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Journal articles on the topic 'Johannine community'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

Méndez, Hugo. "Did the Johannine Community Exist?" Journal for the Study of the New Testament 42, no. 3 (March 2020): 350–74. http://dx.doi.org/10.1177/0142064x19890490.

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This article challenges the historical existence of the ‘Johannine community’ – a hypothesized group of ancient churches sharing a distinctive theological outlook. Scholars posit such a community to explain the similarities of John to 1, 2 and 3 John as well as the epistles’ witness to a network of churches. Against this view, this article calls attention to evidence of literary contact between the four texts and the presence of dubious authorial claims in each. Taken together, these features cast John, 1 John, 2 John and 3 John as unreliable bases for historical reconstruction, whose implied audiences and situations are probably fabrications. The article proceeds to develop a new history of the Johannine texts. Those texts represent a chain of literary forgeries, in which authors of different extractions cast and recast a single invented character – an eyewitness to Jesus’ life – as the mouthpiece of different theological viewpoints.

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2

Joong-Suk Suh. "The Forms of the Johannine Community." Theological Forum 62, no. ll (December 2010): 109–30. http://dx.doi.org/10.17301/tf.2010.62..005.

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3

Reinhartz, Adele. "Torah Reading in the Johannine Community." Journal of Early Christian History 5, no. 2 (January 2015): 111–16. http://dx.doi.org/10.1080/2222582x.2015.11877329.

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4

Byers, Andrew J. "Johannine Bishops?" Novum Testamentum 60, no. 2 (March 13, 2018): 121–39. http://dx.doi.org/10.1163/15685365-12341598.

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Abstract Though the Gospel and Letters of John are widely understood as textual embodiments of an insular, “low church” community resistant to leadership structures, the later episcopal ecclesiology of Ignatius of Antioch is actually compatible with Johannine theology. Ignatius envisions the office of bishop as deriving from participatory reciprocity, an ecclesial dynamic demonstrated in the fourth evangelist’s narrative portraits of the disciples collectively and individually of Peter and the Beloved Disciple. After a reconsideration of the supposed tension between these two Gospel characters, the article will briefly reassess standard interpretations of another pair of antagonists—Diotrephes and John the Elder—whose tension is regularly attributed to Johannine anti-institutionalism. Even if the traditions behind the Gospel and Epistles of John had promoted an egalitarianism disinclined toward hierarchical leadership structures, the Johannine themes of reciprocity and participation may have contributed to the episcopal models of church orders that became established in 2nd century Christianity and beyond.

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5

Jeske, Richard L. "Spirit and Community in the Johannine Apocalypse." New Testament Studies 31, no. 3 (July 1985): 452–66. http://dx.doi.org/10.1017/s0028688500013977.

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In the history of interpretation of Rev the expression έν πνεύματι, as used in 1. 10; 4. 2; 17. 3; and 21. 10, has been accepted so categorically as a signal of a unique state of personal visionary consciousness that other alternative meanings have been left relatively unexplored. The purpose of this paper is to inquire whether this expression is meant to describe an actual condition of ecstasy experienced by the author either previous to or during his writing activity, or whether έν πνεύματι should be seen as a different kind of component within the complex of symbolism shared by the author and his original readers.

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6

Rensberger, David. "Conflict and Community in the Johannine Letters." Interpretation: A Journal of Bible and Theology 60, no. 3 (July 2006): 278–91. http://dx.doi.org/10.1177/002096430606000304.

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7

O'day, Gail R. "Book Review: Johannine Faith and Liberating Community." Interpretation: A Journal of Bible and Theology 44, no. 1 (January 1990): 93–94. http://dx.doi.org/10.1177/002096438904400121.

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8

SCHNEIDERS, SANDRA M. "The Raising of the New Temple: John 20.19–23 and Johannine Ecclesiology." New Testament Studies 52, no. 3 (July 2006): 337–55. http://dx.doi.org/10.1017/s002868850600018x.

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This article proposes to interpret the appearance of the risen Jesus to the community of the disciples on Easter evening in terms of a Johannine theology and spirituality and as integral to the Johannine resurrection narrative as a whole. The scene is a narrative exploration of Johannine ecclesiology, that is, the establishment of the New Covenant with the New Israel and the raising of the New Temple, the body of Jesus, in it midst.

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9

Talbert, Charles H., and John Christopher Thomas. "Footwashing in John 13 and the Johannine Community." Journal of Biblical Literature 112, no. 1 (1993): 156. http://dx.doi.org/10.2307/3267889.

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10

Jung, Gi-moon. "The Origin and Development of the Johannine Community." Institute of History and Culture Hankuk University of Foreign Studies 64 (November 22, 2017): 145–74. http://dx.doi.org/10.18347/hufshis.2017.64.145.

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11

Stefan, Crinisor. "The Paraclete and Prophecy in the Johannine Community." Pneuma 27, no. 2 (2005): 273–96. http://dx.doi.org/10.1163/157007405774857418.

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12

Roitto, Rikard. "Practices of Confession, Intercession, and Forgiveness in 1 John 1.9; 5.16." New Testament Studies 58, no. 2 (March 7, 2012): 235–53. http://dx.doi.org/10.1017/s0028688511000385.

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1 John 1.9 and 5.16 reflect practices of public confession of sins, intercession, and mediation of God's forgiveness. Divine forgiveness and belonging to the community were integrated in the Johannine community to the extent that one equalled the other. Therefore, these practices had important group-dynamic functions for the Johannine community. First, public confession functioned as a costly signal that deterred less committed group members but was meaningful to committed group members. Second, the practice of intercession induced role taking, allowing the offended party both to empathize with the offender and to restore his or her dignity and honour.

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13

Mackay, Heather. "The Problems of Jewish Christians in the Johannine Community." Journal of Jewish Studies 54, no. 2 (October 1, 2003): 339–40. http://dx.doi.org/10.18647/2505/jjs-2003.

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14

Schneiders, Sandra M. "‘Because of the Woman's Testimony …’: Reexamining the Issue of Authorship in the Fourth Gospel." New Testament Studies 44, no. 4 (October 1998): 513–35. http://dx.doi.org/10.1017/s0028688500016702.

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This article combines historical, literary, theological, and feminist criticism to inquire into the identity of the Beloved Disciple (BD) in the Fourth Gospel attempting to mediate between the theory of the BD as pure literary construct and the BD as a single historical individual. It proposes that the BD is a textual paradigm of ideal discipleship which is realized diversely in several characters in the text. This has ramifications for the textual identity of the evangelist and of the foundational Easter witness of the Johannine community. It suggests that women were more significant in leadership of the Johannine community than has been recognised in the past.

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15

Kantohe, Finki Rianto, and Samuel Benjamin Hakh. "Yesus Sang Mediator yang Merengkuh Umat Termarginalisasi: Sebuah Analisis Sosio-Historis Terhadap Yohanes 9." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 5, no. 2 (October 27, 2020): 207. http://dx.doi.org/10.21460/gema.2020.52.595.

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Abstract This article focuses on the portrait of Jesus as depicted by the Johannine community according to John 9. Exploring the perspectives of Johannine scholars, the historical context of the Gospel of John, and the image of Johannine faith community, this study suggests that a born-blind man is a symbolic figure of the marginalized Johannine community. The marginalization is caused by the conflict between the blind man and the Pharisees, starting with Jesus’ violation of the Sabbath’s rule, and followed by identity conflict concerning Jesus and Moses. The epilogue of John 9 implies a portrait of Jesus as the Mediator through his actions to embrace the blind man following his expulsion. This article concludes with a theological implication concerning the presence of Jesus in the struggle of contemporary marginalized people such as GKI Yasmin and HKBP Filadelfia. Abstrak Artikel ini menyoroti gambaran Yesus yang dikonsepkan oleh komunitas iman Yohanian menurut Yohanes 9. Melalui penelusuran terhadap pandangan para ahli Yohanian, konteks historis Injil Yohanes, dan gambaran komunitas iman Yohanian, kajian ini menemukan bahwa orang buta sejak lahir dalam Yohanes 9 ini adalah tokoh simbolis dari komunitas iman Yohanian yang termarginalisasi. Marginalisasi tersebut disebabkan oleh konflik antara orang buta dan orang-orang Farisi yang dipicu oleh pelanggaran Yesus atas hari Sabat, lalu berkembang menjadi konflik identitas mengenai Yesus dan Musa; karenanya, mengakibatkan orang buta yang Yesus sembuhkan tersebut termarginalisasi dari sinagoge. Epilog Yohanes 9 menyiratkan potret Yesus sebagai mediator melalui tindakannya merengkuh orang buta tersebut setelah pengusirannya. Sebagai simpulan, artikel ini menyodorkan implikasi teologis tentang kehadiran Yesus dalam pergumulan umat masa kini yang termarginalisasi, seperti GKI Yasmin dan HKBP Filadelfia.

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16

Nielsen, Jesper Tang. "Åndsforestillinger og deres enhed i Johannesevangeliet." Dansk Teologisk Tidsskrift 81, no. 1 (June 15, 2018): 18–40. http://dx.doi.org/10.7146/dtt.v81i1.106365.

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Inspired by recent developments in Johannine research in Denmark, this article investigates the coherence of the concept of pneuma and paraklêtos in the Johannine writings. On the basis of the clear difference between pneuma and paraklêtos in First John, it differentiates between three different concepts in the Fourth Gospel. The first concerns Jesus’ possession of the pneuma from the incarnation to the death on the cross. It derives from the synoptic tradition, or more probably directly from the Gospel of Mark. The second does not have parallels in the synoptic gospels. It concerns the role of the pneuma for the believers. All instances are connected with the ritual praxis in the community and have remarkable relations to Paul. The third conception includes the Paraclete-sayings and is probably a genuine Johannine invention. It presents the pneuma-paraclete as an active figure that takes the place of the absent Jesus and in many ways authorizes the gospel writing. It is furthermore argued that the logos of the prologue can be understood in specific Stoic terms. The Stoic understanding of logos as being the cognitive side of the material pneuma is able to comprise all aspects of the Johannine pneuma-paraclete even if it is a combination of different ideas. Therefore, the prologue should be understood as a philosophical introduction that makes the reader incorporate all three Johannine pneumata into one conception.

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17

Reis, David M. "Jesus' farewell discourse, "otherness," and the construction of a Johannine identity." Studies in Religion/Sciences Religieuses 32, no. 1-2 (March 2003): 39–58. http://dx.doi.org/10.1177/000842980303200103.

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This study explores the nexus between intertextuality and identity through an analysis of the Johannine letters. Jonathan Z. Smith's observations on "otherness" and identity provide the theoretical background for the claim that the construction of an "other" is an integral component in the process of self-definition: identity is forged through the establishment of binary formulae that highlight difference. The Johannine epistles create metonymical and topographical/cosmographical binarisms in order to distinguish certain "others" who no longer participate in community life. Moreover, the letters draw on the traditions contained in the Fourth Gospel's Farewell Discourse (13:31-17:26) in an attempt to establish a distinctive Johannine identity. Through this "rereading," the author both exhorts his audience to remain true to the group's formative teachings and attempts to heighten his own status by echoing the final words of Jesus.

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18

Cirafesi, Wally V. "The Bilingual Character and Liturgical Function of “Hermeneia” in Johannine Papyrus Manuscripts." Novum Testamentum 56, no. 1 (January 15, 2014): 45–67. http://dx.doi.org/10.1163/15685365-12341438.

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Abstract In contrast to previous studies, this article argues that the use of ἑρµηνεῖαι in a group of Johannine papyrus manuscripts is fundamentally characterized by their occurrence in bilingual manuscripts or manuscripts influenced by a bilingual social setting (Greek-Coptic or Greek-Latin). Rather than seeing them as some sort of biblical commentary or oracular statements used for divination, it is suggested that, in light of their bilingual character, the Johannine ἑρµηνεῖαι functioned as liturgical tools to facilitate early Christian worship services needing to accommodate the use of two languages within a particular community.

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19

Van der Merwe, D. J. "Understanding ‘sin’ in the Johannine epistles." Verbum et Ecclesia 26, no. 2 (October 3, 2005): 543–70. http://dx.doi.org/10.4102/ve.v26i2.240.

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The author of the Johannine Epistles has a good deal to say about sin. He abhors sin, seeing it as incompatible with God’ s character (oJ qeo;" fw`" ejstin, 1:5; [oJ qeo;"] divkaiov" ejstin, 2:29; and oJ qeo;" ajgavph ejstivn, 4:8) and with the status of believers as God’ s children. In this article attention is given to the following relevant aspects for understanding ‘hamartiology’ in the Johannine epistles from a ‘family perspective’: (1) the ‘family of God’ metaphor is used as the setting in which the author describes his symbolic narrative; (2) a differentiation is made between sin inside and sin outside the family; (3) sin outside the family is also described in terms of reciprocals to emphasize its condemnation; (4) finally, he focuses on the ‘forgiveness of sin’. This investigation is done against the socio-religious circumstances of the Johannine community in order to understand the Elder’ s ethical and doctrinal definitions of sin.

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20

Conway, Colleen M. "The Production of the Johannine Community: A New Historicist Perspective." Journal of Biblical Literature 121, no. 3 (2002): 479. http://dx.doi.org/10.2307/3268157.

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21

Moloney, Francis J. "Book Review: Footwashing in John 13 and the Johannine Community." Pacifica: Australasian Theological Studies 6, no. 2 (June 1993): 212–14. http://dx.doi.org/10.1177/1030570x9300600208.

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22

Mansfield, M. Robert, and Gary M. Burge. "The Anointed Community: The Holy Spirit in the Johannine Tradition." Journal of Biblical Literature 108, no. 1 (1989): 158. http://dx.doi.org/10.2307/3267496.

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23

Lieu, J. M. "Blindness in the Johannine Tradition." New Testament Studies 34, no. 1 (January 1988): 83–95. http://dx.doi.org/10.1017/s0028688500022220.

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That blindness should be a theme in the Johannine literature need cause no surprise; with the dualism of light and darkness and with the emphasis on what has been seen, witnessed and believed, the surprise is rather that the theme is not more prevalent. Only at two places in the Gospel and one in the Epistles is the language of blindness explicitly used, in John 9, John 12. 40 and 1 John 2. 11. However, since each of these can be seen as a focal point or interpretative key to the Johannine tradition the theme could be held to present in microcosm the history of the Johannine community. Chapter 9, the healing of the blind man, has played a central role in recent reconstructions of that history, while the reflection on the effects of Jesus's public ministry in 12. 37–50, before he turns away to address ‘his own’, invites similar treatment. Finally, the redirection towards internal opposition of language originally aimed outwards has long been seen as a mark of 1 John and as central to its interpretation. The exploration of the theme may serve in the same way to test in microcosm the presuppositions and results of such reconstruction. It also does more than this, for the imagery of blindness is by no means unique to John and raises clearly the question of the origins as well as of the context of Johannine thought.

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24

Sheeley, Steven M. "Sin, Authority, and Community in 1 John." Review & Expositor 114, no. 4 (November 2017): 558–63. http://dx.doi.org/10.1177/0034637317735489.

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The author of 1 John addresses the serious schism within the community of faith. As he calls his readers back to the received Johannine tradition, he reminds them that sin has the power to damage their fellowship with each other and their fellowship with God and Jesus. He argues that sin is still a reality in the life of the Christian that must be dealt with, and he uses the concept of sin to characterize the divisive apostasy of those who have left the community.

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25

Estrada, Rodolfo Galvan. "The Spirit as an Inner Witness in John 15.26." Journal of Pentecostal Theology 22, no. 1 (2013): 77–94. http://dx.doi.org/10.1163/17455251-02201008.

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John 15.26 has always been understood to be a continuation of the Paraclete’s testimony to the world. In this essay, the readers are urged to rethink the Paraclete’s witness not in relation to the world but in relation to the disciples and Johannine community’s context. By analyzing the literary and historical context, the relationship between testimony and faith, and the receptors of the Paraclete’s ministry in the Fourth Gospel, we will actually deduce that the ones who need the witness of the Paraclete the most are the disciples and Johannine community who are undergoing a trial of faith. The recognition of the Spirit’s role as an inner testifier is also manifested in other sources such as ancient Jewish literature and the New Testament canon.

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26

Aageson, James W. "Book Review: The Anointed Community: The Holy Spirit in the Johannine Tradition." Interpretation: A Journal of Bible and Theology 43, no. 4 (October 1989): 426–28. http://dx.doi.org/10.1177/002096438904300417.

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27

Lee, Dae Joo. "The Incorporation of the Samaritan Group into the Johannine Community and its Growth in the Community." Pierson Journal of Theology 8, no. 2 (August 31, 2019): 5–22. http://dx.doi.org/10.18813/pjt.2019.08.8.2.5.

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28

Guerra, Danilo Dourado. "ESPAÇOS DE DECISÃO: O Quarto Evangelho e a Comunidade Joanina como Construções Heterotópicas." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 9, no. 13 (November 16, 2015): 71. http://dx.doi.org/10.20890/reflexus.v9i13.279.

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A categoria hermenêutica da heterotopia desenvolvida por Michel Foucault permite-nos compreender o Quarto Evangelho sob o prisma dos outros espaços. À luz dessa meta, nossa investigação desenvolve a hipótese de que tanto o documento joanino como a comunidade joanina são construções heterotópicas, ou seja, espaços de decisão e ressignificação. Estes possuem um posicionamento crítico em relação ao seu mundo, e são capazes de romper com paradigmas sócio-religiosos e alterar as relações de poder a sua volta. The hermeneutic category heterotopias developed by Michel Foucault allows us to understand the Fourth Gospel in the light ofotherspaces. In light of this our investigation develops the hypothesis that both Johannine document as the Johannine community are heterotopic buildings, i. e, decision-making spaces and reframing. They have a critical position in relationtotheir world, and are ableto break up socio-religious paradigms and change the power relationships around them.

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29

Song, Jinsoon. "Persecuted, but not Succumbed －The Identity of the Johannine Community in John 17." Korean New Testament Studies 25, no. 1 (March 31, 2018): 73–107. http://dx.doi.org/10.31982/knts.2018.03.25.1.73.

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30

Nalewaj, Aleksandra. "»We have Found the Messiah« (John 1:41) - The Formation of Disciples in the Gospel of John." Nova prisutnost XIX, no. 2 (July 16, 2021): 315–29. http://dx.doi.org/10.31192/np.19.2.6.

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The disciple is a seminal topic for every Evangelist. The Johannine image of the followers of the Rabbi from Nazareth diverges from the Synoptic vision. In the Fourth Gospel, the disciples follow and serve the Master – like in Mark, Matthew, and Luke – yet the Johannine Jesus does not ask them to break their family ties or leave anything behind. A narrative analysis of the Fourth Gospel lets Culpepper consider the disciples of Christ from the perspective of their literary functions and determine the criteria of their discipleship. The critic divides their formation process into three stages related to seeing, believing, and continuing in the word. In the eyes of the reader, the followers of Jesus – perceived individually or as a community – perform functions as role models or representatives. To be a disciple is to accept the gift of becoming a child of God (John 1:12), which presumes a broad, universal perspective. For this reason, the author of John uses the term »disciple« as many as seventy-eight times, »Twelve« – only four times, while the word »apostle« is never spoken.

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31

Sloyan, Gerard S. "Johannine Faith and Liberating Community by David Rensberger. Philadelphia, Westminster, 1988. 168 pp. $14.95." Theology Today 46, no. 2 (July 1989): 241–42. http://dx.doi.org/10.1177/004057368904600229.

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32

Carman, Jon-Michael. "Scaling Gaius and Diotrephes: Socio-economic Stratification in 1 and 3 John." Journal for the Study of the New Testament 43, no. 1 (September 2020): 28–43. http://dx.doi.org/10.1177/0142064x20949029.

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The Johannine epistles offer a glimpse into the real-life struggles of early Jesus followers. And yet, for all the insight these letters provide into the goings-on of such communities, what they may say regarding the issue of socio-economic scaling and/or stratification is seldom pursued. Though scholars do occasionally make mention of the presence of wealthy members in the community on the basis of language in 1 Jn 3.17 and the presence of Gaius and Diotrephes in 3 John, little is said beyond the fact that there might be some ‘wealthy’ church members. Thus, in the present study I propose to take what little can be said about the Johannine epistles regarding their socio-economic setting and bring it into conversation with Longenecker’s work on wealth scaling in order to help put as fine a point as possible on what one might ascertain about social stratification in 1–3 John. Furthermore, the claim that Gaius is a wealthy householder, a position generally assumed rather than argued, is bolstered through an analysis of demographic data and the financial costs associated with hospitality.

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33

Cirafesi, Wally V. "The Johannine Community Hypothesis (1968–Present): Past and Present Approaches and a New Way Forward." Currents in Biblical Research 12, no. 2 (February 2014): 173–93. http://dx.doi.org/10.1177/1476993x13476168.

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Du Rand, J. A. "Die Johannese Logos kom opnuut tuis in Afrika." Verbum et Ecclesia 23, no. 1 (September 6, 2002): 80–91. http://dx.doi.org/10.4102/ve.v23i1.1205.

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The Johannine Logos once again comes home in Africa In many parts of Africa people are still staggering under the burden of colonialism, civil wars, illnesses, drought, famine, poverty and corruption, to name but a few. On the other hand, one should also take notice of the warmth of its variety of peoples, the family and community values and the promotion of mutual care. Who is Jesus in the midst of all this? Jesus has many faces in Africa, like being the master of initiation, the chief, the ancestor and elder brother, the healer and the liberator from suffering, to name some.

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35

Coloe, Mary. "Households of Faith (Jn 4:46–54; 11:1–44): A Metaphor for the Johannine Community." Pacifica: Australasian Theological Studies 13, no. 3 (October 2000): 326–35. http://dx.doi.org/10.1177/1030570x0001300306.

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36

Moloney, Francis J. "Book Review: The Quest for the Messiah. The History, Literature and Theology of the Johannine Community." Pacifica: Australasian Theological Studies 6, no. 1 (February 1993): 106–9. http://dx.doi.org/10.1177/1030570x9300600109.

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37

Lee, Sang Mok. "Jesus’ Philoi vs. Jesus’ Douloi: Conflicts over the Paraclete’s Function and Authority in the Johannine Community." Expository Times 129, no. 8 (October 2, 2017): 356–64. http://dx.doi.org/10.1177/0014524617732220.

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This study discusses the Paraclete-related texts in the Fourth Gospel concerning the competition for authority between the Beloved Disciple’s written testimony and the Paraclete’s prophetic messages. The Johannine community experienced an internal conflict between the two groups, i.e., Jesus’ friends and Jesus’ slaves. Each group held its view on the function and authority of the Paraclete. The former understood the Paraclete as a reminder to the disciples of what Jesus already taught during his earthly ministry, as well as an interpreter of such teachings; it promoted the authority of the written tradition through the Beloved Disciple’s testimony. The latter, nevertheless, viewed the Paraclete as intending to reveal new teachings beyond those of the earthly Jesus; it advocated the authority of prophetic activities in the community, relying on the Paraclete. The evangelist supported the friend group, contending for the reliability and authority of Jesus’ tradition via the Beloved Disciple’s tradition preserved in the Gospel.

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38

Micallef, Martin. "The Use of Zeteo in the Fourth Gospel: A Debate with John Painter's The Quest for the Messiah." Roczniki Teologiczne 67, no. 3 (December 28, 2020): 5–26. http://dx.doi.org/10.18290/rt.20673-1.

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Użycie zeteo w czwartej ewangelii: debata z The Quest for the Messiah Johna Paintera Artykuł jest formą debaty z monografią Johna Paintera The Quest for the Messiah: The History, Literature and Theology of the Johannine Community obszernie podejmującą temat zeteo (poszukiwania) w Ewangelii Jana. W publikacji tej Painter doszedł do wielu cennych rezultatów w próbach ustalenia znaczenia zeteo w Ewangelii Janowej, analizując przedstawione historie poszukiwań i odrzucenia. Artykuł przedstawia, w jakim stopniu Painter zrozumiał historyczne pochodzenie zeteo w stosunku do Sitz im Leben Wspólnoty Janowej. Opisuje także niektóre z możliwych kierunków rozwoju myśli Paintera i zwraca uwagę na niektóre nurty ostatnich badań nad Ewangelią św. Jana.

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39

Matera, Frank J. "Book Review: Johannine Faith and Liberating Community, an Ideology of Revolt: John's Christology in Social-Science Perspective." Theological Studies 50, no. 4 (December 1989): 791–93. http://dx.doi.org/10.1177/004056398905000411.

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40

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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Rosa Kitzberger, Ingrid. "Love and Footwashing: John 13:1 - 20 and Luke 7:36 - 50 Read Intertextually." Biblical Interpretation 2, no. 2 (1994): 190–205. http://dx.doi.org/10.1163/156851594x00213.

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AbstractThis paper presents three intertextual readings of John 13:1-20 and/or Luke 7:36-50, starting from a feminist hermeneutic. The focus is on reader response, i.e., on the reading-process as an experience, on the effects texts have on a reader (Stanley Fish), and on the response to the response—the reflection on the reading-process. Intertextuality as applied in this paper comprises two aspects: intertextuality as a relationship between written texts, activated by a reader, and intertextuality as a dialogue between written texts and the reader as text (referring to her/his life-experience). John 13:1-20 is read intertextually by a first reader who is female, critical and informed, i.e., a woman in the Johannine community who is familiar

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Seon-Jeong Kim. "The Conflict between Johannine Community and the Jewish Synagogue in the Farewell Discourse (Jn.13:31-16:33)." Theological Forum 88, no. ll (June 2017): 7–31. http://dx.doi.org/10.17301/tf.2017.88..001.

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Despotis, Athanasios. "Text, Context and The Johannine Community: A Sociolinguistic Analysis of the Johannine Writings By David A. Lamb. Library of New Testament Studies, 477. London: Bloomsbury T & T Clark, 2014. Pp xiii + 231. Cloth, $110.00." Religious Studies Review 42, no. 1 (March 2016): 44. http://dx.doi.org/10.1111/rsr.12332.

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Song, Jinsoon. "A Study on the Experience of Paracletos of the Johannine Community based on the Gospel of John 16:7-15." Pierson Journal of Theology 7, no. 1 (February 28, 2018): 26–49. http://dx.doi.org/10.18813/pjt.2018.02.7.1.26.

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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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Jeanrond, Werner. "Biblical Challenges to a Theology of Love." Biblical Interpretation 11, no. 3 (2003): 640–53. http://dx.doi.org/10.1163/156851503790507963.

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AbstractA contemporary systematic theological reflection upon love requires a cross-disciplinary attention to the plurality of approaches to love within the Hebrew Scriptures and the New Testament. This article explores the retrieval and development of Jewish love traditions within three New Testament traditions, namely the Synoptic Gospels, the Johannine texts, and Paul. These approaches agree on the divine origin and gift-character of love, but differ in their assessment of both the horizon of love and the significance of love for the Christian community. John stresses the community's need to be united in love against a hostile environment; Paul recommends the praxis of love as means of dealing with difference, otherness and conflict within the community; and Luke considers the universal scope of neighbourly love. Thus, acknowledging God as the author of love and reflecting upon God's nature as love does not necessarily lead to the same theological convictions or praxis of love in church and world. Moreover, the rich and ambiguous history of biblical love includes a shifting emphasis on human desire, the erotic, and the body. A critical theology of love would need to pay close attention to both the possibilities and ambiguities of the plurality of approaches to love in the Bible.

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Van der Merwe, D. G. "Eschatology in the first epistle of John: koinwnia in the familia Dei ." Verbum et Ecclesia 27, no. 3 (September 30, 2006): 1045–76. http://dx.doi.org/10.4102/ve.v27i3.204.

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The schism that occurred in the Johannine community has been reinterpreted by the author of the first Epistle of John. In his opinion, the incident involving the schismatics could be interpreted as the coming of the antichrist(s), which marks the ‘final hour’ and describes an eschatological moment. This eschatological moment heightens the community’ s awareness of the fact that they live in an eschatological time, which will, at some time in the future, have an eschatological consummation, regardless of the form it takes. This present eschatological life is described by the author as continuous koinwniva within the family of God, the familia Dei, and as long as this family abides in the light, they will progressively experience divine life and fellowship. The consummation of this new existence will be experienced in the future, when the Son of God ‘is revealed’. In this context one can label the eschatology of 1 John a progressively realizing eschato-logy that embraces a future eschatological consummation. A transitional eschatological event, which will end the present eschatological time and start a new one, is referred to by the author as ‘when he (the Son of God) is revealed’ (ejan fanerwqh`/, 2:28; 3:2), ‘his parousia’ (parousia/ aujtou), 2:28), and ‘the day of judgment’ (th`/ hmevra/ th"krivsew", 4:17). Both present and future eschatology have to be interpreted and understood from the perspective of koinwnia in the familia Dei.

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김유정. "The Meaning of the Eucharist according to St. John - Based on the Religious and Social Context of First Century Mediterranean World and Johannine Community." Catholic Theology ll, no. 16 (June 2010): 111–53. http://dx.doi.org/10.36515/ctak..16.201006.111.

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Nascimento, Claudemiro Godoy do, and Klaus Paz de Albuquerque. "A experiência macro-oikoumene em tempos incertos: desafios e utopias." Revista Eclesiástica Brasileira 65, no. 258 (April 30, 2019): 315. http://dx.doi.org/10.29386/reb.v65i258.1655.

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Este artigo pretende discutir o ecumenismo nas diversas instâncias da sociedade civil e política (Gramsci, 1985 e Gohn, 2001). Num primeiro momento refletir-se-á sobre a cosmogênese dos movimentos ecumênicos e macro-ecumênicos. Posteriormente, refletir-se-á a partir de uma leitura dos escritos joaninos, a fim de realizar uma fundamentação teórica, tendo como pano de fundo a mensagem do Evangelho. E, por fim, demonstrar-se-á o possível de uma experiência macro-ecumênica realizada a partir de duas realidades concretas: a primeira, vivenciada pelas Irmãzinhas e os Irmãozinhos de Jesus que possuem a espiritualidade do Irmão Charles de Foucauld, e a segunda, pelos Irmãos da Comunidade de Taizé.Abstract: This article intends to discuss ecumenism in the various sectors of civil and political society (Gramsci, 1985 and Gohn, 2001). We begin by examining the origin of the ecumenical and macro-ecumenical movements and in a next stage, seek a theoretical basis for our discussion through a careful reading of the Johannine writings, having as background the Gospel message. Finally, we will show how a macro-ecumenical experience can occur, using as example two concrete realities: the first experienced by the Little Sisters and the Little Brothers of Jesus, that have Brother Charles de Foucauld’s spirituality and the second, by the Brothers from the Taizé Community.

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Ashton, John. "The Quest for the Messiah: The History, Literature and Theology of the Johannine Community. By John Painter. Edinburgh, T & T Clark, 1991. Pp. xiv + 425. £18.95." Scottish Journal of Theology 48, no. 1 (February 1995): 101–2. http://dx.doi.org/10.1017/s0036930600037339.

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