A Conversation with Marianne Meye Thompson at Fuller Theological Seminary

Posted: October 13, 2015 in General

MarianneThompsonIt was nice having a wonderful conversation with a world-class Johannine scholar here at Payton Hall, Room # 215, Fuller Theological Seminary, Pasadena, California. Prof. Marianne Meye Thompson’s suggestion to develop arguments (concerning Didymus Judas Thomas) from explicit level to implicit level is significant to reckon with. She considers the aspect of seeing, especially in relation to Thomas, as an important area to explore further in the Gospel of John. Thank you Marianne for your valuable time.

[[Marianne Meye Thompson, the George Eldon Ladd Professor of New Testament, joined the School of Theology faculty in 1985. Thompson has been instrumental in developing advanced-level interdisciplinary courses that integrate biblical interpretation with other disciplines of the theological curriculum. She is author of 1–3 John (IVP New Testament Commentary, 2011), A Commentary on Colossians and Philemon (The Two Horizons Commentary, 2005), The God of the Gospel of John (2001), and The Promise of the Father (2000), and co-author of Introducing the New Testament (2001). She has also published numerous articles and reviews in scholarly journals. She has just finished her new commentary on the Gospel of John in The New Testament Library series (2015). A member of the Studiorum Novi Testamenti Societas, Thompson has participated in various projects at the Center of Theological Inquiry (in Princeton, NJ), including “The Scripture Project” and “The Identity of Jesus,” as well as consultations on “Children in the Scriptures,” sponsored by the Valparaiso Project on Childhood Studies, Theology, and Ethics, and “Teaching the Bible in the 21st Century,” at the Wabash Center for Teaching and Learning. Adept at communicating Christian biblical scholarship to a popular audience, she was featured on the PBS series Genesis. Thompson has served on various editorial boards, including Theology Today and New Testament Studies. Thompson is an ordained minister of the Presbyterian Church (USA). Her courses include New Testament 1 and 2, Exegetical Method and Practice, Greek Exegesis courses, Life of Jesus, Contemporary Quests of the Historical Jesus, and Johannine Theology.]]

See links below:

[1] http://fuller.edu/faculty/mthompson/

[2] http://www.amazon.com/John-Commentary-Marianne-Meye-Thompson/dp/0664221114

Johnson Thomaskutty, Union Biblical Seminary, Pune, India

[GRI Writing Scholar, Fuller Theological Seminary, Pasadena, California]

Comments
  1. Johnson,

    I wonder if you have also looked into the sequence of ‘come and see’ segments in the gospel of John which include:
    1. Jesus’ ‘come and see’ to Andrew and the beloved disciple.
    2. Philip to Nathanael, the Israelite without guile.
    3. The Samaritan woman to her community.
    4. Mary and the Jews who came to Bethany to Jesus which results in Lazarus’ raising.

    Each of the gospels presents distinct portrayals of Jesus which I believe should be looked at separately. What has become central to my research is in John’s subtle linking with the book of Genesis and some central themes:
    1. Follow ‘wept’ from Jesus to Mary through Joseph, Jacob and Esau, and Ishmael.
    2. Follow ‘lifted-opened’ of eyes from Jesus through to Abraham.
    3. Jesus’ statement ‘before Abraham was, I am’ as it relates to Jesus as ‘lamb of God’ (Ishmael and Isaac) and ‘king of Israel’ as it relates to (Esau and Jacob)
    4. In addition, John’s portrayal of Peter in relation to the ‘beloved disciple’ and ‘Woman-Mary’.

    You can find these connections at:

    http://lojongglue34.blogspot.com/

    Do wish you the best and God’s grace,

    Blair Weaver

  2. Your observations look very interesting. Thanks for the John and Genesis connections you made obvious for us. I see Book of Genesis as the “Old Genesis” and John as the “New Genesis.” The “New Genesis” motif is at the kernel of John’s story. New Vine (2:1-11), New Temple (2:13ff.); New Birth (3:1-11); New Water (4:1-26); New Life (4:46-54); New Bread (6:22ff.); New Light (8:12; 9:5); etc. are significant to note with in this connection.

    • Thank you Johnson. Like the shift from Abraham as father (descendants), disciples of Moses to God the Father (children of God) and disciples of Jesus (the new Law). Wish you the best sir.

  3. Of course, there is a shift of emphasis from the “Old Genesis” to the “New Genesis”: Old Genesis is circumscribed around the ‘kingdom’ concept [Synoptic evangelists get much influence from this very principle); but, the New Genesis is based on the family relationship between God the Father and His children. In that sense, there is also a shift from ‘political’ connotations to ‘filial’ connotations.

    • Blair Weaver says:

      Well said Johnson. Jesus was born and buried a Jew. Allelujah: ‘He must increase, I must decrease’. Follow ‘even’, tell me what it might mean? It is good that we are ‘breaking bread’ on another level: for a layered view is called for in all things. Peace.

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