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1980

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Neues Testament

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359

Theologische Literaturzeitung 105. Jahrgang 1980 Nr. 5

360

2). In his interpretation of the Johannine theme of the
cosmic trial as manifested in the conflict between Jesus and
the Jews, Pancaro rightly focuses the attention upon Jn
18:20 f. where Jesus before Annas refers to his own teaching
activity: "I have spoken publicly to the world; I have always
taught in synagogues and in the temple..." Through this
answer of Jesus, Jn wishes to show that the condemnation
of Jesus by the Jews is a fait accompli and has run parallel
to his self-revelation during his public ministry. The trial of
Jesus Starts the moment in which the Word com.es into the
world and begins to manifest himself in word and deed (Jn
1:9—12). Throughout the public ministry the Jews are con-
tinually "judging" Jesus without realizing that they are the
ones who are being judged. The "judgement" of Jesus begins
with Chapter 5, but it is especially in the final chapters,
devoted to his public ministry, that this is emphasized. After
the controversies of Chapters 7—8 Jesus is put on trial in
Jn 9. Then comes the confrontation recorded in Jn 10:22—39.
With this the confrontation of Jesus with the Jews has
reached its term. Chapters 11—12 can be placed under the
heading "the consummation". — In this presentation of the
trial of Jesus, Jn reflects the conflict between the normative
Judaism of the Synagogue and the Jewis Christian
Church.

On the whole, Pancaro's interpretation of the trial of Jesus
is convincing. At some points, however, critical questions
remain to be asked: (a) In Jn 18:20 Jesus refers back to his
teaching in the synagogues and in the temple. Pancaro con-
centrates his discussion on the teaching in the temple. Thus
he proves to be inconsistent since he does not place Jesus'
teaching in the synagogue in Jn 6 on the same level as his
teaching in the temple. (Jn 6 is mainly treated by Pancaro
under the heading of the metamorphosis of nomistic termini
and the transferral of Symbols for the Law.) One reason
seems to be that Pancaro's definition of the Sitz im Leben
of Jn is inadequate for explaining the conflict about eating
the flesh of the Son of Man (Jn 6:51 ff.) and for explaining
why such a sharp reaction from the disciples is emphasized
in Jn 6:60-71. (b) The discussion of the Law in the Fourth
Gospel and the concept of a cosmic trial must include an
examination of the heavenly trial of the ruler of this world,
Jn 12:31. Although Pancaro touches similar ideas in Jn 13:27
and 14:30 ff., more work is needed on this cosmic aspect of
the Law in Jn. (c) In his discussion of Jn 4 Pancaro sees the
evangelization of Samaria reflected, and he Stresses the
parallelism between Jesus' mission to the Jews and his mis-
sion to the Samaritans. Hence the prominence given to the
figure of Jacob in Jn 4 Pancaro's exegesis here does not
explain the basic difference which Jn 4 sees between Jews
and Samaritans: salvation is from the Jews (Jn 4:22). Against
this background the question arises: does the mission to the
Samaritans represent the first step of mission to the non-
Jews? Thus Jn 4 and other passages (e. g. 10:16; 17:18.20)
do not easily fit into Pancaro's understanding of the Gospel's
Sitz im Leben as a conflict between the normative Jewish
Synagogue and the Jewish Christian Church.

In conclusion Pancaro's method is sound and his understanding
of the Law in the Gospel has advanced Johannine
scholarship, especially as he has shown that Law and pre-
cepts are not just stepping stones to introduce Christolo-
gical ideas, but are all closely interwoven and central in
the theology of the Gospel. As indicated above, however,
Pancaro's exegesis is not convincing when he deals with
texts which indicate that his definition of the Gospel's Sitz
im Leben is too limited and therefore needs to be modified.

Trondheim Peder Borgen

Chilton, B. D.: Galatians 6,15: A Call to Freedom before

God (ET 89, 1978 S. 311-313).
Ellingworth, Paul: Hebrews and 1 Clement: Literary De-

pendence or Common Tradition? (BZ 23, 1979 S. 262-269).

Ferrando, Miguel Angel: Notas de Exegesis sobre el prologo
del Cuarto Evangelio (Jn. 1,1-18) (TyV 20, 1979 S. 55-62).

Hemer, C. J.: The Address of 1 Peter (ET 89, 1978 S. 239-243).

Koskina, Sila: 'E peri eshätön didaskalfa toü Apostölou
Paülou (Kl. 10, 1978 S. 1-32).

Lohfink, Gerhard: The Bible: Now I get it! A Form-criticism
Handbook, transl. by D. Coogan. Illustrations by Bill
Woodman. Garden City: Doubleday & Co. [1979]. 174 S. 4°.
Kart. $ 5,95.

Lorenzen, Thorwald: Faith without Works does not count
before God! James 2,14-26 (ET 89, 1978 S. 231-235).

McDonald, James I. H.: The Concept of Reward in the
Teaching of Jesus (ET 89, 1978 S. 269-273).

Peri, Israel: Gelangen zur Vollkommenheit. Zur lat. Interpretation
von katantdo in Eph 4,13 (BZ 23, 1979 S. 269 bis
278).

Schnider, F., Stenger, Werner: Die Frauen im Stammbaum
Jesu nach Matthäus. Strukturale Beobachtungen zu Mt 1,
1-17 (BZ 23, 1979 S. 187-196).

Stepien, J.: Syneidesis (das Gewissen) in der Anthropologie
des Apostels Paulus (CoTh 48, 1978, Fase. spec. S. 61-81).

Stott, John R. W.: God's New Society. The Message of Ephe-
sians. Leicester: Inter-Varsity Press [1979]. 291 S. 8° = The
Bible Speaks Today. Kart. £ 3,50.

Sturch, R. L.: Jeremias and John: Parables in the Fourth
Gospel (ET 89, 1978 S. 235-238).

Tilborg, Sjef van: De materialistische exegese als keuze. Een
uiteenzetting over intentie, reikwijde en belang van de
materialistische exegese (TTh 18, 1978 S. 109-130).

Villegas, Beitran: La cristologfa de la gran bendieiön de
Efesios (TyV 19, 1978 S. 279-297).

Zeller, Dieter: Die Handlungsstruktur der Markuspassion.
Der Ertrag strukturalistischer Literaturwissenschaft für
die Exegese (ThQ 159, 1979 S. 213-227).

Zmijewski, Josef: Apostolisches Paradosis und Pseudepi-
graphie im Neuen Testament. „Durch Erinnerung wachhalten
" (2Petr 1,13; 3,1) (BZ 23, 1979 S. 161-171).

Kirchengeschichte: Allgemeines

Chadwick, Owen: Catholicism and Hislory. The Opening of
the Vatican Archives. The Herbert Hensley Henson Lec-
tures in the University of Oxford, 1976. Cambridge—London
— New York — Melbourne: Cambridge University
Press [1978]. VI, 174 S. 8°. Lw. £ 5,90.

Aus guten Gründen wird zu den neueren Beständen von
Registraturen und Archiven nur denen Zugang gewährt, die
unmittelbar und von Amts wegen mit den betreffenden Vorgängen
zu tun haben. Ohne Sperrfrist würden gerade jene
Bündel, auf denen noch kaum Staub liegt, viel .Staub aufwirbeln
'. Registraturen erfüllen unter anderem die Aufgabe
, Intimsphären und auch Sozialsphären zu schützen. Sozialkörper
so einfach bloßzustellen, darf ebensowenig erlaubt
sein, wie Menschen gewaltsam zu entkleiden.

Archive sind Registraturen vergangener oder noch währender
Ereignisse und Beziehungen. Sodann sind sie eine
Versuchung (und oft werden sie zielstrebig nur dazu angelegt
), mittels der in ihnen vorhandenen personellen und
sachlichen Einzelkenntnisse Macht auszuüben und solchermaßen
Menschen und Gemeinschaften doch unter Druck zu
setzen. Und sodann sind sie die wichtigsten Fundorte der
Geschichtsforschung und die unerläßlichen Quellorte der
Geschichtsschreibung. Je geringer die Gefahr des aktuellen
Mißbrauchs ist, um so größer sind die Möglichkeiten des
historischen Gebrauchs.

Spätestens der von Napoleon veranlaßte Raub (es gibt
kein treffenderes Wort) der Vatikanischen Geheimarchive
machte deutlich, daß sie in einen Zustand geraten waren,
der weder für Mißbrauch noch für Gebrauch taugte. Die
Geschichte der Öffnung der Vatikanischen Geheimarchive
ist zugleich die Geschichte ihrer — Chadwick stellt das nicht