The Synonymous Rendering of Aristotelian φιλέω with ἀγαπάω in the Gospel of John (original) (raw)
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The concept of friendship, in Greek writings, invariably begins with the Homeric epics. The idea of friendship is not similar in all cultures. Even within a single culture the idea of friendship fluctuates. However, the core idea of friendship may be characterized as mutually intimate, loyal, and loving bond between two or few people that is normally marked by native solidarity, such as family, tribe or other such ties. Moreover, it is rooted in ones' social life. David Konstan says, "Friendship is 'socially patterned' by numerous factors such as class or age." 1 In this paper, the researcher is trying to pertain the comparative critical reading on the friendship of the disciples with Jesus in comparison with Aristotle's concept of friendship. For Aristotle, friendship is the greatest virtue that which is absolutely necessary in everybody's life (NE, VIII 1155a, 141). 2 Aristotle believes that there are three different kinds of friendship: friendship of utility (NE, VIII 1156a, 144), friendship of pleasure (NE, VIII 1156a, 145), and perfect/complete friendship (NE, VIII 1156b, 146). For him, friendship is highly valued because it contains noble actions (NE, VIII 1155a, 141). Those who seek friendship for utility always look to obtain some good from the person (NE, VIII 1156a, 144). The same as the other person who seeks friendship for pleasure looks for what is pleasant for them (NE, VIII 1156a, 145). Gospel of Mathew portrays disciples in a unique way. Michael J. Wilkins says Matthew has a special interest in the term maqhthv j. 3 Therefore the researcher is attempting to evaluate the very intention of disciples' love towards their master. Do the disciples follow Jesus in order to advance them with financial supports? Do they have a political aspiration to have some 1 David Konstan, Friendship in the Classical World
Journal of Early Church History, 2018
This article offers fresh perspectives on the dialogue between Jesus and Nicodemus in John 3 by considering both the dynamic interaction of the author(s) of the Gospel of John with ancient Mediterranean philosophical and religious traditions and the Homilies of John Chrysostom on the Fourth Gospel. The current analysis demonstrates that the idea of "being begotten from above" refers to a transcending of ontological and epistemological borders by the power of the Spirit, which presupposes a ritual baptism. The way the Fourth Gospel describes the "process of being begotten from above" answers contemporary Jewish and Greco-Roman questions in an unconventional way. This is due to the fact that it links the convert's transformation to the narrative regarding the descent of the Logos from above (v.31): A birth anōthen ontologically transforms the believer, for he/she receives the same origin with Jesus who comes anōthen. Lastly, the Chrysostomic exegesis helps the modern reader to read the Johannine text anew from the perspective of the discussions regarding human union (henōsis) with God and divine condescension (synkatabasis) in late antiquity.
Philippiniana Sacra, Vol. XLX - Number 146, 2014
The richness of the writings of the New Testament lies both is their unity as well as in their diversity. This article endeavors to “befriend” the theologies of both John and Paul. Despite many obvious differences, there are a number of points of convergence in John’s and Paul’s Christology, Ecclesiology and Soteriology. At least three aspects manifest profound similarities in their Christologies: (1) Their foundational experience of Jesus-Christ, (2) their relationship with Jesus-Christ founded in the experience of love, and (3) the radical affirmation of the pre-existence and divinity of Jesus. Their Ecclesiologies converge: (1) In the concept of “new creation in Christ,” applied to the believers and to the Church as a whole, (2) the image of the “Total Christ” as the preferred representation of the Church, and lastly, (3) John and Paul’s particular relationship with the recognized authorities in the primitive Church. Soteriologically both converge in presenting that faith that Christ is the Messiah is necessary for salvation.
‘The Identity and Composition of οἱ Ἰουδαῖοι in the Gospel of John’, TynB 60 (2009): 239-263
This article examines the referent of the term οἱ Ἰουδαῖοι in the Gospel of John. The debate is whether the term refers exclusively to the religious authorities, to a religious party, to the religious authorities and common people, or simply to the Jews in general. This article makes three contributions to the debate. First, Second Temple Judaism already knew of the term οἱ Ἰουδαῖοι as a broad reference to the adherents of the Judaean religion transcending the earlier ethnicgeographic sense, and John had this particular religious group in mind. Second, οἱ Ἰουδαῖοι is a composite group with the chief priests rather than the Pharisees as its leaders. Third, within οἱ Ἰουδαῖοι, John portrays a shift in hostility from a religious-theological conflict with the Pharisees in the middle of Jesus' ministry, towards a religious-political conflict with the chief priests later in Jesus' ministry.
Jesus’ Friends in John 15 and the Hellenistic Royal Court
The Biblical Annals, 2022
The present contribution suggests that the reference to disciples as Jesus’ friends in Jesus’ Farewell Talk to the Apostles in John 15 may help to explain the very nature of the Hellenistic royal friends (philoi) as compared to other possible types of relation to monarchs (servants – douloi, companions – hetairoi) in the Hellenistic Age. It underscores that philoi were chosen by their royal friends personally (at least in theory).
The Meaning of πιστεύω in the Gospel of John
The Future of Gospels and Acts Research, 2021
Recent trends in the study of pistis contribute to our understanding of belief in the Gospel of John. Beginning with one of the most recent studies on belief in John’s Gospel from Nadine Ueberschaer, it is evident that Johannine belief has a propositional dimension focused on the identity of Jesus. Yet the contextual study by Teresa Morgan demonstrates that the use of pistis and fides in the Graeco-Roman world has a primarily relational focus, questioning the dominant emphasis on propositional belief. An alternative perspective on pistis in the New Testament comes from Matthew Bates, who argues that at times it ought to be translated ‘allegiance’ rather than ‘faith’. While such a translation does not fit in the Johannine context, ‘allegiance’ is a useful term for discussing the broader concept of belief in John, which involves words and deeds, as well as trust and propositional belief.
The Pauline Epistles and the Synoptic Gospels: The Pattern of the Parallels
New Testament Studies, 1982
The question, What did Paul know about Jesus of Nazareth?, has long been debated by students of the New Testament. The debate has not issued in any consensus.1 Indeed, critical appraisals of Paul's relation to the Jesus of history and to traditions about him have been unusually disparate. Thus, on the one side, W. D. Davies has argued that 'Paul is steeped in the mind and words of his Lord.'2 On the other side, R. Bultmann could claim that 'the teaching of the historical Jesus plays no role, or practically none, in Paul'.3 The contrast between these two assertions is puzzling, and all the more so as neither can be regarded as idiosyncratic: Davies is not alone in avowing that sayings of and traditions about Jesus were of momentous significance for Paul,4 and it is not difficult to find critics at one with Bultmann.5 Moreover, as our two quotations do not simply represent two circles of opinion but also mark poles between which appears a variety of viewpoints,6 matters are even further complicated. Discussion has focused primarily upon ten pieces of data, namely 1. Explicit references to 'words of the Lord' in the Pauline corpus7 2. Possible implicit allusions to Jesus' teaching in the Pauline corpus8 3. 2 Cor. 5. 16 (Ώστε ημείς άπό τοϋ νϋν oùbéva olbapev κατά σάρκα el καί éyvdjKapeν κατά σάρκα Χριστόν άλλα νϋν ούκέτι yivùaKopev)9 4. Paul's references to details of Jesus' life, character, and ministry10 5. Paul's relationship with bearers of the Jesus tradition, especially those who knew Jesus of Nazareth (for example, Peter and other members of the community in Jerusalem)11 6. The role of tradition and its transmission in Paul and the early church12 7. The theological continuity or discontinuity between Jesus and Paul13 8. The meaning of τάν νόμον τοϋ Χριστού (Gal. 6. 2)14 9. The character of Paul's epistles, especially the extent to which they reproduce the probable content of missionary preaching15 10. General considerations (for example, according to M. Hengel, 'es in der Antike schlechterdings unmöglich war, einen vor wenigen Jahren gekreuzigten Menschen-d.h. einen angeblichen Verbrecher-als Kyrios, Gottessohn und Erlöser zu verkündigen, ohne darüber etwas zu sagen, wer dieser Mensch war, was er lehrte und tat und wie und warum er starb').16 Cf. Rom. 12. 14 ('Bless those who persecute you; bless and do not curse them') with Matt. 5. 44. Cf. Rom. 12. 17 ('Repay no one evil for evil') with Matt. 5. 39 ff. Cf. Rom. 13.7 ('Pay all of them their dues, taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due') with Matt. 22. 15-22. Cf. Rom. 14.13 ('Then let us no more pass judgment on one another, but rather decide never to put a stumbling block [σκάνδαλο»]׳ or hindrance in the way of a brother') with Matt. 18. 7; Mark 9. 42; Luke 17. 1-2. Cf. Rom. 14. 14 (T know and am persuaded in the Lord Jesus that nothing is unclean in itself; but it is unclean for any one who thinks it unclean') with Matt. 15. 11; Mark 7. 15. Cf. 1 Thess. 5. 2 ('For you yourselves know well that the day of the Lord will come like a thief in the night') with Matt. 24. 43; Luke 12. 39. Cf. 1 Thess. 5. 13 (ειρηνεύετε év έαυτοϊς) with Mark 9. 50 (εΙρηνεύετε èv άλλήλοις). Cf. 1 Thess. 5. 15 ('See that none of you repays evil for evil, but always seek to do good to one another and to all') with Matt. 5. 38-48.
Society of Biblical Literature, 2024
John 11-21: A Handbook on the Greek Text, by Lidija Novakovic, is part of the Baylor Handbook on the Greek New Testament (BHGNT) series, which aims to guide readers through each word, phrase, and verse of the Greek New Testament text. The BHGNT series pays close attention to the Greek text of the New Testament itself rather than the theological meaning and/or historical issues, as most traditional commentaries do. Each handbook provides a verse-by-verse treatment of the Greek New Testament text by explaining the syntax of the text, offering lexical semantic analysis, and engaging important text-critical issues that have a significant bearing on the interpretation of the Greek text. In each handbook, the author selectively interacts with secondary literature. As for the issues with significant debate, the author provides a representative sample of scholars for each view. As an accessible, comprehensive, and convenient reference tool, the BHGNT series is intended to serve as supplements to commentary proper.
The Gospel of John in Greek and Latin A Comparative Intermediate Reader, 2017
The aim of this book is to make the Gospel of John accessible simultane- ously to intermediate students of Ancient Greek and Latin. There are lots of resources available for the study of John’s gospel, particularly in Greek, but this edition juxtaposes the Greek text to one of its most famous translations: the ren- dering into Latin by St. Jerome known as the Vulgate. The running vocabulary and grammatical commentary are meant to provide everything necessary to read each page, so that readers can progress through the text, improving their knowl- edge of Greek and/or Latin while reading one of the key texts of early Christian- ity. For those who know both Greek and Latin, it will be possible to use one language as a resource to read the other. Meanwhile, the Vulgate is a key index of how the Greek text was understood by early Christians in the Latin west.