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Journal articles on the topic 'Gospel of John'
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1
Falkenberg, René. "Apocryphal Gospel Titles in Coptic." Religions 13, no. 9 (August 29, 2022): 796. http://dx.doi.org/10.3390/rel13090796.
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During the 2nd–5th centuries, the usual format of the canonical gospel title is “The Gospel According to [person]”. While becoming well-established in this period, the title is reused and transformed when naming the apocryphal gospels. In order to study the meaning of the emerging canonical and apocryphal gospel titles, the claims of these titles will be analysed to determine who each title presents as the gospel’s source (often a divine figure) and who is implied to be that gospel’s author (often a human person). By revisiting well-known apocryphal gospels, and expanding on their number, new insights are achieved regarding the role of titles, authors, and apocryphal gospels. Results concern, for instance, the long recension of the Apocryphon of John, whose title comes to display a prominent gospel title; the Gospel of Judas, of which the author may be the infamous Judas himself; and the Gospel of Truth, which may not be an apocryphal gospel at all.
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KÖSTENBERGER, ANDREAS J., and STEPHEN O. STOUT. ""The Disciple Jesus Loved": Witness, Author, Apostle — A Response to Richard Bauckham's Jesus and the Eyewitnesses." Bulletin for Biblical Research 18, no. 2 (January 1, 2008): 209–31. http://dx.doi.org/10.2307/26423844.
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Abstract Richard Bauckham's Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (Grand Rapids: Eerdmans, 2006) makes a persuasive argument that the Gospels display eyewitness testimony and thus renews the quest for the identity of the Beloved Disciple as the author of the Fourth Gospel. While Bauckham attributes this Gospel to "the presbyter John" mentioned by Papias, the authors of this study show that the patristic evidence more likely seems to support the authorship of John the apostle and that the literary device of inclusio in the Fourth Gospel, astutely observed by Bauckham, also favors the authorship of John the son of Zebedee.
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KÖSTENBERGER, ANDREAS J., and STEPHEN O. STOUT. ""The Disciple Jesus Loved": Witness, Author, Apostle — A Response to Richard Bauckham's Jesus and the Eyewitnesses." Bulletin for Biblical Research 18, no. 2 (January 1, 2008): 209–31. http://dx.doi.org/10.2307/bullbiblrese.18.2.0209.
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Abstract Richard Bauckham's Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (Grand Rapids: Eerdmans, 2006) makes a persuasive argument that the Gospels display eyewitness testimony and thus renews the quest for the identity of the Beloved Disciple as the author of the Fourth Gospel. While Bauckham attributes this Gospel to "the presbyter John" mentioned by Papias, the authors of this study show that the patristic evidence more likely seems to support the authorship of John the apostle and that the literary device of inclusio in the Fourth Gospel, astutely observed by Bauckham, also favors the authorship of John the son of Zebedee.
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BAUCKHAM, RICHARD. "Historiographical Characteristics of the Gospel of John." New Testament Studies 53, no. 1 (January 2007): 17–36. http://dx.doi.org/10.1017/s0028688507000021.
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While presupposing the widely accepted conclusion that the Gospel of John, like the other Gospels, is generically a bios, this article examines more distinctive features of this Gospel which it shares with ancient historiography: precise topography, precise chronology, selectivity, narrative asides, and claims to eyewitness testimony. In these respects the Gospel of John would have appeared to contemporary readers more like historiography than the Synoptics would. The problem of historiographical representation of speeches is solved differently by John from the way the Synoptics deal with it, but John's method of composing discourses and dialogues conforms to good historiographical practice as well as does that of the Synoptics.
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Pummer, Reinhard. "Samaritans, Galileans, and Judeans in Josephus and the Gospel of John." Journal for the Study of the Historical Jesus 18, no. 1 (January 31, 2020): 77–99. http://dx.doi.org/10.1163/17455197-2019002.
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The paper seeks to shed light on the ministry and reception of Jesus of Nazareth as perceived through the lens of the Gospel of John in the light of Samaritan, Galilean, and Judean perspectives. Flavius Josephus and the Samaritan tradition help us to gain a better understanding of certain details expressed or alluded to in the gospels. In particular, on the basis of these two sources the paper puts into context the gospel passage that is best informed about the relations between Samaritans and Jews, viz. John 4:1–42. It thus aims at elucidating the Samaritan references in the Gospel of John by current research on Samaritanism.
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McKinnish Bridges, Linda. "Aphorisms of Jesus in John: An Illustrative Look at John 4.35." Journal for the Study of the Historical Jesus 9, no. 2-3 (2011): 207–29. http://dx.doi.org/10.1163/174551911x612791.
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AbstractThis literary genre, the aphorism, finds full expression in the Gospel of John. Vestiges of the world of orality, these 'gems of illumination' invite intense reflection and response as they illuminate not only the literary landscape of the Gospel but also provide a lens for viewing the Jesus tradition in the Gospel of John. My work is indebted to the research of J.D. Crossan, author of In Fragments who has written the definitive work on the aphorisms of Jesus in the Synoptic Gospels. More explorative work, however, is needed for the aphorisms of Jesus with particular focus on John's Gospel. Although the aphorisms of Jesus in John were omitted in the database of authentic sayings of Jesus compiled by the members of the Jesus Seminar, might these lapidary gems be placed on the table once more for exploration? While I am confident that the Johannine aphorisms lead us through the narrative landscape of the Gospel and even reveal distinctive aspects of the community, is it possible that they might also provide at least a brief glimpse of Jesus? Using the agrarian aphorism of Jn 4.35 as a showcase illustration, this article proposes to identify the form and function of the Johannine aphorism; to investigate the authenticity of the saying in Jn 4.34-35 using established criteria of authenticity; and to suggest the often-overlooked criterion of orality is a most useful tool for continued exploration.
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Sheridan, Ruth. "Identity, Alterity, and the Gospel of John." biblical interpretation 22, no. 2 (February 18, 2014): 188–209. http://dx.doi.org/10.1163/15685152-0022p05.
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Post-classical narratologies are beginning to appreciate the ways in which identity and alterity are central to narrative. The Gospel of John has long been considered an artistically crafted narrative, yet little scholarly attention has been given to the dialectical interplay of identity and alterity in the Gospel narrative, except as this dialectic forms part of a larger examination of postcolonial discourse in John. Using insights from Monika Fludernik’s “natural” narratology and Lacanian psychoanalytic theory, this article argues that issues of identity and alterity are pivotal to the Gospel of John, particularly in the Gospel’s rhetoric of belief and its anti-Jewish tenor and substance.
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Kirk, Alan. "Examining Priorities: Another Look at the Gospel of Peter's Relationship to the New Testament Gospels." New Testament Studies 40, no. 4 (October 1994): 572–95. http://dx.doi.org/10.1017/s0028688500024000.
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Ever since a fragment of the Gospel of Peter was discovered at Akhmîm in 1886–7, and published in 1892, scholarship has been divided over its relationship to the New Testament gospels. In 1892 J. Armitage Robinson argued that the gospel was a tendentious appropriation of canonical material which contained no traces of a primitive Urevangelium. In 1893 Adolf von Harnack argued tentatively for its independence from the canonical gospels, while Theodore Zahn argued for a late date and complete dependence upon the four gospels. In the flurry of articles and monographs which followed, scholars aligned themselves with one or the other of these two positions, depending upon whether they viewed the new gospel's similarities with, or divergences from, the New Testament gospels as being more decisive. Since both striking similarities and striking divergences appear throughout the Gospel of Peter, a stalemate was soon reached, and scholarly interest in the question declined. In the late 1920s Gardner-Smith could write that ‘interest in the discovery has waned’, and Léon Vaganay that ‘a virtual silence has fallen upon the journals’. In his commentary Vaganay attempted to settle the argument in favour of the Gospel of Peter's dependence. Using literary criticism he showed how the material in the gospel could be seen as a free literary re-working of the texts of Matthew, Mark, Luke, and John, a re-working driven by sectarian and apologetic interests, as well as by the personal predilections of its author.
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Pentkovskaya, Tatiana. "The Fragments of Theophylact of Bulgaria’s Commentaries as a Part of the Synoptic Nomocanon of Metropolitan Daniel." Stephanos Peer reviewed multilanguage scientific journal 48, no. 4 (July 31, 2021): 92–99. http://dx.doi.org/10.24249/2309-9917-2021-48-4-92-99.
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The paper examines fragments of Theophylact of Bulgaria’s commentaries on the Gospel, which are part of the Synoptic Nomocanon of Metropolitan Daniel, compiled in the 1530s. It is established that the commentaries on the Gospel of Matthew are borrowed from the second, South Slavic in origin, translation of the Commentaries on the Gospel. Fragments of the commentaries on the Gospels of Luke and John are identified with the later versions of the oldest translation of the Commentaries on the Gospel.
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Benea, Olimpiu Nicolae. "The Education of the Apostle John Between Discipleship and the Fourth Gospel." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 2 (December 30, 2021): 5–18. http://dx.doi.org/10.24193/subbto.2021.2.01.
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"The synoptic gospels present the Apostle John, during the three years of discipleship next to Jesus Christ, in a different way than the Gospel of John. Along with his older brother, James, and the Apostle Peter, he is part of the small, intimate group, which is present at all the important events of the Saviour’s ministry. Jesus chooses to change John into a disciple of “love,” of gentleness, of compassion by accepting him, by unconditional love, and by entrusting him as the son of Mary, the Mother of God. The paradigm of life is shaped in his new relationship, a fact proved by the writing of the fourth Gospel: he does not mention his name, he describes himself as the disciple “whom Jesus loved”, the emphasis on love is twice as great as that of truth and justice. Keywords: Apostle John, Gospels, disciple, education, parents, the paradigm of life. "
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Ford, David F. "Reading Backwards, Reading Forwards, and Abiding: Reading John in the Spirit Now." Journal of Theological Interpretation 11, no. 1 (April 1, 2017): 69–84. http://dx.doi.org/10.5325/jtheointe.11.1.0069.
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ABSTRACT The figural reading approach of Richard Hays can be developed further in various ways through consideration of the Gospel of John. The narrative focus can be broadened to encompass other aspects of the analogical imagination. As all four Gospels, in Hays's reading, take up and transform Israel's Scriptures, so the Gospel of John can be read as taking up and transforming the Synoptic Gospels, with John learning from a culture of creative rewriting. John's own rewriting encourages readers to improvise in thought and action on what he writes. This “reading forwards” takes up what Hays calls “reading backwards” into the ongoing drama of following Jesus in the Spirit. John's temporality reaches beyond linearity by integrating the eternal life of God, and human participation in that, with the incarnate drama of learning and loving in history.
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Laird, Stephen. "Luke’s Gospel and the Qur’an." Theology 122, no. 5 (August 27, 2019): 347–54. http://dx.doi.org/10.1177/0040571x19858949.
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An interesting series of shared motifs and theological nuances are revealed when materials and themes from the Qur’an that relate to Jesus and John the Baptist are compared with their counterparts in Luke’s Gospel. Some previously acknowledged similarities between passages in the Qur’an and the non-canonical gospels are revisited, with attention given to likely background influences from Luke’s Gospel. The implications of the study for future perceptions of Luke’s Gospel and for traditional claims about the origins of the Qur’an are briefly considered.
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Ensor, Peter W. "The Authenticity of John 4.35." Evangelical Quarterly: An International Review of Bible and Theology 72, no. 1 (October 6, 2000): 13–22. http://dx.doi.org/10.1163/27725472-07201003.
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The author examines a Johannine saying, using the criteria of authenticity for sayings of Jesus developed particularly in connection with material in the Synoptic Gospels and demonstrates by cumulative argument that John 4.35 is most probably a genuine saying of Jesus. If this conclusion is correct, the way is open for further discoveries of the same kind in the Fourth Gospel.
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Charette, Blaine. "The Spirit in Mark." Pneuma 43, no. 3-4 (December 13, 2021): 400–408. http://dx.doi.org/10.1163/15700747-bja10046.
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Abstract There are fewer direct references to the Holy Spirit in Mark’s Gospel than in the other gospels. For this reason, there has been much less discussion of the significance of the Spirit to Mark’s theology in comparison with other gospels, particularly Luke and John. Yet in the case of Mark it is not helpful or appropriate to assess the importance of this subject based merely on the frequency of use of certain key terms. Of greater importance is the placement of references to the Spirit within the narrative structure of the Gospel and the manner in which the Spirit is brought into relation to other themes and topics that are central to the interests of the Gospel.
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Chapa, Juan. "The Fortunes and Misfortunes of the Gospel of John in Egypt." Vigiliae Christianae 64, no. 4 (2010): 327–52. http://dx.doi.org/10.1163/004260310x12544604214308.
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AbstractThe numerous manuscripts of John among the earliest Christian papyri have given rise to discussion and speculation. It has been suggested, on the grounds of an alleged preference for the Fourth Gospel among gnostics, that the high number of papyri of John compared to other gospels would favour Walter Bauer’s thesis of the ‘heterodox’ character of early Christian Egypt. The obscurity which veils the origins of the early Egyptian Church allows for conjectures of this kind. However, recent studies on the reception of the Fourth Gospel in the early Church and newly published papyri show that the abundance of early manuscripts of John is not necessarily indicative of the gnostic nature of early Christianity in Egypt. This paper attempts to shed additional light on the issue by comparing early papyri of John with other pieces of Christian evidence.
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Schnelle, Udo. "Die Reihenfolge der johanneischen Schriften." New Testament Studies 57, no. 1 (December 16, 2010): 91–113. http://dx.doi.org/10.1017/s0028688510000275.
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Usually, the three Johannine Letters are dated after the Gospel of John without extended discussion. The following essay will argue that all three Johannine letters were written before the Gospel of John marking the starting point of the Johannine line of tradition. Beside linguistic analyses two major arguments will be given: (1) 1 John is much more than simply an aid how to read the Gospel of John. 1 John establishes its own theological line of reasoning. It is necessary to understand that letter as a piece of theological thought on its own. Any dependence on the Gospel of John cannot be proved. (2) Dating 2 John and 3 John after the Gospel of John and 1 John needs to explain the far-reaching reduction of theology (and especially of Christology) in contrast to the other two Johannine writings. A convincing explanation for such a development has not been established until now. On the contrary, 2 John and 3 John represent the beginning of the development of Johannine theology.
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Wright, William M. "Hearing the Shepherd's Voice: The παροιμία of the Good Shepherd Discourse and Augustine's Figural Reading." Journal of Theological Interpretation 6, no. 1 (2012): 97–116. http://dx.doi.org/10.2307/26421437.
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Abstract This essay argues for the congruence between Augustine's figural interpretation of the Good Shepherd discourse (John 10:1–18) and the discourse's literary and rhetorical character. John refers to Jesus' figurative speech in the shepherd discourse as παροιμία (10:6). This term designates a mode of figurative discourse in the Fourth Gospel, which is presently obscure and requires a more-than-literal interpretation. By using παροιμία as a compositional technique, John aligns his audience with the individuals in the Gospel narrative, all of whom work to understand Jesus' figurative language. The παροιμία is a literary strategy by which John draws his audience into the Gospel's narrative world and invites them to adopt his theological understanding of all things in light of the Word. In his figural reading, Augustine positions his congregation to mirror the individuals and relationships in the discourse. His figural reading involves a complex interrelationship between doctrinal profession, moral disposition, and ecclesial participation, all of which serve the reader's spiritual transformation by Christ. Resonant with the Gospel's prologue, the economy of the Word connects these realities and provides the theological architecture for the spiritual associations between the biblical prophets, Jesus, the church, and the interpretation of Scripture. Augustine thus develops the literary and rhetorical cues of the Gospel's plain sense into a figural interpretation, which is congruent with the invitation of the Gospel itself.
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Wright, William M. "Hearing the Shepherd's Voice: The παροιμία of the Good Shepherd Discourse and Augustine's Figural Reading." Journal of Theological Interpretation 6, no. 1 (2012): 97–116. http://dx.doi.org/10.2307/jtheointe.6.1.0097.
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Abstract This essay argues for the congruence between Augustine's figural interpretation of the Good Shepherd discourse (John 10:1–18) and the discourse's literary and rhetorical character. John refers to Jesus' figurative speech in the shepherd discourse as παροιμία (10:6). This term designates a mode of figurative discourse in the Fourth Gospel, which is presently obscure and requires a more-than-literal interpretation. By using παροιμία as a compositional technique, John aligns his audience with the individuals in the Gospel narrative, all of whom work to understand Jesus' figurative language. The παροιμία is a literary strategy by which John draws his audience into the Gospel's narrative world and invites them to adopt his theological understanding of all things in light of the Word. In his figural reading, Augustine positions his congregation to mirror the individuals and relationships in the discourse. His figural reading involves a complex interrelationship between doctrinal profession, moral disposition, and ecclesial participation, all of which serve the reader's spiritual transformation by Christ. Resonant with the Gospel's prologue, the economy of the Word connects these realities and provides the theological architecture for the spiritual associations between the biblical prophets, Jesus, the church, and the interpretation of Scripture. Augustine thus develops the literary and rhetorical cues of the Gospel's plain sense into a figural interpretation, which is congruent with the invitation of the Gospel itself.
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Parsenios, George L. "“No Longer in the World” (John 17:11): The Transformation of the Tragic in the Fourth Gospel." Harvard Theological Review 98, no. 1 (January 2005): 1–21. http://dx.doi.org/10.1017/s0017816005000830.
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Ancient gospels, canonical and noncanonical, present the resurrection of Jesus with varying degrees of thoroughness and detail. While the Gospel of Peter vividly describes the actual moment that Jesus rises (9.34–10.45), the Gospel of Mark excludes even a postresurrection appearance of Jesus—ifthe common opinion is correct that Mark ends at 16:8. Luke, by contrast, so fully documents Jesus' postresurrection activity that the events extend into the book of Acts. The Gospel of John distinguishes itself from the others as well, not only by uniquely depicting Jesus' postresurrection appearances, but also by portraying Jesus as the resurrected one prior to the crucifixion. Even before he meets Pilate, Jesus proclaims, “I have overcome the world” (16:33). And even before he ascends the cross, Jesus has ascended to the Father and announces, “I am no longer in the world” (17:11). This feature ofthe Fourth Gospel has received various historical, literary, and theological interpretations. The following paper will offer a literary interpretation based ona comparison of the Gospel of John with Greek tragedy. The argument will proceed in two phases, first demonstrating basic connections with the tragic evidence,and then exploring how the Fourth Gospel twists tragic techniques to its own purposes.
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Adamczewski, Bartosz. "Czy Jan był czwartym Synoptykiem?" Warszawskie Studia Teologiczne 31, no. 1 (February 5, 2018): 78–93. http://dx.doi.org/10.30439/wst.2018.1.7.
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A detailed comparative analysis of the fragments Jn 4 and Acts 8 reveals that Jn 4 is linked to Acts 8 with the use of 48 sequentially ordered correspondences.These correspondences are mainly conceptual-thematic (John’s use of Lucan ideas), but also linguistic (John’s use of Lucan phrases, keywords, etc.).In order to illustrate the ideas from Acts, John often used motifs borrowed from other works (all three Synoptic Gospels, the Septuagint, the Pauline letters,the First Letter of John, etc.). However, it is the Acts of the Apostles that constitutes the main base text (hypotext) for the conceptual structure of the Fourth Gospel. This surprisingly close structural-conceptual connection of the Fourth Gospel to the Acts of the Apostles permits us to regard John as in fact the fourth Synoptic.
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Moore, Colton. "Theodotion Zechariah in the Fourth Gospel." Novum Testamentum 63, no. 2 (March 17, 2021): 221–28. http://dx.doi.org/10.1163/15685365-12341690.
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Abstract This article attempts demonstrate that the only two citations of Zechariah in the Fourth Gospel likely derive from “proto-Theodotion” Zechariah (Zech-θ). We first see that the Greek revision Theodotion was extant and available to the authors of the New Testament. Next, we see that the Fourth Gospel’s citation of Zech 9:9 in John 12:15 derives from Zech-θ and does not necessarily rely on Matthew’s Gospel, which itself uses Zech-θ. The most critical piece of evidence for this conclusion is found in the genitive ὄνου, which neither the Old Greek (OG) nor Matthew’s Gospel preserves, but is found explicitly in Zech-θ. We then examine Zech 12:10 in John 19:37 and conclude that it, too, ultimately derives from Zech-θ. This conclusion is plausible because (1) the Fourth Gospel typically uses the Greek versions when citing the OT, (2) Zech-θ was likely at the author’s disposal when writing the Gospel, and (3) the prepositional phrase εἰς ὃν ἐξεκέντησαν reads verbatim with Zech-θ.
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Kysar, Robert, and Paul S. Minear. "John, the Martyr's Gospel." Journal of Biblical Literature 106, no. 3 (September 1987): 548. http://dx.doi.org/10.2307/3261094.
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Peppard, Michael. "The Gospel of John." Horizons in Biblical Theology 29, no. 2 (2007): 239–40. http://dx.doi.org/10.1163/187122007x244183.
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Thompson, David. "John Clifford’s Social Gospel." Baptist Quarterly 31, no. 5 (January 1986): 199–217. http://dx.doi.org/10.1080/0005576x.1986.11751709.
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Thompson, David. "John Clifford’s Social Gospel." Baptist Quarterly 31, no. 5 (January 1986): 217–48. http://dx.doi.org/10.1080/0005576x.1986.11751712.
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Perrin, Nicholas, and Christopher W. Skinner. "Recent Trends in Gospel of Thomas Research (1989–2011). Part II: Genre, Theology and Relationship to the Gospel of John." Currents in Biblical Research 11, no. 1 (October 2012): 65–86. http://dx.doi.org/10.1177/1476993x12458067.
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This article, the second of a two-part series, examines scholarly research on the Gospel of Thomas between 1989 and 2011. The previous article ( CBR 5.2 [2007]: 183-206) reviewed research on Thomas’s place in discussions of the historical Jesus and the Synoptic Gospels between 1991 and 2006. The current study focuses on three concerns: (1) scholarly opinions of Thomas’s genre, (2) the notoriously difficult problem of identifying Thomas’s theological outlook, and (3) the relationship between the Gospel of Thomas and the Fourth Gospel.
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Farmer, Craig S. "Changing Images of the Samaritan Woman in Early Reformed Commentaries on John." Church History 65, no. 3 (September 1996): 365–75. http://dx.doi.org/10.2307/3169935.
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Medieval Christians were fascinated by the character of the Samaritan woman, whose story is presented in the fourth chapter of the Gospel of John. Numerous legends celebrating her life history recounted in imaginative detail the heroic deeds of this convert to Christ. The Bible itself, of course, gives no information about her following her encounter with Jesus, nor does it even mention her name. But medieval hagiographers named her Photina and recounted her brave witness to the gospel, leading to her ultimate martyrdom. One legend reports that she converted the daughter of Nero and was martyred in Rome. Another places her in Carthage, where she preached the gospel and died in prison. Although ancient and medieval commentaries on the fourth Gospel do not commemorate these extracanonical accomplishments, they portray the Samaritan woman's personality and discipleship in equally flattering ways. Not only does she beautifully model the sinner's conversion to Christ, but she also demonstrates admirable zeal in bearing witness to Christ among her fellow Samaritans. On the basis of her testimony, a host of the citizens of Sychar come to faith in Christ, a feat matched by none of Jesus' disciples in the pages of the Gospels.
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O'Grady, John F. "Book Review: The Gospel According to John, the Gospel According to Saint John." Theological Studies 67, no. 3 (September 2006): 670–72. http://dx.doi.org/10.1177/004056390606700312.
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Prasetya, Yonas, Edward Sitepu, and Milisi Sembiring. "Heuristic Reasoning and Conversational Cases in the Gospel of John." Journal of Asian Orientation in Theology 04, no. 01 (February 25, 2022): 27–40. http://dx.doi.org/10.24071/jaot.v4i1.4152.
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The grace of Christ needs to be on the agenda of preaching in the Gospels, especially in the Gospel of John. In the current pandemic atmosphere, heuristic reasoning can be grounded from the Gospel of John. The counselee needs clarity about himself and why he must entrust his life to the Lord Jesus. And the contribution of Christianity is to strive for them to grow in faith and become mature disciples of Christ in the future. The process of becoming a disciple of Christ of course by paying attention to the cognitive workings of the individual concerned. And it becomes an important part of Christian ministry so that the quality of the faith that is reached is visible and useful in his life. Heuristic reasoning can be one of the proposed models because Christ himself used this reasoning with many people, including His disciples.
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Isbell, Charles David. "Essays Introducing a Jewish Perspective on the Gospel of John." Socio-Historical Examination of Religion and Ministry 2, no. 1 (March 24, 2020): 17–26. http://dx.doi.org/10.33929/sherm.2020.vol2.no1.02.
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This article’s aim is to highlight the impact that plain sense readings of the Gospel of John have on educated Jewish and Christian lay persons but who typically do not aspire to learn or appropriate current scholarly theories seeking to explain sacred texts in a technical and often inordinately complex fashion. Essay topics include: 1) the anonymous author (“John”), the relationship of his gospel to the Synoptic Gospels, his interpretation of Jewish actions and customs, and his influence on a distinct group of early Christians, the “Johannine” community; 2) John’s portrayal of Jesus’ self-identification in using the divine name YHWH; 3) John’s description and interpretation of various Jewish responses to Jesus, as well as the author’s understanding of the reasons for Jews rejecting the message and person of Jesus; and 4) John’s portrayal of the early break between Judaism and Christianity, laid entirely at the feet of “the Jews.”
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Estes, Douglas. "Dualism or Paradox? A New ‘Light’ on the Gospel of John." Journal of Theological Studies 71, no. 1 (January 30, 2020): 90–118. http://dx.doi.org/10.1093/jts/flz168.
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Abstract Modern scholarship maintains the Gospel of John is dualistic. This view is uneasily held as there is a growing move to distance the gospel from the original history-of-religions concept of dualism that reached its peak in the mid-twentieth century with expectations of incipient Gnosticism in John. Instead of further nuancing the dualistic-sounding ideas in John, this essay challenges directly the claim that John is dualistic—and it proposes that what is often understood to be a dualistic metaphysic is actually paradoxical language as part of the Gospel’s oral and literary language games. Starting with a survey of how dualism entered into the scholarly purview of John, the essay then turns to the meaning and function of paradox in the ancient world. Since scholars point to John’s ‘light’ and ‘darkness’ imagery as the most prominent example of dualism, this essay uses the paradox language of ‘light’ and ‘darkness’ as a test case to demonstrate how paradox, and not dualism, is a more accurate and historical descriptor for John’s communicative strategy.
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Доброцветов, Павел Кириллович. "Beat. Augustine as an Exegete in «The Interpretation on the Gospel of John». Some Observations." Библейские схолии, no. 1(1) (June 15, 2020): 209–18. http://dx.doi.org/10.31802/bsch.2020.1.1.012.
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В статье представлен краткий вводный обзор до сих пор не изданного на русском языке крупного труда блж. Августина Гиппонского «Толкование на Евангелие от Иоанна» («In Ioannis Euangelium Tractatus CXXIV»), обстоятельств его написания и отражения в нём личности Августина как экзегета и проповедника. Автор напоминает читателю известное различие между так называемыми синоптическими Евангелиями и Евангелием от Иоанна и указывает на численное превосходство древнецерковных толкований на Евангелие от Матфея по сравнению с таковыми на Евангелие от Иоанна, а также, вероятно, первый образец толкования данного Евангелия в латинской традиции. Специфика Августиновского толкования на Евангелие от Иоанна определяется тем, что это скорее не научно-экзегетический трактат в собственном смысле слова, но собрание проповедейдля широкой, хотя и взыскательной аудитории. По мнению ряда зарубежных исследователей, «Толкование на Евангелие от Иоанна» было написано и произнесено в 406-418 гг.в Гиппонский епископский период жизни и деятельности Августина. Статья затрагиваетобщее отношение Августина к Священному Писанию и его в определённой степени вариативный символический подход к библейской экзегезе. Статья основывается на изучении текста блж. Августина и сопутствующей вторичной литературы по теме. The report provides a brief introductory overview of St. Augustine's of Hippo large work «The Interpretation on the Gospel of John» (In Ioannis Euangelium Tractatus CXXIV ) which has not been published in Russian, the circumstances of its writing and reflection the personality of Augustine as an exegete and preacher in it. The author reminds the reader of the well-known difference between the so-called synoptic Gospels and the Gospel of John and points to the numerical superiority of the Old Church interpretations on the Gospel of Matthew compared to those on the Gospel of John, and also probably the first example of the interpretation on this Gospel in the Latin tradition. The specificity of Augustine's interpretation on John is determined by the fact that it is rather not a scientific-exegetical treatise proper, but a collection of sermons for a wide, though demanding audience. According to a number of foreign researchers the «The Interpretation on the Gospel of John» was written and pronounced in 406-418 in the Hippo episcopal period of Augustine's life and work. The report touches upon Augustine's general attitude to Holy Scripture and his variable symbolic approach to biblical exegesis in some ways. The article is based on the study of the text of the St. Augustine and related secondary literature on the subject.
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STRICKLAND, MICHAEL. "The Synoptic Problem in Sixteenth-Century Protestantism." Journal of Ecclesiastical History 67, no. 1 (December 18, 2015): 82–93. http://dx.doi.org/10.1017/s002204691500158x.
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This article examines early Protestant discussion of the historic puzzle in New Testament study known as the Synoptic Problem, which deals with the potential literary relationship between the Gospels of Matthew, Mark and Luke. The subject was addressed by John Calvin, pioneer Reformer, and by the early Lutheran Martin Chemnitz. Calvin made a puissant contribution by constructing the first three-column Gospel harmony. Chemnitz contributed nascent redaction-critical assessments of Matthew's use of Mark. Thus, far from simply being a concern to post-Enlightenment critics (as is often assumed), interest in the Gospel sources was present from the earliest days of the Reformation.
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Whitby, Mary. "NONNUS’ GOSPEL OF ST. JOHN." Classical Review 54, no. 2 (October 2004): 358–60. http://dx.doi.org/10.1093/cr/54.2.358.
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Shinall, Myrick C., and Christopher M. Hallum. "The Betrayal of the Unreliable Narrator: Deconstruction, Dualism, and the “Other Disciple” of John 18:15–16." Biblical Interpretation 24, no. 3 (July 19, 2016): 400–414. http://dx.doi.org/10.1163/15685152-00243p06.
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One of the most troubling aspects of the Gospel of John is its tendency to create rigid dualisms between insiders and outsiders. This article uses the technique of deconstruction to undermine John’s characterization of the ultimate outsider: Judas. John inadvertently gives the reader the freedom to identify the anonymous figure of the other disciple who lets Peter into the high priest’s courtyard as Judas. Such identification leads to a deconstructive reading of the Gospel of John in which dualism collapses. With its ambiguities and aporias, the Gospel of John allows for the redemption of Judas when read deconstructively. The instability John’s dualism calls into question the validity of any strict binary that labels people as insiders or outsiders.
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Nielsen, Jesper Tang. "Udveksling og gave i det fjerde eu‑angelium og dets dys-angelium." Dansk Teologisk Tidsskrift 79, no. 1 (February 10, 2016): 2–21. http://dx.doi.org/10.7146/dtt.v79i1.105810.
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This article is a tribute to Ole Davidsen on the occasion of his retirement from the University of Aarhus. Theories of gift-giving and exchange have been an important factor for Davidsens interpretation of New Testament theology and recently for his understanding of the Gospel of John. I present Davidsens semiotic formulation of the conceptual frame constituted by giving and taking and his understanding of the fundamental New Testament structures. Davidsen insists that the Gospel of John involves a sacrificial understanding of the death of Jesus. He argues that God gives his son in order to repay for an illegitimate take. Therefore he proposes an Adam-myth as background for the Gospel of John. This view is challenged in the article. I argue on the basis of an exegesis of John 3:16 that the illegitimate take consists in a lack of recognition of God, i.e. a degressive cognitive act. That is the underlaying dys-angelium to which the Johannine eu-angelium responds. The gift in the Gospel of John is recognition of God brought forth by Jesus, i.e. a progressive cognitive act.
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Nongbri, Brent. "The Use and Abuse of P52: Papyrological Pitfalls in the Dating of the Fourth Gospel." Harvard Theological Review 98, no. 1 (January 2005): 23–48. http://dx.doi.org/10.1017/s0017816005000842.
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The thesis of this paper is simple: we as critical readers of the New Testament often use John Rylands Greek Papyrus 3.457, also known as P52, ininappropriate ways, and we should stop doing so. A recent example will illustrate the problem. In what is on the whole a superb commentary on John's gospel, D. Moody Smith writes the following about the date of John:For a time, particularly in the early part of the twentieth century, the possibility that John was not written, or at least not published, until [the] mid-second century was a viable one. At that time Justin Martyr espoused a logos Christology, without citing the Fourth Gospel explicitly. Such an omission by Justin would seem strange if the Gospel of John had already been written and was in circulation. Then the discovery and publication in the1930s of two papyrus fragments made such a late dating difficult, if not impossible, to sustain. The first and most important is the fragment of John chapter 18 … [P52], dated by paleographers to the second quarter of the second century (125–150); the other is a fragment of a hithertounknown gospel called Egerton Papyrus 2 from the same period, which obviously reflects knowledge of the Gospel of John…. For the Gospel of Johnto have been written and circulated in Egypt, where these fragments were found, a date nolater than the first decade of the second century must be presumed.
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Gaston, Thomas E. "Does the Gospel of John Have a High Christology?" Horizons in Biblical Theology 36, no. 2 (September 18, 2014): 129–41. http://dx.doi.org/10.1163/18712207-12341279.
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John’s gospel is often presented as having a “high” Christology but are alternative readings possible or even more credible? In this essay I re-evaluate the foundations of the purported high Christology of John’s gospel in light of recent Johannine scholarship. I will argue that some conventional readings of John are precarious and common proof texts, when read properly, are more indicative of a low Christology. I will also acknowledge that some passages might indicate a high Christology and warrant further study. If the Gospel of John has, in fact, a low Christology then this has implications for both the dating of the gospel and its relevance for the quest for the historical Jesus.
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LIEU, JUDITH. "TEMPLE AND SYNAGOGUE IN JOHN." New Testament Studies 45, no. 1 (January 1999): 51–69. http://dx.doi.org/10.1017/s0028688598000514.
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Jesus’ answer to the High Priest in 18.20 offers a key to the pattern of his ministry. Each of the pairs ‘openly: secretly’; ‘the world: the Jews’ and ‘synagogue and Temple’ function significantly in the Gospel, but the last named are most important. In each of the Gospels, ‘synagogue’, ‘house’, and ‘Temple’ play narrative roles in the exploration of the relationship between Jesus with his community and the community of the Scriptures and contemporary Judaism. John's use of these narrative spatial-markers is very different and does not trace the separation of John's community from the synagogue, as often supposed. Instead, the Temple is the place for divine manifestation and where Jesus must be both revealed and rejected.
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Jack, Alison. "The death of the Master: the Gospel of John and R. L. Stevenson's The Master of Ballantrae." Scottish Journal of Theology 59, no. 3 (July 25, 2006): 297–306. http://dx.doi.org/10.1017/s0036930606002286.
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In this paper, I argue that the influence of John's Gospel on R. L. Stevenson's novel The Master of Ballantrae is significant on several levels. On the level of narrative, I show that both texts are narrated from a perspective which shifts uneasily from omniscience to uncertainty. John's Gospel, particularly its closing chapters, offers a powerful model for the telling of the story of The Master of Ballantrae. The reliability both of Mr MacKellar, the novel's narrator, and of the mysterious editor of the material which makes up John's Gospel, is open to question. On the level of plot, the death, burial and ‘resurrection’ of James Durie, the ‘Master’, at least on one reading of the novel's title, mirrors the death, burial and resurrection of the Johannine Christ. This is no straightforward importation of one set of ideas onto another, rather an imaginative and sophisticated retelling of the climax of the Gospel story. Finally, on the level of characterisation, several of the characters in The Master of Ballantrae share features with players in the Gospel narrative, particularly those who appear in the Passion and resurrection scenes. Pilate's vacillations and Thomas's doubts flesh out our understanding of the characters who witness the death throes of the warring Durie brothers.Robert Louis Stevenson had grown up hearing the Bible read at home and in church. Despite rejecting the faith of his parents in his twenties, he nevertheless continued to be drawn to the images and cadences of the Bible, and particularly of the Gospels. The relationship between The Master of Ballantrae and John's Gospel is not one of simple dependence: but the influence of the Gospel on the novel, I argue, is clear and distinctive.
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KÖSTENBERGER, ANDREAS J. "Jesus as Rabbi in the Fourth Gospel." Bulletin for Biblical Research 8, no. 1 (January 1, 1998): 97–128. http://dx.doi.org/10.2307/26422158.
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Abstract Studies of John's portrayal of Jesus usually focus on the Fourth Gospel's high Christology. The presentation of Jesus as rabbi tends to be attributed to the Synoptics. This trend prevails all the more since John is customarily viewed as less concerned about the historical aspects of Jesus' life than the Synoptic writers. The present study, while not contending that rabbi is the primary or exclusive designation of Jesus in John's Gospel, sets out to correct these stereotypes. It is argued that the Fourth Gospel shows that Jesus was perceived by his contemporaries primarily as a rabbi.
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KÖSTENBERGER, ANDREAS J. "Jesus as Rabbi in the Fourth Gospel." Bulletin for Biblical Research 8, no. 1 (January 1, 1998): 97–128. http://dx.doi.org/10.5325/bullbiblrese.8.1.0097.
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Abstract Studies of John's portrayal of Jesus usually focus on the Fourth Gospel's high Christology. The presentation of Jesus as rabbi tends to be attributed to the Synoptics. This trend prevails all the more since John is customarily viewed as less concerned about the historical aspects of Jesus' life than the Synoptic writers. The present study, while not contending that rabbi is the primary or exclusive designation of Jesus in John's Gospel, sets out to correct these stereotypes. It is argued that the Fourth Gospel shows that Jesus was perceived by his contemporaries primarily as a rabbi.
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JENSEN, MATTHEW D. "The Fourth Gospel and the Apostolic Mission: John’s Common Evangelical Theology." Unio Cum Christo 2, no. 2 (October 1, 2016): 127. http://dx.doi.org/10.35285/ucc2.2.2016.art11.
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Abstract: This article seeks to redress the imbalance of seeing John’s theology as distinctive and dissimilar to the other Gospels and New Testament documents by observing the essential consistency between the theology of the Fourth Gospel and the apostolic mission described by Paul in Galatians 2:1–10. First, it considers the origin of the New Testament documents in the mission of the apostles described in Galatians 2:1–10 and locates the apostles’ commonly agreed-on gospel message in 1 Corinthians 15:3–5. Second, the article examines the Fourth Gospel, paying close attention to the intrusive narrator’s comments about the purpose (John 20:30–31) and explicit use of the Old Testament (12:38, 39–40; 19:24, 28, 36–37) to demonstrate that John’s theology and epistemology was fundamentally the same as that of the other apostles.
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Beutler, Johannes. "Die Berufung des Andreas und des Philippus nach dem Johannesevangelium (Joh 1.35–46)." New Testament Studies 65, no. 4 (September 6, 2019): 461–76. http://dx.doi.org/10.1017/s0028688519000146.
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In the Gospel of John, the apostles Andrew and Philip enjoy a privileged position right from the beginning. The reason seems to lie in the fact that they, being from Bethsaida in Galilee and probably fluent in Greek, could serve as intermediaries between ‘Greeks’ and Jesus, whom they wanted to ‘see’. Such an encounter happens in John 12.20–2. According to John, Jesus called Andrew before his brother Peter, whom Andrew then led to Jesus. Philip is the second person directly called by Jesus, himself leading another future disciple to Jesus: Nathanael (John 1.35–46). James and John are completely missing not only in the Johannine scene of the calling of disciples but also in the whole of the Fourth Gospel. The importance of Andrew and Philip follows also from the rest of the Gospel of John. The evangelist seems to depend on an early tradition attested in Asia Minor and to modify the synoptic tradition on its basis.
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Lakonawa, Petrus. "Memaknai Simbol-Simbol Religius Injil Yohanes." Humaniora 5, no. 1 (April 1, 2014): 324. http://dx.doi.org/10.21512/humaniora.v5i1.3031.
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Gospel of John is the most symbolic Gospel in the official collection of the New Testament scriptures. Its symbolical characterestic thus poses challenges to the readers as to not approaching it in the mere literal sense but to dig into its implied meaning behind. Viewing it in this line, the question we would usually face is that of what is the real meaning of the symbols in the Gospel of John and how could we achieve such meaning. In this article, the author seeks to demonstrate some of the symbolical characterics of the Gospel of John and to discuss some of the hermeneutical approaches that can be utilized for the sake of such interpretion. This article would argue that to obtain a thorough meaning we need to identify and uncover all the various dimensions of meaning contained therein.
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Karakolis, Christos. "Narrative Funktion und christologische Bedeutung der markinischen Erzählung vom Tod Johannes des Täufers (Mk 6:14-29)." Novum Testamentum 52, no. 2 (2010): 134–55. http://dx.doi.org/10.1163/004810010x12495270769383.
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AbstractIn the gospel of Mark (6:14-29) the death of John the Baptist is reported in the most detailed fashion, compared to its synoptic parallels. In fact, this is the only extended story in the second gospel that interrupts the gospel’s linear narrative flow by referring to a past event. On the basis of stylistic, structural and narratological observations the present study attempts to illuminate the narrative function and the christological significance of this story by examining the relationship of Mk 6:14-16 to 8:27-29 and 9:9-13, as well as the relationship of 6:17-29 to the Marcan passion narrative. The study concludes that from a narrative, as well as a christological perspective, the second evangelist presents the death of John the Baptist as decisively pointing towards Jesus’ passion.
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Thomaskutty, Johnson. "Jesus and Spirituality: Reading the Fourth Gospel in the Light of the Indian Culture." Religions 12, no. 9 (September 17, 2021): 780. http://dx.doi.org/10.3390/rel12090780.
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The Gospel of John is considered as one of the significant literary masterpieces that appeals to Indian spirituality and ideals in multifarious ways. The Gospel has unique features as a universalistic rhetoric that encompasses feelings and aspirations of Indians. The character of Jesus in the Gospel and His assimilative power to contemporary realities reverberate the situational aspects of Indian communities. In the current article, first of all, an attempt is made to explore the character of Jesus and the impression of the Johannine spirituality in relation to Indian realities. We also attempt to place the Fourth Gospel in Indian context in order to derive an interpretative dynamism that takes into account both the Jesus of John and the diverse religious and cultural aspects of today’s context. The character of Jesus and the spirituality reflected in John have much in common with the mystical traditions of the Indian religions.
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MILLER, ED L. "‘IN THE BEGINNING’: A CHRISTOLOGICAL TRANSPARENCY." New Testament Studies 45, no. 4 (October 1999): 587–92. http://dx.doi.org/10.1017/s0028688598000587.
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In an earlier article, ‘The Johannine Origins of the Johannine Logos’, I proposed that the prevailing explanations of the background and origin of the celebrated Logos concept/title of the Gospel of John are misguided in their attempts to trace the title to some extraneous source. I argued, rather, that the development of the christological title Logos had a beginning, middle, and end, and that this may be demonstrated from the Gospel and First Epistle themselves. Crucial to my argument was the chronological ordering of the three documents: the Gospel of John ‘proper’ (John 1.19–20.31), the First Epistle, and then the substance of the Prologue (John 1.1–18). The thesis itself, more specifically, was that (1) λóγoς and ρημα were employed in the Gospel ‘proper’ with a demonstrably ‘christological transparency’, (2) λóγoς was employed with a quasi-titular force in the first verses of 1 John, and (3) λóγoς reflects a full-fledged christological title in the Prologue material, which was composed still later. At the end of that article I suggested that a similar development could be traced in the case of the Johannine term αρχη´ – immediately related to λóγoς in the very first line of the Gospel – and that, if so, this would surely enhance my argument concerning λóγoς. Here I attempt to make the argument for a similar christological development of the Johannine αρχη´. Even aside from its relevance for my thesis about λóγoς, the prominent and recurring αρχη´ justifies the attention. And it does confront us, after all, with the majestic phrase with which the Gospel opens: ‘In the beginning’.
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Mardaga, Hellen. "Hapax Legomena and the Idiolect of John." Novum Testamentum 56, no. 2 (March 18, 2014): 134–53. http://dx.doi.org/10.1163/15685365-12341437.
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AbstractThe present contribution treats hapax legomena in the Fourth Gospel. The author presents three important findings. First, John has few hapaxes in his gospel (84) and only five hapaxes are unique (i.e. these words are mainly used after the composition of the Fourth Gospel). Second, the presence of hapaxes could be an indicator of orality and memory. Third, in several instances John uses hapaxes in conjunction with repetitions in two ways: 1) In John 2:14-16; 12:14; 18:3; 19:39-40 a hapax is followed by a (more) common word that belongs to the same semantic domain as the hapax. The common word repeats and clarifies the meaning of the hapax to the audience; 2) In John 4:7, 11, 15, 20-24; 9:1-2, 6, 8; 11:11-13; 13:5 a hapax is created by means of a stem-related word. The alteration between repetition and hapaxes helps the audience to focus on the narrative and follow the line of thought.
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Van der Watt, J. G. ""Daar is die Lam van God... " . Plaasvervangende offertradisies in die Johannesevangelie." Verbum et Ecclesia 16, no. 1 (September 20, 1995): 142–58. http://dx.doi.org/10.4102/ve.v16i1.445.
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"Behold, the Lamb of God... " Substitutionary sacrifice traditions in the Gospel of Joh. The issue of substitutionary sacrifice in John's Gospel is hotly debated. In this article it is argued that there are clear traces of this tradition in the Gospel, although it receives little emphasis. The hypothesis is argued that the author concentrates on the positive aspects of salvation. He does not deal with the question of Jesus' treatment of sin and gUilt as such. However, with the scattered remarks through the Gospel about substitution and sacrifice, a clear indication is given that Jesus also deals with sin (I :29). Due to the positive theological focus in the Gospel this theme is not further developed, but simply stated briefly. When the question about the treatment of sin comes into focus (i e 1 John), no hesitation is displayed in using "typical" sacrificial and substitutionary terminology.