Is There Anything Left to Be Told About John? the Future of Johannine Character Studies and the Literary Concept of Bildung

Colda: Is There Anything Left to be Told About John? 33

Is There Anything Left to be Told About John? The Future of Johannine Character Studies and the Literary Concept of Bildung

Teodor–Ioan Colda

Abstract: In this paper, the author suggests that Johannine scholarship can be enriched in the future with the contribution of

scholars from different parts of the world, sometimes even from areas where Johannine scholarship does not have a long tradition. He also briefly advances a new approach to character studies in the Fourth Gospel, emphasizing the possibility of engaging the modern Keyliterary words genre: ofFourth Bildung/Bildungsroman Gospel, characters, inBildung, the study Bildungsroman, of the gospel narratives, succinctly arguing for the legitimacy of his approach.

novel. D uring my Seminary years, I was encouraged by my professors to pursue an academic career in Johannine studies. The main reason was the fact that one could hardly find a New Testament scholar primarily focused on the Johannine track in the (Evangelical) Romanian theological context. I began to read John’s Gospel with a higher level of interest than before. When the time to write my BA thesis came, I tried to find a subject that could be both scholarly and original. I decided to write on “The Theology of Exodus in the Fourth Gospel.” I thought that my findings on Exodus in John were notable breakthroughs in Johannine scholarship. Little did I know1 but at the beginning of my research that a considerable amount of material had been produced on the matter33 (not just for John’s Gospel, 34 HARVARD SQUARE SYMPOSIUM | THE FUTURE OF KNOWLEDGE for all the other canonical gospels2 3 4 and that the Exodus/new Exodus theme was followed by many in different books of the Hebrew Bible and in the New Testament.) Virtually the same situation occurred while5 that writing a research my MTh in dissertation, again in Johannine6 studies. I considered, probably inspired by one of Richard Bauckham’s works, the politics of John’s Gospel would be at least scholarly engaging if not somehow original. While7 completing my dissertation with the title “Towards a Political Theology of John’s Gospel” I understood that I was mistaken again. One of my main issues was that in Romania, in a sense, all theology, besides Eastern–Orthodox theology8 can (withbe considered its most influential theologian, the late Father Professor Dumitru Stăniloae, an acclaimed scholar in church dogmatics) in its adolescence, struggling to recover after a half of century of communism.9 Another issue is the fact that Eastern–Orthodox theologians, who represent the majority, are not very fond of biblical studies. So, Romanian theology really does not have a tradition in10 biblical research (besides occasional theologians that emerge from arethe strugglingProtestant totradition, raise an such interest as Reverend in this matter Professor for the Hans past Klein three and sometimes11 from the Orthodox), though Evangelical theologians decades. But the main problem that any biblical student, researcher or scholar is facing in Romania is the lack of resources. Besides the rather small libraries held by the Seminaries of different Evangelical denominations (displaying on average 20000 volumes each), the library of a center for contemporary Christian education and culture (displaying around 38000 volumes) and the library of a private Evangelical Christian university (displaying over 60000 volumes), there is hardly any accomplished library for those who seek to do research in biblical studies. One must rely on resources that can be found abroad. Hoping to avoid past experiences regarding writing a final tothesis gather or dissertation, a considerable during amount the research of resources for my in doctoral order todegree be able (at the Baptist Theological Faculty, University of Bucharest), I managed to produce a proper doctoral thesis. My periods of research in Colda: Is There Anything Left to be Told About John? 35

Cambridge (2012) and Oxford (2013–2014, as an academic visitor) proved to be very fruitful. But during all this time, I could not get myself free of a thought which a very good friend of mine and mentor shared once with me. When he understood that I was set on following the Johannine track he kindly asked me: “Is there anything left to be thoughttold about that John?” I would (implying fail again that to there produce is already something vast scholarship original from on John’s Gospel). Ironically enough, he is an Old Testament scholar. I details that could bring something forth, something I considered to John. But while reading the Fourth Gospel, I suddenly noticed some be worth mentioning. 12 I realized that besides Jesus, who is undoubtedly the main character of the Fourth Gospel, as Culpepper correctly states, and, I must add, of any gospel, there are two very important figures that emerge through the gospel’s narrative: Peter and the Beloved Disciple. I also noticed that the way in which the fourth emphasizesevangelist ends the rolehis account of the two is meant disciples to bringin chapter for the 21, last arguing time thefor above mentioned characters into the spotlight.13 Bultmann skillfully

Petera “motif denies of Peter Jesus, and but the also beloved tries disciple.”to dismiss T.a rumorCottam regarding also believes the that the ending of14 the gospel tries to balance the narrative in which

Beloved Disciple. Blomberg carries the observations regarding15 This the is two even further. He believes that chapter 21 was added after Peter’s death or possibly after the death of the Beloved Disciple. a very significant conclusion because it shows the prominent roles of the two disciples for the Christian community that were familiar with the gospel’s account and also the preeminent roles of the two for the primitive Christian community in Jerusalem. Blomberg is not alsothe only states: one to observe that the last chapter of the Fourth Gospel is important because of Peter and the Beloved Disciple. D. A. Carson

True, John 20:30–31 is the climax of the book, the ‘conclusion’ in that sense. But as in a ‘whodunit’ where all the pieces have finally come together in a magnificent act of disclosure, there remains certain authorial discretion: the book may 36 HARVARD SQUARE SYMPOSIUM | THE FUTURE OF KNOWLEDGE

end abruptly with the act of disclosure, the solution to the mystery, or it may wind down through a postscript that tells what happens16 to the characters, especially if what happens to them sheds a certain light backward onto the principal plot of the work. the Fourth Gospel is about the outcome of the discipleship process Based on these observations, I understood that at least the ending of of Peter and the Beloved Disciple. Also, the circular shape of the gospel, with Simon Peter’s17 But thesecalling considerations to follow Jesus seemed at the beginningnot to be and a similar calling at the end reassured me that the observation was not misleading. sufficient to develop a thesis focused on character studies in the18 Fourth Gospel, especially in theAnatomy context ofin the which Fourth this Gospel topic has been of major interest19 Some in Johannine scholars werestudies interested for the past in characters30 years, basedstarting on with gender Culpepper’s considerations; work (20 others were concerned with) and the even before that. 21 22 minor characters23 anonymous characters,24 In the characters same time defined some by manifested ambiguity, interest or non Jewish characters present 25in the narratives26 the of womanthe Fourth at the Gospel. well,27 Moses,28 Judas,29 the Jews,30 31 for individual32 characters (the33 Thomas, mother 34of Jesus Jesus,35 Nicodemus,36 – and God37 Martha and38 Mary, or for Lazarus, Mary Magdalene, 39 – and Logos ), and others showed interest40 for characters in tandem Dtheisciple relationship41 between certain characters. There are42 some works concerned with Peter’s portrayal and the portrayal of the Beloved and even the portrayal of the two together. Like others, I became interested in the portrayals of Peter and the Beloved Disciple in the Fourth Gospel. But the same issue occurred. Is there anything left to be told about these characters in John? Then “the coin dropped.” I recalled studying years ago about Ia willmodern be referring literary conceptto is Bildung that seemed or Bildungsroman to gather the details about the two disciples which I noticed in the Fourth Gospel. The concept . The term is of43 German provenance and basically means “formation novel”, referring to the development of the hero or the main character of the novel. Colda: Is There Anything Left to be Told About John? 37

Based on the way in which the image ofBildungsroman a hero can be 44built, Starting the fromnovels the can meaning be classified of Bildung as follows: a journey novel, a testing novel, a biographic or autobiographic novel45 and a . , R. P. Shaffner advances the idea of an Bildungsroman‘apprenticeship’, thoughtype of novel.it belongs to the tried and tested tools of Manfred Engel emphasizes a certain ambiguity of the term literary criticism, there seems to be little consensus on its exact46 meaning. There are probably two reasons for this state of matters: literaturethe anachronistic towards origin the ofend the of term the andXVIII itsth successful globalization. Most researches inDeschichte the field agree des Aghatonthat this genrein 1766–1767, appeared Karl in German Philip Anton Reiser century with Christoph BildungsromanMartin Wieland’s Wilhelm Meisters LehrjahreMoritz’s in 1785–1790, as the first example of negative47 The , and Johann Wolfgang von Goethe’s in 1795–1796, as the seminal model of the genre. term which adequately describes this48 type of novel would be created lecturesby Karl Morgenstern on the genre in were 1810, little using read it for and the so first his contributiontime in one of was his lectures at the University of Tartu. Unfortunately his essays and concept of Bildungsroman soon forgotten. Based on R. P. Shaffner’s thresearch it seems that the Versuch über den Roman 49 The was term already Bildungsroman defined by Friedrich von Blankenburg towards the end of the XVIII century (in 1774) in his . was re-invented useafter the a century term in fromDas Lebenthe above Schleiermachers mentioned novels by the German philosopher Wilhelm Dilthey at the University of Berlin, who will Das Erlebnis und die Dichtung 50 in 1870. Yet the term didn’t receive a broader receptionBildungsroman until 1905 with the the author collection follows of essays 51 in his struggle. to understand himself, According to Dithley, in a the progress of a youngBildungsroman man find his identity and establish his role and responsibility in society. Based on this view, a has a universality which an autobiography doesn’t52 have. The former follows a representative young man, who eventually becomes a type, and his experiences become symbols. 38 HARVARD SQUARE SYMPOSIUM | THE FUTURE OF KNOWLEDGE

But what is a Bildungsroman Oxford Dictionary of Literary Terms: after all? The term received the childhoodfollowing ordefinition adolescence in the to adulthood, through a trouble quest for “a kind of53 novel that follows the developmentA Dictionary of the ofhero Literary from Terms and Literary Theory withidentity.” Erziehungsroman— Another definition is given by : “this is a term more or less synonymous literally an upbringing or education novel. . . . Widely used by German critiques, it refers to a novel which is an account of the youthful development of a hero54 or heroine (usually the former.) It describes the process by which maturity is achieved limitsby through of the the Bildung/Bildungsroman various ups and downs of life.” It seemed that Peter and the Beloved Disciple fit in the generous the ancient text of the Fourth Gospel genre.and its But characters? is it safe Theto mingle main with a modern literary concept, when in fact we are dealing with inconvenience is probably in the largely spread understanding among inscholars which that a character ancient literary is understood characters in the are Mediterraneanquite different fromancient the modern ones. This objection is due to the noticeable difference literature and the European modern literature.55 Ancient But one characters should be are viewed merely as types, while modern characters are expected to show noticeable psychological development. 56 aware, as S. P. Roth points out, that the difference between ancient Bildung/Bildungsromanand modern characterization is one of kind, and not one of quality. Despite these observations, some scholars seemed to identify the genre in different Bible narratives. Professor J. Barton, considering J. Miles’ proposal57 suggested that the that Old Testament should be regarded as a novel with a singleBildungsroman plot and with58 a progressive portrayal of its main character, God, the entire Old Testament could be viewed as a . Bildung/BildungsromanThis kind of observation encourages the Bible reader to identify lifewithout of Joseph, much59 difficultybut also the numerous life of Jacob, narratives the life which of Moses, reflect the thelife genre. For example in the Pentateuch: the60 61 or Job,62 63 All these stories of Joshua; or outside the Pentateuch: Samson, Samuel, and David, even Esther and probably Daniel too. Colda: Is There Anything Left to be Told About John? 39 of a Bildungsroman with their main protagonists reveal more or less specific elements Bildungsroman has .in fact a biblical origin: Interestingly, R. Romøren argues that the intrinsic model of

BildungsromanAll histories become narratives in one way or another, and in this case the narrative conforms to the pattern of is the idea of the, with return its home, narrative which structure I regard Home-Departure- as a pre-modern Adventure and Trials-Homecoming. The important part here 64 and religious concept of story, with roots going back to the Bible (The Prodigal Son).

Again, the element emphasized by Romøren, “the return home”, can be easily found in the last episode of the Fourth Gospel, especially in Peter’s case. For Simon Peter this is not just the moment of returning home, but the moment when he reaches his maturity after important trials and hardship. A. J. Köstenberger reaches similar conclusions in a discussion regarding the mission of Jesus’ disciples. He states that the development of Peter and the Beloved Disciple is followed through the gospel narratives culminating with the65 scene from 21:15–23. Moreover, the relationship between the two disciples characterizingprovides a coherent the Bildung perspective for the entire gospel. BeingBildungsroman aware of the popularity and the realism which are66 I genre and also acknowledging the factBildung that “the term has enormous range and applicability,” decided to write a doctoral thesis with the title: “An AncientBildungsroman Based on Pentateuch Narratives. The Portrait of Peter and of the Beloved Disciple in the Fourth Gospel.” Though a is interested in just one character, I realized that, in a sense, Peter and the 67Beloved Disciple are inseparable and they are brought forth together in major moments of the plot (see John 13, probably 18, 20, 21). a ratherEverything brief interaction seemed safe he hadenough with in the terms Bildungsroman of research until I encountered some of R. R. Beck’s observations in the context of genre. Referring to the way in which a modern reader approaches an 40 HARVARD SQUARE SYMPOSIUM | THE FUTURE OF KNOWLEDGE

ancient text, Beck believes that the reader needs a tool of control to Thisbe assisted tool of bycontrol while is aiming in fact to the understand ancient genre the ancient which characterizes text, because he naturally approaches the text using a genre more familiar to him. the text itself. He also specifies that the first century genres act as second–order controls, because we primarily tend to read the text in our own terms, appealing to the genres which are culturally and Bildungsromantemporarily closer to us. If used properly, the second–order controls might rule out some current options, offering as an example the , because this genre is lacking68 in early precedents, adding that this is not the case of biography. At the same time, ancient genres might suggest modern analogues. Bildungsroman Though Beck’s observations prove to be pertinent, they could be somehow refined. It is true that historically, the lacks early precedents, but it might have considerable aesthetic and conceptual precedents as already briefly shown above.Bildungsroman An ancient text, like Mark’s Gospel to which Beck was referring to, or like John’s Gospel, can display characteristics specific to the genre, despite the ancient author’s independence in relation to the Bildungsromanehistory of the modern genre itself. So to speak, Beck’s conclusion is not definitive, because even the romantic novelists who69 created have done this before the time when a proper terminology to describe the phenomena would appear. At the same time, there is the other side of the discussion. B. Hochman, for example, is aware of the differences between ancient and modern literature in different ways (to indicate just one, the way in which the person is understood), but at the end, as modern70 readers, he argues that “we have no alternative but to construct our images of character in terms of our knowledge and experience.” M. Stibbe is even more specific, saying that one can use71 “the techniques associated with characterization in the modern novel”, while approaching the characters of the Fourth Gospel. I would like to advance, in sense, a slightly new approach in Johannine character studies. Probably it could be beneficial to thegive discussion the modern about reader Bildung more credit and more independence while approaching the ancient text of gospel, especially in the context of and the characters of the Fourth Gospel. Colda: Is There Anything Left to be Told About John? 41

appealingUsing “second–order fashion to the controls” modern – reader?to make Insteaduse of Beck’s of dismissing phrase –the is Bildungrsromanscholarly sane, but what if we try to approach the text in a more

because of its presupposed lack of precedents, one could benefit from the aesthetics of a very common genre even for the Bible narratives. Being aware of the fact that my intervention merely scratches the surface of the discussion advertised in the title of my paper, I would like to add at the end that besides the lack of resource in some parts of the world and the scholarly abundance in other parts, it seems that Johannine scholarship is still flourishing and continually gathering new topics in its swirl. So there is still plenty left to be told about John.

N1 otes Journal for Biblical Literature For example, J. J. Enz, “The Book of JournalExodus as for a BiblicalLiterary Literature Type for the81 Gospel of John,” 76 (1957): 208–215; R. H. Smith, Novum“Exodus Testamentum Typology in the Fourth Gospel,” (1962): 329–42; Duncan J. Derrett,Semeia “Why and How Jesus Walked on the Sea?,” 23.4 (1981): 330–48; John Dominic Crossan,Novum “ItTestamentum Is Written: A Structuralist Analysis of John 6,” 26 (1983): 3–21; John Ashton,Theological “The StudiesIdentity and Function of the Ioudaioi in the Fourth Gospel,” 27 (1985): 40–75; Stephen J. Casselli, “Jesus asPerspectives Escathological in Religious Torah,” Studies 18.1 (1997): 15–41; Adam C.Moses English, as a“Feeding Character Imagery in the Fourthin the GospelGospel: of A StudyJohn: Unitingof Ancient the Reading Physical Techniques and the Spiritual,” 28.3 (Fall 2001): 203–14; Stan Harstine, Brunson, Psalm 118 in the Gospel of John:(Journal An Intertextual for the Study Study of the on Newthe New Testament Exodus PatternSupplement in the Series Theology 229; ofSheffield: John Sheffield Academic Press, 2002); Andrew C. Allusion and Meaning in John 6 2 (Tübingen: Mohr Siebeck, 2003); Susan Hylen, Novum Testamentum (Berlin; New York: Walter de Gruyter, 2005). For example, Mánek Jindrich, “New Exodus [of Jesus] in Presbyterion the Book of Luke,” 2.1 (1957): 8–23; James T. Dennison, Jr., “The SemeiaExodus: Historical Narrative, Prophetic Hope, Gospel Fulfillment”, 8.2 (1982):3 1–12; Sharon H. Ringe, “LukeThe Exodus 9:28–36: Pattern The Begining in the Bible of an Exodus,” 28 (1983): 83–99. For example, David Daube, Scottlish Journal of Theology (All Souls Studies 2; London: Faber & Faber, 1963); Susan Gillingham, “The Exodus Tradition and Israelite Psalmody,” 52.1 (1999): 42 HARVARD SQUARE SYMPOSIUM | THE FUTURE OF KNOWLEDGE

Journal for Biblical Literature 19–46; Melody, D. Knowels, “Pilgrimage Imagery in the Returns in Ezra,” 123.1Catholic (2004): Biblical 57–74; Quarterly Anthony R. Ceresko, “The Rhetorical Strategy4 of the Fourth Servant Song (Isaiah 53:13–53:12): Poetry and the Exodus-New InterpretationExodus,” 56 (1994): 42–55. For example, Otto A. Piper, “Unchanging Promises: Exodus in the New Testament,” The Exodus 11.1 in (1957): the New 3–22; Testament Fred L. Fisher, “The New and Greater Exodus: The Exodus Pattern in the New Testament,” SWJT 20 (1977): 69–79; R. TheologicalE. Nixon, Studies (London: Tyndale, 1963); J. Richard5 Clifford, S.J., “The ExodusThe in Bible the Christian in Politics Bible: The Case for ‘Figural’ Reading,” 63.2 (2002): 345–61. 6 See Richard Warren Bauckham,Carter, John and Empire (Louisville, Kentucky: Westminster/JohnWho Knox Should Press, be King 1989). in Israel? A Study on Roman Imperial Politics, the Dead Sea Scrolls, and the Fourth Gospel (New York, London: T&T Clark, 2008); Travis D.Mapping Trost, Metaphorical Discourse in the Fourth Gospel. John’s Eternal King (New York: Peter Lang, 2010); Beth M. Stovell,7 Johannine(Linguistic FaithBiblical and Studies Liberating 5; Leiden: Community Brill, 2012). A important study, in this respect, was produced by David Rensberger, 8 Theology and (Philadelphia, the Church Pennsylvania: The Westminster Press, 1988). The Experience of God. Orthodox Dogmatic See Theology. Dumitru Vol. Stăniloae, 1. Revelation and Knowledge of the Triune (Crestwood, God NY: St Vladimir’s Seminary Press, 1980); IDEM, IDEM, The Experience of God. Orthodox Dogmatic Theology. Vol. 2.The, trans. World: ed. CreationIoan Ionita and & Robert Deification Barringer (Brookline, MA: Holy Cross Orthodox Press, 1994); The Experience of God. Orthodox Dogmatic Theology. Vol. , 3.Thetrans. Personed. Ioan of Ionita Jesus Christ& Robert as GodBarringer and Savior (Brookline, MA: Holy Cross Orthodox Press, 2000); ); IDEM, The Experience of God. Orthodox Dogmatic Theology. Vol., trans. 4.The Church:ed. Ioan CommunionIonita & Robert in the Barringer Holy Spirit (Brookline, MA: Holy Cross Orthodox Press, 2011); IDEM, The Experience of God. Orthodox Dogmatic Theology. Vol. 5.The, trans. Sanctifying ed. Ioan Ionita Mysteries & Robert Barringer (Brookline, MA: Holy Cross Orthodox Press, 2012); IDEM, IDEM, The Experience of God. Orthodox Dogmatic Theology. Vol. 6.The, trans. Fulfillment ed. Ioan ofIonita Creation & Robert Barringer (Brookline, MA: Holy Cross Orthodox Press, 2012); The Holy Trinity: In the Beginning There Was Love , trans. ed. Ioan Ionita & Robert Barringer (Brookline, MA: Holy Cross Orthodox9 Press, 2013); IDEM, (Brookline, MA: Holy Cross Orthodox Press, 2013). As Trine Stauning WillertNew asserts,Voices in referring Greek Orthodox to Greek Thought. Orthodox Untying theology, the bond“the preference between Nation given andto patristic Religion studies has resulted in a poor contemporary tradition of biblical studies.” (Ashgate New Critical Thinking in Religion, Theology and Biblical Studies Series; Surrey, UK/Burlington, VT: Ashgate, 2014), Colda: Is There Anything Left to be Told About John? 43

10 See Hans Klein, Leben neu entdecken. Entwurf einer Biblischen Theologie 67. Bewährung im Glauben: Studien zum Sondergut des Evangelisten Matthäus (Stuttgart: 1991); IDEM, Lukasstudien (Biblisch–Theologische Studien, 26; NeukirchenVluyn: Neukirchener, 1996); IDEM, (Forschugen zu Religion und Literatur des Alten11 und Neuen Testaments, 209; Göttingen: Vandenhoeck & Ruprecht, 2005). TheMost Trial of the of theRomanian Gospel: EvangelicalAn Apologetic scholars Reading who of Luke’s managed Trial to Narratives pursue a doctoral degree abroad were mainly interested in biblical studies: Alexandru TheNeagoe, Role of the Septuagint in Hebrews: An Investigation of Its Influence with Special(Cambridge, Consideration UK; New York:to the Cambridge use of Hab University 2:3–4in Heb Press, 10:37–38 2002); Radu Gheorghita, Between Horror and Hope: Paul’s Metaphysical Language of Death in Romans 6:1–11 (Tübingen: Mohr Siebeck, 2003); Sorin Sabou, On the Road Encounters in Luke- Acts: Hellenistic Mimesis and Luke’s Theology (Paternoster of the Way Biblical Monographs; Bletchley: Paternoster, 2005); Octavian D. Baban, The Social Significance of Reconciliation in Paul’s Theology: Narrative (Paternoster Readings Biblical in RomansMonographs; Miltin Keynes: Paternoster, 2006); Corneliu Constantineanu,

(Library of New Testament Studies; London: T&T Clark, 2010); John Tipei, “The Laying on of the Hands in the New Testament” (PhD Dissertation, University of Sheffield, 2000); Dorin Axente, “Light and Darkness in the Fourth Gospel: A Missiological Reading of the Johannine Dualism” (PhD Dissertation, London School of Theology/Brunel University, 2005); Silviu Tatu, “The Qatal// Yiqtol (Yiqtol//Qatal) Verbal Sequence in Couplets in the Hebrew Psalter with Special Reference to Ugaritic Poetry: a Case Study in Systemic Functional Grammar” (PhD Dissertation, Oxford Center for Mission Studies and University of Wales, 2006); Marcel Valentin Măcelaru, “From Divine Speech to National/ Ethnic Self-Definition in the Hebrew Bible: Representation(s) of Identity and Ethemil Motif Bartos, of Deification Divine-Human in Eastern Distancing Orthodox in Theology: Israel’s Story” An Evaluation (DPhil Dissertation, and Critique ofUniversity the Theology of Oxford, of Dumitru 2008). OthersStăniloae have shown interest in Stăniloae’s work: A Perichoretic Model of the Church: The Trinitarian Ecclesiology of Dumitru Staniloae (Carlisle, Cumbria: Paternoster Press, 1999); Danut Manastireanu, 12 Anatomy (Saarbrücken: of the Fourth Lambert Gospel Academic Publishing, 2012). 13 R.Rudolf Alan Culpepper,Bultmann, The Gospel of John: A Commentary (Philadelphia: Fortress Press, 1988), 106. 14 Thomas Cottam, The Fourth Gospel Rearranged (Oxford: Basil Blackwell, 1971), 704. 15 The Historical Reliability of(London: John’s Gospel Epworth Press, 1952), 76–77. Craig L. Blomberg, (Downers Grove, Illinois: Inter–Varsity Press, 2001), 39, 44. 44 HARVARD SQUARE SYMPOSIUM | THE FUTURE OF KNOWLEDGE

16 The Gospel According to John

D. A. Carson, (Leicester, England, Inter– Varsity17 Press; Grand Rapids, Michigan: William B. EerdmansJournal Publishing for the Company, Study of the1991), New 666. Testament Peter J. Williams in “Not the Prologue of John,” 18 33 (2011): 375–86, showsThese that Things in the Have Fourth Been Gospel Written: there Studies are onmultiple the Fourth beginnings Gospel and multiple endings. For example Raymond F. Collins, Jesus Begegnen: Personen und ihre Bedeutung im Johannesevangelium(Louvain Theological and Pastoral Monographs, 2; Louvain: EncounteringPeeters Press, 1990): Jesus. Character1–45; Peter Studies Dschulnigg, in the Fourth Gospel (Münster: Lit, 2002); CornelisThe Bennema, Disciples in the Fourth Gospel: A Narrative Analysis of their Faith and (Milton Understanding Keynes; Colorado Springs; Hyderabad: Paternoster, 2009); Nicolas Farelly, Zimmermann, Character Studies in the Fourth Gospel (Tübingen: Mohr Siebeck, 2010); Steven A. Hunt, D. Francois Tolmie & Ruben 19 (Tübingen: Mohr Siebeck,EvT 16 2013). 20 For example E. Kraft,Her “Die Testimony Personen is desTrue: Johannesevangeliums,” Women Witnesses according to(1956): John 18–32. Robert G. Maccini, (Journal for the Study of the New Testament SupplementBiblical Interpretation Series 125; Sheffield: Sheffield Academic Press, 1996);The Women Jo-Ann inA. theBrant, Life “Husband of the Bridegroom: Hunting: ACharacterization Feminist Historical–Literary and Narrative AnalysisArt in the of Gospel the Female of John,” Characters in the Fourth Gospel4 (1996): 205–23; Adeline Fehribach, Transformative Encounters: Jesus and Women Re-viewed (Collegeville, Minnesota:Men The and Liturgical Women Press,in the 1998);Fourth Ingrid Gospel: R. Gender Kitzberger, and Johannineed., Characterization (Leiden: Brill, 1999), 77–111; Colleen M. Conway, Women and Men in the Fourth(Society Gospel: ofA genuine Biblical Discipleship Literature Dissertationof Equals Series 167; Atlanta, Georgia: Society of Biblical Literature, 1999); Margaret M. Beirne, 21 The Discipleship Paradigm: Readers and Anonymous (London: CharactersSheffield Academic in the Fourth Press, Gospel 2003). David R. Beck, 22 Imperfect (Biblical Believers: Interpretation Ambiguous CharactersSeries 27; Leiden;in the Gospel New ofYork; John Köln: Brill, 1997). 23 Susan E. Hylen, (Louisville, Kentucky: WestminsterBiblical Interpretation John Knox Press, 2009). 24 For example, Colleen M. Conway, “Speaking through Ambiguity: Minor Characters in the Fourth Gospel,” 10 (2002): 324–41. Elizabeth Danna, “Which Side of the Line? A Study of the Characterization of non-Jewish25 Characters in the Gospel of John” (PhD Dissertation, UniversityJournal for of BiblicalDurham, Literature 1997). 26 Judith M. Lieu, “The Mother of the Son in the Fourth Gospel,” Journal for 117 (1998): 61–77. M. Bassler, “Mixed Signals: Nicodemus in the Fourth Gospel,” Colda: Is There Anything Left to be Told About John? 45

Biblical Literature 27 Back to the Well: Women’s Encounters with Jesus in the Gospels 108 (1989): 635–46. 28 Harstine,Frances Taylor Moses Gench, as a Character in the Fourth Gospel 29 (Louisville: Westminster John Knox Press, 2004), 109–35. Bibliotheca Sacra . Judas and the Rhetoric Tom Thatcher, of Comparison “Jesus, in Judas the Fourth and Peter:Gospel Character by Contrast in the Fourth Gospel,” 153 (1996): 435–48; Michael W. Martin, 30 (New Testament Monographs Pac25; Sheffield: Sheffield Phoenix Press, 2010). 31 Francis J. Moloney, “’The Jews’ in the Fourth Gospel: Another Perspective,” 15 (2002):16–36.Biblica 32 Francis J. Moloney, “The Faith of Mary and Martha: A Narrative Approach to John 11.17–40,” 75 (1994): 471–93. Semeia 53 Wilhem Wuellner, “Putting Life Back into the Lazarus Story and Its Reading:33 STheusanne Narrative Ruschmann, Rhetoric Mariaof John von11 as Magdala the Narration im Johannesevangelium: of Faith,” Jüngerin–Zeugin–Lebensbotin(1991): 114–32. Maria Magdalena, Die Frau An Jesu Seite 34 Thomas – (Münster:Love as Strong Aschendorff, as Death: Faith and2002); Commitment Reinhard inNordsieck, the Fourth Gospel (Berlin: Lit, 2014). 35 Dennis Sylva, (London: T&T Clark Bloomsbury,Et vous, qui 2013).dites–vous que je suis? La question Pierredes personnages Létourneau, dans “La les caractérisation récits bibliques de Jésu dans l’Évangile de Jean: Stratégie narrative et acte de lecture ” in 36 The Character of Jesus, ed. inPierre the FourthLétourneau, Gospel: Michel The AdaptabilityTalbot (Sciences of the Bibliques Logos 16; Montréal, QC: Médiaspaul, 2006): 143–72. Jason Sturdevant, Studii de istorie a filosofiei universale, (PhD Dissertation; Princeton Theological Seminary, 2013). On ‘Logos’ see Ioan–Gheorghe Rotaru, “Logosul şi înţelepciunea,” in 37 XIII, edited by Alexandru Boboc, N. I. Mariş (Bucureşti: Editura Academiei Române, 2005), 295–323. Semeia Marianne Meye Thompson, “’God’s Voise You Have Never Heard, God’s Form You38 Have Never Seen:’ TheJohn Characterization and Thomas – ofGospels God in in the Conflict? Gospel Johannine of John,” Characterization63 (1993): and 177–204. the Thomas Question Christopher M. Skinner, 39 Judith Hartenstein, Charakterisierung (Princeton im Dialog: Theological Maria Monograph Magdalena, Petrus,Series 115; Thomas Eugene, und dieOR: Mutter Pickwick Jesu Publications, im Johannesevangelium 2009).

40 Peter in the Gospel of John:(Göttingen/Fribourg: The Making of anVandenvoeck Authentic & Disciple Ruprecht/Academic Press Fribourg, 2007). Bradford B. Blaine, Jr., (Society of Biblical Literature Academia Biblica 27; Leiden/Boston: Brill, 2007); Donald Chung–Yiu Leung, “PeterDas inPetrusbild the Fourth im Gospel: Character Development and Reader Emphaty” (PhD Dissertation, Dallas Theological Seminary, 2001); Tanja Schultheiss, 46 HARVARD SQUARE SYMPOSIUM | THE FUTURE OF KNOWLEDGE

Johannesevangelium 41 Der Lieblingsjünger im Johannesevangelium: Eine redaktionsgeschichtliche(Tübingen: Studie Mohr Siebeck, 2012). Thorlwald Lorenzen, The Secret Identity of the Beloved Disciple (Stuttgart Bibelstudien 55;The Beloved Stuttgart: Disciple: KBW WhoseVerlang, Witness 1971); Validates Joseph A. the Grassi, Gospel of John? (New York/Mahwah: Paulist Press, 1992); James H. Charlesworth,Befriending the Beloved Disciple: A Jewish Reading of the Gospel of John (Valley Forge, Pennsylvania: Trinity IsmoPress DInternational,underberg, The 1995); Beloved Adele Disciple Reinhartz, in Conflict? Revisiting the Gospels of John and Thomas (New York, NY/London: Continuum, 2001); 42 John, Peter and the Fourth Gospel (Oxford: Oxford University Press, 2006). Petrus und derLieblingsjünger Gerald Webb im Broomfield, Johannesevangelium: M.A., Amt und Autorität (London: Society for Promoting Christian Knowledge, 1934); Lutz Simon, Peter and the Beloved Disciple: Figures of a(Europäische Community inHochschulschriften, Crisis Reihe XXIII, Theologie; Frankfurt am Main: Peter Lang, 1994); Kevin Quast, (Journal for the Study of the New Testament Supplement Series 32; Sheffield:43 Journal for the Study of the Old Testament Press/SheffieldNew Perpectives Academic on the EuropeanPress, 1989). Bildungsroman 44 Giovanna Summerfield & Lisa Speech, Downward, Genre and other Late Essays (London/New York: Continuum, 2010), 1. 45 Mikhail MikhailovichThe Bakhtin, Apprenticeship Novel (Austin, Texas: University of Texas Press, 2004), 10. 46 Randolph P. Shaffner,Variants of the Romantic ‘Bildungsroman’”(New York: inPeter Romantic Lang, Prose1984), Fiction 3. Manfred Engel, “ 47 , ed.Variants Gerald Gillespie, of the Romantic Manfred ‘Bildungsroman’” Engel & Bernard Dieterle (Amsterdam, Philadelphia:48 JohnVariants Benjamins, of the 2008),Romantic 263. ‘Bildungsroman’” 49 Engel, “ The Apprenticeship Novel . 50 Engel, “Variants of the Romantic ‘Bildungsroman’”. 51 Shaffner, , 3. Bildungsroman Engel, “ , 263.New Perpectives…, G Summerfield & L. Downward observe that for some critiques52 society is receptive for maleNew development Perpectives… alone. 170. 53 Oxford Dictionary of literary Terms Summerfield & Downward, , 1. 54 Chris Baldick, A Dictionary of Literary Terms and (Oxford: Literary TheoryOxford University Press, 2008), 35. 55 As J. A.Bennema Cuddon, points out, scholars did not reach a consensus regarding (Chichester: Wiley–Blackwell, 2013). Encountering Jesus the differences56 between ancient and modern characterization techniques and if they could be used simultaneously. Bennema, , 11. “The difference has to do with the distinction between characterization that is representational and characterization that is illustrative, a distinction that Colda: Is There Anything Left to be Told About John? 47

The Blind the Lame and the Poor: Character Types in Luke-Acts is well57 known in literaryGod: A circles.” Biography S. John Roth, 58 John Barton, The Old (Sheffield:Testament: Sheffield Canon, Literature Academic and Press, Theology 1997), 77. Jack Miles, (New York: Alfred A. Knopf, 1995). (Society for the59 Old Testament Study Series; Aldershot, Hampshire:The Ashgate Encyclopedia Publishing, of Christianity,2007), 182. vol. 4 Robert R. Robinson, “Patriarchal Narrative” in 60 (Brand Rapids, Michigan/Leiden: Willaim B. Eerdmans/Brill, 2005), 95–96. as a Bildungsroman Professor RobertHebrew P. Gordon Bible and considers Ancient that Versions the narrative known as the ‘History of David’s Rise from 2 Samuel 24–26 “merits the description .” (Society for the Old TestamentBildungsroman Study Series; Aldershot, Hampshire: Ashgate Publishing, 2006), xx. In startingthe same with order a seriesof ideas of R.hints Alter of notices historical that tradition, Shakespeare and awas similar able “method to invent can a kind of for the young Prince Hal” (the young kingThe Henry Art of the Biblical Vth), Narrative be identified61 in the portrayal of King David too. Robert Alter, (New York:The Writings Basic Books, and 1981),Later Wisdom 40–41. Books Susan Niditch, “Interpreting Esther: Categories, Contexts and Interpretive Ambiguities”62 in Book of Job , ed. Christl M. Maier & BildungsromanNuria Calduch–Benages (Atlanta, GA: SBL Press, 2014),The 263.Book of Job; A Contest of Moral Imagination Carl A. Newson argues that the can be seen as „a kind of 63 for the reader’s moral imagination.” (Oxford: Oxford University Press,Bildungsroman 2003), 17–21. Job, Newson understands “the slow and painful moral development of Nebuchadnezzar in Daniel 1–4 has something of aThe ‘Other’ in Second. Newson, Temple Judaism.47. See also Essays Carl in A. HonorNelson, of “God’s John J. Other: Collins The Intractable Problem of the Gentile King in Judean and Early Jewish Literature” in , ed. Daniel C. Harlow, Karina Martin Hogan,64 Matthew Goff, Joel S. Kaminsky (Grand Rapids, Michigan/Cambridge, UK: William B. Eerdmans Publishing Company, 2011), 47. The Presence of the Past in Children’s Rolf Literature Romøren, “From Literary Text to Literary Field: Boys’ Fiction in Norway between the Two World Wars: a Re-reading” in 65 , ed. Ann LawsonThe Missions Lucas (Westport,of Jesus and CT: the Praeger Disciples Publishers, according to2003), the Fourth 18. Gospel Andreas J. Köstenberger, 66 (Grand Rapids, Michigan: Wm.The B.Greenwood Eerdmans Encyclopedia Publishing Co., of Science1998), 154–60. Fiction and Fantasy Neil Easterbrook, “Bildungsroman” in 67 , ed. Gary Westhafl (Westport, CT: Greenwood Press, B2005),eirne, 1: Women 81. and Men 68 It is not uncommonNonviolent to study Story: characters Narrative in tandem. Conflict Resolution For example in seethe . Robert R. Beck, 48 HARVARD SQUARE SYMPOSIUM | THE FUTURE OF KNOWLEDGE

Gospel of Mark 69 70 Baruch(Eugene, Hochman, OR: Character Wipf and in StockLiterature Publishers, 2008), 29. Engel, „Bildungsroman,” 264. The Narrative Function of the Holy Spirit as a Character in Luke-Acts (Ithaca, N. Y.: Cornell University Press, 1985), 56. See also William H. Shepherd, 71 (Society of Biblical Literature Dissertation Series, 147; Atlanta:Challenging Scholars Perspectives Press, 1994), on the 50. Gospel of John Mark Stibbe, “Telling the Father’s Story: The Gospel of John as Narrative Theology” in , ed. John Lierman (Tübingen: Mohr Siebeck, 2006), 173. Bibliography

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