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Relevant bibliographies by topics / Purpose of john’s gospel

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Academic literature on the topic 'Purpose of john’s gospel'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Purpose of john’s gospel"

1

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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Crider, Amy L. "Leaders on ladders: the power of story in John’s Gospel." Perichoresis 16, no. 3 (July 1, 2018): 17–28. http://dx.doi.org/10.2478/perc-2018-0014.

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Abstract In his Gospel, John reveals this key leadership principle: effective leaders harness the power of narrative to illuminate the metanarrative and connect people to it. John uses narrative techniques to make invisible spiritual realities visible and thus succeeds in connecting people to the metanarrative. John forges a link between people and the metanarrative by showing individuals how their own stories fit into the biblical metanarrative, fulfilling his purpose: ‘These are written that you may believe…’ (20:31). The church is transmitted through the ages by leaders who write. Because the metanarrative is a story and story is accessible to all audiences, the biblical metanarrative is not dependent on culture, time, or context; it transcends the ages, enabling John to lead and write from the present as well as for the future. Thus, John illuminates the metanarrative not only for the infant church but for all Christians to come. Christian leaders today also need to communicate so their people can see their place in the metanarrative of Scripture.

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Lookadoo, Jonathon. "The Reception of the Gospel of John in the Long Recension of Ignatius’s Letters." Journal for the Study of the New Testament 42, no. 4 (May 26, 2020): 496–520. http://dx.doi.org/10.1177/0142064x20914525.

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The reception of Pauline and Johannine writings in the three centuries after their composition is of interest to NT researchers, and Ignatius of Antioch’s letters have rightly been taken into consideration when studying NT reception history. This article aims to fill a lacuna in reception historical studies of Ignatius’s epistles by exploring the role of John’s gospel in the fourth-century long recension. The long recension employs John when discussing Christology, Trinity, unity, Jewish-Christian identity, resurrection and for polemical purposes. This article thus contributes to ongoing reception historical studies of the NT within Ignatian literature, examines how the Gospel of John was employed by a fourth-century author and explores ways in which John is utilized to expand, update and modify the Ignatian middle recension.

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Hedrick, Charles. "Vestigial Scenes in John: Settings without Dramatization." Novum Testamentum 47, no. 4 (2005): 354–66. http://dx.doi.org/10.1163/156853605774482126.

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AbstractJohn 2:12 comprises little more than a scene setting and plays no evident role in John's overall narrative. Thus it is surprising to find it in a text whose "author" knows that space is limited (John 21:25) and so narrates things serving a soteriological purpose (John 20:30-31). This paper compares John 2:12 to other similar brief independent "scenes" in the gospel, and identifies their literary character as "vestigial scenes": these are scene settings, which for some reason are not dramatized. The paper concludes by exploring reasonable options for explaining their presence in the text.

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Heath, Jane. "Imperial Negotiation in John’s Gospel." Expository Times 122, no. 6 (February 15, 2011): 279. http://dx.doi.org/10.1177/00145246111220060202.

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Hägerland, Tobias. "John’s Gospel: A Two-Level Drama?" Journal for the Study of the New Testament 25, no. 3 (March 2003): 309–22. http://dx.doi.org/10.1177/0142064x0302500304.

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Louth, Andrew. "The Paschal Heart of John’s Gospel." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 2 (February 12, 2020): 161–67. http://dx.doi.org/10.1177/1063851220906545.

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Seed, Caroline Grace. "Reception of the Gospel of John among the Isawa of Northern Nigeria and the Qiang of Western China, 1913–35." International Bulletin of Mission Research 44, no. 3 (September 11, 2019): 257–66. http://dx.doi.org/10.1177/2396939319872095.

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This article examines the early mission history of the reception of the Gospel of John among two very different people groups, the Isawa of northern Nigeria and the Qiang of western China. It considers the similarities in their pre-Christian religion in terms of monotheism, messianic expectation, and self-understanding as children of Israel in order to theorize theological reasons for the positive reception of John’s Gospel. It concludes that John’s Gospel is the ideal place to start reading with monotheistic groups.

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Furlong, Dean. "Theodore of Mopsuestia: New Evidence for the Proposed Papian Fragment in Hist. eccl. 3.24.5-13." Journal for the Study of the New Testament 39, no. 2 (November 1, 2016): 209–29. http://dx.doi.org/10.1177/0142064x16675269.

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Eusebius records Papias on the origins of the Gospels of Matthew and Mark but provides nothing comparable on John’s gospel, leading some scholars to conclude that Papias was silent concerning it. Others, however, suggest that Eusebius knew of Papias’s account of John’s gospel and chose not to record it. Charles Hill has argued at length that an unattributed passage in Eusebius’s Church History preserves the substance of Papias’s comments on John’s gospel. Richard Bauckham has raised objections to Hill’s hypothesis, arguing that while the problem of ‘order’ (τάξις) is common to Papias and the unattributed fragment, the solutions given by each are quite different. This study will provide a fresh analysis of the question, and will suggest new evidence in favour of Hill’s hypothesis from the writings of Theodore of Mopsuestia.

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Waqas, Syed M. "The Qur’ānic Dialogue with the Mystical Theology of Logos in John’s Gospel." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 10, no. 2 (December 20, 2020): 179–203. http://dx.doi.org/10.15642/teosofi.2020.10.2.179-203.

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The Qur’ān, the “Holy Writ” of Islam, builds its rationale of revelation on the scriptural model of biblical tradition. Embracing direct divine intervention in worldly affairs as the first principle within the constrictions of monotheistic theology, the Qur’ān resurrects biblical purview of an intermediary agency linking the transcendent divine with the terrestrial human, which the author of John’s Gospel identifies as “Logos”. This article argues that the Qur’ānic conception of kalām-Allah, at a conceptual level, engages with John’s mystical theology of the divine origin of the Logos-incarnate and reinterprets the conception as well as its application. This cornerstone of John’s theology formulates a crucial basis for the Qur’ānic narrator’s self-reflection through both content and form of revelation as such. Biblical literature written prior to Johannine appropriation of Logos does not cohere with John’s mystical paradigm, which the Qur’ān, on the other hand, brings to a whole new level of theological maturation. The Qur’ān dialogues with John’s Gospel at multiple levels on the principal question of God’s personal interaction with humanity and presents its nuanced metaphysical construct in conversation with the Logos principle, but in distinction from John’s incarnation theology.

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Dissertations / Theses on the topic "Purpose of john’s gospel"

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

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Roskam, Hendrika Nicoline. "The purpose of the Gospel of Mark in its historical and social context... /." Leiden : [s. n.], 2003. http://catalogue.bnf.fr/ark:/12148/cb39182687g.

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Winn, Adam. "The purpose of Mark's gospel an early Christian response to Roman imperial propaganda." Tübingen Mohr Siebeck, 2007. http://d-nb.info/988963329/04.

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Forbes, Greg W. "The God of old : the role of the Lukan parables in the purpose of Luke's Gospel /." Sheffield : Sheffield Acad. Press, 2000. http://www.loc.gov/catdir/toc/fy0610/00456387.html.

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Polglase, Jeffery Kenneth. "Applying God's demonstrated love for the purpose of communicating the Gospel in eastern and southern Africa." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Galen, Gary William. "An exploration of A.A.'s twelve step spirituality for the purpose of communicating a right understanding of law and gospel for recovering Lutheran alcoholics." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Hwang, Won-Ha. "The presence of the risen Jesus in and among his followers with special reference to the first farewell discourse in John 13:31-14:31." Thesis, 2007. http://hdl.handle.net/2263/25734.

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The author of the Fourth Gospel delivers the true divine identity and significance of Jesus throughout the entire narrative. He aims at guiding his readers through the narrative of the Gospel with the purpose that they will “see” (meet) Jesus, confess him as Christ, and receive eternal life. John actually planned that the text of the Gospel should actively change people. Furthermore, the Gospel of John has wide spectrum of the reader. This means that John opens his message to the all the generations who are no longer in a position to see Jesus physically. Nobody reading this text should or could stay the same, since he or she will be confronted with the protagonist of the text, namely Jesus. By accepting this message, that person will receive life; by rejecting the message, a person will perish. This truth is rehearsed over and again in the narrative for every reader to see. The text of the Gospel thus becomes the “presence of Jesus” among the readers. This functional purpose of the Gospel accounts for the first farewell discourse in John 13:31-14:31. In response to previous scholarship that understands the Johannine farewell discourses solely as a testament, the present study convinces that the discourses interface with classical literature, specifically the following literary styles: Greek tragedy, consolation literature, and the literary symposium tradition. The multiplicity of the generic associations of the discourses sheds new light on the nature of Jesus’ departure as well as his continuing presence in spite of that departure. No longer designed to evoke only the themes of departure and absence, the testament of Jesus in John emphasises instead Jesus’ abiding presence. While the material from Greek tragedy will only further emphasise the theme of departure, the material from classical consolation literature and the literary symposium tradition will accentuate the theme of continuing presence. John has thereby transcended the usual expectations of the testament. Thus the physically absent Jesus becomes present through his first farewell discourse: the reader is confronted with a dynamic portrait of Jesus and this confrontation results in an acceptance of Jesus as Christ, as well as the receiving of eternal life. According to the first farewell discourse, eschatological promise, knowing and seeing the Father, glory, love, pastoral ministry, deeds, prayer, Paraclete, remembering, faith, peace and joy, and the words of Jesus all serve as the replacement of the physical Jesus. Therefore, the first farewell discourse does not indicate the separation of Jesus from his disciples but rather the permanent presence of the risen Jesus in and among them. This is their basis for perseverance, in other words, the foundation of their spreading the gospel messages to non-believers, even though they were in a difficult place. the gospel of John, John 13:31-14-31, the purpose of John’s gospel, the presence of Jesus, the recipient of the Fourth Gospel, the farewell discourse(s), Biblical hermeneutics, glory, eschatological promise, the Paraclete, mutual love, peace and joy
Thesis (PhD (New Testament Studies))--University of Pretoria, 2007.
New Testament Studies
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Kim, Jae Soon. "“The Prophet like Moses” motif of Dt 18:15, 18 in John’s Gospel." Diss., 2009. http://hdl.handle.net/2263/25667.

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The motif of “the Prophet like Moses” plays an important role in John’s Gospel. This motif is from the promise of God about the eschatological Prophet who will disclose God’s will to the people in Dt 18:15, 18. The background of this motif is basically to be found in Dt 18:15, 18. The promise of God about this Prophet has a deep relationship with the Word of God. The reason, firstly, is that Dt 18:15, 18 indicates it. Secondly, the definition of a prophet is not a miracle worker or a soothsayer, but the deliverer of the Word of God. It is also used in the OT. Various people (Elijah, Jeremiah, Isaiah and Ezekiel) used the prophetic fomula of Dt 18:15, 18. The next step to study this motif is to find allustions to Dt 18:15, 18 in John’s Gospel. It can be divided into two groups. The one group is concerned with the word “prophet” that might presume “the Prophet like Moses” (Jn 1:21, 25, 45, 5:46, 6:14, 7:40, and 52). The other is concerned with the prophetic formula that was related to the Word of God (Jn 3:34, 5:19, 30, 8:26, 28, 40, 12:49, 14:10, 31, 16:13, 17:8, and 17:14). These allusions indicate that this motif is related to several Christological titles (the Christ, the Logos, the Son of God). The Christ was used in juxtaposition with the Prophet in John’s Gospel. The concept of the Christ is joined to the concept of the Prophet. In the case of the Logos, Jesus is the perfect “Prophet like Moses”, because he is a deliverer of the Word of God as well as the Word of God himself. In the case of the Son of God, Jesus knows the Father face to face like Moses, but perfectly, because the Son and the Father is one in John’s Gospel. John uses the motif of “the Prophet like Moses” in Dt 18:15, 18 as the connecting link between the Christological titles. The reason is firstly that it is the Prophet promised by God. Secondly, in the history of redemption, many people expected this Prophet. Lastly in Jesus’ era, this Prophet was considered to be the eschatological figure who would clarify the Son’s coming into the world as the Word of God.
Dissertation (MTh)--University of Pretoria, 2009.
New Testament Studies
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Books on the topic "Purpose of john’s gospel"

1

Story, Cullen I. K. The fourth Gospel: Its purpose, pattern, and power. Shippensburg, PA, USA: Ragged Edge Press, 1997.

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Bickel, Philip M. The goal of the gospel: God's purpose in saving you. St. Louis, MO: Concordia, 1992.

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Bockmühl, Klaus. Living by the Gospel: Christian roots of confidence and purpose. Colorado Springs, Colo: Helmers & Howard, 1986.

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Roskam, Hendrika Nicoline. The purpose of the Gospel of Mark in its historical and social context. Leiden: Brill, 2004.

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Roskam, Hendrika Nicoline. The purpose of the Gospel of Mark in its historical and social context. Leiden: [University of Leiden], 2003.

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The purpose of Mark's Gospel: An early Christian response to Roman imperial propaganda. Tübingen, Germany: Mohr Siebeck, 2008.

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The gospel at work: How working for King Jesus gives purpose and meaning to our jobs. Grand Rapids: Zondervan, 2013.

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Salty wives, spirited mothers, and savvy widows: Capable women of purpose and persistence in Luke's gospel. Grand Rapids, Mich: William B. Eerdmans Pub. Co., 2012.

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The missions of Jesus and the disciples according to the Fourth Gospel: With implications for the Fourth Gospel's purpose and the mission of the contemporary church. Grand Rapids, Mich: W.B. Eerdmans, 1998.

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A history of the two-hundred-year scholarly debate about the purpose of the prologue to the gospel of John: How does our understanding of the prologue affect our interpretation of the subsequent text? Lewiston: The Edwin Mellen Press, 2015.

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Book chapters on the topic "Purpose of john’s gospel"

1

Parker, D. C. "Manuscripts of John’s Gospel with Hermeneiai." In Transmission and Reception, edited by Jeff W. Childers and David C. Parker, 48–68. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463211189-006.

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Crotty, Robert. "John’s Gospel in Western Asia Minor." In The Christian Survivor, 277–93. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-3214-1_16.

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Sheridan, Ruth. "John’s Prologue as Exegetical Narrative." In The Gospel of John as Genre Mosaic, 171–90. Göttingen: Vandenhoeck & Ruprecht, 2015. http://dx.doi.org/10.13109/9783666536199.171.

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Pitkin, Barbara. "Salvation in History in Calvin’s Commentary on the Gospel of John." In Calvin, the Bible, and History, 68–96. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190093273.003.0003.

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This chapter examines John Calvin’s interpretation of the Fourth Gospel and its singular place in the history of Johannine interpretation through comparison with previous and contemporary exegetical traditions. Calvin’s 1553 commentary represents the culmination of novel sixteenth-century evangelical approaches to this “spiritual gospel” that redefined its spiritual character and reversed traditional views that John offered advanced and more difficult teaching than Matthew, Mark, and Luke. As with his treatment of the Psalms and Isaiah, Calvin downplays the traditional emphasis on christological doctrine and does not view teaching Christ’s divinity as the Gospel’s central purpose. Instead, he emphasizes the overarching theme of human salvation in history. John, for Calvin, provides not a deeper grasp of Christ’s person but rather a more complete portrayal of his salvific mission, of what Christ as incarnate mediator does for humans rather than who he is.

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"John’s Gospel:." In Telling Tales about Jesus, 239–60. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctt17mcs92.14.

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Reynolds, Benjamin E. "John’s Gospel as “Apocalyptic” Gospel." In John among the Apocalypses, 117–43. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198784241.003.0006.

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This chapter summarizes the conclusions of the previous two chapters and notes that the Gospel of John contains core elements of the Semeia 14 “master-paradigm” of an apocalypse. Even though the Gospel contains similar elements of form, content, and function, it is not an apocalypse. The manner of revelation (i.e., an otherworldly mediator disclosing heavenly revelation to a human recipient) draws attention to John’s similarity to Jewish apocalypses, but ironically, these form elements contain striking differences. For example, John has visual revelation, yet lacks visions, and John’s otherworldly mediator is also a human, is one with God, and is the content of the revelation. The Gospel has multiple human recipients even though the beloved disciple is the privileged recipient of revelation. Although John does not participate in the genre of apocalypse, it is a gospel that is shaped by the genre of apocalypse. It is a gospel with an apocalyptic mode.

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"Clement of Alexandria’s Reception of the Gospel of John: Context, Creative Exegesis and Purpose." In Clement’s Biblical Exegesis, 259–76. BRILL, 2017. http://dx.doi.org/10.1163/9789004331242_012.

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"John’s Narrative Style." In The Gospel of John as Literature, 25–64. BRILL, 1993. http://dx.doi.org/10.1163/9789004379879_004.

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"The Uniqueness of John’s Gospel." In John's Use of Ezekiel, 5–32. 1517 Media, 2015. http://dx.doi.org/10.2307/j.ctt13wwx2w.6.

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"John’s Baptist in Luke’s Gospel." In Christian Origins and the Establishment of the Early Jesus Movement, 32–48. BRILL, 2018. http://dx.doi.org/10.1163/9789004372740_004.

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