Love in the Gospel of John , livre ebook

Baker Publishing Group - SDB Moloney Francis J.

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198 pages

English

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The command to love is central to the Gospel of John. Internationally respected scholar Francis Moloney offers a thorough exploration of this theme, focusing not only on Jesus's words but also on his actions. Instead of merely telling people that they must love one another, Jesus acts to make God's love known and calls all who follow him to do the same.This capstone work on John's Gospel uses a narrative approach to delve deeply into a theme at the heart of the Fourth Gospel and the life of the Christian church. Uniting rigorous exegesis with theological and pastoral insight, it makes a substantive contribution to contemporary Johannine scholarship.

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Philosophie et théologie

Christian theology

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Publié par	Baker Publishing Group
Date de parution	19 novembre 2013
Nombre de lectures	0
EAN13	9781441245748
Langue	English
Poids de l'ouvrage	1 Mo

Informations légales : prix de location à la page 0,0888€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

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© 2013 by Francis J. Moloney
Published by Baker Academic
a division of Baker Publishing Group
P.O. Box 6287, Grand Rapids, MI 49516-6287
www . bakeracademic . com
Ebook edition created 2013
Ebook corrections 01.07.2021
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews.
Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress, Washington, DC.
ISBN 978-1-4412-4574-8
Unless noted otherwise, Scripture translations are from the Revised Standard Version of the Bible, copyright 1952 [2nd edition, 1971] by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Scripture quotations labeled NRSV are from the New Revised Standard Version of the Bible, copyright © 1989, by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
For the Catholic University of America, Washington, DC; St. Mary’s University and Seminary, Baltimore; Catholic Theological College; and Australian Catholic University in gratitude for honors bestowed.

No wonder of it: sheer plod makes plough down sillion
Shine, and blue-bleak embers, ah my dear,
Fall, gall themselves, and gash gold-vermillion.
Gerard Manley Hopkins, “The Windhover” (see John 15:13; 19:28–37 )
Contents
Cover i
Title Page iii
Copyright Page iv
Dedication/Epigraph v
Preface ix
Abbreviations xiii
1. Entering the World of John’s Gospel 1
2. The Mission of Jesus: To Make God Known 37
3. The Hour Has Not Yet Come 71
4. Love in Action, Discourse, and Prayer: John 13:1–38; 15:12–17; 17:1–26 99
5. “It Is Finished”: John 18:1–19:42 135
6. “Love One Another as I Have Loved You”: John 20:1–31; 21:1–2 5 161
7. “Those Who Have Not Seen and Yet Believe”: John 20:29 191
Epilogue 211
Bibliography 215
Index of Subjects 237
Index of Scripture and Other Ancient Writings 241
Notes 250
Back Cover 275
Preface
A n awareness of the theme of love in the Gospel of John has a long history in Christianity. In a story attributed to Augustine, the disciples of the Beloved Disciple, somewhat wearied by his relentless insistence that they love one another, once asked him if there was anything else of importance that Jesus passed on. The Beloved Disciple simply replied: “Love one another.” Ever since that time, Christians have focused on the central role of love at every level of life and practice, and not only for “one another.” As history tells us, there have been times in the Christian story when care and love for others have not been especially obvious, especially during the Crusades, in the dramatic breakdown of Christian unity during the period of the Reformation, in the horrific persecution of the Jewish people across the centuries, and in the abuse of young people by Christian authorities in more recent times. Despite these tragic departures from the dream of the founder of Christianity, his followers—in their many guises—still strive to obey his command to love.
Scholarship has attended to the theme of love in the life of Jesus, in the Gospels, and in the earliest teachings of Christianity, as they are found in its foundational documents in the New Testament. However, Jesus and the authors of the documents of the New Testament did not invent the command to love God and neighbor. The commands to love God (Deut. 6:4–5) and to love one’s neighbor as oneself (Lev. 19:18) predated the Christian era by many centuries, as, most likely, did the command to love one’s enemies (see Luke 6:27//Matt. 5:44; see the hints in Exod. 23:4–5; Prov. 24:17–18; 25:21–22). Most likely, love for God and neighbor were locked together for the first time in Jesus’ synthesis of the Law and the Prophets: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. . . . You shall love your neighbor as yourself. There is no other commandment greater than these” (Mark 12:30–31 NRSV; see Matt. 22:37–40; Luke 10:26–27). Jesus may not have been the first to ask for love of one’s enemies, although a majority would suggest that it was part of his uniqueness.
Anyone with even a passing knowledge of the Gospel of John knows it contains love commands (John 13:34–35; 15:12, 17). But there is something different in the Fourth Gospel that has attracted the interest of scholars in recent times. Despite the widespread insistence upon love in the Gospel of John, the command to love one’s neighbor has disappeared. A command to “love one another” has replaced it. It is equally interesting that Jesus does not command love of God. He instructs his disciples—and through this Gospel, all subsequent readers and hearers—to love him. To love Jesus, and to believe that he has come from the Father, is one of the guarantees that God will love them (see 16:27). Scholars have assessed the uniqueness of the Johannine use of the theme of love variously; there is little unanimity among them. They seldom focus upon the cross of Jesus as the revelation of love (see 15:13).
This book starts from an interpretative principle rooted in the human experience of love. Most studies of the love theme in the Gospel of John focus upon the appearance of the two Greek verbs for love and friendship that appear there, ἀγαπάω and φιλέω , and upon the nouns associated with those verbs ( ἀ γάπη , φίλος ). This approach to the text is important, the result of the close linguistic and historical-critical reading of texts, characteristic of much modern biblical scholarship. However, what came first: words for love, or actions that made love visible and thus known? Most human beings find it difficult to talk about love, but the search for love and its many expressions surrounds us, from the intimacy of human relationships to the energy that drives the outstanding care for the less fortunate by such groups as Médecins Sans Frontières (Doctors Without Borders). Each day, within the increasingly selfish and violent world of these first decades of the third Christian millennium, we can see love in action, despite our inability to speak about it. Generally, we are simply amazed; it is “the stuff of life,” and most of it happens without too many words. It may, therefore, be useful to attend more to what happens in the story of the Gospel of John, as well as to observe what is said .
Starting with the fundamental Johannine axiom, “God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God sent the Son into the world, not to condemn the world, but that the world might be saved through him” (3:16–17), we find it is the action of God’s loving that initiated the presence of Jesus in the world. As Jesus states later in the story, “No one has greater love than this, to lay down one’s life for one’s friends” (15:13 NRSV). Laying down one’s life is not about words but about action. The following study will focus on the actions of a God who sends, on the task of the Johannine Jesus to make God known, on the manner in which this God is made known, on the request that disciples and followers of Jesus love in a certain way, and on the inevitable fruits of that love. Love words are part of the Gospel’s description of these actions , but I will mainly focus on the actions of God in and through his Son, and the actions of all who wish to see and hear Jesus (see 9:35–37; 12:21), even where so-called love words do not appear. This approach inevitably leads me to appreciate more deeply the end of John’s Gospel, the “hour” of Jesus. The Gospel of John is above all about Jesus’ telling the story of God (1:18). An appreciation of the fabric of the story as a whole and the function of actions, especially the actions of Jesus’ death, resurrection, and return to the Father, which manifest love, may best uncover what this Gospel attempts to communicate to readers and listeners of all ages. The words for love may not abound in John’s descriptions of these actions, but perhaps one must look in those descriptions to see what the Johannine words about love mean. What follows tests that hermeneutical intuition, based on millennia of human expression and experience of love.
I extend my gratitude to my fellow Salesian from the English Province, Michael Winstanley, SDB, who read an earlier form of this text. A perceptive reader of all the possibilities of the Johannine text, himself the author of a fine book on its symbolism and spirituality ( Symbols and Spirituality: Reflecting on John’s Gospel [Bolton: Don Bosco Publications, 2008]), he has greatly enriched what appears here with his careful reading of my earlier draft. We first met as theological students in Rome in 1966. For more than forty years Michael has supported me in our mutual journey in the Salesian world with its care for the young, especially those most in need, a world not without its own difficulties in our challenging times. Perhaps in this period of Christian and Catholic history the message of love revealed on a cross will take on a special meaning. So be it! I am also most grateful for assistance from the staff and the resources of the Mannix Library at Catholic Theological College and the Dalton-McCaughey Library of the United Faculty of Theology, both in Melbourne, Australia, and from the facilities of the University Library of Australian Catholic University, scattered across campuses in Brisbane, Sydney, Canberra, Melbourne, and Ballarat. Finally, I thank my colleagues in the faculty of theology and philosophy at Australian Catholic University, especially the dean, Professor Anne Hunt, and my