By George Lewis Parsenios

Not like the typical opinion that the Johannine Farewell Discourses characterize completely the Jewish style of the testomony, George Parsenios argues that includes of the discourses are misinterpret or neglected thoroughly except Greco-Roman literature. proof from classical drama, for example, assists in examining Jesus' go back to the daddy as a dramatic go out and, additional, debts for the complicated hold up of Jesus at 14:31 with out recourse to redaction theories. comfort literature and the literary symposium emphasize Jesus' carrying on with and consoling presence, with specific realization to the Paraclete's function as doppelg?nger. The thread that binds many of the chapters right into a coherent entire, consequently, is the application of classical literature in clarifying Jesus' consoling presence even after his departure to the daddy. Readership: All these drawn to the Gospel of John, the interplay among early Christian and classical literature, and literary research of the recent testomony.

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Extra resources for Departure and Consolation: The Johannine Farewell Discourses in Light of Greco-Roman Literature (Supplements to Novum Testamentum) (Supplements to Novum Testamentum)

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78 See Black, “Grandeur,” 224 and passim for more on the syntactic speech. 79 Kennedy, New Testament Interpretation, 76–7, 80–5. 80 He writes of John’s similarity to the paramythetic speech as follows: “Menander suggests, for example, that one should say that the deceased has enjoyed enough of life, that he has escaped its pains, that he is now living with the gods, and a speaker can even find fault with those who lament the deceased. , 76. , 78. 82 For a study on Chrysostom’s reading of the Farewell Discourses as a consolatory treatise, see George Parsenios, “ParamuyhtikÚw XristÒw: John Chrysostom interprets the Johannine Farewell Discourses,” GOTR (forthcoming).

Jo. 3 (PG 59:393). 85 All translations of Chrysostom’s Homilies on John are taken from Saint John Chrysostom, Commentary on Saint John the Apostle and Evangelist (trans. : New York; Fathers of the Church, 1960). Hereafter, texts 24 chapter one At least one ancient orator, then, sees these discourses as a consolatory treatise. Chapter 3 will follow Chrysostom’s suggestions, but not on the pattern of Kennedy’s work. 86 This study will cast the net wider. Before reviewing classical consolation, however, it is necessary to review previous work that has connected the consolatory character of the Farewell Discourses to the testament form.

76. , 13. Cf. Manning, Seneca’s ‘Ad Marciam,’ 13. 120 Atkinson, “Seneca’s ‘Consolatio,’” 871. the one and the many 31 even more common source of material. 123 A particular consolation text can tap any number of philosophical and literary sources and thereby direct its arguments against any number of difficulties. Certain topoi, although they arise in one particular school, come to be fixtures in the genre, and employed by all schools. While it is true, therefore, to claim that consolation literature, properly speaking, achieves its definitive form in the Hellenistic era, it is equally important to recognize that the constituent themes are present in the earliest stages of Greek literature.

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