There is a general consensus that the Fourth Gospel underwent two editions. But in contrast to all previous efforts to reconstruct these two editions on the basis of source and redaction criticism, Waetjen maintains that these two editions essentially overlap without far-reaching changes. Chapter 1-20 originated within the Jewish community of Alexandria and were addressed to Jews in order to persuade them to "believe into" Jesus as the Messiah, the Son of God. The second edition originated when chapter 21 as added and certain revisions were made in chapters 1-20 by an editor in the Christian community of Ephesus in order to present the Gospel to Gentile Christians and perhaps attendantly to legitimate it for canonization. Waetjen examines John's gospel by engaging in a close reading of various units of the Gospel from the perspective of a two-level drama that presents two narrative worlds within the literary structure of the Gospel. Out of his readings of the texts, one of the major and provocative conclusions Waetjen draws is that Lazarus is the Beloved Disciple of Jesus in chapters 1-20. John, the son of Zebedee, is intimated to play the role of the Beloved Disciple not only in chapter 21, but throughout the Gospel. In other words, the editor of chapter 21 has concluded that John (based on the title that the gospel already bears), is the Beloved Disciple and project that backwards from chapter 21 throughout the previous 20 chapters. Waetjen's thorough scholarship and his attention to detail in his original readings challenge traditional readings of John's Gospel, providing fresh insights into the Gospel.
The interpretation of this gospel integrates an objective analysis of its historical context and a subjective semantic disclosure of meaning. To that end, a close reading of the text is combined with consistency building in order to achieve textual congruence and plenitude of meaning. The subject/ object split of traditional biblical scholarship that requires analysis in order to produce explanation as a definable object is superseded in this book by the event of reading as a dynamic happening of personal experience from which the reader cannot detach herself or himself.
This book is an integration of the Old and New Testaments, and it is intended to demonstrate that there should be only one Testament. Together they form the Bible of the Jewish people. They unfold the long journey that Abram and Sarai were summoned by God to initiate. As migrants without a country and without an ethnic identity, they personified the Truth of God by incarnating “the Lord God’s” being of presence and transcendent possibility. Incorporated into an eternal covenant as Abraham and Sarah, they established the birthright of God’s elect people as the embodiment of the integration of universality and ethnicity. The journey continued through their descendants, vacillating between the union of universality and ethnicity and mere ethnicity, and, in the course of Israel’s history, it separated the prophets from the priests. The journey traverses the Yahwist Strand of the Pentateuch, the four prophetic divisions of the Book of Isaiah, Book 1 of I Enoch, the Apocalypse of Daniel, John the Baptist, and it climaxes in the ontological termination of the moral order of separation through the death of Jesus of Nazareth and the inauguration of a New Creation and its New Humanity through his resurrection from the dead. The journey is concluded by Paul the Apostle who, as an ethnically determined Pharisee, is called by God to proclaim the moral order of integration as a gift to the nations of the Gentiles.
Endorsements: "Waetjen offers us an illuminating reading of Mark's Gospel that was forged out of his own experience in the Third World. Working from a fresh translation that lays bare the Markan style, Waetjen traces the stark conflict between the new ordering of power announced by Jesus and the tenacious domination of the ruling elite in Israel's agrarian society. This innovative application of the sociology of millennialism to the phenomenon of Mark's narrative world is loaded with insights that will be of interest to readers at every level." --David Rhoads, Lutheran School of Theology, Chicago
A new reading of the Gospel of John that contends that Lazarus is the Beloved Disciple in chapters 1-20 and John, the son of Zebedee, functions in that role in chapter 21.
Waetjen offers us an illuminating reading of Mark's Gospel that was forged out of his own experience in the Third World. Working from a fresh translation that lays bare the Markan style, Waetjen traces the stark conflict between the new ordering of power announced by Jesus and the tenacious domination of the ruling elite in Israel's agrarian society. This innovative application of the sociology of millennialism to the phenomenon of Mark's narrative world is loaded with insights that will be of interest to readers at every level." --David Rhoads, Lutheran School of Theology, Chicago
The interpretation of this gospel integrates an objective analysis of its historical context and a subjective semantic disclosure of meaning. To that end, a close reading of the text is combined with consistency building in order to achieve textual congruence and plenitude of meaning. The subject/ object split of traditional biblical scholarship that requires analysis in order to produce explanation as a definable object is superseded in this book by the event of reading as a dynamic happening of personal experience from which the reader cannot detach herself or himself.
This book is an integration of the Old and New Testaments, and it is intended to demonstrate that there should be only one Testament. Together they form the Bible of the Jewish people. They unfold the long journey that Abram and Sarai were summoned by God to initiate. As migrants without a country and without an ethnic identity, they personified the Truth of God by incarnating “the Lord God’s” being of presence and transcendent possibility. Incorporated into an eternal covenant as Abraham and Sarah, they established the birthright of God’s elect people as the embodiment of the integration of universality and ethnicity. The journey continued through their descendants, vacillating between the union of universality and ethnicity and mere ethnicity, and, in the course of Israel’s history, it separated the prophets from the priests. The journey traverses the Yahwist Strand of the Pentateuch, the four prophetic divisions of the Book of Isaiah, Book 1 of I Enoch, the Apocalypse of Daniel, John the Baptist, and it climaxes in the ontological termination of the moral order of separation through the death of Jesus of Nazareth and the inauguration of a New Creation and its New Humanity through his resurrection from the dead. The journey is concluded by Paul the Apostle who, as an ethnically determined Pharisee, is called by God to proclaim the moral order of integration as a gift to the nations of the Gentiles.
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