that the author was the one who witnessed the scene but only that the scene is related on the sound basis of eyewitness.temple] and our nation." Finally, there is no mention of the Sadducees, which reflects post-70 Judaism.The retort that there is also no mention of scribes misses the mark, as the Pharisees represented the scribal tradition, and the Pharisees are mentioned. But the earliest known usage of John is among Gnostic circles.