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SOPHIA AND THE JOHANNINE JESUS
by
A Thesis
Submitted to the
U N I V E R S I T Y OF DURHAM
I n F u l f i l m e n t of the Requirements
for the Degree of
i n the
DEPARTMENT o f THEOLOGY
A p r i l 1990
MAR 19SI
SOPHIA AND THE JOHANHINE JESUS Janes M a r t i n Clark S c o t t
TABLE OF CONTENTS I l l
ACKNOWLEDGMENTS vii 1
ABBREVIATIONS x
1. INTR(M)UCTION
1.2.1 Methodology 6
1.2.2 Wisdom S t u d i e s 17
1.2.4 S t u d i e s on Women 30
1. 3 SETTING OUT 37
2. 1 INTRODUCTION 39
2.2.1 The F e r t i l i t y C u l t 41
2.2.4 The B i b l i c a l O p p o s i t i o n 47
2.2.5 Conclusions 50
2.3.4 Conclusions 68
2.4.1.1 L i n g u i s t i c Remarks 70
4.1 JESUS SOPHIA AND HIS MOTHER AT CANA (Jn 2:1-11) 205
4.2 JESUS SOPHIA AND THE SAMARITAN WOMAN (Jn 4:1-42) 215
4.3 JESUS SOPHIA AND THE WOMEN AT BETHANY (Jn 11:1-44; 12:1-8) . . 232
5. 1 SUMMARY 283
NOTES 300
BIBLIOGRAPHY 353
ACKNOWLEDGMENTS
s u p e r v i s i o n o f t h i s C h r i s t i a n s c h o l a r and gentleman.
value i n t h e f i n a l a n a l y s i s .
Johannine women.
MT B l b l l a Hebralca S t u t t g a r t e n s l a . ed. R . K l t t e l , e t a l .
( S t u t t g a r t , Deutsche B l b e l s t l f t u n g , 1977).
T h i s symbol i s used a t p o i n t s i n t h e t h e s i s t o I n d i c a t e an
i d e n t i t y between two s u b j e c t s , which i s more than can be
expressed s i m p l y by an 'equals' (=) s i g n ; e.g., Jesus »
God.
I c o n f i r m t h a t no p a r t of the m a t e r i a l o f f e r e d has
p r e v i o u s l y been submitted by me f o r a degree i n
t h i s or i n any o t h e r U n i v e r s i t y .
CHAPTER ONE
1. INTRODUCTION
t h a t must be l e f t t o t h e reader!
F o u r t h Gospel. At t h a t time, t h e o n l y s i g n i f i c a n t m a t e r i a l a v a i l a b l e
Christ?
of chapter t h r e e i s t o p u t t h i s assumption t o t h e t e s t , as t h e r e we
1.2.1 METHOTOLOGY
w i t h t h e I n c r e a s i n g d i v e r s i t y o f m e t h o d o l o g i c a l approaches t o B i b l i c a l
times i g n o r e d a p r o p e r l y c r i t i c a l a p p r a i s a l o f t h e i r own l i m i t a t i o n s .
u n i f i e d approach t o method.
t h e B i b l e as l i t e r a t u r e , whether f r o m a s e c u l a r o r from a r e l i g i o u s
methodological presuppositions.
Over a g a i n s t t h i s I would s e t an u n d e r s t a n d i n g o f
s c h o l a r s h i p which begins from an awareness o f i t s
l i m i t a t i o n s : t h e r e i s a p a r t i c u l a r method f o r every
o b j e c t which produces a c o r r e s p o n d i n g r e s u l t . Every
method begins from a heuristic interest which
determines t h e r e s u l t s and which must a l s o be taken
i n t o account f o r exactness''.
an o b s e r v a t i o n made by f e m i n i s t s c h o l a r s . The n e c e s s i t y o f a l l o w i n g
h i s t o r i c a l c o n t e x t and h i s t o r i c a l p r o b a b i l i t y t o a s s i s t I n j u d g i n g t h e
when he says:
-10-
r e l a t e d t o and determined by t h e t e x t .
o b s e r v a t i o n when we c o n s i d e r t h a t t h e primary s u b j e c t m a t e r i a l of t h i s
by t h i s p r e s e n t w r i t e r ^ * . F i r s t l y , w h i l e a J i human language i s
u l t i m a t e l y inadequate I n e x p r e s s i n g our u n d e r s t a n d i n g of God, the
t r a d i t i o n a l custom of r e f e r r i n g t o God only i n male t e r m i n o l o g y I s the
more inadequate because of i t s r e s t r i c t e d code, Secondly, the
s t r i v i n g towards e q u a l i t y of o p p o r t u n i t y f o r women and men i n a l l
avenues o f C h r i s t i a n s e r v i c e and l e a d e r s h i p (whether l a y or ordained)
I s not s i m p l y d e s i r a b l e , but i s necessary i n the search f o r a
w h o l l s t i c u n d e r s t a n d i n g o f C h r i s t i a n community.
c o n s t r a i n i n g i n f l u e n c e of t r a d i t i o n a l h i s t o r i c a l - c r i t i c a l methodology.
comments:
-13-
up when he says:
methodology s h o u l d n o t be c o n s t r u e d as a n t l - h l s t o r i c a l - c r l t l c a l , b u t
context, vdiat checks and balances may we employ with regard t o the
t o present t h i s c h r i s t o l o g i c a l perspective?
c h r i s t o l o g y ; S t u d i e s on Women.
at s c h e m a t l z a t l o n o r simple c a t e g o r i z a t i o n . I n c o n t r a s t t o so much o f
Wisdom l i t e r a t u r e was f u r t h e r u n d e r l i n e d w i t h t h e r e a l i s a t i o n t h a t I t
an e x p r e s s i o n o f a u n i v e r s a l l y f e l t need f o r f e m i n i n e p a r t i c i p a t i o n i n
to r e f l e c t a s t r u g g l e a g a i n s t a d v e r s a r i e s w i t h i n t h e community itself,
f r e e l y u s i n g t h e F o u r t h Gospel as a s i g n i f i c a n t s t e p p l n g - o f f p o i n t f o r
will always have t o focus upon the Prologue t o the Gospel, and in
numerous s c h o l a r s * * , though h i s v i e w p o i n t i s s t i l l m a i n t a i n e d a t l e a s t
shall observe that certain motifs and devices used by the Fourth
r e a l l y do form a thematic u n i t y .
A f u r t h e r i s s u e which we s h a l l want t o r a i s e i n r e l a t i o n t o t h e
Sophia c h r l s t o l o g y o f t h e F o u r t h Gospel w i l l be t h e r e l a t i o n s h i p , i f
a c t s as t h e b a s i s f o r c h r i s t o l o g i c a l r e f l e c t i o n , b u t a l s o whether t h i s
investigation.
in t h e a n c i e n t w o r l d g e n e r a l l y and t h e i r r o l e i n b i b l i c a l literature
Up u n t i l t h e e a r l y e i g h t i e s t h e m a j o r i t y o f m a t e r i a l s produced on
f a m i l i a l community"**.
-33-
I n t h e i r a h i s t o r l c a l assumptions o f u n i v e r s a l , e t e r n a l
sameness i n t h e meanings o f f e m i n i n e and masculine,
they (seem) t o o v e r s i m p l i f y and v i o l a t e t h e c o m p l e x i t y
and v a r i e t y o f human experience'*.
e a r l i e s t C h r i s t i a n communities as r e f l e c t e d i n t h e w r i t i n g s of t h e New
F o u r t h E v a n g e l i s t p o r t r a y s women as t h e paradigms o f d i s c i p l e s h i p f o r
desired.
w r i t i n g s whose a u t h o r s f e e l t h e need t o s p e l l o u t t h e i r o p i n i o n s on
t h e r o l e o f women! We w i l l hope t o show t h a t t h e Fourth Gospel, a t
l e a s t , does n o t share many o f those o p i n i o n s .
As we now s e t o u t i n t h e p u r s u i t o f our t h e s i s , i t i s w o r t h w h i l e
of t h e a u t h o r ' s i n n a t e e x e g e t i c a l biases!
Gospel.
Johannine c h r i s t o l o g y as t h a t o f l a t e f i r s t c e n t u r y Judaism.
a p p r e c i a t i o n o f an e r s t w h i l e n e g l e c t e d and o f t e n maligned s e c t i o n of
2.1 INTRODUCTION
Sophia.
30; I Kgs 14:23; 15:13; I I Kgs 21:7; 23:4,7; I I Chr 15:16)». The
traditions'.
Among t h e major r e p r e s e n t a t i v e s o f t h i s c u l t i c r i t u a l we f i n d t h e
thus:
the land:
the l i n e s o u t l i n e d a c t u a l l y took p l a c e .
explains:
the deities:
Testament, o f course, the Goddess was known i n both her o l d e r and more
prophetic t r a d i t i o n s I n I s r a e l . L i k e a l l r h e t o r i c a l condemnation, we
-48-
across c l e a r l y i n t h e r e f o r m s o f J o s i a h , r e p o r t e d i n I I Kings 23 ( I I
I t i s u n c l e a r t o what e x t e n t c u l t i c p r o s t i t u t i o n formed a p a r t o f
outlined i n our previous section and would support the thesis that
time**.
-50-
2.2.5 CONCLUSIONS
of r e b i r t h f o r t h e i r very existence.
manner:
feminine p r i n c i p l e a l o n g s i d e t h e masculine.
l i f e i n I s r a e l r e l i e s f o r i t s evidence on p u r e l y p r e - e x l l i c m a t e r i a l s ,
view which has found support i n some measure, though not without
situation (efnov xf^v ao(p{av afjv a6eX<pf|v etvav. . . 'i\a ce tripi^ci] hnt
the one God, Yahweh, in a way which one might otherwise have
a t t e m p t i n g t o p r o v i d e a c o n t e x t f o r understanding t h e r e l a t i o n s h i p as
givers».
p r o s t i t u t e s h e r s e l f l a t e r i n t h e chapter.
A l l o f t h i s leads us t o q u e s t i o n o f what e x a c t l y t h e r e l a t i o n s h i p
backgrounds, a d d r e s s i n g v e r y d i f f e r e n t audiences.
traditional s c h o l a r l y c l a s s i f i c a t i o n s o f her as a p e r s o n i f i c a t i o n o f
r e c e n t t r e n d i s towards t h e i d e n t i f i c a t i o n o f Sophia w i t h t h e c r e a t i v e
female Sophia and male YHWH express t h e one god who promises l i f e upon
Solomon we have also seen that her gender may well have raised
Testament w r i t e r s themselves, as I n h i s w i t n e s s t o a p a r t i c u l a r t r e n d
c h r i s t o l o g y , b u t we should see h i s s i g n i f i c a n c e r a t h e r as a p o i n t e r t o
t h i n k i n g was d e v e l o p i n g .
the upper realm of the divine Cxoapioq VOT^TO^] , while the Logos
r e i n f o r c e d by P h l l o ' s w i l l i n g n e s s t o a s s e r t t h a t she i s i n a c t u a l f a c t
. . . e x t e n s i v e l y e x p l o i t s female t e r m i n o l o g y as a
v e h i c l e f o r e x p r e s s i n g h i s widespread d e p r e c i a t i o n of
the created world. . . . The female, sense-
p e r c e p t i b l e , c r e a t e d w o r l d stands as a c o n s t a n t t h r e a t
t o man's e x i s t e n c e ' * .
e x t e n t P h l l o would o n l y be c o n t i n u i n g a t r e n d we have a l r e a d y h i n t e d
()jL{piima) o f Sophia:
a s s o c i a t i n g a l l t h e f e m i n i n e species w i t h t h e c r e a t e d , e v i l , material
and f a l l accounts:
2.3.4 COWCmSIONS
s i g n i f i c a n c e o f Sophia, we have y e t t o e s t a b l i s h t h a t s i g n i f i c a n c e i n
i n t h e book o f Wisdom.
Maat i s r i g h t o r d e r i n n a t u r e and s o c i e t y , as
e s t a b l i s h e d under t h e a c t o f c r e a t i o n , and hence
means, a c c o r d i n g t o t h e c o n t e x t , what i s r i g h t , what
i s c o r r e c t , law, o r d e r , J u s t i c e and t r u t h " ' .
MAT i s c l e a r l y understood as f e m i n i n e , as w i t n e s s t h e p e r s o n i f i c a t i o n
a s s o c i a t e d w i t h t h a t concept I n t h e b i b l i c a l tradition.
symbolic manner.
i n f l u e n c e t o be g r o s s l y exaggerated***, j u s t as f u r t h e r Investigation
Thus, w h i l e t h e r e i s no s y s t e m a t i c p r e s e n t a t i o n o f t h e f e a t u r e s of the
i n f l u e n t i a l i n t h e f o r m a t i o n o f Sophia s p e c u l a t i o n from t h i s r e g i o n o f
the ANE are MAAT and Isls. We shall look at each of these
p o s s i b i l i t i e s i n turn.
a v o i d s some o f t h e c r i t i q u e l a t e r l e v e l l e d a t D o n n e r * b y suggesting
embraces God, the world and humanity, and draws into a unity,
by t h e a n c i e n t MAAT^^".
- 76 -
i n d u l g i n g i n s e l f - p r a i s e "modelled on I s i s o f t h e aretalogy"**«.
Jewish thought.
his view o f Sophia even i n that upper realm. This influence was
the process.
146'.
2.4.1.3 COWCLUSIOMS
w i t h Yahweh, w h i l e r e m a i n i n g q u i t e c l e a r l y w i t h i n h i s c o n t r o l . At the
t r a d i t i o n a l p a t r i a r c h a l God, Yahweh!
-87 -
w h i l e Sophia s p e c u l a t i o n c o n t a i n s as much o f a m e t a p h o r i c a l c h a r a c t e r
Yahweh.
of h i m s e l f as a messenger o f Wisdom^, b u t i t i s n e v e r t h e l e s s c l e a r
the a u t h o r o f t h e F o u r t h Gospel, b u t i s r a t h e r o f g r e a t s i g n i f i c a n c e
-94-
'gnostic' faction"*.
material comes from the sayings source Q^^, although the two
r e a d i l y be l a b e l l e d 'Wisdom christology'^
thrust of h i s c h r i s t o l o g y .
Solomon i t s e l f .
imprisonment:
Mack has suggested that this switch of roles probably took place
In t h e p r e c e d i n g c h a p t e r we a l r e a d y discussed a t some l e n g t h
c e n t u r y o f the C h r i s t i a n era.
Under t h e i n f l u e n c e p r i n c i p a l l y o f Platonism, P h i l o d i s t i n g u i s h e s
of the line o \6yoc, cdtp^ eyivBxo [1:143, that its origin lies in a
t i m e s e e i n g t h e u n d e r l y i n g hymn as b e l o n g i n g t o t h e e a r l i e r s t r a t a o f
f|V o f the Logos and the txTicrev o f Sophia: t h a t the Logos i s not s a i d
Prov 8:22.
npot^pa ndcvTcov e x t v a t a x a o y t a
x a t CTOVEcriq (ppovt^aeuq alSivoq. ( S i r 1:4)
-107-
the Logos.
God as a c h a r a c t e r i s t i c o f Sophia:
s i m i l a r sentiment expressed.
-109-
an e x t e n t moves beyond them. The verses quoted from Prov 3:19; 8:30,
%|cofix'ax>xf|v a9avaa<av
xat ^vl^)JT)v axffivxov x o t q fiev' e^^ dtnoXeCij;© (Wisd 8: 13)
after the formation of the heavens and the earth themselves, there
i t s o r i g i n d i r e c t l y t o t h e Sophia t r a d i t i o n .
tradition.
expressed i n Baruch, that knowledge and wisdom, which come from God
tradition.
d e s c r i p t i o n o f Sophia i n S l r a c h ' * .
grace's;
The same author emphasises the value of a wife's X'^P'-'i °" other
occasions:
2:9,17'*.
Xdtptq xat aXt^Seia found in Jn 1:14 does not reflect the Hebrew
2:21 - oux aSetaS Ti^v X'^P^'^ Y<^P ^'^^ v6fiotJ SixaioaCvT), 'dpa
woman.
w i t h t h e accompanying I n j u n c t i o n t o a c q u i r e both:
elements i n t o c l o s e p r o x i m i t y :
t o suddenly r e q u i r e i t now.
d e s c r i b e s t h e f u l l n e s s o f God's c r e a t i v e work:
c o n t e x t o f d e s c r i p t i o n s o f God's g l o r y f i l l i n g creation:
emphasised:
ayom& eXeTj}ioCTi)VT)v x a t x p t a i v
to c l a r i f y t h e i n f l u e n c e o f Sophia C h r l s t o l o g y , s i n c e they b a s i c a l l y
opening words o f S i r a c h :
as the ' r e a l thing', why insert material into the hymn r a t h e r than
r e l a t e d t o t h e theme of Sophia i n c a r n a t e .
i n t h e w r i t i n g s o f t h e pre-Johannine C h r i s t i a n Church.
of Jesus.
t h i s statement, o r any o f t h e o t h e r s , i s a m e t a p h o r i c a l o r p a r a b o l i c
c l a i m t o t h e i d e a o f b e i n g t h e p r o v i d e r o f sustenance, t h a t i s , bread
w i l l i n g t o heed her:
-131-
S i r a c h makes f o r Sophia:
text i s , that those who taste o f Sophia "will never have too much
Wisdom and will always desire more"*^^. This i s surely also the
i m p o r t o f Jesus' words.
d i s c i p l e i n r e l a t i o n t o Jesus ( S i r 24:30).
wilderness:
e6i\|ir)CTav x a i eiiexaX^aavxb oe
xai i&6Qr\ auxofq ^x nixpac, otxpoxbfAou 'iBap
x a i 'ia\ia 6iv|/tiq ex Xiflou <JxXr|poO (Wisd 11:4)
- Sophia:
-133-
w i t h i n t h e Torah.
continued life*3*.
-134-
c l a i m i n Prov 8:22 - xOpioq '^xxxa^v jie 6tpx«^v oSfflv otutoO e l q 'ipya autoO
- a l r e a d y c o n t a i n s w i t h i n i t t h e p o t e n t i a l f o r u n d e r s t a n d i n g Sophia as
w r i t i n g s i n Ecclessiastes:
can p r e v a i l a g a i n s t her:
-135-
New Testament w r i t i n g s .
say:
3.2.4.1.3 ETQ EIMI H OYPA TON HPOBATOH <10;7); EFQ EIMI 0 nOIMHN
0 KAAOZ <10:11.14)
the one who has come down from heaven ( S i r 2 4 : 1 3 f f ) she i s able t o
give life and s a l v a t i o n t o those who know her. She I s Indeed the
seek and f i n d h e r .
d e s c r i b e s t h a t r e l a t i o n s h i p and i s i n t u r n f o l l o w e d by a d e s c r i p t i o n
whom she comes (Wisd 7:27; 8:2-16). Those who are wise l i s t e n to
Testament themes.
eternal life:
giving life.
her ways.
t r e n d o f Wisdom t h i n k i n g i n an i n d i v i d u a l manner.
p o s s i b l e t o see a d e f i n i t e polemic o v e r - a g a i n s t t h e a s s o c i a t i o n of an
Brown a l s o p o i n t s us t o t h e f a c t t h a t l a t e r medieval s c r i b e s a t
background:
There i s a very p e r c e p t i v e C h r i s t i a n i n t e r p o l a t i o n
i n t o t h e words o f Lady Wisdom i n t h e L a t i n o f S i r x x l v
25. Wisdom says, ' I n me i s t h e g i f t o f every way and
truth; i n me i s every hope o f life and v i r t u e ' . It is
almost as i f t h e i n t e r p o l a t o r has a s s o c i a t e d the
Johannine d e s c r i p t i o n o f Jesus i n x i v 6 w i t h t h e
c l a i m s o f Wisdom'
the Prologue.
thinking.
-147-
A fundamental p a r t o f t h e v i n e imagery i n Jn 15 i s t h e
r e l a t i o n s h i p o f t h e v i n e t o t h e branches. Here again one can f i n d
some t r a c e s o f Sophia's i n f l u e n c e . I n S i r 1:20 her branches o f f e r
l o n g l i f e , w h i l e S i r 14:26 makes r e f e r e n c e t o t h e s h e l t e r which they
provide. Perhaps most t e l l i n g o f a l l i s the r e f e r e n c e i n S i r 24:16 t o
the s p r e a d i n g o u t o f her branches laden w i t h x^P'^^'
17:8). Those who see o r hear Jesus see o r hear t h e Father (5:19,23;
3.2.4.2.1 PRE-EXISTEWCE
('sic.';"**8.
the Prologue, that the Logos/Sophia was God <l:lc), rests on the
upon earth, since no one has ever fully been able t o know o r
place (Wisd 8:1) and t o enable the king to rule (Wisd 8:14). In a l l
Gospel.
4:9), b u t was also present already i n Paul (Gal 4:4; Rom 8:3).
e x t s t e n c e as such e x i s t s , t h e r e f e r e n c e s r e f l e c t m a t e r i a l "more l i k e l y
drawn from Jesus' own t a l k o f h i m s e l f as ' s e n t ' " * " . BUhner has a l s o
Wisd 9:
necessary ascent*
At t h e t i m e o f t h e w r i t i n g o f t h e F o u r t h Gospel, those p r a c t i s i n g
However, t h e F o u r t h E v a n g e l i s t wants t o s t r e s s t h e f a c t t h a t i t i s t h e
viewed as an ascent.
Jesus Sophia: i f Jesus goes away, then those who have b e l i e v e d and
event in this way would be, t o use Dunn's words, "an Implausible
e v a l u a t i o n , c o n s i d e r i n g t h e d i s t i n c t i v e c h a r a c t e r of the Gospel"**',
through with the theme o f the u n i t y of the Father and the Son*»2.
expresses his love for God (14:31), that love being denoted as
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obedience t o God's w i l l : aXX' Yva yvS> o xbor^ioq c^ci ayanS!> x6v naiipa,
x a i xaBtbq evexeiXax6 ^loi. o naxr^p, oiSxaq novfi.
share.
i t s h i g h - p o i n t i n t h e e x p r e s s i o n o f t h e i n t i m a c y which e x i s t s between
action, God turned toward the world enacting his will among
humanity-'^'o.
whole.
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summarises:
By r e a d i n g t h e Father-Son language i n t h e l i g h t o f t h e
Wisdom/Logos prologue, t h e range o f o p t i o n s p o s s i b l e
in t h e t i t l e Son o f God i s narrowed d r a m a t i c a l l y .
Over a g a i n s t any who might be c o n t e n t w i t h a prophet
c h r i s t o l o g y , o r a merely Davldic Messiah c h r i s t o l o g y ,
John I n s i s t s u n r e s e r v e d l y on a Wisdom c h r i s t o l o g y * ' * .
God:
as 'Father'.
r e v e a l s God.
If Jesus i s t h e one who has been sent by God and who shares i n
sounds rather vague, and that is exactly how i t remains, for the
b e i n g S i r 4:16
between the Johannine Jesus and God, this time in the role of
so a t almost every p o i n t .
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background*''.
Sophia urges the people to believe that ky& expii precisely on the
up' (uytoarixe - 8: 2 8 ) .
point that we see most clearly the extent to which the Fourth
Sophia c h r i s t o l o g y as t h e v e h i c l e f o r e x p l i c a t i n g t h e n a t u r e o f Jesus
through we have seen that this path i s one which i s most clearly
I n f l u e n c e i n t h e w o r l d growing i n t h e Wisdom t r a d i t i o n s . At l e a s t f o r
' d w e l l i n g - p l a c e ' on e a r t h .
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r o l e as t e a c h e r , n o t i n g t h e a u t h o r i t y on which he r e s t s h i s t e a c h i n g
'abiding' (jievefv).
given.
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one who embodies t h e very words which God speaks ( S i r 24:3)*'', and I n
of t h e Johannlne Jesus.
l i f e o r death.
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o t h e r c a t e g o r i e s a t c r u c i a l c h r i s t o l o g i c a l p o i n t s o f t h e Gospel. In
our next chapter we will hope t o show that this third category
that they may know what Jesus i s about (Jn 15: 15) and they are
8: 18).
14:21 -
9 > > C
xax ToOq ayan^vxac, autr^v ayand. o xOpioq ( S i r 4: 14)
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Evangelist's c h r i s t o l o g i c a l r e f l e c t i o n .
E v a n g e l i s t sees t h e i r u n i t y as dependent on a c o n s t a n t f l o w o f l o v e i n
(15:9-12). T h i s Son -i D i s c i p l e ^ e v e i v r e l a t i o n s h i p i s a l s o d e s c r i b e d
r e l a t i o n s h i p w i t h God:
is that the v e r y ones who should have known b e t t e r are the ones who
r e j e c t God i n t h e i r midst.
rejected by those who should have known t o accept her (Prov 1:24-
5:9-11.
part of our experience of who Jesus Christ was and is? Such a
d i r e c t or e x p l i c i t confrontation.
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Torah.
A l l o f t h i s p o i n t s us t o t h e s t r o n g p o s s i b i l i t y t h a t the c o n t r a s t
20:22 by t h e g i f t o f t h e S p i r i t t o t h e d i s c i p l e s through t h e a c t i o n o f
w i t h t h e S p i r i t i n 3:52»o.
15:26; 16:13), i n parallel t o Jesus who i s the ' t r u t h ' (14:6), the
It may a l s o be w o r t h w h i l e n o t i n g I n r e l a t i o n t o the p e c u l i a r i t y
Another d i s t i n c t i v e f e a t u r e o f t h e Johannine p r e s e n t a t i o n o f
for t h e sake o f them (Mt 12:38-39; 16:1-4; Lk 23:8): " t h e motives and
unbelief.
with the wine miracle at Cana, he finds that i n both cases the
w i t h any degree of s e c u r i t y .
Gospel i s addressed.
now know i t through the Gospel, we can nevertheless see from our
disappearance o f t h e Logos.
man.
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picture of Jesus: the man who makes the heavenly Father known! But
the human body i n terms o f gender! John may thus be seen as already
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If t h e d e i t y o f C h r i s t i s t h e d e i t y o f Wisdom
i n c a r n a t e , then t o r e c o g n i z e t h e d e i t y o f C h r i s t i s t o
r e c o g n i z e t h a t i n C h r i s t God manifested h e r s e l f , her
power as C r e a t o r , her l o v e as Saviour, i n a f u l l and
f i n a l way. The gender p a r t i c u l a r i t y o f Jesus does n o t
r e v e a l t h a t God must be imaged e x c l u s i v e l y as male.
I n Jesus C h r i s t we encounter t h e mystery o f God who i s
n e i t h e r male nor female, b u t who as source o f both and
C r e a t o r o f both i n t h e d i v i n e image can I n t u r n be
imaged as e i t h e r . Through wisdom c h r i s t o l o g y we see
t h a t t h e i r s a v i n g power and l o v e a r e poured f o r t h i n
the w o r l d through t h i s c r u c i f i e d human being - a
c o i n c i d e n c e o f o p p o s i t e s i n every dimension^«*,
p i c t u r e o f those r e l a t i o n s h i p s .
Our f i n d i n g s i n t h i s c h a p t e r may a l s o p o i n t us t o a p o s s i b l e
it i s p o s s i b l e t o i n t r o d u c e Sophia i n c a r n a t e as a man. To s t a t e t h i s
style, language and content between the Fourth Gospel and the
Sophia who i s a unique blend of the male and female (Jesus i s a man
F o u r t h Gospel.
Gospel understood both the miracle itself and the role of Jesus'
that the d i a l o g u e between Jesus and h i s mother i n 2:3-4 was not part
e x a m i n a t i o n o f the s t o r y .
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ministry upon which Jesus now embarks, t o r e v e a l the So^a which will
follow.
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beyond t h a t m a i n t a i n s an i n t e r e s t i n t h e m i r a c l e i t s e l f by I n s t r u c t i n g
explanation''.
common with the Synoptic Gospels^^^ John takes t h e view that the
w i t h h i s m i n i s t r y on t h e b a s i s o f t h e i r k i n s h i p . There i s , t h e r e f o r e ,
no rebuke o f Mary, b u t , as F l o r e n z a p u t s i t :
h i s mother.
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itself.
christology.
i t w i l l o n l y be p r o v i s i o n a l i n n a t u r e . Having s a i d t h a t , however, i t s
engages h e r i n c o n v e r s a t i o n l e a d i n g u l t i m a t e l y t o a r e v e l a t i o n of h i s
chapters 2 - 4 . I n t h i s s e c t i o n t h e r e i s a concern f o r t h e q u e s t i o n
of t h e s t o r y a l s o p o i n t us I n t h i s d i r e c t i o n , n o t l e a s t t h e temporal
r e f e r e n c e i n 4:6 Spa rjv toq Vxxr). Some have t r i e d t o f i n d s p e c i a l
symbolic meaning i n t h i s hour**, b u t when placed a l o n g s i d e Gen 29:7,
where Rachel a r r i v e s i n t h e middle o f t h e day a t t h e w e l l , t h e
i n f e r e n c e becomes c l e a r . J u s t as t h e P a t r i a r c h Jacob met and found a
r e l a t i o n s h i p w i t h a woman a t a w e l l , so t o o Jesus meets w i t h a woman
at a w e l l (Jacob's!), and forms what w i l l e v e n t u a l l y be a ' f r u i t f u l '
(4:39-42) r e l a t i o n s h i p with her**. Neyrey has a l s o compiled
c o n s i d e r a b l e evidence t o support t h e t h e s i s t h a t both Jews and
Samaritans used Jacob t r a d i t i o n s as a b a s i s f o r t h e i r understanding o f
w o r s h i p * 2 , and i f , as he suggests f r o m l a t e r Rabbinic m a t e r i a l s , t h e r e
was an e x p e c t a t i o n t h a t t h e Messiah would "have g r e a t e r knowledge than
Jacob"*', we would have a f i r m b a s i s f o r understanding 4:25.
e x a m i n a t i o n o f t h e woman's r o l e .
of t h e s t o r y * * , behind i t l i e s a t r a d i t i o n a l account o f a c o n v e r s a t i o n
m i r a c u l o u s occurrence, an I m p l i c i t a s s e r t i o n t h a t he I s a t l e a s t on a
Sophia as the ' s p r i n g of life' (eg, Prov 13:14; 18:4), and the
parallel between S i r 24:21 and John 4:14 has o f t e n been noted''. The
notes:
river and then t o a sea ( S i r 24:30-31). The last two verses (24:33-
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the d i s c i p l e t o o t h e r s .
s p r e a d i n g t h e good news**.
r e f u s e d * ^ , b u t t h e e x p l a n a t i o n may w e l l l i e i n t h e f a c t t h a t t h e
Samaritans d i d n o t l o o k t o t h e Taheb as a k i n g , b u t more as a teacher
and l a w g i v e r * ' .
c o n c l u s i o n i s drawn w i t h r e g a r d t o t h e h i s t o r i c i t y o f t h i s scene, t h e
Samaritans ( S i r 50:25-26).
request f o r a drink.
A second a p o s t o l i c f e a t u r e o f t h e woman's w i t n e s s i s t h e r e s u l t :
they 'might be one* i n him, and t h a t esapSatv xt^v 5<5^av xfjv EJIT^V. In
of the woman h e r s e l f .
n o r m a l l y a s s o c i a t e d w i t h t h e God o f I s r a e l , p a r t i c u l a r l y i n t e x t s such
Before l e a v i n g t h i s s t o r y we should n o t e a g a i n t h e c o n t r a s t
comment.
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of which one woman plays a major role and the other a minor,
background part. These two women, along with Mary o f Magdala and
theory of direct dependence, not least the fact that Luke knows
s t o r i e s s e p a r a t e l y b e f o r e drawing some o v e r a l l c o n c l u s i o n s r e l a t e d t o
both,
c u l m i n a t i n g i n h i s r e v e l a t i o n o f h i m s e l f as t h e g i v e r o f l i f e and h e r
c o n f e s s i o n o f h i m as t h e Son o f God.
prompts W i t h e r l n g t o n t o comment:
I n t h e l i g h t o f t h e t h e o l o g i c a l s i g n i f i c a n c e o f such
language elsewhere i n John and i t s use t o d e s c r i b e t h e
r e l a t i o n s h i p between Jesus and H i s d i s c i p l e s , i t seems
the E v a n g e l i s t i s implying that these women and
Lazarus were d i s c i p l e s o f Jesus; and t h a t t h e r e were
women prominent among t h e d i s c i p l e s even d u r i n g Jesus'
earthly ministry'
d l s c u s s l o n , and a r e s u f f i c i e n t l y w e l l - v e r s e d i n i t t o be able t o
present a r e p r e s e n t a t i v e viewpoint'*.
Jesus, b u t r a t h e r opens up an o p p o r t u n i t y f o r a r e v e l a t i o n o f t h e t r u e
sayings about those seeking Sophia finding life (Prov 3:16; 8:35;
c o n f e s s i o n o f f a i t h i n Jesus (11:27).
the f o l l o w i n g manner:
Martha moves f r o m t h e a f f i r m a t i o n of t r a d i t i o n a l
e s c h a t o l o g i c a l e x p e c t a t i o n s ('the l a s t day') t o t h e
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tradition. A comparison o f t h e r e l e v a n t t e x t s c o n f i r m s t h i s t o be t h e
case:
I t i s n o t i c e a b l e t h a t t h e P e t r i n e i n c i d e n t a s s o c i a t e d w i t h Caesarea
P h i l i p p i i s absent i n t h e Johannine t r a d i t i o n , thus a l l o w i n g us t o see
Martha's v e r s i o n as a replacement. Indeed, t h e o n l y confession which
i s a t t r i b u t e d t o Peter by t h e F o u r t h E v a n g e l i s t (6:68-69) n e i t h e r
c l e a r l y p a r a l l e l s t h a t o f Mt 16:16 a t Caesarea P h i l i p p i c <>», nor
expresses t h e Johannine community's recognised c o n f e s s i o n of f a i t h
(20:31). T h i s leads Fiorenza t o remark t h a t Martha's statement
i s a c h r l s t o l o g i c a l c o n f e s s i o n i n t h e f u l l e r Johannlne
messianic sense. . . . Thus Martha r e p r e s e n t s t h e
f u l l a p o s t o l i c f a i t h o f t h e Johannine community. Just
as Peter d i d f o r t h e Matthean community"*"*.
It i s u n l i k e l y t h a t t h e r e i s any r e a l attempt on t h e p a r t o f t h e
on account o f her c o n f e s s i o n any more than Peter should be, but she i s
r e p r e s e n t a t i v e o f t h e c o n f e s s i n g b e l i e v e r w i t h i n t h a t community. That
Jn 11:27 ati e t o xpi-<^t^d<; o ux6q xoO 9eoO o exq x6v X6CT>JIOV epx6pevoq
Jn 20:31 'ir^aoCq eaxxv o xpi-0"'^6q o ux6q xoO 9eotS
C h r i s t i a n community**'.
4.3.1.2 MARY'S R O L E
s e e i n g Jesus, f r o m f a l l i n g a t h i s f e e t i n an a c t o f apparent d e v o t i o n .
T h i s f e a t u r e i s n o t u n l i k e t h e p i c t u r e we have o f her from Lk 10:38-42
(Mapxd^i xax itapaxaSeaeefaa Jtpdq xoi>q Tt65aq xoO xupiou [ L k 10:39])**^,
but perhaps more t e l l i n g s t i l l i s t h e p i c t u r e which f o l l o w s i n Jn
12:1-8 o f Mary a t Jesus' f e e t d e v o t e d l y a n o i n t i n g them and w i p i n g them
w i t h her h a i r . As we t u r n now t o t h a t account we w i l l see how her
r o l e i s a l s o an example o f d i s c i p l e s h i p f o r t h e Johannlne community,
a g a i n c o n s t r u c t e d under t h e i n f l u e n c e o f Sophia c h r i s t o l o g y .
the anointing o f Jesus' feet i n her home a t Bethany that she was
A l l o f t h i s might l e a d us t o t h e c o n c l u s i o n t h a t t h e Fourth E v a n g e l i s t
t h e m i r a c u l o u s f e e d i n g i n Jn 6. There, as I n t h e a n o i n t i n g s t o r y , t h e
c h a p t e r 13 i s t h e p o i n t t o v*iich t h e a n o i n t i n g i s b e i n g addressed.
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I n t h e c o n t e x t o f our present i n v e s t i g a t i o n i t i s p r e c i s e l y t h i s
symbolism which i s i m p o r t a n t f o r our understanding o f the t e x t . I t
comes a t t h e b e g i n n i n g o f t h e end o f Jesus' p u b l i c m i n i s t r y i n John,
h i s d e p a r t u r e from ' t h e w o r l d ' being imminent*2*. I n content i t i s
both a " p r o p h e t i c a c t i o n " * a n t i c i p a t i n g t h e death and b u r i a l o f
Jesus, and a p r e c u r s o r o f t h e a c t i o n performed by Jesus i n washing t h e
f e e t o f t h e \iaQi\xai (13:1-20). We s h a l l t u r n t o an examination o f
these f e a t u r e s i n an attempt t o d i s c e r n both t h e s i g n i f i c a n c e o f
Mary's a c t i o n f o r our u n d e r s t a n d i n g o f t h e r o l e o f women i n t h e
Johannine community, and t o determine any I n f l u e n c e which Sophia
t r a d i t i o n has brought t o bear upon i t s f o r m a t i o n .
4.3.2.1 MARY'S R O L E
burial (exq xfjv ^pi^pav xoO evxacpxaafioO ^lou - 12:7), but as such i t
narrative i t s e l f (12:14-16).
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l e a d us toward an a f f i r m a t i v e answer t o t h i s q u e s t i o n . F i r s t l y , as we
c o m p l e t e l y t h e p o i n t which we b e l i e v e t h e F o u r t h E v a n g e l i s t i s making
here.
community, b e i n g a s s o c i a t e d w i t h p a r t i c u l a r o f f i c e s o f m i n i s t r y w i t h i n
c o n t e x t f o r t h e use o f t h e term.
Martha's S i a x o v t a , e s p e c i a l l y g i v e n i t s c l o s e p r o x i m i t y t o 12:26.
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f u r t h e r g r i s t t o t h e m i l l i n t h e argument.
s e r v a n t s t o be.
D i s c i p l e a r e p a r t of t h e c o m p l e t i o n of the e a r t h l y m i n i s t r y of Jesus,
a t t e m p t s t o r e l i e v e the s u f f e r i n g o f t h e v i c t i m * s * , s t i l l o t h e r s have
in 2:1-11, where Jesus' %pa had not yet a r r i v e d , here again we find
significant that Jesus does not say "Mother", but prefers "Woman",
relationship.
be c a l l e d f o r t h as an example t o be remembered.
stands at the foot of the cross to the very end and becomes the
of r e l a t i o n s h i p which i s e s t a b l i s h e d .
and r e c e i v e even then t h e care and concern which she/he has promised.
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t o a l l o w t h a t community's v i e w p o i n t , r e p r e s e n t e d i n t h e F o u r t h Gospel
e x e r c i s e d on i t .
not regard the risen Jesus as simply the o l d Jesus a l l over again.
able to 'see' the Risen Christ, but must depend on the chain of
(Matt 28:1; Mark 16:1; Luke 24:10; John 20:1). While t h i s g i v e s her
If V. 1 may w e l l be f r o m a source a k i n t o t h e
S y n o p t i c s , then t h e f a i l u r e t o mention t h e o t h e r women
i s noticeable. Was John f o l l o w i n g a source which o n l y
mentioned Mary Magdalene ( c f . Bultmann)? But o'{'6a^ev
i n V.2 speaks r a t h e r f o r t h e s u p p o s i t i o n t h a t , a t
l e a s t a t t h e b e g i n n i n g , o t h e r women were mentioned
t o g e t h e r w i t h her. I f so, t h e e v a n g e l i s t would have
c a r r i e d through h i s c o n c e n t r a t i o n on Mary Magdalene,
which i s w h o l l y understandable because of h i s
p r e f e r e n c e f o r b r i n g i n g s i n g l e persons ( d i s c i p l e s ) t o
the fore*7».
a c t on t h e p a r t o f t h e F o u r t h E v a n g e l i s t , even g i v e n t h a t a t r a d i t i o n
may well have existed which p l a c e d Mary and Peter together at the
he does not even share i t with his partner, Peter! Here the
of how Jesus Sophia knows h i s own and they know him. Jn 10:3 r e p o r t s
f urther:
her role, in encountering the Risen Christ and carrying out his
i n t h e e a r l y c e n t u r i e s o f t h e C h r i s t i a n Church.
In I Cor 9:1 - oux ei\ii andaxoKoc,; ou^t ' iTjcxoOq t 6 v xCpiov fjjiffiv
i n h i s commentary on t h i s passage:
Johannine c o n s t r u c t i o n o f t h e r e s u r r e c t i o n n a r r a t i v e . On h e a r i n g her
d i s c i p l e s has i n f l u e n c e d t h e p a r t i c u l a r approach t o t h e n a r r a t i v e o f
Sophia c h r i s t o l o g y .
a l r e a d y i n o u r e x a m i n a t i o n o f t h e o u t w o r k i n g o f Sophia c h r i s t o l o g y i n
4.6 COWCHJSIONS
the r o l e s g i v e n by t h e F o u r t h E v a n g e l i s t t o v a r i o u s women i n r e l a t i o n
b a s i s o f o u r study.
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a c t u a l l y i s and makes a d e c i s i o n t o f o l l o w .
end' .
clear.
s u r r o u n d i n g t h a t event (13:12-17).
Our study has shown that while some o f these features are
those who l o v e h e r and found by those who seek her; she makes h e r s e l f
a whole c o u l d be l e g i t i m a t e l y i n t e r p r e t e d as a p r e s e n t a t i o n of Jesus
discipleship.
have seen s u r v i v e d a t a l l i n t h e p a t r i a r c h a l s t r u c t u r e s o f t h e e a r l y
'And now the end I s near. . . .' With i t comes the opportunity
seek t o c l a i m f o r i t s e l f a d e f i n i t i v e s t a t u s . Rather, t h i s t h e s i s i s
As Dunn p u t s I t :
5. I . SUMMARY
a l s o o f t h e Greek) a l l o w e d f o r t h e p o s s i b i l i t y o f g i v i n g t o Sophia
t h e o l o g i a n , l i v i n g i n t h e h e l l e n l s t i c environment o f A l e x a n d r i a , could
Judaism, o v e r - a g a i n s t t h e c u l t o f I s i s . T h i s a u t h o r e l e v a t e d her t o a
no d i r e c t i n f l u e n c e on t h e F o u r t h E v a n g e l i s t , he n e v e r t h e l e s s helped
a u t h o r i n I d e n t i f y i n g Jesus w i t h her.
f r o m m a t e r i a l p r e v i o u s l y d e d i c a t e d t o Sophia.
of Sophia's i n f l u e n c e .
Sophia, b o t h on t h e c h r i s t o l o g i c a l c o n t e n t o f t h e s t o r i e s and on t h e
wine, a gift o f Sophia, ran out. Just as Sophia can send her
m a i d s e r v a n t s o u t i n t o t h e s t r e e t s t o c a l l o t h e r s t o her f e a s t , so t o o
merely paPPouvt b u t i s now her xupioQ, who knows her and c a l l s her by
bef orehand.
community, s i n c e t h e c o n f e s s i o n o f Jesus as t h e C h r i s t i s t h e s t a t e d
-291-
a t t i t u d e o f r e s t o r a t i o n i n r e l a t i o n t o women o v e r - a g a i n s t t h e a t t i t u d e
E v a n g e l i s t d e l i b e r a t e l y s e t s o u t t o d e n i g r a t e Peter, I t can h a r d l y be
completely.
lot on our assessment o f what ' f e m i n i n e ' traits are. Because a man
fIgures.
l e f t w i t h a r a t h e r d i v e r g e n t s e t o f o p i n i o n s on t h e place o f women i n
15 a p p e a l s t o t h e O l d Testament i n t h e form o f t h e c r e a t i o n n a r r a t i v e
5 ; 2 2 f f a l s o r a i s e s t h e q u e s t i o n o f women s u b m i t t i n g t o t h e i r husbands.
-298-
• F o r t h e f u l l e s t r e c e n t d i s c u s s i o n o f t h e v a r i e t y o f both Old
Testament and New Testament approaches t o methodology
see MORGAN,R. & BARTON,J., B i b l i c a l I n t e r p r e t a t i o n
(1988) passim.
I b i d . 215.
2' I b i d . 159.
2» DUNN, C h r i s t o l o g v . 213-250.
3» I b i d . 256.
•0 I b i d , 290.
ibid, 104-106.
I b i d , 277.
*« BROWN, John 1. c x x l i - c x x v .
DODD, I n t e r p r e t a t i o n , 2 7 4 f f .
«« I b i d . 316.
«» I b i d , 323-334.
Ibid. 61-90.
«• I b i d . 10.
»» I b i d . 129.
>»2 I b i d , 181.
1' I b i d . 52.
2« Ibid.
22 I b i d , 367-368.
2» Ibid. 194.
*5 QUALLS-CORBETT, Sacred P r o s t i t u t e . 54
•« BOSTROM, P r o v e r b i a s t u d l e n . passim.
5« Cf. e s p e c i a l l y t h e a l l e g o r y c o n c e r n i n g t h e u n f a i t h f u l n e s s o f J e r -
usalem i n E z e k i e l 16.
-310-
*» While we s h a l l d i s c u s s t h i s I n g r e a t e r d e t a i l a t a l a t e r stage,
f o r t h e present we note the major c o n t r i b u t i o n s t o t h e
f i e l d : ALBRIGHT,W.F., "The Goddess o f L i f e and Wisdom"
AJSL 36 (1919-1920) 258-294; RINGGREN, Word and Wisdom:
BOSTROM, P r o v e r b l a s t u d i e n : WHYSRAY, Wisdom i n Proverbs:
BAUER-KAYATZ, S t u d l e n zu Proverbien: MACK, Logos und
Sophia: LANG.B., Frau Welshelt (1975).
*3 I b i d . 28.
*• I b i d . 291.
*s Ibid.
-311-
I b i d . 176.
42 Ibid.
LANG, Frau W e l s h e i t .
Ibid.
" Ibid.
»• I b i d , 48-49.
'5 I b i d . 62.
»» I b i d . 63.
BDB, 315.
10* I b i d , 497-498.
»«» ALBRIGHT, W.F., "The Goddess o f Wisdom and L i f e " AJSL 36 (1919-
1920) 258-294; From Stone Age t o C h r i s t i a n i t y : Mono-
t h e i s m and t h e H i s t o r i c a l Process (1957f2J); Yahweh and
the Gods o f Canaan (1968).
>z« RINGGREN, Word and Wisdom. 131. Cf. CAMP, Wisdom and the Femi-
nine. 23-25.
123 I b i d . 173.
»3« I b i d . 87-90.
I b i d . 45-48.
Ibid. 138-139.
1*5 I b i d . I I , 102n.331.
i** I b i d . 237.
155 Ibid.
157 I b i d . 70.
15* Ibid.
i5» I b i d . 71.
1*1 I b i d . 78.
1*3 I b i d . 84.
i*« GOODENOUGH, By L i g h t . L i g h t . 2 6 3 f f ; 2 7 5 f f .
1*5 I b i d . 277.
1*' I b i d , 185.
Ibid.
139-140.
77 Ibid. 134-135.
'* I b i d . 136.
7' CAMP, Wisdom and t h e Feminine. 215.
• I t i s perhaps i n t e r e s t i n g t o n o t e a t t h i s p o i n t t h a t t h e author o f
Ephesians a t l e a s t sees t h e maleness o f Jesus as impor-
t a n t f o r h i s i l l u s t r a t i o n i n 5 : 2 1 f f . Then again, t h e
whole 'Father-Son' language which dominates so much o f
New Testament C h r i s t o l o g y depends l a r g e l y on the gender
of Jesus.
7 See t h e d i s c u s s i o n o f t h e v a r i o u s t e x t s i n , DUNN, C h r i s t o l o g y .
176-196.
8 I b i d . 179.
I b i d . 196.
11 We n o t e t h e q u e s t i o n o f t h e crowd i n Mk 6:2 - it69ev xotixcj) xaVxa,
Koi x{<; fj CTOtpia r\ SodeXaa T0ux(j»; . But Mark presents
Jesus a t best as a teacher o f Wisdom and n o t as the em-
bodiment o f Sophia h e r s e l f . Cf. CHRIST,F., Jesus
Sophia (1970) 61-62,66.
-319-
12 For a d e t a i l e d a n a l y s i s o f a l l t h e r e l e v a n t m a t e r i a l see I b i d . 6 1 -
154.
1* DUNN, C h r l s t o l o g y . 201.
i» I b i d . 205.
22 DUNN, C h r i s t o l o g v . 208.
23 Cf. I b i d . 208-209.
31 I b i d , 97.
37 DUNN, C h r i s t o l o g y . 227-230 r i g h t l y c a u t i o n s a g a i n s t s e e i n g t h i s
i n t e r m e d i a r y f i g u r e as e x e r c i s i n g any f u n c t i o n d i s t i n c t
from God, emphasising t h e c o n t e x t o f P h l l o ' s w r i t i n g s
w i t h i n t h e boundaries o f Jewish monotheism. He sums
up: " i n t h e end o f the day t h e Logos seems t o be n o t h -
i n g more f o r P h i l o than God h i m s e l f i n h i s approach t o
man, God h i m s e l f i n s o f a r as he may be known by man."
(228).
*o Ebr, 31.
•1 Con/, 146; Agr, 5 1 ; Sown I , 215. Cf. MACK, Logos und Sophia. 142-
144.
•2 Mig, 130.
5» DODD, I n t e r p r e t a t i o n . 276-277.
70 DUNN, C h r i s t o l o g y . 242.
103 I b i d , 889.
»i5 Cf. LINDARS, John, 99, who notes t h a t i n 1:18, t h e use o f the p r e -
p o s i t i o n e i q " I m p l i e s t h a t Jesus has access t o the i n -
most b e i n g o f God", a n o t i o n p a r a l l e l t o t h a t o f 1:1b.
We have a l r e a d y seen t h a t t h a t verse i s r e l a t e d t o t h e
Sophia t r a d i t i o n .
*** For a summary o f ' l i f e ' i n t h e Old Testament see LINK,H.-G., " C u V
l i f e " NIDNTT I I . 476-484; VON RAD.G., "Cdtco, xxX." TP NT
I I , 832-875, and t h e f u r t h e r l i t e r a t u r e c i t e d i n these
articles.
DODD, I n t e r p r e t a t i o n . 10-53.
BROWN, John 1. I x i i i .
»*» I b i d . 212.
»*' Attempts t o a v o i d s e e i n g t h i s t e x t as an a f f i r m a t i o n o f p r e - e x i s t -
ence a r e misplaced and t o r t u o u s : e.g., DODD, I n t e r p r e -
t a t i o n . 274. BROWN, John 1. 56, p o i n t s out t h e i n t e n d -
ed c o n t r a s t i n precedence between John and Jesus. The
use o f f|V a l s o p r o v i d e s a l i n k w i t h t h e p r e - e x l s t e n c e
language o f 1:1-2. LINDARS, John. 110 c a l l s t h e theme
of p r e - e x i s t e n c e "an e s s e n t i a l element i n t h e b u i l d - u p
towards t h e f u l l t e s t i m o n y o f verse 34".
1*2 The word gouXrj, used here o f Sophia, does n o t appear i n John, t h e
term 96Xr})ia b e i n g p r e f e r r e d .
1" I n t h e next c h a p t e r we w i l l n o t e t h i s r a d i c a l t r a n s f o r m a t i o n o f
some e x i s t i n g C h r i s t i a n t r a d i t i o n I n r e l a t i o n t o the
r o l e o f women i n t h e Gospel.
1'* I n 1:48 Jesus knows about Nathanael; 2:25, knows what people a r e
l i k e ; 4:18, knows a l l about t h e Samaritan lady's past;
6:15, knows t h a t they want t o make him k i n g ; 6:61,64,
knows what people t h i n k and who has f a i t h .
2»» Ibid.
225 I b i d , 338.
22* I b i d , 37,
2 2 » I b i d . 52.
2 3 « He I s a l s o c a l l e d paPPouvet i n 20:16.
-333-
2 3 2 APPOLD, Oneness M o t i f . 2 2 .
2 3 * DODD, I n t e r p r e t a t i o n . 3 5 3 .
2 4 3 MUNZER/BROWN, NIDNTT I I I . 2 2 7 .
2 4 4 DODD, I n t e r p r e t a t i o n . 194.
2 4 4 BROWN, John 1 . I x x i i
2 4 ? DUNN, U n i t y and D i v e r s i t y . 2 4 5 .
2 5» JOHNSTON, S p i r i t - P a r a c l e t e . 99.
2 " Cf. CLARK,D.K., "Signs i n Wisdom and John" CBfi 45 (1983) 205;
SMALLEY.S., John: E v a n g e l i s t and I n t e r p r e t e r (1978) 86-
87.
2«» I b i d . 206,
2 8 3 DUNN, C h r i s t o l o g v . 250.
-336-
1* Cf. BROWN, Mary. 188, who comments t h a t t o deny Mary any under-
s t a n d i n g o f Jesus' p o s s i b l e powers o f i n t e r v e n t i o n i s
"not t o do j u s t i c e t o t h e l i t e r a r y genre o r t o the a t -
mosphere o f t h e Johannlne n a r r a t i v e . "
18 Cf. MOLONEY,F.J,, "From Cana t o Cana (John 2:1 - 4:54) and the
F o u r t h E v a n g e l i s t ' s Concept o f C o r r e c t (and I n c o r r e c t )
F a i t h " i n : S t B i b I I (1978) 191.
1' Cf. BAG. 168; BROWN, Mary. 188; SCHNACKENBURG, John I . 328.
21 Ibid.
23 Cf. BROWN, John I . 102; Mary. 189; FIORENZA, I n Memory o f Her 327.
37 I b i d . 288.
*3 Ibid. 431-432.
** The problem r a i s e d by t h e a n t i - S a m a r i t a n r e f e r e n c e s a t t r i b u t e d t o
Jesus i n t h e S y n o p t i c Gospels i s discussed by BROWN,
John I . 175-176; SCHNACKENBURG, JOHN I . 458-460.
*8 I t i s d i f f i c u l t t o be c e r t a i n t o what e x t e n t t h e r e g u l a t i o n s o f
Pirque Aboth 1.5; 'Erubim 53b (Bab T a l ) were a p p l i c a b l e
a t t h e time o f c o m p o s i t i o n o f t h e F o u r t h Gospel. They
do r e f l e c t a t r e n d w i t h regard t o women i n the l a t e
f i r s t c e n t u r y , a l s o witnessed t o i n C h r i s t i a n c i r c l e s
( I Tim 2: U f f ) .
58 I QH 8,7; CD 19,34.
*« Cf. I b i d . 329.
*2 I b i d , 424.
»« Cf. BROWN, John I . 423; BARRETT, John. 390; LINDARS, John. 388.
BULTMANN, John. 397n.3, sees t h e r e f e r e n c e t o Martha
and Mary (not Lazarus) as a "secondary i n s e r t i o n " .
'» T h i s i s p a r t i c u l a r l y e v i d e n t i n t h e F a r e w e l l d i s c o u r c e s (13:1,23,
34; 4:15,21-28; 15:9,12,17), a t t h e Cross (19:26), and
i n t h e r e f l e c t i v e appendix t o t h e Gospel (21:7,15-16).
Ibid.
»s I b i d , 439.
I b i d , 441.
»32 Ibid.
>3* HESS, NIDNTT I I I , 546 comments: " I n P h i l 1:1 and I Tim 3:8-13
Sidxovoq i s used o f a man h o l d i n g t h e o f f i c e o f deacon
i n t h e Church; t h e same t i t l e i s a p p l i e d t o a woman,
Pheobe, i n Rom 16:1". Cf. BEYER, TDNT I I . 89-90.
1 8 3
Cf. I b i d . 127-128, where Minear g i v e s 3 reasons i n support o f t h i s
conclusion.
Chapter 3, s e c t i o n 3.2.4.2.2.
2 Chapter 3, s e c t i o n 3.2.4.3.
2 0 2 Chapter 3, s e c t i o n 3.2.4.1.3.
2»* Ibid.
I b i d . 79.
1 DUNN, C h r l s t o l o g y . 250.
8 I b i d . 117.
i« I b i d . 302.
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1. TEXTS
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Welshelt i n I s r a e l (Glessen, 1933). [ BZAW, 621
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C h r i s t i a n O r i g i n s (London, SCM Press, 1983).
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