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THEO 232 Study Guide - Final Guide: Samaritan Woman At The Well, Christology, Docetism

Course Code
THEO 232
Study Guide

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Stair step parallelism:
Apocalypse: a genre of revelatory literature with a narrative framework in which a
revelation is mediated by an otherworldly being to a human recipient, disclosing a
transcendent reality which is both temporal (future salvation) and spatial (involves other
supernatural world)
Philo of Alexandria
Samaritan woman
Dia: through an instrument
Docetism: having the quality of seeming as something, as opposed to actually being
Book of Daniel
Consul Pollio
Canon: greek for “reed” --> measuring rod or ruler --> standard / norm --> authoritative
collection of texts
2 stage christology:
3 stage christology:
Differences between Matthew and Mark
1. Where Matthew begins
a. 2 chapters are infancy narratives
2. Where Matthew ends
a. Chapter 28 has appearance narratives (Galilee)
3. Matthew is filled with teachings of Jesus
a. Controversies with scribes and Pharisees (ch. 23)
i. 7 woes: all have same structure, peculiar to Matthew
ii. Verse 13: calls them hypocrites
b. Reinterpretation of the Law by Jesus
c. Inner Jewish conflict
i. Pharisees (Zakai) vs believers of Jesus
Jesus’ portrayal in Matthew: explicit teaching
All authority of heaven and earth given, higher than Moses
See Essay 3
Similarities between Matthew and Luke
1. Jesus’ significance begins at conception and birth

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2. Elements of narratives are similar
a. Early traditions were passed around orally
Character of Resurrection Narratives
Two types of narratives
Empty tomb
Women at tomb (in all 4 gospels)
Report of guards (Matthew ONLY)
2 disciples en route to Emmaus (Luke ONLY)
11 disciples in Galilee (Matthew; Mark, Luke, John)
3 versions
Disciples by the sea of Tiberias (John ONLY)
Peter and Beloved Disciple (John ONLY)
Paul gives a list of appearances in 1 Corinthians 15:5-8
The twelve
More than 500 brethren, one at a time
All apostles
Mention of appearance to Peter (Cephas) embedded in Luke 24:34
Appearances occurred in two different places
Jerusalem: in all
Galilee: all except John
Emphasis on bodily resurrection
Origin of belief
Background in Judaism (Daniel)
Transformation into a new form of existence
Connects us to this world (what it means to be human)
Why John sounds different than the rest of the gospels
Emphasis on explaining the identity of Jesus
Central in narratives (John 9)
Movement from narrative ➝ dialogue ➝ monologue (peculiar to John)
Obvious example: The Last Supper
Ch. 14-17 are ONLY a monologue
Circular character to the way in which John composes things

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Dialogues have repetition and circle back to the same themes and metaphors
Spiral character to stories
Circling back at a higher level (with the identity of Jesus
Reflective character to John ➝ different from other gospels
The way the gospel reads
Themes at the end of John 9
Hostile development by Jewish authorities
Divided ➝ united against Jesus and blind man
Blind man acknowledges that Jesus cures
Offers many confessions through dialogues
Rising conflicts between Jesus and Jewish authorities
Growing blindness and hostility
Growing confession of blind man
Increases sight at a metaphoric level
Story progresses against background of metaphors (weaving)
Light vs dark
Sight vs blindness
Story works at a level of irony
Implication of what is said at literal level opposes at metaphorical level
Blind man sees
Pharisees are blind
Development of the Gospel of John
1. Stage 1: existence of independent body of traditional material with words and deeds of
a. Can be traced to John son of Zebedee or “Beloved Disciple”
i. Is he John or someone else?
2. Stage 2: development of material in Johannine patterns
a. Uniform character of material --> development under guidance of one principal
teacher/ evangelist (not Beloved Disciple)
b. Develop stories into Johannine patterns
3. Stage 3: organization of material into consecutive gospel, probably by the same teacher
(like Mark) --> material --> stories --> gospel
a. The gospel as it is today
4. Stage 4: secondary additions by the teacher (John 9:22-23)
a. Probably from 90 CE after expulsion from the synagogue
i. Can’t believe in Jesus and be a Jew
5. Stage 5: final editing by someone other than the principal teacher (6:52-59; 11-12; 1:1-
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