Free Ebook The Sheep of the Fold: The Audience and Origin of the Gospel of John (Society for New Testament Studies Monograph Series), by Edward W. Kl
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The Sheep of the Fold: The Audience and Origin of the Gospel of John (Society for New Testament Studies Monograph Series), by Edward W. Kl
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The last generation of gospel scholarship has considered the reconstruction and analysis of the audience behind the gospels as paradigmatic. The key hermeneutical template for reading the gospels has been the quest for the community that each gospel represents. This scholarly consensus regarding the audience of the gospels has been reconsidered. Using as a test case one of the most entrenched gospels, Edward Klink explores the evidence for the audience behind the Gospel of John. This study challenges the prevailing gospel paradigm by examining the community construct and its functional potential in early Christianity, the appropriation of a gospel text and J. L. Martyn's two-level reading of John, and the implied reader located within the narrative. The study concludes by proposing a more appropriate audience model for reading John, as well as some implications for the function of the gospel in early Christianity.
- Sales Rank: #2940019 in eBooks
- Published on: 2007-08-02
- Released on: 2007-08-02
- Format: Kindle eBook
Review
Review of the hardback: 'This splendid volume is an important contribution to the new discussion of the audiences of the New Testament Gospels, and the first lengthy treatment of the audience of the Fourth Gospel from the vantage point of that discussion.' Biblica
About the Author
Edward W. Klink III is Assistant Professor of New Testament at Talbot School of Theology, Biola University.
Most helpful customer reviews
7 of 7 people found the following review helpful.
Brilliant! A crushing refutation of the idea that John was written for an isolated community
By Jeri
This is the best book of biblical scholarship I have read in a long time. Klink so thoroughly demolishes the idea of community that I cannot imagine how anyone could resuscitate the concept.
And what is so stunning about this is that just thirty years ago, in a survey of scholarship about John, Robert Kysar wrote that "'The gospel cannot be read meaningfully apart from some understanding of the community out of which and to which it was written'" (p 247). Recently, however, Kysar admitted the idea of an isolated community was seen as less and less likely.
And now, after Klink, 'Sitze im Leben' appears to be dead and buried.
Klink goes through all the evidence and points out all the usual flaws with the argument, noting the dangerous circularity of depending upon the text alone to explain the audience, the form critics who thought everything could be explained by understanding the genre, and the plain fact that the term 'community' "is one of the most elusive terms to define" (p 51).
Klink, in contrast, relies on plain facts. He goes through Martyn's research on Judaism and asks the obvious question: "Why, if Judaism could have been so organized and unified, according to Martyn, could not Christianity have had a similar recognition of identity?...The fact that Paul went to Jerusalem more than once...implies a wide recognition of the functional centrality of Christian leadership" (pp 60-61).
No kidding. It is striking that all the earliest Christian literature, from Paul's epistles to the epistles of Ignatius, involve one functioning group of Christians in contact with another group, and, usually, many groups. Against these plain facts the idea of isolated communities is untenable.
For far too long, the concept of Christianity as a sectarian movement has held sway, in spite of the gross oversimplifications associated with the concept. Klink picks through all the various research by Malina, Meeks, Troeltsch, Stark, and others, sifts the results, and concludes "community need not be defined territorially, but relationally...(and) The traditions of the Gospels' origens were meant to confirm that the Gospels were rooted in the apostles and in the antiquity of the church" (p 106).
Klink relies upon Richard Burridge and his famous book 'What are the Gospels' to point out that "rarely were bioi around the time of Gospels used specifically for a closed 'group'" (p 113).
Klink further asks if 'the implied reader is assumed to know the Beloved Disciple" (p 162). He goes through the evidence in the Lazarus narrative, the evidence given in John about the customs and geography, which he decides points away from the author having expected the reader to know much about Galilean geography, and, most of all, the implication that the reader must have had extensive background in the Old Testament. All of which argues against John being aimed at a local community since the reader's knowledge, as implied, is so uneven.
In short, Klink states "that the Gospels were written for an indefinite audience, not an individual 'church' or network of churches" (p 249)
Anyone who is interested in this book will certainly also want to read Richard Bauckham's 'Jesus and the Eyewitness' and Martin Hengel's 'The Johannine Question'.
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