Book Reviews by Chris Seglenieks
Papers by Chris Seglenieks
JSNT, 2022
Thomas in John's Gospel has often been understood as the prototypical doubter based on John 20:27... more Thomas in John's Gospel has often been understood as the prototypical doubter based on John 20:27. Jesus' words are taken as condemning a failure of intellectual belief, despite the shift in 20:27 from the frequent use of πιστεύω to the adjective πιστός. Yet the use of πιστός in other texts denotes faithfulness and often the actions which display faithfulness. The prominent theme of witness in John 20, along with contrasts to Synoptic accounts of postresurrection doubt, point towards Thomas' failure as a failure to take up Jesus' commission and become a faithful witness. This is confirmed by Thomas' response to Jesus, where he becomes an active witness to Jesus as God (20:28).
Bulletin for Biblical Research, 2023
Like the Gospel of the same name, the First Letter of John uses the language of faith (πιστεύω κ... more Like the Gospel of the same name, the First Letter of John uses the language of faith (πιστεύω κτλ.) extensively. The letter is aimed at encouraging faith (3:23). A key expression within the encouragement of faith is the reference to 'our faith' which overcomes the world (5:4). This faith is often understood in primarily cognitive terms, arguing that correct propositional belief overcomes the world. While this reflects an important component of the language of faith in 1 John, it misses another significant aspect. The language of faith within the letter is not only geared towards a correct cognitive response, for the language of faith also contributes to exhorting the audience to right action. The expression ἡ πίστις ἡμῶν (5:4) functions to sum up both the call to right cognitive belief and right action, for it is enduring in both which overcomes the world.
Journal of Gospels and Acts Research, 2022
The account of the Samaritan woman and her encounter with Jesus places significant attention upon... more The account of the Samaritan woman and her encounter with Jesus places significant attention upon Jesus’ identity. Yet like the Samaritan woman it is possible to fail to see beyond the surface presentation of Jesus as an essentially human Messiah and into the deeper significance of Jesus’ words and actions that convey his divine identity. Jesus takes on God’s role as giver of the Spirit (4:10), by taking on a divine prerogative in determining the location of worship (John 4:21–24) and replacing the temple with himself as God’s presence. Jesus is shown as the bringer of divine salvation (4:22). He takes on the role he ascribes to God in seeking true worshippers (4:23), before alluding to his divine identity declaring ‘I am’ (4:26). This connects Jesus’ divine identity with his messianic identity, presenting Jesus as the divine Messiah.
Australian Biblical Review, 2022
The Gospel of Luke presents πίστις as an essential response to Jesus. Lukan faith entails element... more The Gospel of Luke presents πίστις as an essential response to Jesus. Lukan faith entails elements of both trust and propositional belief, although the propositional aspect is not focused on doctrinal content so much as an attitude to the message of the Gospel. Luke presents faith as a dichotomy, exemplified by the initial belief or unbelief shown by Mary and Zechariah. Luke omits or modifies instances where Matthew or Mark draw attention to complexity or development, leading to the overall impression that one either has faith or does not. The essential ongoing aspect of faith is faithful action, indicated primarily with the adjective 'faithful' (πιστός). For those familiar with the story of Jesus (cf. 1:4), the use of πίστις encourages the audience to certainty in the message conveyed by Luke, a certainty that is to lead to action.
ZNW, 2022
Matthew uses ὀλιγόπιστος to critique inadequate faith from the disciples, adapting already linked... more Matthew uses ὀλιγόπιστος to critique inadequate faith from the disciples, adapting already linked Markan pericopes to create a set with a distinct rhetorical function. For the Gospel audience, these function together to call people to the sort of wholehearted trust exemplified in the first use of the term (6,25-34), while developing this ideal in a christological direction. Linguistic studies on the role of the vocative highlight how ὀλιγόπιστος is used to effect this goal, as it serves to recharacterize the disciples, drawing attention to the narrative frame, and emphasising the imperative force of Jesus' rhetorical questions. Matthäus verwendet ὀλιγόπιστος, um den unzureichenden Glauben der Jünger zu kritisieren, und passt bereits verknüpfte Markan-Perikope an, um eine Menge mit einer bestimmten rhetorischen Funktion zu erstellen. Für das Publikum des Evangeliums dienen diese zusammen dazu, die Menschen zu einer Art vollem Vertrauen aufzurufen, das in der ersten Verwendung des Begriffs (6,25-34) veranschaulicht wird, während dieses Ideal in eine christologische Richtung entwickelt wird. Sprachwissenschaftliche Studien zur Rolle des Vokativs zeigen, wie ὀλιγόπιστος verwendet wird, um dieses Ziel zu erreichen, da es dazu dient, die Jünger neu zu charakterisieren, die Aufmerksamkeit auf den narrativen Rahmen zu lenken und die zwingende Kraft der rhetorischen Fragen Jesu hervorzuheben.
The Impact of Jesus of Nazareth. Historical, Theological, and Pastoral Perspectives, 2020
The Gospel of John uses the Old Testament in the portrayal of Jesus
identity. The role of differe... more The Gospel of John uses the Old Testament in the portrayal of Jesus
identity. The role of different elements is debated, with Isaiah as well
as Passover often identified as significant. The acclamation of Jesus as
‘Lamb of God’ (1:29) has been a focal point for the debate and will
provide an initial focus for this investigation. It will be argued that the
Passover connections in the Gospel have been overemphasised. Instead,
the role of Isaiah is critical for the Johannine presentation of Jesus identity. The Johannine use of Isaiah contributes to presenting Jesus not
only as God’s servant, but as divine himself. The role of Isaiah goes further, for Isaianic language provides some of the key Johannine language for conveying the necessary response to Jesus which the Gospel seeks to evoke (20:31). As the God of Isaiah calls for belief and witness, so too does the Johannine Jesus.
The Future of Gospels and Acts Research, 2021
Recent trends in the study of pistis contribute to our understanding of belief in the Gospel of J... more Recent trends in the study of pistis contribute to our understanding of belief in the Gospel of John. Beginning with one of the most recent studies on belief in John’s Gospel from Nadine Ueberschaer, it is evident that Johannine belief has a propositional dimension focused on the identity of Jesus. Yet the contextual study by Teresa Morgan demonstrates that the use of pistis and fides in the Graeco-Roman world has a primarily relational focus, questioning the dominant emphasis on propositional belief. An alternative perspective on pistis in the New Testament comes from Matthew Bates, who argues that at times it ought to be translated ‘allegiance’ rather than ‘faith’. While such a translation does not fit in the Johannine context, ‘allegiance’ is a useful term for discussing the broader concept of belief in John, which involves words and deeds, as well as trust and propositional belief.
Tyndale Bulletin, 2019
The question of who truly believes according to John's Gospel can be unclear, complicated by char... more The question of who truly believes according to John's Gospel can be unclear, complicated by characters who display contradictory evidence, both portrayed positively yet also reflecting imperfections. A solution to the confusion lies in attending to the overt narration of the Gospel, which creates a distinction between events within the story and the presentation to the reader. Positive expressions of faith within the story can be identified as 'acceptable belief', involving commitment to Jesus but with a limited understanding of his identity and mission. Only after the cross is 'genuine belief', (which includes greater understanding), possible.
Colloquium, 2018
The confession of the disciples in John 16:30 has predominantly been cast in a negative light, wi... more The confession of the disciples in John 16:30 has predominantly been cast in a negative light, with the disciples thought to be demonstrating inadequate faith. Jesus apparently questions their faith, yet the identification of a question often rests on assumption rather than argument, despite the punctuation of Jesus' words in 16:31 being a later scribal addition. Instead, this article argues that the disciples affirm a key truth that Jesus has come from God, while Jesus' questioning is better understood as a statement. Jesus affirms the faith of the disciples and they are presented as having sufficient faith. Jesus then exhorts the disciples to endure in the face of trials, concluding the Farewell Discourse on a strong note that aligns with key themes of the discourse. This positive assessment of both the disciples' confession and Jesus' response accords with the narrative shape of the Gospel, as well as the characterisation of the disciples.
NovT, 2019
The Gospel of John seeks to evoke belief, the kind of belief that leads to eternal life (20:31). ... more The Gospel of John seeks to evoke belief, the kind of belief that leads to eternal life (20:31). Yet the language of belief is used to challenge the reader, as in 2:23-25 there are believers whose faith falls short of the belief that leads to life. This account confronts a reader unprepared for the appearance of inadequate faith. In confronting the reader, the scene serves a rhetorical function to provoke the reader to question why this faith falls short, and what genuine belief entails. This pattern is repeated in a series of episodes (6:60-71; 8:30-31; 15:1-6) where characters are described in terms of faith and commitment, and yet in each case the narrative conveys that their faith-response is inadequate. These episodes contribute to a rhetorical strategy whereby readers are continually challenged to understand the nature of genuine belief, in order that they might take on such genuine belief themselves.
Books by Chris Seglenieks
Believing is a central concept in the Gospel of John, and Chris Seglenieks analyzes how and why b... more Believing is a central concept in the Gospel of John, and Chris Seglenieks analyzes how and why believing takes the shape it does. The Gospel presents an ideal response of believing in Jesus that resonates with Graeco-Roman patterns of devotion to the gods, but importantly reshapes the form of such devotion in order that it might be directed appropriately towards Jesus, the Christ, the Son of God. The Johannine pattern of belief includes a cognitive, relational, ethical, ongoing, and public aspect. Contrary to Graeco-Roman religious contexts, ritual is minimised. The identity of Jesus, and particularly his incarnation and his indwelling in believers, motivates the Gospel's presentation of how one is to believe in order to receive life.
Edited Books by Chris Seglenieks
Uploads
Book Reviews by Chris Seglenieks
Papers by Chris Seglenieks
identity. The role of different elements is debated, with Isaiah as well
as Passover often identified as significant. The acclamation of Jesus as
‘Lamb of God’ (1:29) has been a focal point for the debate and will
provide an initial focus for this investigation. It will be argued that the
Passover connections in the Gospel have been overemphasised. Instead,
the role of Isaiah is critical for the Johannine presentation of Jesus identity. The Johannine use of Isaiah contributes to presenting Jesus not
only as God’s servant, but as divine himself. The role of Isaiah goes further, for Isaianic language provides some of the key Johannine language for conveying the necessary response to Jesus which the Gospel seeks to evoke (20:31). As the God of Isaiah calls for belief and witness, so too does the Johannine Jesus.
Books by Chris Seglenieks
Edited Books by Chris Seglenieks
identity. The role of different elements is debated, with Isaiah as well
as Passover often identified as significant. The acclamation of Jesus as
‘Lamb of God’ (1:29) has been a focal point for the debate and will
provide an initial focus for this investigation. It will be argued that the
Passover connections in the Gospel have been overemphasised. Instead,
the role of Isaiah is critical for the Johannine presentation of Jesus identity. The Johannine use of Isaiah contributes to presenting Jesus not
only as God’s servant, but as divine himself. The role of Isaiah goes further, for Isaianic language provides some of the key Johannine language for conveying the necessary response to Jesus which the Gospel seeks to evoke (20:31). As the God of Isaiah calls for belief and witness, so too does the Johannine Jesus.