#SBLAAR13 – John, Jesus, and History (John and Luke) #loveblogging

This has to be the most attended session I’ve seen at SBL. The rather large room is rather filled.

Paul Anderson opens up with the three year plan for this seminar. Turid Karsel Seim (Oslo) begins by discussing Mary, Martha, and Bethany in Luke and John. Notes her paper is “very open to discussion” and one marking a shift to a different area than she is usually invested into. Moving past literary sources? Focusing on the names now.

Speaking about D. Moody Smith and his seminal work, John Among the Gospel. Smith believed there were fewer connections between John and Luke than, say, John and Mark/Matthew. I think this is a rather strict view of borrowing, but… Smith seems to note this as well, seeing connections even in departures and “suppression of information.” She and Smith notes how difficult this is to tract.

And thus my area of focus on John and his use of Deuteronomy. It is this “ambience of tradition” that fascinates me and is the germ of my interpretative strategies. We simply cannot allow anything not to be considered a shared connection.

Seim speaks about pre-canonical versions of stories. Watson, in his latest, suggests that for John, the Egerton “Gospel” precedes him. Seim is along the same lines, believing sources cannot be limited to “intra-canonical” sources. Her focus on the names is going to be detailing because of the myriad Marys in the Gospels.

Seim’s opinion sees Luke as unaware to the traditions supplanting John at various points, such as the anointing of Jesus among the various Gospels. I would imagine she believes in a Q theory or multiple sources for the Gospels. She notes the switch of Lazarus’s role between Luke and John. Sees any connection between the shared name as “far-fetched.” Sees that in both stories: the identify of Lazarus is non-important. Rather, it is what happens to the character.

I dunno… she mentions the so-called Secret Gospel of Mark. I don’t she buys it. She believes the 2 sisters constitute a narrative material prior to the Gospel of John. But, does Luke know the tradition? In the end, she believes that an actual tradition existed of two sisters and a bother underlies the pericope in Luke and John. She must consider Luke and John as rather late, even into the early 2nd century.

She mentions textual criticism and how this plays into textual dependence investigations. Which text do we use? And that is a huge issue to over come.

Why couldn’t John just have developed the Lukan material using mimesis or other forms of creative literary preservation?

Mark A. Matson (Milligan College) is up. He provided his paper as a hand out so, I have no need to summarize it. I think he sees a tradition underlying the stories, creating independence, in the Gospels.

Next up is John T. Carroll. I have to get his paper. I lot of minutia. But good stuff.

Post By Joel Watts (10,050 Posts)

Joel L. Watts holds a Masters of Arts from United Theological Seminary with a focus in literary and rhetorical criticism of the New Testament. He is currently a Ph.D. student at the University of the Free State, analyzing Paul’s model of atonement in Galatians. He is the author of Mimetic Criticism of the Gospel of Mark: Introduction and Commentary (Wipf and Stock, 2013), a co-editor and contributor to From Fear to Faith: Stories of Hitting Spiritual Walls (Energion, 2013), and Praying in God's Theater, Meditations on the Book of Revelation (Wipf and Stock, 2014).

Website: → Unsettled Christianity

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