By Giovanni Catapano
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Additional resources for Agostino
The miracle at Cana is peculiar to the Fourth Gospel, and is described there as the first of the signs that awakened faith in his disciples. The word ‘sign’ (Greek sêmeion), which is used by the Fourth Evangelist where the others speak of dunameis, ‘mighty works’, implies that the feats reveal not merely the power but the authority of the thaumaturge and the purpose of his mission. In the twentieth century many commentators have surmised that our Evangelist based his narrative on an earlier collection of signs, and in Fortna’s reconstruction (1988) the miraculous draught of chapter 21 is the third of these, to be followed by the healing at Bethesda, the feeding of the multitude, the opening of the blind man’s eyes, and the resurrection of Lazarus.
1:38. Cf. 18:4; Barrett (1955: 144) compares the words of Jacob at Gen 37:15. ’; he concludes that it is in ‘my sinful heart’ (1914: 516). 1:39. Hutcheson observes that Christ speaks only to those who seek him (1972: 27). Augustine, noting that it was now the tenth hour (v. 10). As William Ramsay comments (1994: 5), this Evangelist marks the hours with more exactitude than the other three, who mention only the third, the sixth and the ninth. 1:40–1. In Mark 1:16, etc. Simon/Peter and Andrew are called together.
A. T. Robinson observes that in the Qumran scrolls immersion is a synonym for entry into the covenant (1962: 18). Yet the evidence for a ritual lustration there is as scanty as the evidence for the baptism of proselytes before the second century (T. M. Taylor 1956). 1:22–3. 31/26). The wilderness is Judaea, not the desert, as in Isa 40:3 and Mark 1:3; hence the mystery play John the Baptist makes him profess to be ‘a voice that cryede / Here in deserte’ (Happé 1975: 382). Eriugena, however, contends that the wilderness stands for the elevated, and therefore solitary, insight of the Baptist (p.
Agostino by Giovanni Catapano