By Maurice Casey
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Bauckham, “The Beloved Disciple as Ideal Author,” in The Johannine Writings (ed. S. E. Porter and C. A. Evans; Sheffield: Sheffield Academic Press, 1998), 63. A similar argument is made by R. 105–106. 67 Ibid. ”69 Generally speaking, Quast is more complimentary to the Johannine Peter than most scholars. ”72 On these points I agree with Quast. On two other points I disagree with him, and these are worth explicating at this point since his work is so frequently cited in this study. 74 In my opinion, it is only together that Peter 68 K.
22 A. ”23 As Schnackenburg points out, the fact that Peter is called after his brother Andrew should not be construed as an attempt by the Evangelist to minimize his importance: There is no question of Peter’s being disparaged in the present text, either by the fact that he is not one of the first two disciples to follow Jesus, or that he only comes to follow Jesus through the mediation of another, his brother Andrew. On the contrary, since the evangelist has passed over in silence Jesus’ conversation with the first disciples, Peter role before deciding to proselytize Peter, but prefers to see Jesus as the focus of the scene, or the one whose initiative (1:38–39, 42) leads to Peter’s discipleship.
G. M. ”84 F. J. Moloney goes further than this in 83 The familiar characters of Peter, Nathanael, Thomas Didymus, and BD are joined by the previously unmentioned sons of Zebedee and one unnamed disciple. 84 G. M. Burge, The Anointed Community: The Holy Spirit in the Johannine Tradition (Grand Rapids: Eerdmans, 1987), 120 n. 26. See also Cullmann, Johannine Circle, 67. 24 PETER IN THE GOSPEL OF JOHN saying that “[t]he group plays no significant role in the Gospel’s theology of discipleship, but the grouping of ‘twelve’ is by now traditional.
An aramaic approach by Maurice Casey