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The Johannine circle

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The origins of the Gospel and Epistles of John are an enigma which many people assume are simply latter products of Hellenized Christianity which have no real historical value. Oscar Cullmann did an outstanding job in trying to identify the roots of these writings to a distinct group with its own unique traditions within the earliest Christian environment which he calls the "Johannine Circle". Cullmann's theories are very plausible and he places the origins of these writings much earlier than many scholars who claim they are dependent on the synoptic gospels. Cullmann's theories are not entirely unique, but unlike others, he doesn't spend alot of time arguing points and counterpoints ad-nauseum which can be extremely tedious and boring. This book is scholarly and well referenced yet concise and to the point which makes it easy reading for the layman.

Cullmann makes a convincing argument that the Johannine Circle emerged from heterodox (non mainstream) Judaism. The dualism and exclusiveness of these writings is similar to the Qumran writings. Cullmann also points out similarities to the Pseudo-Clementine writings and Samaritan beliefs. Cullmann claims that the Gospel of John may have used some of the same sources as the synotic gospels, but it is independent of them and need not be dated much later. The Johannine community was isolated and was neither influenced by the Nazarenes in Jerusalem nor by the Apostle Paul.

Despite claims of having no historical value, the Gospel of John gives us details of Jesus' activities, people, and places in and around Jerusalem which can't be found in the synoptic gospels which indicates that it was based upon the testimony of an eyewitness to Jesus. Cullmann claims this eyewitness could be the "beloved disciple" who was not one of the twelve disciples. This disciple had probably been a disciple of John the Baptist who became one of Jesus' earliest followers. He was also a native of Jerusalem and had a priestly background which enabled him to have access to the temple and witness the trial and crucifixion of Jesus. He was later a highly respected elder within the Johannine Circle.

Cullmann proposes that the Johannine Circle originated with the "Hellenist" faction described in Acts chapter 6. Stephen's speech in Acts chapter 7, while not a verbatim account, is out of sync with the rest of Luke's writings and reflects the genuine attitudes of this community which was radically opposed to the temple and the sacrificial system. These attitudes were found much later in the Pseudo-Clementine writings and , I might add, the Jewish Christian Ebionites. The Ebionites were never aligned with the Johannine Circle but may have descended from the same rootstock, ie the Hellenists. Neither Paul nor the Nazarenes under James shared this radical attitude toward the temple.

The anti Jewish polemic in the Gospel of John may be explained by the violent expulsion of the Hellenists from Jerusalem after the martyrdom of their leader, Stephen. This polemic was directed against the Judean religious leaders, particularly the high priesthood. Tragically, the church used this polemic centuries later to demonize all Jews.

Samaria became a fertile missionary field for the Hellenists after they were expelled from Jerusalem. John's account of Jesus speaking with the Samaritan woman at the well in John chapter 4 may have been used as a prophetic announcement of the future mission to Samaria. The Samaritans would have been receptive to the idea of temple worship as obsolete and would have felt a kindred spirit to fellow Jews who were cast out of Jerusalem.

Cullman suggest that there may have been a more esoteric side to Jesus' teachings which were not recorded in the synoptic gospels but which the "beloved disciple" may have been privy to and passed on to those who compiled the Gospel of John.

There are alot of other, more recent books which expound upon the same topics. However, the brevity of this book makes it much more preferable for the layman to read than many of the long-winded theological discourses.