Dissertations / Theses: 'Gospel of John'

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Blaine, Brad. "Peter in the Gospel of John." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.431007.

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Berberian, Vasken Kevork. "John the Baptist in the gospel tradition." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Kim, Dongsoo. "The Church in the Gospel of John." Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/251672.

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Martinez, G. Theodore. "The purpose of the gospel of John." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Farelly, Nicolas. "Inadequate faith in the gospel of John." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Chatelion, Counet Patrick. "John, a postmodern Gospel : introduction to deconstructive exegesis applied to the fourth Gospel /." Leiden : Brill, 2000. http://catalogue.bnf.fr/ark:/12148/cb390539434.

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7

Broer, Frederick Edward. "The Passion According to the Gospel of John." Thesis, Boston University, 1986. https://hdl.handle.net/2144/30666.

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PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
Thesis (D.M.A.)--Boston University, 1953. PLEASE NOTE: pages 51 and 52 were missing in the physical thesis.
2031-01-02

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Franck, Eskil. "Revelation taught the Paraclete in the Gospel of John /." [Lund] : Malmö, Sweden : CWK Gleerup ; Distributor, Liber, 1985. http://catalog.hathitrust.org/api/volumes/oclc/12771257.html.

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Kim, Sehyun. "The Kingship of Jesus in the Gospel of john." Thesis, University of Sheffield, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.527260.

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Brady, Scott M. "The nature of belief in the Gospel of John." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Tracy, Steven Robert. "Models of faith tested against the Gospel of John." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Suhartono, Martinus E. "A quest for time in the Gospel of John." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.337088.

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13

Dolan, Jasona. "Metaphor and the incarnation in the Gospel of John." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Garber, Jeremy L. "The use of [pisteuō] in the gospel of John." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Poston, Christine Caballero. "The motif of glory in the Gospel of John." Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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Penwell, Stewart K. "Jesus the Samaritan : ethnic labeling in the Gospel of John." Thesis, St Mary's University, Twickenham, 2016. http://research.stmarys.ac.uk/1483/.

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This thesis will answer, “How do ethnic labels function in the Gospel of John?” In order to answer this question properly, this thesis draws on social-scientific theories on ethnic groups, deviancy, and labeling. The primary examples of ethnic labeling for this thesis are John 4:9 and 8:48. In each instance, members from “the Jews” (ʼΙουδαῖοι) and “Samaritans” label Jesus as a member of each other’s group. The Gospel of John’s dual ethnic labeling of Jesus participates in a history of discourse between “the Jews” and “Samaritans.” Both people groups adhere to an “us” versus “them” mentality because they both identify themselves as Israelites while rejecting the other group’s claim to that identity. The parameters of the discourse are determined by not only how each ethnic group identifies themselves but particularly how they construct the category for the other’s group. Once the parameters of discourse are in place, then we can address the function of ethnic labels in the Gospel of John. On both occasions Jesus is labeled because he deviates from what are deemed to be acceptable practices as a member of “the Jews.” The function of Jesus’s dual ethnic labeling in the Gospel of John is to establish a new pattern of practices and categories for the “children of God” who are a trans-ethnic group united as a fictive-kinship and who are embedded within the Judean ethnic group’s culture and traditions. The Johannine Jesus is portrayed as “the Jews’” Messiah (1:45; 20:31), who brings “salvation from the Jews” (4:22), and who is “the savior of the world” (4:42). The Gospel of John presents Jesus as broadening the more restrictive boundaries within “his own people” (1:11) in order to “draw all people to myself” (12:32).

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Zhakevich, Mark Brian. "The compensatory benefits of discipleship in the Gospel of John." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/25936.

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This thesis offers a focused study on the benefits of discipleship in the Gospel of John (GJohn). While previous research has considered the meaning of the terms disciple and discipleship, characterization of the Johannine disciples, and various characteristics of discipleship, in the current study I investigate certain themes that can be understood as compensatory benefits of discipleship in GJohn. I argue that these benefits can be grouped under three primary benefits that John deploys to promote discipleship. These three primary benefits are: membership in the divine family, the Father and the Son abiding in the believer through the Spirit, and royal friendship with Jesus. I have identified these three primary benefits based on either the benefit’s strategic placement in the text, or prominence in the Gospel, or peculiar meaning in GJohn. In addition to the three primary benefits, I argue that John features corollary benefits that appear in the surrounding narrative of the three key benefits. The corollary benefits of membership in the divine family are life, love, knowledge of God and of the truth, freedom from sin, walking in the light, salvation, avoidance of judgment/destruction, resurrection, protection, performance of great works, affirmation of genuine discipleship, honor, glory, and unity/oneness of the Father and the Son with the other disciples. The corollary benefits to abiding—which are contingent upon the disciples’ abiding in Jesus—are the presence of the Paraclete, love, peace, joy, avoidance of judgment, answered requests, the ability to perform great works, fruit, and affirmation of genuine discipleship. The corollary benefits to royal friendship with Jesus are love, knowledge of the Father, fruit, joy, and answered requests. The corollary benefits that are constituent of more than one primary benefit—love, affirmation of genuine discipleship, avoidance of judgment, joy, knowledge, answered requests, fruit, and performance of great works—are examined in the context of the primary benefit that develops the accompanying benefit most thoroughly. My study is rooted in a close reading of the text, with an exegetical and a narratival analysis of John’s presentation of discipleship. In chapter 1, I frame my argument in light of the existing literature on discipleship. In chapters 2 through 4, I investigate the three primary benefits and the affiliated corollary benefits. In chapter 2, I argue that followers of Jesus are integrated into the family of God by divine initiation. The disciple is then granted eternal life that enables him to relate to God, Jesus, and other members within the divine family, which results in the aforementioned additional benefits. In chapter 3, I argue that the theme of abiding with God and Jesus has a present and a future dimension in GJohn. In chapter 4, I argue that John depicts Jesus as a royal figure who invites his disciples into a friendship in which they experience the privilege of being members of his royal circle. In chapter 5, I suggest that John presents the benefits of commitment to Jesus against the general backdrop of the hostility of “the Jews” and the world toward Jesus and his followers. This opposition might have been a factor in the then-current experience of Johannine believers, or it might be reflective of the experience of a prior time which continued to form part of the outlook of the Johannine believers. In light of the potential cost of following Jesus, we can understand certain Johannine themes as compensatory benefits that are deployed in GJohn to promote continuous discipleship. In chapter 6, I synthesize my findings.

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Webster, Jane Suzanne. "Ingesting Jesus : eating and drinking in the Gospel of John /." *McMaster only, 2001.

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19

Stibbe, Mark. "The artistry of John : the Fourth Gospel as narrative christology." Thesis, University of Nottingham, 1989. http://eprints.nottingham.ac.uk/12328/.

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The present work has two aims. The first aim is to introduce the method of narrative criticism to New Testament scholars and we attempt to do this in Part One. Narrative criticism of the Bible has been practised since the early 1980's, but since that time no one has established the nature and the aims of the method. This thesis is the first work to define what a comprehensive narrative-critical approach to the gospels might entail. It is also the first work to include historical concerns in the narrative-critical programme. The examples of narrative criticism we do have in New Testament studies all assume that narrative criticism must be an a-historical method. We point out the fallacy of this view by drawing attention to the recent sociological studies of the narrative form and to the narrative history debate in History Faculties during the 1960's and 1970's. These two movements in scholarship necessitate an historical dimension to narrative criticism if the narrative form is not to be greatly restricted and over-simplified. In Part One we provide an apology for narrative criticism and we show how future Johannine scholars might examine JOHN as narrative Christology (chapter one), narrative performance (chapter two), community narrative (chapter three) and narrative history (chapter four). In Part Two we provide an illustration of the method at work. Taking the Johannine passion narrative as our text (John 18-19), we show how this part of JOHN might be examined as narrative Christology (chapter five), narrative performance (chapter six), community narrative (chapter seven) and narrative history (chapter eight). This thesis is the first to expose these chapters to a thorough and rigorous literary approach. Our analysis reveals that the fourth evangelist has constructed his passion story with great artistry. We draw particular attention to narrative echo-effects, characterization, tragic mood, the reader's response of "home-coming" and time-shapes in John 18-19. These, and many other narrative strategies, contribute towards the classic, disclosing power of JOHN's story of the death of Jesus.

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Houghton, H. A. G. "Augustine's citations and text of the Gospel according to John." Thesis, University of Birmingham, 2006. http://etheses.bham.ac.uk//id/eprint/249/.

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This study assesses Augustine's worth as a witness to the text of the Bible and evaluates his evidence for the Gospel according to John. The full collection of citations is presented in the Appendix. In the analysis a distinction is proposed between primary citations, which Augustine makes with reference to a scriptural codex, for example when preaching, and secondary citations, for which this cannot be demonstrated. The latter constitute the majority and often correspond to his mental text , a consistent form of a verse showing characteristic alterations attributable to memory. In polemical works, Augustine displays a different form of text which he has normally adopted from his opponents. Such variations in the biblical text suggest that the citations have been transmitted accurately, without interference by copyists. Augustine's text of John demonstrates the continuity in the Latin Bible between Old Latin versions and Jerome's Vulgate. Most of the non- Vulgate renderings in Augustine's citations are paralleled in one or more Old Latin witnesses, which suggests that the Old Latin texts known today are a representative selection. Nonetheless, his primary affiliation is with the Vulgate, which even comes to permeate citations made from memory in later works.

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Sheppard, Beth M. "The Gospel of John : a Roman legal and rhetorical perspective." Thesis, University of Sheffield, 1999. http://etheses.whiterose.ac.uk/10234/.

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This thesis represents an experiment in which the Fourth Gospel is analysed for functional similarities with the precepts of the classical rhetorical handbooks and illuminated at points by reference to Roman law. After exploring the possibility of an Ephesian provenance, the feasibility of examining the Gospel against the backdrop of the classical forensic rhetoric that pervaded such a cosmopolitan milieu is argued in the introduction. Further, the use of legal themes and motifs within the Fourth Gospel are amongst features that make the Gospel a favourable subject for such an analysis. Functional correspondencesb etween the structure of the Gospel and that of ancient legal speeches are designated a primary interest. Subsequent chapters, analogous to structural elements of a legal speech, include examination of John 1: 1-15 as a prologue and 1: 16-18 as an ipsius causae statement of the case. The witness motif, signs, Scriptural allusions, and logical arguments in 1: 19- 12: 50 represent the type of evidence present in the probatio or proof portions of forensic orations. The farewell discourses (13-17) may be akin to a digression while the presentation of proof is resumed at the point of Jesus' arrest. Verses 20: 30-21: 25 conform to conventions for perorations. In addition, Roman laws and procedures involving women as witnesses and the distribution of inheritances illuminate various pericopes. The conclusion shows that there is some support for the hypothesis that the Gospel was crafted in a way that reflects the modes and structure of forensic argumentation in Greco-Roman culture. The implications of such a structure would be threefold: 1) the Gospel has been carefully and intentionally composed 2) the distinctiveness of the Fourth Gospel compared to the Synoptics may be due to similarities with forensic rhetoric 3) the Gospel may be read from the perspective of a Roman legal context.

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Wang, Kuan Hui. "Sense perception and testimony in the Gospel According to John." Thesis, Durham University, 2014. http://etheses.dur.ac.uk/10844/.

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This thesis aims to contribute to Johannine scholarship on sense perception and testimony. While the focus has tended to be on one or the other, this thesis shows that sense perception and testimony are used together in John with the intention of drawing the readers into the narrative so that they become witnesses in an emotionally engaged way. The first chapter outlines the focus of the thesis and presents the history of scholarship on sense perception and testimony. In Chapter 2, we survey the Johannine use of sense perception and testimony to show that there is a prima facie case for regarding sense perception as important in giving testimony about God. In Chapter 3, we argue that John is writing to believers to strengthen their faith. The next two chapters survey possible influence on the Johannine use of sense perception in relation to testimony within the Jewish Scripture and the rhetorical dimension of Hellenistic culture. The sixth to eighth chapters examine the Gospel itself. In Chapter 6, we discuss how, for John, sense perception is theologically important in coming to a knowledge of God. In Chapter 7, we look at testimony during Jesus’ public ministry to see how John emphasises physical sense perception through signs and other types of testimony, such as the incidents involving the Samaritan woman and the anointing at Bethany. In Chapter 8, we argue that sense perception and testimony continue to work together within the community after Jesus’ death and resurrection. Our investigation shows that John’s use of sense perception together with testimony is rooted in Jewish literature. John also employs a rhetorical technique which appeals to the persuasive power of sense perception to make his narrative vivid. John does not downplay sense perception. Rather, he uses it in the context of testimony as a means of persuasion to draw the readers, in their imagination, into the experience of the first disciples and thus deeper into faith and witness.

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Hoffman, Mark W. "Glory, discipleship, and recovery studies in the gospel of John /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Brinzea, Mihail. "The universality of chiastic structure and the Gospel of John." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Gleghorn, Michael Shawn. "Election in the Gospel of John a middle knowledge approach /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1224.

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Hamilton, James Merrill. "The catalyst of the crucifixion in the Gospel of John." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Burkett, Delbert. "The son of the man in the Gospel of John /." Sheffield : JSOT press, 1991. http://catalogue.bnf.fr/ark:/12148/cb354973709.

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Trumbower, Jeffrey A. "Born from above : the anthropology of the Gospel of John /." Tübingen : J.C.B. Mohr (Paul Siebeck), 1992. http://catalogue.bnf.fr/ark:/12148/cb35688778j.

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Webster, Jane Suzanne. "Ingesting Jesus : eating and drinking in the Gospel of John /." Atlanta (Ga.) : Society of biblical literature, 2003. http://catalogue.bnf.fr/ark:/12148/cb391946635.

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Larsen, Kasper Bro. "Recognizing the stranger : recognition scenes in the Gospel of John /." Leiden : Brill, 2008. http://catalogue.bnf.fr/ark:/12148/cb413450005.

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31

Hwang, Won-Ha. "The theological role of "signs" in the Gospel of John." Diss., Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-03292004-112210/.

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Reynolds, Benjamin E. "The apocalyptic Son of Man in the Gospel of John." Thesis, University of Aberdeen, 2007. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=215597.

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This thesis argues that the title ‘Son of Man’ in the Gospel of John is an apocalyptic reference that highlights, among a number of things, that Jesus is a heavenly figure. The background of ‘Son of Man’ can be traced from the ‘one like a son of man’ in Daniel 7 and the interactions of this figure in Jewish apocalyptic and early Christian literature. Although there is no established ‘Son of Man concept’, the Danielic son of man is interpreted with common characteristics that suggest there was at least some general understanding of this figure in the Second Temple period. Thos common characteristics are noticeable throughout the Son of Man sayings in John’s Gospel, and the context and the interpretation of these sayings point to an understanding of the Johannine Son of Man similar to those in the interpretations of the Danielic figure. However, even though these similarities exist, the Johannine figure is distinct from the previous interpretations, just as they are distinct from one another. One obvious difference is the present reality of the Son of Man’s role in judgment and salvation. The Johannine Son of Man is an apocalyptic figure, and thus ‘Son of Man’ does not function to draw attention to Jesus’ humanity in the Gospel of John. Nor is the title synonymous with ‘Son of God’. ‘Son of Man’ points to aspects of Jesus’ identity that are not indicated by any other title. Along with the other titles, it helps to complete the Johannine portrait of Jesus.

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Estes, Douglas. "The temporal mechanics of the Fourth Gospel : a theory of hermeneutical relativity in the Gospel of John." Thesis, University of Nottingham, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.518674.

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Jordan, Christopher Robert Dennis. "The Textual Tradition of the Gospel of John in Greek Gospel Lectionaries from the Middle Byzantine Period." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/578/.

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It has been over 50 years since the last doctoral dissertation on the Gospel of John in the Greek lectionary tradition. The present dissertation on the pericopae of the Gospel of John in the Synaxarion section of the Greek Gospel lectionary hopes to ignite an interest in the lectionary tradition within the discipline of New Testament Textual Criticism. The pages of this dissertation are the groundwork for the lectionary phase of the International Greek New Testament Project and its major critical edition of John. During the Middle Byzantine period (8th-11th century) the Gospel lectionary emerges as a liturgical codex of the Byzantine Church. One hundred and twenty-six Greek Gospel lectionaries from this period are examined at forty-four carefully selected test passages in John. One places the manuscripts in their Byzantine context, studies the lectionary evidence as documents, highlights the textual and paratextual variation in the lectionary tradition, discusses genealogical issues, explores the method of lectionary construction, and investigates the relationship between the lectionary tradition and the continuous text manuscript tradition.

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Syme, Margaret Ruth. "Tolkien as gospel writer." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=43459.

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To the extent that Tolkien's fantasy meets his own criteria for faL. ie as the "eucatastrophic " tale which points toward "Evangelium," the eschaton when God's plan in creation will be fulfilled and the effects of the fall overcome, Tolkien may be described as a gospel writer. That he intended his work to be read as "gospel," "the good news of the Kingdom of God," is suggested by its allusions to biblical and classical mythology, its linear view of history, its presentation as a compilation of received tradition. collected and translated by many hands from a wide variety of sources, by the location of Middle Earth in the distant past of our own world and by the author's attempt to create a world which comforms to familiar patterns of evolution. Less successful is his effort to provide his tale with a consistent Christian point of view.
Dans la mesure, cette oeuvre d'imagination repond aux crit6res de f6erie de Tolkien en tant que conte "eucatastrophic" qui montre le chemin vers "I'Evangelium", cette eschatalogie qui se situe au moment o0 la volontê de Dieu est accomplie et les effets de la chute sont surmontes, Tolkien peut etre. considers comme un auteur biblique. Le fait qu'il est voulu que son oeuvre soit lue en tant qu'"&angile", "la bonne nouvelle du Royaunie de Dieu" est suggêre par diffèrentes choses: les allusions faites a la mythologie biblique et classique, la vision linêaire de l'histoire, la presentation du texte en tant que compilation d'une tradition provenant de sources diverses, transmise, recueillie et traduite par diffèrentes personnes, la situation geographique dans "Middle earth"(l'empire du Milieu) dans un passé lointain, le fait que l'auteur ait essay6 de crêer un monde conforme au processus connu de l'êvolution. 10anmoins l'auteur n'a pas rêussi dans ce conte a maintenir un point de vue chrêtien. fr

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Kanagaraj, Jeyaseelan Joseph. "'Mysticism' in the Gospel of John : an inquiry into the background of John in Jewish mysticism." Thesis, Durham University, 1995. http://etheses.dur.ac.uk/1032/.

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Fernando, G. Charles Anthony. "The relationship between law and love in the Gospel of John." Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/9412.

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Law and love are two of the very important themes of the Fourth Gospel. Surprisingly, there have been only a few works on the theme of love and still fewer on the theme of law. In fact, there are only two monographs on the concept of law in the Fourth Gospel: an English one, Law in the Fourth Gospel, by Severino Pancaro and the other, a German one, Umstrittener Zeuge, by Markku Kotila. A survey of the works produced on the themes of law and love in the Fourth Gospel is presented in the Introduction. However, there has not been so far a single work which deals with the relationship between these two themes in the Fourth Gospel. Therefore, the present thesis is a new venture in the on-going johannine research. This thesis intends to demonstrate that the relationship between the concepts of law and love in the Fourth Gospel is an inalienable feature in the structure of the whole Gospel. The relationship between law and love is interwoven in the content and message of the Fourth Gospel. It is not just a coincidence that the theme of law, and even the occurrences of the term itself, find a place of predominance in the first part of the Gospel (chapters 1--12). In the same way, the theme of love and the frequency of the term itself gain utmost importance in the latter part of the Gospel (chapters 13--21). The relationship between the concepts of law and love belongs to the very core of the message of the Fourth Gospel. This thesis consists of two parts. Part One, comprising of three chapters (chapters one, two and three), deals with the law in the Fourth Gospel and the two chapters (four and five) of Part Two treat the theme of love. The Conclusion presents the Relationship between law and love in the Fourth Gospel. All three chapters of Part One demonstrate beyond doubt that the reality of the law in the Fourth Gospel is only positive and it has the function of leading the people to Jesus, who fulfills the relationship of love, commenced by God in the Old Testament through the mediation of Moses. A deeper look into johannine Christology presents us with the interesting insight that Jesus is not the one who fulfills the law, rather, it is the law which finds its fulfillment in Jesus. The law is only subservient to Jesus, the one in whom the revelation of God finds its fullness. (Abstract shortened by UMI.)

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Stout, David R. "Jesus and the symbol of water in the Gospel of John." Lynchburg, Va. : Liberty University, 2007. http://digitalcommons.liberty.edu.

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Welsby, Alison Sarah. "A textual study of Family 1 in the Gospel of John." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3338/.

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This is a textual study of seventeen Family 1 manuscripts in the Gospel of John: Gregory-Aland 1, 22, 118, 131, 205abs, 205, 209, 565, 872, 884, 1192, 1210, 1278, 1582, 2193, 2372, and 2713. Part 1 contains an analysis of a full collation of these manuscripts in John and concludes with a family stemma that expresses the relationships between the manuscripts and how they connect to the non-extant Family 1 archetype. Part 2 contains a reconstructed Family 1 text with critical apparatus for John. The results of this thesis confirm that 1 and 1582 are leading Family 1 manuscripts in John, but demonstrate that a new subgroup exists, represented by 565, 884 and 2193, that rivals the textual witness of 1 and 1582. This subgroup descends from the Family 1 archetype through a different intermediate ancestor to that shared by 1 and 1582. The discovery of this subgroup has broadened the textual contours of Family 1, leading to many new readings, both text and marginal, that should be considered Family 1 readings. The reconstructed text is based on the witness of this wider textual group and is offered as a replacement to Kirsopp Lake’s 1902 text of John.

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Tam, Chi Chiu. "Grasping the Divine : apprehension of Jesus in the Gospel of John." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/25693.

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This thesis discusses the concept of "apprehension of Jesus" in the Gospel of John by focusing primarily on John's use of seeing, hearing, knowing, witnessing, remembering and believing terms. After briefly clarifying what is meant by a concept from a linguistic perspective, I analysed and examined the grammatical features of the key apprehension terms used. In view of the errors committed in previous studies of Johannine synonyms used for the apprehension terms, I set up the semantic fields for the concept of apprehension. On the basis of this linguistic foundation, I offer an exegetical analysis to investigate how the apprehension terms and related terms function in the contexts of the Gospel of John in order to show how John intends to affect his readers. Through my analysis of the selected passages and the persuasive strategies used in them, I argue for a new reading of the Gospel of John, proposing that there is a four-phased apprehension of Jesus where ideas of seeing, hearing, knowing, witnessing, and remembering collaborate with believing: (1) John 1-4. Initial encounters are characterised by a generally positive and sincere reception of Jesus which are guided by the message of the Jonannine preamble and monologues (1:1-5, 9-18; 3:16-21, 31-36); (2) John 5-12. Subsequent encounters are characterised by a largely negative and hostile response to Jesus; (3) John 13-17. Deepening encounters are focused on knowing Jesus in a more personal way and even beyond the time-frame of his earthly life; and (4) John 18-21. Heightened and climactic encounters engage the readers in a manner climactic to the overall plot. In a collaborative and progressive manner, the apprehension terms function in the four phases so as to demonstrate to the readers the multifaceted importance of faith; they highlight the characters' apprehension of Jesus and contribute to encourage faith in the readers. After identifying the author's persuasive strategies we shall be able to work out what his intended impact on the readers was. First, by depicting different characters' apprehension of Jesus, I shall show that John has a dual goal of faith-engendering and faith-fostering targeted to believing as well as non-believing readers. Second, by understanding how Jesus' own apprehension of the spiritual reality is relevant to the readers' perception of him, I shall show that the Gospel of John reminds readers of the importance of the "present"-ness of a living, omniscient, and divine Jesus. Third, an evaluation of John's strategy in helping his readers to understand the role of Jesus' signs and words will show that the activities of seeing signs and hearing words function complementary to bring about apprehension. The activities of "seeing" signs and "hearing" words in the parst are now associated with reading John's trustworthy testimony in the present. Finally, regarding the role of faith in perceiving Jesus, I explain that readers' belief/unbelief, as part of their apprehension/perception process, is open to challenging possibilities upon encountering and knowing the narrated Jesus. The readers of the Gospel of John should be struck by the fact that belief/unbelief is not only the end result of their process of apprehension of Jesus; it is also paradoxically their presupposition prior to the same apprehension in the Gospel of John. Thus, these four impacts generated from the four apprehension phases highlight the author's thoughtful concerns for his readers in subsequent generations. These findings present an original contribution to the significance of the concept of apprehension of Jesus which is insufficiently appreciated in current Johannine scholarship. They serve as the basis for opening new avenues for reflection and research.

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Sosa, Siliezar Carlos Raúl. "Place and significance of creation imagery in the Gospel of John." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/9576.

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This thesis investigates the presence and significance of creation imagery in the Gospel of John. This is an issue that Johannine scholars have been discussing for nearly a century, since Edwin Hoskyns’ 1920 article “Genesis I–III and St John’s Gospel,” but it is still by no means a settled question. Many scholars continue to insist that John employs creation imagery in this Gospel by making numerous subtle allusions to Genesis 1–3. Others find this imagery in what they consider to be the creation-like structure of the text or parts of it. By contrast, this thesis argues that John has intentionally included only a limited number of instances of creation imagery and that he has positioned them carefully to highlight their significance. The thesis establishes the actual instances of creation imagery in the Gospel, demonstrating that a number of allusions that scholars have suggested to Genesis 1–3 are actually questionable. It contends that John has included direct references to the creation of the world specifically in 1:10; 17:5; and 17:24; and that only in 1:1–5; 5:17, 20, 36; 6:19; 9:3–4, 6; 17:4; and 20:22 has he also drawn on and creatively deployed terms and images stemming from Genesis 1–2 and other creation discourses found in the Old Testament. Although John uses these limited instances of creation imagery in varying contexts, this thesis argues that they function collectively in a threefold way that is consonant with John’s overall argument. First, John uses them to portray Jesus in close relationship with his Father, existing apart from and prior to the created order. This relationship authorizes his participation in divine activities. Second, John uses creation imagery to assert the primal and universal significance of Jesus and the message about him, and to privilege him over other important figures in the story of Israel. Third, John uses creation imagery to link past reality with present and future reality, portraying Jesus as the agent of creation whom the reader should regard as the primal agent of revelation and salvation. The thesis concludes by underscoring how these findings may inform our understanding of John’s Christology and Johannine dualism.

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Ortner, Brian Raff. "The progressive belief of the disciples in the Gospel of John." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Ryu, Jinwon. "The contribution of "glory" in John 17:22 to the disciples' mission in the Gospel of John." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p001-1196.

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Orchard, Helen Claire. "Jesus as victim : the dynamics of violence in the Gospel of John." Thesis, University of Sheffield, 1995. http://etheses.whiterose.ac.uk/6044/.

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This thesis explores a previously unrecognized theme within the Gospel of John. The theme is violence and its expression through the victimization of the narrative's protagonist, Jesus. It suggests that he is presented as being, as well as perceiving himself to be, a victim. This offers an understanding of the Johannine Jesus which counters the traditional model of a serene and omniscient figure who exercises sovereign control over his environment. The first section aims to situate the research methodologically, theologically and historically. Some of the presuppositions underlying the study are best understood in the context of liberation theology, and the way in which a liberator is seen to function within an oppressed community. Drawing on theories about the historical origin of the Gospel, reasons why victimization might be expected to be a prominent theme in John are also suggested. The main body of the thesis comprises targeted exegesis of passages which reveal Jesus experiencing violence and manifesting the behaviour of a victim. This section is subdivided into six chapters which work their way chronologically through the narrative. The first two explore the public ministry from different perspectives - physical and psychological - with the latter discussing the character of Jesus with insights afforded by the discipline of victimology. Subsequent chapters discuss the way in which Jesus approaches and encounters his death. In particular, the traditional picture of Jesus as the `glorious victor' on the cross is impugned; and figures from the Hebrew Bible are employed as hermeneutical tools for recognizing him as a victim. The final chapter discusses the difference in behaviour of the resurrected Jesus. It concludes that, freed from the threat of `the hour', he no longer perceives himself to be a victim. This enables him to attend to the needs of his disciples, empowering them to overcome areas of oppression in their own lives.

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Gabr, Manal Gabr. "Philological studies of the Coptic versions of the Gospel of St. John." Thesis, University of Liverpool, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.277170.

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Dawson, Paschal Lee. "Preaching selected passages from the Gospel of John to a military congregation." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Dawson, Paschal. "Preaching selected passages from the Gospel of John to a military congregation." Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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Wood, Jeffrey P. "John 21:15-17 Peter's commission or Peter's restoration? A study of Peter in the Gospel of John /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Rheaume, Randall. "Equality and hierarchy within the God of John's Gospel." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683359.

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Tovey, Derek Morton Hamilton. "Narrative art and act in the Fourth Gospel : aspects of the Johannine point of view." Thesis, Durham University, 1994. http://etheses.dur.ac.uk/5090/.

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This thesis assumes that the narrative form of the Fourth Gospel is important for understanding the Gospel's meaning. Narrative is a communicative transaction whereby meaning is transmitted from author to reader via the way the story is told. Meaning is also established by overt speech-acts, and the 'act' performed in the overall structuring of the story. It arises within a context of rule-governed speech behaviour which determines parameters and implications that inform understanding. The Gospel's narrative form meets with readers' conventional expectations about how it relates to ostensive historical reality. Factors internal and external help determine genre. Part one examines aspects of the Gospel's narrative art. The way in which the narrative situation varies over the course of the narrative is outlined. The implied author manipulates the narration to create a close association in the reader’s mind between the narrator and the beloved disciple. In John 3 the voice of the narrator merges with those of Jesus and John. These strategies have implications for the Gospel's theological meaning and the relationship of the implied author to the story world. Speech-act theory elucidates the narrative act by which the implied author conveys the Gospel's message and seeks to induce belief in the reader. Part two considers the Gospel's relationship to historical reference. Factors which influence a decision as to whether or not the Gospel is to be taken as fictional are examined, for example, whether aspects of the narration suggest fictional discourse and whether the speech-acts operate within a 'pretended' world. Descriptive categories for the Gospel as natural narrative and 'display text' are proposed, as is a flexible model of genre, which modulates the poles of 'fiction' and 'history'. An analysis of the Temple Cleansing pericope provides illustration of the Gospel’s status as an historically-based, theological display text.

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Dissertations / Theses on the topic 'Gospel of John'

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