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175 8 The christ of Faith and johannine Theology John’s presentation of Jesus as the Christ is central to the Evangelist’s theology, and one is mindful of Oscar Cullmann’s view that for the early Christians, Christology was theology.1 This is especially true for the Fourth Gospel. In addition to the nature of Christ and the Son’s relation to the Father, however, John’s perspective on Jesus’ signs, the means of salvation, the presentation of “the Jews,” and dualism deserve to be addressed. In considering the origin and character of John’s theological tensions, primary factors have in each case been put forward (see chap. 7, above), although secondary factors may also have been involved. Therefore, primary and secondary factors will be discussed in this chapter and the tensions outlined in chapters 2–4 will be engaged more thoroughly, as the origin and character of John’s theological riddles do make a difference for our ongoing efforts to interpret them. Johannine Christology: Is Jesus Human, Divine, or Both? ■ Nowhere in the New Testament is Jesus presented as both more thoroughly human and more thoroughly divine than in John; thoughtful interpreters cannot ignore such tensions. While modern attempts to see these tensions as a factor of multiple sources fall short in terms of evidence, the primary source of these tensions is the Evangelist’s dialectical thinking. Appreciation of Jesus’ elevated status did not simply begin several generations into the Johannine tradition; rather, some elements appear to have had their origin early in the tradition’s history—perhaps even as a 176 The Riddles of the Fourth Gospel factor of transformative encounters with Jesus of Nazareth. While “recognition scenes” (anagnorisis—a discovery scene in Greek drama or literature)2 certainly played rhetorical functions for later audiences in showing Jesus to be the Messiah, how would actual followers of Jesus have experienced his ministry? Might they have sensed something special about him from day one? If so, memory of such firsthand encounters may be embedded within the Johannine tradition. Might any of these stories be rooted in actual events: what caused the disciples of the Baptist to leave him and follow Jesus? Why did Nathanael describe himself as being known by Jesus from afar? How did the Samaritan woman feel as Jesus told her about her past and present situation? How did the disciples reflect upon the multitude being fed and Jesus’ appearing to them on the water? In both John and Mark, God’s words to Moses before the burning bush are cited in identical Greek (Egō eimi Exod. 3:14 LXX; Mark 6:50; John 6:20). Yet in Mark the statement comes across as an identification (it is not a ghost; it is I—do not be afraid), while in John it comes across as a theophany (I am—fear not!). These represent two radically different perceptions and experiences (perhaps between different people in the boat?) from day one. If Peter’s strong language elsewhere (Matt. 26:74) might have characterized the pre-Markan rendering, whoever its human source(s) might have been, the perception of a striking encounter in that case might have been expressed in an utterance like, “My God; it’s a ghost!” Conversely, the human source of the Johannine memory might have responded to the appearance of Jesus by exclaiming, “My Lord and my God!” Therefore, at least one of the disciples experiencing a theophanic encounter in the presence of the man Jesus may account for an early memory of high christological associations inferring who Jesus was and what he came to do. Box 8.1: Similar Ego - Eimi Sayings of Jesus in Mark and John3 Ego ■ - eimi! Me - phobeisthe! An epiphany (Mark 6:50—“It is not a ghost; It is I!”) Jesus makes an I-am reference to the burn- ■ ing bush theophany and Abraham (Exod. 3:14-15) before Jerusalem leaders: “I am the God of Abraham, the God of Isaac, and the God of Jacob.” (Mark 12:26) I-am claims are mentioned regarding ■ alternative Messiah figures: false Messiahs will say “I am the Christ” or “I am [he]” (Mark 13:6) Ego - eimi! Me - phobeisthe! A theophany (John 6:20—“I am!”) on the lake. Jesus makes an I-Am reference to the burning bush theophany and Abraham (Exod. 3:14-15) before Jerusalem leaders: “Before Abraham was, I Am!” (John 8:58) I-am claims are mentioned regarding alternative Messiah figures: John the Baptist confessed “I...

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