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John
8:1-11
 | Reading the Text:
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| Historical References, Commentary and
Comparative Texts:
 | The
Five Gospels Parallels, John W. Marshall, University of Toronto. |
| Comparative World Scriptures from United
Communities of Spirit:
Judge Not. |
| Comparative texts about Sin and Justice from the
Mishnah & Babylonian Talmud. At (Rutgers University Dept of
Religion) Mahlon H. Smith's Into
His Own: Perspective on the World of Jesus companion to the historical study of
Christian texts. |
| From Augustine's Tractates on John: Tractate
XXXIII |
| From the Geneva Notes.
 | "Christ would not take upon
himself the office of the civil magistrate: he was content to bring
sinners to faith and repentance." |
|
| From
Matthew
Henry's Commentary.
| "Christ neither found fault
with the law, nor excused the prisoner's guilt; nor did he
countenance the pretended zeal of the Pharisees. Those are
self-condemned who judge others, and yet do the same thing." |
|
| From
Wesley's
Notes.
| "If they spoke accurately,
this must have been a woman, who, having been betrothed to a
husband, had been guilty of this crime before the marriage was
completed; for such only Moses commanded to be stoned. He commanded
indeed that other adulteresses should be put to death; but the
manner of death was not specified. Deut 22:23." |
|
| From the
Commentary on the
Whole Bible (Jamieson, Fausset and Brown, 1871).
| "...if He said, Stone her,
that would seem a stepping out of His province; if He forbade it,
that would hold Him up as a relaxer of the public morals. But these
cunning hypocrites were overmatched." |
|
| From The People's
New Testament, B.W. Johnson, 1891.
| "Here is admonition; the
condition of her final pardon. He is very merciful, but does not
excuse sin." |
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| Contemporary Commentary, Studies, and Exegesis:
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"Go Ahead! Throw the First Stone!" Joan Chittister,
National Catholic
Reporter, 2001.
| "Sin is a very liberating thing. It's a
shame we have forgotten it. Just think what might not have happened in the
world if we had had a little more respect for personal sins, a little more
knowledge of our own, a little less condemnation of everyone else's." |
|
|
"Becoming Forgiving People," study guide for
adults, Robert B. Kruschwitz, (other resources at)
"Forgiveness," Christian Reflection, The Center for Christian
Ethics at Baylor University, 2001. |
|
"You Must Feel Good to Become Good," Lent
5,
Fr. Gerry Pierse, C.Ss.R., from Sundays Into
Silence: Reflections on the Sunday Gospels in the Light of Christian
Meditation. Claretian Publications.
| "How was Jesus different from the other
religious leaders of his time? I think it was because of his capacity to
be compassionately present to all sorts of people and to all kinds of
situations." |
|
|
Commentary
by Hall Harris at the Biblical Studies Foundation.
| "The Law states that in the
case of adultery, both the man and woman must be put to death (Lev.
20:10, Deut. 22:22). But the Law as quoted by the scribes and
Pharisees said, "Moses commanded us to stone such women" (toiauvta",
feminine pronoun). Why was reference to the adulterer omitted?
Perhaps because one of their own number had agreed to trap the woman
so that the controversy with Jesus could be provoked (how else could
they have caught this woman so conveniently?)" |
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|
| Articles & Background:
|
Pericope Adulterae,
Wikipedia. |
|
"The Old Testament in the New: A Jewish Perspective," David Daube, in
Appeasement or Resistance and Other Essays on New Testament Judaism.
University of California Press, 1987. (Scroll down to "VII
- He That Is Without Sin.") |
|
"Like Father Like Son. The Function of Abraham in Jn 8," Dr. Mary Coloe,
Pacifica 1999. |
|
"The
Narrative Function of Anonymity in Fourth Gospel Characterization,"
David R. Beck,
Semeia 63:
Characterization in Biblical Literature, 1993. |
|
"Reading and
Writing in the Time of Jesus," Alan Millard, The University of
Liverpool. Bible and Interpretation, 2000.
| "What was the situation in first
century Palestine? How widespread was writing?" |
|
|
"Ethics
as Deconstruction, and, The Ethics of Deconstruction," David
J. A. Clines, On the Way to the Postmodern: Old Testament Essays
1967-1998.
| "What a deconstructive
impulse-which I ascribe to the character Jesus-does in the matter of
ethics is to call into question conventional ethics, especially
those built into the fabric of society, and to hint at an ethic
beyond ethics." |
|
| "Jesus
and the Adulteress," A. Watson, Biblica 80 (1999). Abstract.
| "This essay responds to
these factors by its defense of the suggestion that the woman is a re-married divorcee, at
fault not with the Mosaic Law, but with the teaching of Jesus on
divorce." |
|
|
"The Goal of Public Humiliation is Protection of the Status Quo," Sandra
Schneiders, National Catholic Reporter, 1999.
| "One has to ask whether Jesus "confused
the people" or even the woman herself by this refusal to clarify the
intrinsic evil of her behavior and extract a self-condemnation before
granting forgiveness, or his failure to publicly condemn the woman herself
as a disgrace to Judaism." |
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|
| Articles in
ATLAS Journals. (Direct link when you are
subscribed and logged in to
ATLASerials online collection of Religion and Theology Journals.):
| Aichele, George,
"Reading Jesus Writing," Biblical Interpretation, 2004. |
| Ballard, Bruce W.,
"The Death Penalty: God's Timeless Standard for the Nations?" Journal
of the Evangelical Theological Society, 2000. |
| Cory, Catherine,
"Wisdom's Rescue: A New Reading of the Tabernacles Discourse (John
7:1-8:59)," Journal of Biblical Literature, 1997. |
| Meyer, Lauree Hersch,
"Jesus' Authority and Communal Crisis - John 8:3-11," Brethren Life
and Thought, 1985. |
| O'Day, Gail R.,
"John 7:53-8:11: A Study in Misreading," Journal of Biblical
Literature, 1992. |
| Wieser, Thomas,
"Community - Its Unity, Diversity and Universality," Semeia,
1985. |
|
| Reviews:
|
Reviews:
Frances Taylor Gench, Back to the Well: Women's Encounters with Jesus in
the Gospels. Westminster John Knox, 2004. Reviews by Orysya Hachko,
Kelly Iverson, and Betsy J Bauman-Maring in SBL's Review of Biblical
Literature. |
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| Sermons:
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"Neither Do I
Condemn You," Sigurd Grindheim, Trinity Evangelical Divinity School. |
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"The Creative
Power of Kindness," the Rev. Dr. John Claypool, 30 Good Minutes,
Chicago Sunday Evening Club, 2004. |
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"Jesus and the
Scapegoat," Fr. Robert Barron,
30 Good
Minutes, Chicago Sunday Evening Club, 2002. |
| Father
Andrew Greeley, Author, Priest, Sociologist: Background and Homily:
|
| Judging the Judges - John 8:1-11, Ray C. Stedman. Text or Real Audio. |
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| With Children:
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| Drama:
|
"The First Stone," from
A Certain Jesus by
Jose Ignacio and Maria Lopez Vigil. Ideal for catechetical and liturgical
dramatization of today's gospel. Claretian Publications. (Contains language
that might be offensive to some.) |
|
"Who Are You?" Penny Hewlett, Drama Southwest. |
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"Go and Sin
No More," Maggi Normile and Jen Klunk, dramatix. |
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"Not My Plan,"
William Ramsay, dramatix. |
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| Graphics & Bulletin Materials:
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Clip Art,
John 8:6, Fr. Richard Lonsdale, Resources for Catholic Educators. |
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John 8:1-11, Liturgical Drawing,
Maria d.c. Zamora, Claretian
Resources, Philippines. ("Download and use these for
free.") |
|
Clip Art:
Woman Caught in Adultery, Julius Schnoor von Carolsfeld woodcuts, World Mission
Collection, Wisconsin Evangelical Lutheran Synod. |
|
First
Stone,
The
Second Stone,
Sand
Script,
Bad
to Be Good, Reverend Fun Cartoon, gospelcom.net. Check for printing
permissions at right-hand side of destination page. |
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| Hymns and Music:
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| Fine Arts Images Linked at The Text This Week's
Art Index:
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| Movies scenes with the following themes,
listed at The Text This Week's Movie Concordance:
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| Study Links and Resources for the
Book of John |
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