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Editorial
The Gospel of John is one of the central documents of the Christian canon. A significant formative influence on Christian theology, it is also frequently referred to as ‘the spiritual gospel’. Its manner of speaking of Jesus’ role and identity reveals a level of Christological understanding considered to be among the most profound in the New Testament. Unfortunately, this Gospel, so acclaimed for the beauty and depth of its theology and spirituality, also contains some of the most repellent statements about Jews to be found in the Christian scriptures. Its entire atmosphere (especially ch. 1-12) is permeated with an intense hostility between ‘the Jews’ and Jesus. Given the extent of its influence, this Gospel cannot and should not be relegated to the fringes of Christian thought. Aware that the present text is the result of a complex editorial history, scripture scholars and theologians are particularly attentive to this Gospel. Since it has been a strong contributing force to Christian anti-Jewish attitudes over the centuries, it is frequently the focus of animated discussion and dialogue among Christians and Jews.
This double issue of SIDIC provides several examples of efforts to work effectively and responsibly with this Gospel: by scripture scholars and theologians; through liturgical efforts; through the arts; by Jews and Christians listening together, through the words of Scripture, to the message of the Shoah.
Scripture Scholars and Theologians — In Jesus in Conflict: History and Theology in John 5-12 (pp. 2-7) Johannes Beutler looks at the role of Jewish institutions in the conflict over the interpretation of “true Judaism” in John’s Gospel. He addresses the conflict between Jesus and his opponents over Jesus’ claims to be “the decisive envoy of God, the Messiah and the son of God” and begins to address the question: Is the Gospel of John a basis for a theology of substitution and fulfillment? The Book Review section presents work done on anti-Judaism and the Gospel of John in a 4-year interdisciplinary research program at Katholieke Universiteit Leuven (p. 55) and in a 3-year research project sponsored by the University of Dallas (p. 56).
Liturgical Efforts — In Translating and Excerpting the Johannine Passion Narrative for Liturgical Proclamation (pp. 8-18) Philip A. Cunningham presents work done by members of the Catholic Biblical Association of America to responsibly address the difficulties in John’s passion narrative in view of liturgical proclamation. The essay suggests several strategies that future editions of the lectionary might offer as options for the Gospel reading on Good Friday. Following the essay is a Suggested Good Friday Lectionary Reading indicating proposed elisions, translational and text changes.
The Arts — The four essays comprising the unit When the Words Hurt (pp. 19-28) are presentations given at a public symposium on the occasion of a public performance of Bach’s St. John Passion. Organized by the Institute for Christian and Jewish Studies in Baltimore, the Symposium is an example of efforts being made through the Arts to educate the public about Christianity’s long teaching of contempt rooted in ‘words that hurt’ in our Christian scriptures.
Jews and Christians Listening Together to the Message of the Shoah — Pages 29-43 present papers by a 4-member Jewish and Christian midrash group which explores together selected portions of TaNaCH and the New Testament. Since their first roundtable scholarly reflection in 1993 the midrash group has met annually to compare and contrast the temper of a post-Shoah age to the temper of tradition thereby exhibiting the possibilities and dangers inherent in textual hermeneutics. They describe their work as “a trip back to Sinai and Calvary by way of Auschwitz in the course of which old exegetical meanings disintegrate while new ones emerge.” In this issue they address the potential in the text of John 8 to foster and reinforce contempt and hatred of ‘the other’.
