Beh, mi stupisce in positivo che abbia dato ragione alla cronologia giovannea, e torto a quella sinottica. Ero convinto che avrebbe tirato in ballo il calendario esseno così da salvare entrambe le versioni, e invece no! Ripudia esplicitamente la Jaubert e l'ipotesi essena e se ne va a braccetto con Meier, preludio, chissà, ad una prossima nomina cardinalizia...
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In reply it must be said that the traces of tradition to which she
[Jaubert] refers are too weak to be convincing. The other
difficulty is that Jesus is unlikely to have used a calendar associated principally with Qumran. Jesus went to the Temple for the great feasts. Even if he prophesied its demise and confirmed this with a dramatic symbolic action,
he still followed the Jewish festal calendar, as is evident from John’s Gospel in particular. True, one can agree with Jaubert that the Jubilees calendar was not strictly limited to Qumran and the Essenes. Yet this is not sufficient to justify applying it to Jesus’s Passover. Thus it is understandable that Annie Jaubert’s theory – so fascinating on first sight – is rejected by the majority of exegetes.
I have presented it in some detail because it offers an insight into the complexity of the Jewish world at the time of Jesus, a world that we can reconstruct only to a limited degree, despite all the source knowledge now available to us. So while I would not reject this theory outright, it cannot simply be accepted at face value, in view of the various problems that remain unresolved.
So what are we to say?
The most meticulous evaluation I have come across of all the solutions proposed so far is found in the Jesus book by John P Meier, who at the end of his first volume presents a comprehensive study of the chronology of Jesus’s life. He concludes that one has to choose between the Synoptic and Johannine chronologies, and he argues, on the basis of the whole range of source material, that
the weight of evidence favours John.
(...)
Per l'estratto intero, vedi qui:
www.catholicherald.co.uk/features/2...t supper/