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John the Theologian and his Paschal Gospel最新文献

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The Paschal Gospel 逾越福音
Pub Date : 2019-03-20 DOI: 10.1093/OSO/9780198837534.003.0002
J. Behr
Chapter Two considers the ways in which the Gospel of John has come to be understood in ‘apocalyptic’ terms, following John Ashton, suggesting instead that the Gospel of John is best understood as a ‘paschal gospel’ in an ‘apocalyptic’ key, noting the implications that this has for understanding the genre of the Gospel and its relation to the Apocalypse, as a two-part work. The chapter further explores what is meant by the term ‘apocalyptic’, especially the correspondence between above and below, and the beginning and the end, as a fundamental feature of Christian theology (‘on earth as it is in heaven’, Adam and Christ), and the modern debate about how apocalyptic thinking works, whether as an ‘eschatological invasion’ or an ‘unveiled fulfilment’, and so what is meant by ‘salvation history’, treating such figures as J. Louis Martyn and NT Wright. The chapter concludes by suggesting that early Christian exegesis, as practiced by the apostles themselves and then the Fathers, is best understood as an ‘apocalyptic’ reading.
第二章考虑了约翰福音被理解为“启示录”的方式,跟随约翰·阿什顿,建议约翰福音最好被理解为“启示录”关键的“逾越福音”,注意到这对理解福音的类型及其与启示录的关系的影响,作为一个两部分的作品。本章进一步探讨了什么是“世界末日”这个词,特别是上下之间的对应关系,开始和结束,基督教神学的基本特点(“地球上的天堂”,亚当和基督),争论和现代启示思考是如何工作的,无论是作为一个“末世论的入侵”,还是一个“公布实现”,所以是什么意思“救恩历史”,治疗j·路易斯·马丁和NT莱特等数据。这一章的结论是,早期的基督教训诂学,由使徒们自己和后来的教父们实践,最好被理解为一种“启示录”的阅读。
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引用次数: 0
Johannine Arch-Intelligibility 使徒约翰的Arch-Intelligibility
Pub Date : 2019-03-20 DOI: 10.1093/OSO/9780198837534.003.0006
J. Behr
Chapter Six opens up Part Three of this work, devoted to the reading of the Gospel of John given by the French Phenomenologist Michel Henry. This chapter begins by exploring the phenomenology of life developed by Henry, not that which appears in the world, but that which is prior to the world and only known in the immediacy of its pathos, the self-affectivity of the experience of living. The condition of our self as living ones is Christ himself, the First Living One, in whom the life that is the Father is engendered, so that, as Henry quotes Eckhart, ‘God engenders me as himself’. Identity in pathos (suffering is the experience of suffering, it doesn’t appear elsewhere by another means) grants truth, unlike the horizon of the world, in which something only appears as other than itself, torn from its own identity, rendered dead (for life, Henry reminds us, does not appear in the world). According to Henry’s analysis, this pathos of life constitutes the flesh, as phenomenologically distinct than the body; the latter is how we appear, externalized, in the world, the former is how we experience ourselves in the self-affectivity of the pathos of life. This then enables Henry to provide a more sophisticated understanding of Incarnation, not as the appearing of the Word of God within the world, but rather as the Word of God giving us access to life by sharing in his own flesh and his own pathos. The chapter finishes by considering how Henry reads Scripture, especially John, not against the horizon of the world and its history, but as an invitation to life with its own intelligibilty or ‘arch-intelligibility’.
第六章开启了这部作品的第三部分,致力于阅读约翰福音由法国现象学家米歇尔·亨利所著。这一章从探索亨利发展的生活现象学开始,不是那些出现在世界上的东西,而是那些先于世界的东西,只有在其悲情的直接性中才知道,生活经验的自我情感。我们作为活着的自我的条件是基督自己,第一个活着的人,在他身上产生了父亲的生命,所以,正如亨利引用艾克哈特的话,“上帝创造了我作为他自己”。悲情中的同一性(痛苦是对痛苦的体验,它不会以其他方式出现)赋予真理,而不像世界的视界,在视界中,某物只会以它自身之外的形式出现,从它自己的身份中被撕裂,呈现为死亡(因为生命,亨利提醒我们,并不出现在世界上)。根据亨利的分析,这种生命的悲情构成了肉体,在现象学上有别于身体;后者是我们如何在世界上出现,外化,前者是我们如何在生命悲情的自我情感中体验自己。这使亨利能够对道成肉身提供更复杂的理解,不是把上帝的话语显现在世界上,而是上帝的话语通过分享他自己的肉体和他自己的悲怆给我们进入生命的途径。这一章以亨利如何阅读《圣经》结尾,尤其是《约翰福音》,不是反对世界及其历史的视野,而是作为一种邀请,以其自身的可理解性或“主要可理解性”进入生活。
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引用次数: 0
The Prologue as a Paschal Hymn 作为逾越节赞美诗的序曲
Pub Date : 2019-03-20 DOI: 10.1093/OSO/9780198837534.003.0005
J. Behr
On the basis of the analysis of the Gospel of John given so far, and in particular the celebration of Pascha that began with him, this chapter offers a radically new interpretation of the Prologue to the Gospel of John. Rather than a pre-existing hymn to the Word adopted and modified by the Evangelist, or a Prologue to the Gospel written by the Evangelist himself, explaining how the Word became flesh as the prelude to the narrative that follows, it is argued that the Prologue is best understood as a Paschal hymn in three parts. The first verse celebrates the one who is in first place, the crucified and exalted Jesus Christ, on his way to God, and as himself God. Verses 1:2—5 speak not of creation and the presence of the Word in creation before his sojourn on earth, but of how everything that occurs throughout the Gospel happens at his will, specifically the life that comes to be in him, a light which enlightens human beings, that is, those who receive and follow him. The third part, verses 1:6—18, are a chiastically structured celebration of what has come to be in Christ, where 1:14, ‘the Word became flesh and dwelt in us’ refers to the Eucharist, the flesh that he now offers to those who receive him and so become his body, following on from baptism in verses 1:12–13; the chiastic center of this section is 1:10–11, his rejection by the world but reception by his own, and the beginning and end of this section is the witness provided by John the Baptist.
基于目前对约翰福音的分析,特别是从他开始的逾越节的庆祝,这一章提供了对约翰福音序言的全新解读。而不是一个预先存在的圣言赞美诗采用和修改的福音,或福音的序言,由福音的作者自己写的,解释如何道成为肉体的故事的前奏,它被认为是最好的理解为三个部分的逾越节赞美诗。第一节经文庆祝的是第一位的,被钉在十字架上并被高举的耶稣基督,在他走向上帝的路上,他自己就是上帝。第1章2 - 5节并没有说到创造,也没有说到在他寄居在地上之前,上帝的话语就已经存在于创造之中,而是说到福音中所发生的每一件事是如何按照他的意愿发生的,特别是在他里面的生命,一束光照人类的光,也就是那些接受和跟随他的人。第三部分,1:6-18节,是一个结构巧妙的庆典,庆祝在基督里的成就,其中1:14,“道成了肉身,住在我们里面”指的是圣餐,他现在把肉身赐给那些接受他的人,成为他的身体,接着1:12-13节的洗礼;这一节的中心是1:10-11,他被世人拒绝,却被自己的人接纳,这一节的开始和结束是施洗约翰的见证。
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引用次数: 0
‘The Temple of His Body’ “他身体的圣殿”
Pub Date : 2019-03-20 DOI: 10.1093/OSO/9780198837534.003.0003
J. Behr
Chapter Three opens Part Two of this work, which looks at what it is that is ‘finished’, as Christ affirms with his last word from the Cross in the Gospel of John. This chapter focuses on Christ as the true Temple, erected when his body is lifted up upon the Cross, Building upon the work of Mary Coloe and others, this chapter explores how Christ is presented in the six feasts which structure the narrative of this Gospel, culminating in the Passion and the appearances of the Risen Christ on the first and eighth day. In addition, this chapter also examines the way in which imagery drawn from the Tabernacle and Temple are used to explain Christ’s flesh (John 1:14 and 6), the relationship of this flesh, his glorified body, to the Eucharist and martyrdom, broadening in this way what is meant by ‘incarnation’.
第三章开启了这部作品的第二部分,看看什么是“完成的”,正如基督在约翰福音中在十字架上所说的最后一句话。这一章的重点是基督作为真正的圣殿,当他的身体被举起在十字架上,建立在玛丽·科罗和其他人的工作,这一章探讨了基督是如何呈现在六个节日,这六个节日构成了这个福音的叙述,最终在受难和复活的基督在第一天和第八天的出现。此外,这一章还考察了从会幕和圣殿中获得的意象如何被用来解释基督的肉体(约翰福音1:14和6),这一肉体,他荣耀的身体,与圣餐和殉道的关系,以这种方式拓宽了“化身”的含义。
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引用次数: 0
History, Phenomenology, and Theology 历史、现象学和神学
Pub Date : 2019-03-20 DOI: 10.1093/OSO/9780198837534.003.0007
J. Behr
This chapter brings together the presentation of Michel Henry’s reading of John in Chapter Six with themes explored in the previous two parts of the work. In particular the connection is made in the concern of both theology and phenomenology with ‘apocalypse’, that is, ‘unveiling’, ‘revelation’, ‘appearance’. This unveiling results in a doubling: the way Scripture had been read before the Passion (as narratives about the past) and now in the light of the Passion (as speaking about Christ); and following this unveiling: the identity of Christ, no longer known as the son of Joseph and Mary, but the eternal Word of God; the Eucharist, which appears in the world to be bread and wine, but is consumed as the life-giving flesh of Christ; and ourselves, not simply as bodily children of our parents, but, as living flesh, sons and daughters of God, with a body not made by hands, eternal in the heavens. Sharing the Passion of Christ, recalled from absorption in the world to the pathos of life, is our entry, in and with Christ, into the divine reality of God, in which, while remaining what we are by nature, created beings, we share in the properties of God, uncreated and eternal, just as iron, when placed in a fire, remains what it is by nature but is now only known by the properties of the fire. And in turn, the divine fire, while remaining unchanged, is now embodied, but in a body no longer known by spatio-temporal properties as it appears in this world. The economy of God, understood in an apocalyptic key, brings together heaven and earth, the beginning and the end, in Christ, the first human being, the theanthropos.
本章将米歇尔·亨利在第六章中对约翰的解读与前两部分探讨的主题结合在一起。特别是神学和现象学与“启示”的关系,即“揭示”,“启示”,“显现”。这种揭示的结果是双重的:圣经在受难之前的阅读方式(作为对过去的叙述)和现在在受难的光中(作为对基督的讲述);在这揭示之后:基督的身份,不再被称为约瑟和马利亚的儿子,而是上帝永恒的话语;圣餐,在世界上看来是饼和酒,但被当作基督赐生命的肉体吃了;并且我们自己,不单单是我们父母的肉身的儿女,乃是神有血气的儿女,不是人手所造的身体,在天上永远长存。分享基督的苦难,从对世界的迷恋中唤醒到对生命的悲怆,是我们在基督里并与基督一起进入上帝的神圣现实的入口,在那里,我们虽然保留了我们的本性,受造之物,但我们分享了上帝的属性,非受造的和永恒的,就像铁,当放在火里时,保留了它的本性,但现在只有通过火的属性才知道。反过来,神圣的火,虽然保持不变,现在具体化,但在一个身体不再知道的时空属性,因为它出现在这个世界上。上帝的经济,以启示录的方式来理解,在基督,第一个人类,神人身上,把天地,开始和结束,结合在一起。
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引用次数: 0
John the Evangelist 约翰福音
Pub Date : 2019-03-20 DOI: 10.1093/OSO/9780198837534.003.0001
J. Behr
Chapter One explores the figure of John and his Gospel from historical testimony given in the second and third century CE and as treated in contemporary scholarship. The John who wrote the Gospel, the chapter argues, was not the son of Zebedee, one of the twelve apostles, but the disciple of the Lord, the Elder who resided in Ephesus. The first part of this chapter also examines, on the basis of the historical evidence, the occasion for the writing of the Gospel, and argues for the unity of the Johannine corpus (including the Apocalypse). The second part of the chapter turns to the description given by Polycrates of Ephesus that John wore the ‘petalon’ in Jerusalem, that is, that he was the high priest of the temple, which, this chapter argues, refers to the fact that, in the Gospel of John, he alone amongst the disciples stood at the foot of the cross as the body of Jesus was lifted up upon the cross as the true Temple. It was, moreover, as this chapter shows, only the followers of John who had an annual celebration of Pascha, held on 14 Nissan, until the mid to late second century, when others began to celebrate this feast on the following Sunday, leading to the Quartodeciman controversy, the association of Sunday with the Resurrection, and the development of the Tridium, the three-day celebration of the Passion.
第一章从公元二世纪和三世纪的历史见证以及当代学术研究中探讨了约翰的形象和他的福音。这一章认为,写福音书的约翰并不是十二使徒之一西庇太的儿子,而是主的门徒,住在以弗所的长老。本章的第一部分,也在历史证据的基础上,考察了福音书写作的场合,并论证了约翰文集(包括启示录)的统一性。这一章的第二部分转向以弗所的波利克拉底的描述,约翰在耶路撒冷戴着“花瓣”,也就是说,他是圣殿的大祭司,这一章认为,这指的是,在约翰福音中,他在门徒中独自站在十字架脚下,当耶稣的身体被举起在十字架上作为真正的圣殿。此外,正如本章所示,只有约翰的追随者每年庆祝逾越节,在尼桑14日举行,直到二世纪中后期,其他人开始在下一个星期日庆祝这个节日,导致了四分之一的争议,将星期日与复活联系在一起,并发展了三分节,三天的受难庆典。
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引用次数: 0
‘Behold the Human Being’ “看人类”
Pub Date : 2019-03-20 DOI: 10.1093/OSO/9780198837534.003.0004
J. Behr
Chapter Four demonstrates how Christ’s word from the Cross, ‘It is Finished’, refers back to the opening verses of Genesis, where, unlike every other aspect of creation, which is brought into existence by an imperative, a divine fiat—‘Let it be!’—the particular project of God is given in the subjunctive, ‘Let us make a human being’: a project only completed when Christ lays down his own life in an act of love, unwitting confirmed by Pilate, ‘behold the human being!’. The first part of the chapter shows how this theme is developed by John over the course of the Gospel, most notably in the ‘woman’ who appears in Cana and at the Cross, and in John 16, where she is in travail until a human being is born into the world. This theme is also traced in the Apocalypse, and in writers following on from John: Ignatius of Antioch writing on his way to martyrdom, Melito of Sardis in his Paschal celebration, and Irenaeus of Lyons as a fundamental feature of his account of the whole economy of God leading, in the end, to the true human being. The second part of this chapter explores how this understanding of the human being informs the enigmatic figure of the Son of Man, as he steps dramatically into view at the beginning of the Gospel and appears frequently thereafter, examining John Ashton’s new proposal for interpreting the Son of Man, as a stage in the composition of the Gospel before the idea of Incarnation came to the fore, but argues instead that the Son of Man is the true human being, uniting heaven and earth, ascending the cross to descend as the flesh he offers to the faithful.
第四章展示了基督在十字架上所说的话,“完成了”,是如何回到《创世纪》的开头几节的,不像其他创造的方面,它是由一个命令,一个神圣的命令带来的——“让它成为!”——上帝的特殊计划是在虚拟语气中提出的:“让我们造一个人吧!”只有当基督为了爱而牺牲自己的生命时,这个计划才得以完成,彼拉多无意中证实了这一点:“看哪,这个人!”本章的第一部分展示了约翰在福音书中是如何发展这一主题的,最引人注目的是在迦拿和十字架上出现的“女人”,以及在约翰福音16章中,她在阵痛中直到一个人出生到世界上。这一主题在《启示录》中也有记载,在约翰之后的作家中也有记载:安提阿的伊格内丢在殉道之路上,撒狄的梅利托在他的逾越节庆祝活动中,里昂的爱任纽在他对上帝的整个经济的描述中,作为一个基本特征,最终引导到真正的人类。本章的第二部分探讨了如何对人类的理解告诉人子的神秘人物,他的步骤大大福音的开头和经常出现之后,检查约翰·阿什顿的新提议对于演绎人子阿,在福音的组合作为一个阶段的想法化身来到前台,而是认为,人子是真正的人类,团结天地,登上十字架,将肉体献给信徒。
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John the Theologian and his Paschal Gospel
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