By Gitte Buch-Hansen

Considering that Origen and Chrysostom, John??s Gospel has been valued because the such a lot religious one of the New testomony writings. even though Origen acknowledges the Stoic personality of John??s assertion that ""God is pneuma"" (4:24), an exam of the gospel in mild of Stoic physics has now not but been performed. Combining her perception into Stoic physics and historical body structure, the writer situates her thesis within the significant discussions of contemporary Johannine scholarship - e.g. the position of the Baptist and the functionality of the Johannine indicators - and demonstrates new recommendations to recognized difficulties. The Stoic research of the Fourth Gospel unearths a coherent narrative tied jointly via the spirit. the matter with which John??s Gospel wrestles isn't the identification of Jesus, however the transition from the Son of God to the following new release of divinely begotten young children: how did it happen? A examining conducted from a Stoic standpoint issues to the interpretation of the risen physique of Jesus into spirit because the decisive occasion. the availability of the spirit is a precondition of the divine iteration of believers. either occasions are defined by way of Stoic thought which permits of a metamorphosis of fleshly components into pneuma and of a number of fatherhood. in truth, in his observation on John, Origen defined Jesus?? ascension as an occasion of anastoixei?sis, that's the Stoic time period for the transformation of seriously components into lighter and pneumatic ones.

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New Historicism is associated with the journal Representations. A key figure in the development of New Historicism has been Stephen Greenblatt. g. his and Catherine Gallagher’s Practicing New Historicism (2000). 24 History of Research. 35 It combines deconstruction and semiotics in an approach that simultaneously avoids the pitfalls of radical essentialism and constructivism. 3 New Historicism and the semiotics of the supplement In scholarly debate, the often quoted epigram from Derrida’s Of Grammatology, “There is nothing outside the text” (il n’y a pas de hors-texte; there is no outside-text) (1976, 158), encapsulates the philosophy of the linguistic turn.

Cosmology in Johannine exegesis 21 where he himself is staying. Later in the same chapter (14:23), the subjects and the direction in which they move are changed. 28 Most often, the tension is understood within a temporal framework; 14:2f represents a futuristic notion of eschatology, whereas 14:23 indicates a realized eschatology. The problem may be reformulated, however, in spatial terms: is the promised dwelling to be found in the heavenly Father’s house, to which Jesus will take his believers (14:2f)?

The obscurity, however, is here referred to God’s mystery in the incarnation; the possibility of a rebirth is impervious to human reasoning. The shortcoming of human reasoning is embodied in the character of Nicodemus. See Hofius’ essay “Das Wunder der Wiedergeburt” (1996). The vertical God-human dichotomy in Protestant exegesis is in the socio-scientific approach transformed into the sectarian consciousness of a horizontal inside-outside identity. 12 History of Research. 14 He alone has access to heavenly secrets, he alone has seen and entered the kingdom of God (3:3; 5).

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