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Gospel of John
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{{short description|The fourth of the canonical gospels}}{{about|the book in the New Testament|the film|The Gospel of John (film)}}{{distinguish|First Epistle of John}}{{good article}}{{Use dmy dates|date=July 2012}}{{Books of the New Testament}}{{John}}The Gospel of John () is the fourth of the canonical gospels.{{sfn|Burkett|2002|p=215}}{{refn|group=Notes|Also called the Gospel of John, the Fourth Gospel, or simply John.}} The work is anonymous, although it identifies an unnamed "disciple whom Jesus loved" as the source of its traditions.{{sfn|Burkett|2002|p=214}} It is closely related in style and content to the three Johannine epistles, and most scholars treat the four books, along with the Book of Revelation, as a single corpus of Johannine literature, albeit not from the same author.{{sfn|Harris|2006|p=479}}The discourses contained in this gospel seem to be concerned with issues of the church–synagogue debate at the time of composition.{{sfn|Lindars|1990|p=53}} It is notable that in John, the community appears to define itself primarily in contrast to Judaism, rather than as part of a wider Christian community.{{refn|group=Notes|{{harvnb|Chilton|Neusner|2006|p=5}}: "by their own word what they (the writers of the New Testament) set forth in the New Testament must qualify as a Judaism. ... [T]o distinguish between the religious world of the New Testament and an alien Judaism denies the authors of the New Testament books their most fiercely held claim and renders incomprehensible much of what they said."}} Though Christianity started as a movement within Judaism, it gradually separated from Judaism because of mutual opposition between the two religions.{{sfn|Lindars|1990|p=59}}

Composition and setting

{{further|Authorship of the Johannine works}}File:John the Evangelist (Rabbula Gospels).jpg|thumb|160px|A Syriac Christian rendition of St. John the Evangelist, from the Rabbula GospelsRabbula Gospels

Johannine literature

The Gospel of John, the three Johannine epistles, and the Book of Revelation, exhibit marked similarities, although more so between the gospel and the epistles (especially the gospel and 1 John) than between those and Revelation.{{sfn|Van der Watt|2008|p=1}} Most scholars therefore treat the five as a single corpus of Johannine literature, albeit not from the same author.{{sfn|Harris|2006|p=479}}

Genre

John contains many characteristics of those writings belonging to the genre of Greco-Roman biography, a) internally; including establishing the origins and ancestry of the author (John 1:1), a focus on the main subject's great words and deeds, a focus on the death of the subject and the subsequent consequences, b) externally; promotion of a particular hero (where non-biographical writings focus on the events surrounding the characters rather than the character himself), the domination of the use of verbs by the subject (in John, 55% of verbs are taken up by Jesus' deeds), the prominence of the final portion of the subject's life (one third of John's Gospel is taken up by the last week of Jesus' life, comparable to 26% of Tacitus's Agricola and 37% of Xenophon's Agesilaus), the reference to the main subject in the beginning of the text, etc.Kostenberger, Andreas "The Genre of the Fourth Gospel and Greco-Roman Literary Conventions," in Porter, Stanley E., and Andrew W. Pitts, eds. Christian Origins and Greco-Roman Culture: Social and Literary Contexts for the New Testament. Vol. 1. Brill, 2012, 445–463, esp. 449.

Composition

The gospel of John went through two to three stages, or "editions", before reaching its current form around AD 90–110.{{sfn|Edwards|2015|p=ix}}{{sfn|Lincoln|2005|p=18}} It speaks of an unnamed "disciple whom Jesus loved" as the source of its traditions, but does not say specifically that he is its author.{{sfn|Burkett|2002|p=214}} Christian tradition identified this disciple as the apostle John, but for a variety of reasons the majority of scholars have abandoned this view or hold it only tenuously.{{sfn|Lindars|Edwards|Court|2000|p=41}}For the circumstances which led to the formation of the tradition, and the reasons why the majority of modern scholars reject it, see {{harvnb|Lindars|Edwards|Court|2000|pp=41–42}}

Sources

The scholarly consensus in the second half of the 20th century was that John was independent of the synoptic gospels (Matthew, Mark, and Luke), but this agreement broke down in the last decade of the century and there are now many who believe that John did know some version of Mark and possibly Luke, as he shares with them some items of vocabulary and clusters of incidents arranged in the same order.{{sfn|Lincoln|2005|pp=29–30}}{{sfn|Fredriksen|2008|p=unpaginated}} Key terms from the synoptics, however, are absent or nearly so, implying that if the author did know those gospels he felt free to write independently.{{sfn|Fredriksen|2008|p=unpaginated}}Many incidents in John, such as the wedding in Cana and the encounter with the Samaritan woman at the well, are not paralleled in the synoptics, and most scholars believe he drew these from an independent source called the "signs gospel", and the speeches of Jesus from a second "discourse" source.{{sfn|Reinhartz|2011|p=168}}{{sfn|Fredriksen|2008|p=unpaginated}} Most scholars agree that the prologue to John employs an early hymn.{{sfn|Perkins|1993|p=109}}The gospel makes extensive use of the Jewish scriptures.{{sfn|Reinhartz|2011|p=168}} John quotes from them directly, references important figures from them, and uses narratives from them as the basis for several of the discourses. But the author was also familiar with non-Jewish sources: the Logos of the prologue (the Word that is with God from the beginning of creation) derives from both the Jewish concept of Lady Wisdom and from the Greek philosophers, while John 6 alludes not only to the exodus but also to Greco-Roman mystery cults, while John 4 alludes to Samaritan messianic beliefs.{{sfn|Reinhartz|2011|p=171. See also: Jonathan Bourgel, " John 4:4–42: Defining A Modus Vivendi Between Jews And The Samaritans", Journal of Theological Studies 69 (2018), pp. 39–65 weblink}}

Structure and content

{{Anchor|Structure and content}}File:Christ Taking Leave of the Apostles.jpg|thumb|right|Jesus giving the Farewell Discourse to his 11 remaining disciples, from the Maestà of DuccioMaestà of Duccio{{further|Prologue to John|Book of Signs|John 21}}The majority of scholars see four sections in this gospel: a prologue (1:1–18); an account of the ministry, often called the "Book of Signs" (1:19–12:50); the account of Jesus' final night with his disciples and the passion and resurrection, sometimes called the "book of glory" (13:1–20:31); and an epilogue which did not form part of the original text (Chapter 21).{{sfn|Moloney|1998|p=23}}{{sfn|Bauckham|2007|p=271}}
  • The prologue informs readers of the true identity of Jesus: he is the Word of God through whom the world was created and who took on human form.{{sfn|Aune|2003|p=245}} John 1:10–12 outlines the story to follow: Jesus came to the Jews and the Jews rejected him, but "to all who received him (the circle of Christian believers), who believed in his name, he gave power to become children of God."{{sfn|Aune|2003|p=246}}
  • Jesus is baptised, calls his disciples, and begins his earthly ministry.{{sfn|Van der Watt|2008|p=10}} He travels from place to place informing his hearers about God the Father, offering eternal life to all who will believe, and performing miracles which are signs of the authenticity of his teachings.{{sfn|Van der Watt|2008|p=10}}{{sfn|Kruse|2004|p=17}} This creates tensions with the religious authorities (manifested as early as 5:17–18), who decide that he must be eliminated.{{sfn|Van der Watt|2008|p=10}}
  • Jesus prepares the disciples for their coming lives without his physical presence, and prays for them and for himself.{{sfn|Kruse|2004|p=17}} The scene is thus prepared for the narrative of his passion, death and resurrection. The section ends with a conclusion on the purpose of the gospel: "that [the reader] may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name."{{sfn|Edwards|2015|p=171}}
  • Chapter 21 tells of Jesus' post-resurrection appearance to his disciples in Galilee, the miraculous catch of fish, the prophecy of the crucifixion of Peter, the restoration of Peter, and the fate of the Beloved Disciple.{{sfn|Edwards|2015|p=171}}
The structure is highly schematic: there are seven "signs" culminating in the raising of Lazarus (foreshadowing the resurrection of Jesus), and seven "I am" sayings and discourses, culminating in Thomas's proclamation of the risen Jesus as "my Lord and my God" (the same title, dominus et deus, claimed by the Emperor Domitian, an indication of the date of composition).{{sfn|Witherington|2004|p=83}}

Theology

File:P52 recto.jpg|thumb|The Rylands Papyrus the oldest known New Testament fragment, dated from its handwriting to about 125.]]

Christology

{{Further|Christology}}John's "high Christology" depicts Jesus as divine, preexistent, and identified with the one God,{{sfn|Hurtado|2005|p=51}} talking openly about his divine role and echoing Yahweh's "I Am that I Am" with seven "I Am" declarations of his own.{{refn|group=Notes|{{sfn|Harris|2006|pp=302–10}}

Logos

In the prologue, John identifies Jesus as the Logos (Word). In Ancient Greek philosophy, the term logos meant the principle of cosmic reason. In this sense, it was similar to the Hebrew concept of Wisdom, God's companion and intimate helper in creation. The Hellenistic Jewish philosopher Philo merged these two themes when he described the Logos as God's creator of and mediator with the material world. The evangelist adapted Philo's description of the Logos, applying it to Jesus, the incarnation of the Logos.{{sfn|Harris|2006|pp=302–10}}

Cross

The portrayal of Jesus' death in John is unique among the four Gospels. It does not appear to rely on the kinds of atonement theology indicative of vicarious sacrifice (cf. Mk 10:45, Rom 3:25) but rather presents the death of Jesus as his glorification and return to the Father. Likewise, the three "passion predictions" of the Synoptic Gospels (Mk 8:31, 9:31, 10:33–34 and pars.) are replaced instead in John with three instances of Jesus explaining how he will be exalted or "lifted up"(Jn 3:14, 8:28, 12:32). The verb for "lifted up" reflects the double entendre at work in John's theology of the cross, for Jesus is both physically elevated from the earth at the crucifixion but also, at the same time, exalted and glorified.Robert Kysar, "John: The Maverick Gospel" (Louisville: Westminster John Knox), 1976, pp. 49–54

Sacraments

{{Further|Sacrament}}Among the most controversial areas of interpretation of John is its sacramental theology. Scholars' views have fallen along a wide spectrum ranging from anti-sacramental and non-sacramental, to sacramental, to ultra-sacramental and hyper-sacramental. Scholars disagree both on whether and how frequently John refers to the sacraments at all, and on the degree of importance he places upon them. Individual scholars' answers to one of these questions do not always correspond to their answer to the other.{{sfn|Bauckham|2015}}

Frequency of allusion

According to Rudolf Bultmann, there are three sacramental allusions: one to baptism ({{bibleref2|John|3:5|DRA|3:5}}), one to the Eucharist ({{bibleref2|John|6:51–58|DRA|6:51–58}}), and one to both ({{bibleref2|John|19:34|DRA|19:34}}). He believed these passages to be later interpolations, though most scholars now reject this assessment. Some scholars on the weaker-sacramental side of the spectrum deny that there are any sacramental allusions in these passages or in the gospel as a whole, while others see sacramental symbolism applied to other subjects in these and other passages. Oscar Cullmann and Bruce Vawter, a Protestant and a Catholic respectively, and both on the stronger-sacramental end of the spectrum, have found sacramental allusions in most chapters. Cullmann found references to baptism and the Eucharist throughout the gospel, and Vawter found additional references to matrimony in {{bibleref2|John|2:1–11|DRA|2:1–11}}, anointing of the sick in {{bibleref2|John|12:1–11|DRA|12:1–11}}, and penance in {{bibleref2|John|20:22–23|DRA|20:22–23}}. Towards the center of the spectrum, Raymond Brown is more cautious than Cullmann and Vawter but more lenient than Bultmann and his school, identifying several passages as containing sacramental allusions and rating them according to his assessment of their degree of certainty.{{sfn|Bauckham|2015}}

Importance to the evangelist

Most scholars on the stronger-sacramental end of the spectrum assess the sacraments as being of great importance to the evangelist. However, some scholars who find fewer sacramental references, such as Udo Schnelle, view the references that they find as highly important as well. Schnelle in particular views John's sacramentalism as a counter to Docetist anti-sacramentalism. On the other hand, though he agrees that there are anti-Docetic passages, James Dunn views the absence of a Eucharistic institution narrative as evidence for an anti-sacramentalism in John, meant to warn against a conception of eternal life as dependent on physical ritual.{{sfn|Bauckham|2015}}

Individualism

In comparison to the synoptic gospels, the Fourth Gospel is markedly individualistic, in the sense that it places emphasis more on the individual's relation to Jesus than on the corporate nature of the Church.{{sfn|Bauckham|2015}}{{sfn|Moule|1962|p=172}} This is largely accomplished through the consistently singular grammatical structure of various aphoristic sayings of Jesus throughout the gospel.{{sfn|Bauckham|2015}}Bauckham (2015) contrasts John's consistent use of the third person singular ("The one who ..."; "If anyone ..."; "Everyone who ..."; "Whoever ..."; "No one ...") with the alternative third person plural constructions he could have used instead ("Those who ..."; ""All those who ..."; etc.). He also notes that the sole exception occurs in the prologue, serving a narrative purpose, whereas the later aphorisms serve a "paraenetic function". According to Richard Bauckham, emphasis on believers coming into a new group upon their conversion is conspicuously absent from John.{{sfn|Bauckham|2015}} There is also a theme of "personal coinherence", that is, the intimate personal relationship between the believer and Jesus in which the believer "abides" in Jesus and Jesus in the believer.{{sfn|Moule|1962|p=172}}{{sfn|Bauckham|2015}}See {{bibleref2|John|6:56|DRA}}, {{bibleref2|John|10:14–15|DRA|10:14–15}}, {{bibleref2|John|10:38|DRA|10:38}}, and {{bibleref2|John|14:10, 17, 20, 23|DRA|14:10, 17, 20, and 23}}. According to C. F. D. Moule, the individualistic tendencies of the Fourth Gospel could potentially give rise to a realized eschatology achieved on the level of the individual believer; this realized eschatology is not, however, to replace "orthodox", futurist eschatological expectations, but is to be "only [their] correlative."{{sfn|Moule|1962|p=174}} Some have argued that the Beloved Disciple is meant to be all followers of Jesus, inviting all into such a personal relationship with Christ. Beyond this, the emphasis on the individual's relationship with Jesus in the Gospel has suggested its usefulness for contemplation on the life of Christ.JOURNAL, Shea, SJ, Henry J., Summer 2017, The Beloved Disciple and the Spiritual Exercises, Studies in the Spirituality of Jesuits, 49, 2,

John the Baptist

{{Further|John the Baptist}}John's account of the Baptist is different from that of the synoptic gospels. In this gospel, John is not called "the Baptist."{{sfn|Cross|Livingstone|2005}} The Baptist's ministry overlaps with that of Jesus; his baptism of Jesus is not explicitly mentioned, but his witness to Jesus is unambiguous.{{sfn|Cross|Livingstone|2005}} The evangelist almost certainly knew the story of John's baptism of Jesus and he makes a vital theological use of it.{{sfn|Barrett|1978|p=16}} He subordinates the Baptist to Jesus, perhaps in response to members of the Baptist's sect who regarded the Jesus movement as an offshoot of their movement.{{sfn|Harris|2006}}In John's gospel, Jesus and his disciples go to Judea early in Jesus' ministry before John the Baptist was imprisoned and executed by Herod. He leads a ministry of baptism larger than John's own. The Jesus Seminar rated this account as black, containing no historically accurate information.{{sfn|Funk|Jesus Seminar|1998|pp=365–440}} According to the biblical historians at the Jesus Seminar, John likely had a larger presence in the public mind than Jesus.{{sfn|Funk|Jesus Seminar|1998|p=268}}

Gnosticism

{{Further|Christian Gnosticism}}In the first half of the 20th century, many scholars, primarily including Rudolph Bultmann, have forcefully argued that the Gospel of John has elements in common with Gnosticism.{{sfn|Harris|2006}} Christian Gnosticism did not fully develop until the mid-2nd century, and so 2nd-century Proto-Orthodox Christians concentrated much effort in examining and refuting it.{{sfn|Olson|1999|p=36}} To say John's gospel contained elements of Gnosticism is to assume that Gnosticism had developed to a level that required the author to respond to it.{{sfn|Kysar|2005|pp=88ff}} Bultmann, for example, argued that the opening theme of the Gospel of John, the pre-existing Logos, along with John's duality of light versus darkness in his Gospel were originally Gnostic themes that John adopted. Other scholars, e.g. Raymond E. Brown have argued that the pre-existing Logos theme arises from the more ancient Jewish writings in the eighth chapter of the Book of Proverbs, and was fully developed as a theme in Hellenistic Judaism by Philo Judaeus.{{sfn|Brown|1997}} The discovery of the Dead Sea Scrolls at Qumran verified the Jewish nature of these concepts.Charlesworth, James H. "The Historical Jesus in the Fourth Gospel: A Paradigm Shift?." Journal for the Study of the Historical Jesus 8.1 (2010): 42 April DeConick has suggested reading John 8:56 in support of a Gnostic theology,DeConick, April D. "Who is Hiding in the Gospel of John? Reconceptualizing Johannine Theology and the Roots of Gnosticism." in Histories of the Hidden God: Concealment and Revelation in Western Gnostic, Esoteric, and Mystical Traditions. (2013) 13–29. however recent scholarship has cast doubt on her reading.Llewelyn, Stephen Robert, Alexandra Robinson, and Blake Edward Wassell. "Does John 8:44 Imply That the Devil Has a Father?: Contesting the Pro-Gnostic Reading." Novum Testamentum 60.1 (2018): 14–23.Gnostics read John but interpreted it differently from the way non-Gnostics did.{{sfn|Most|2005|pp=121ff}} Gnosticism taught that salvation came from gnosis, secret knowledge, and Gnostics did not see Jesus as a savior but a revealer of knowledge.{{sfn|Skarsaune|2008|pp=247ff}} Barnabas Lindars asserts that the gospel teaches that salvation can only be achieved through revealed wisdom, specifically belief in (literally belief into) Jesus.{{sfn|Lindars|1990|p=62}}Raymond Brown contends that "The Johannine picture of a savior who came from an alien world above, who said that neither he nor those who accepted him were of this world,{{Bibleref2|John|17:14|DRA}} and who promised to return to take them to a heavenly dwelling{{Bibleref2|John|14:2–3|DRA}} could be fitted into the gnostic world picture (even if God's love for the world in {{Bibleref2-nb|Jn|3:16|DRA}} could not)."{{sfn|Brown|1997|p=375}} It has been suggested that similarities between John's gospel and Gnosticism may spring from common roots in Jewish Apocalyptic literature.{{sfn|Kovacs|1995}}

Comparison with other writings

The Gospel of John is significantly different from the synoptic gospels, with major variations in material, theological emphasis, chronology, and literary style.{{sfn|Burge|2014|pp=236–37}} There are also some discrepancies between John and the Synoptics, some amounting to contradictions.{{sfn|Burge|2014|pp=236–37}} The gospel forms the core of an emerging canon of Johannine works, the Johannine corpus, consisting of the gospel, the three Johannine letters, and the Apocalypse, all coming from the same theological background and opposed to the "Petrine corpus."

Material

John lacks scenes from the Synoptics such as Jesus' baptism,{{sfn|Funk|Hoover|Jesus Seminar|1993|pp=1–30}} the calling of the Twelve, exorcisms, parables, the Transfiguration, and the Last Supper. Conversely, it includes scenes not found in the Synoptics, including Jesus turning water into wine at the wedding at Cana, the resurrection of Lazarus, Jesus washing the feet of his disciples, and multiple visits to Jerusalem.{{sfn|Burge|2014|pp=236–37}}In the fourth gospel, Jesus' mother Mary, while frequently mentioned, is never identified by name.{{sfn|Williamson|2004|p=265}}{{sfn|Michaels|1971|p=733}} John does assert that Jesus was known as the "son of Joseph" in {{Bibleref2|John|6:42|DRA|6:42}}. For John, Jesus' town of origin is irrelevant, for he comes from beyond this world, from God the Father.{{sfn|Fredriksen|2008}}While John makes no direct mention of Jesus' baptism,{{sfn|Funk|Hoover|Jesus Seminar|1993|pp=1–30}}{{sfn|Burge|2014|pp=236–37}} he does quote John the Baptist's description of the descent of the Holy Spirit as a dove, as happens at Jesus' baptism in the Synoptics. Major synoptic speeches of Jesus are absent, including the Sermon on the Mount and the Olivet Discourse,{{sfn|Pagels|2003}} and the exorcisms of demons are never mentioned as in the Synoptics.{{sfn|Funk|Hoover|Jesus Seminar|1993|pp=1–30}}{{sfn|Thompson|2006|p=184}} John never lists all of the Twelve Disciples and names at least one disciple, Nathanael, whose name is not found in the Synoptics. Thomas is given a personality beyond a mere name, described as "Doubting Thomas".BOOK, Walvoord, John F., The Bible Knowledge Commentary, 1985, Victor Books, Wheaton, IL, 313,

Theological emphasis

Jesus is identified with the Word ("Logos"), and the Word is identified with theos ("god" in Greek);{{sfn|Ehrman|2005}} no such identification is made in the Synoptics.BOOK, Carson, D. A., The Pillar New Testament Commentary: The Gospel According to John, 1991, Wm. B. Eardmans Publishing Co., Grand Rapids, MI, 117, In Mark, Jesus urges his disciples to keep his divinity secret, but in John he is very open in discussing it, even referring to himself as "I AM", the title God gives himself in Exodus at his self-revelation to Moses. In the Synoptics, the chief theme is the Kingdom of God and the Kingdom of Heaven (the latter specifically in Matthew), while John's theme is Jesus as the source of eternal life and the Kingdom is only mentioned twice.{{sfn|Burge|2014|pp=236–37}}{{sfn|Thompson|2006|p=184}} In contrast to the synoptic expectation of the Kingdom (using the term parousia, meaning "coming"), John presents a more individualistic, realized eschatology.{{Sfn|Moule|1962|pp=172–74}}{{sfn|Sander|2015}}{{Refn|Realized eschatology is a Christian eschatological theory popularized by C. H. Dodd (1884–1973). It holds that the eschatological passages in the New Testament do not refer to future events, but instead to the ministry of Jesus and his lasting legacy.{{sfn|Ladd|Hagner|1993|p=56}} In other words, it holds that Christian eschatological expectations have already been realized or fulfilled.|group=Notes}}

Chronology

In the Synoptics, the ministry of Jesus takes a single year, but in John it takes three, as evidenced by references to three Passovers. Events are not all in the same order: the date of the crucifixion is different, as is the time of Jesus' anointing in Bethany and the cleansing of the temple occurs in the beginning of Jesus' ministry rather than near its end.{{sfn|Burge|2014|pp=236–37}}

Literary style

In the Synoptics, quotations from Jesus are usually in the form of short, pithy sayings; in John, longer quotations are often given. The vocabulary is also different, and filled with theological import: in John, Jesus does not work "miracles" (, sing. , {{transl|el|dýnamis}}), but "signs" (, sing. , {{transl|el|sēmeion}}) which unveil his divine identity.{{sfn|Burge|2014|pp=236–37}} Most scholars consider John not to contain any parables.{{sfn|Barry|1911}} Rather it contains metaphorical stories or allegories, such as those of the Good Shepherd and of the True Vine, in which each individual element corresponds to a specific person, group, or thing. Other scholars consider stories like the childbearing woman ({{Bibleref2|John|16:21|DRA|16:21}}) or the dying grain ({{Bibleref2|John|12:24|DRA|12:24}}) to be parables.{{refn|group=Notes|See {{harvnb|Zimmermann|2015|pp=333–60}}.}}

Discrepancies

According to the Synoptics, the arrest of Jesus was a reaction to the cleansing of the temple, while according to John it was triggered by the raising of Lazarus.{{sfn|Burge|2014|pp=236–37}} The Pharisees, portrayed as more uniformly legalistic and opposed to Jesus in the synoptic gospels, are instead portrayed as sharply divided; they debate frequently in John's accounts. Some, such as Nicodemus, even go so far as to be at least partially sympathetic to Jesus. This is believed to be a more accurate historical depiction of the Pharisees, who made debate one of the tenets of their system of belief.{{sfn|Neusner|2003|p=8}}

Historical reliability

{{Further|Historicity of the Bible}}The teachings of Jesus found in the synoptic gospels are very different from those recorded in John, and since the 19th century scholars have almost unanimously accepted that these Johannine discourses are less likely than the synoptic parables to be historical, and were likely written for theological purposes.{{sfn|Sanders|1995|pp=57, 70–71}} By the same token, scholars usually agree that John is not entirely without historical value: certain sayings in John are as old or older than their synoptic counterparts, his representation of the topography around Jerusalem is often superior to that of the synoptics, his testimony that Jesus was executed before, rather than on, Passover, might well be more accurate, and his presentation of Jesus in the garden and the prior meeting held by the Jewish authorities are possibly more historically plausible than their synoptic parallels.{{sfn|Theissen|Merz|1998|pp=36–37}}

Representations

File:The last chapter by J. Doyle Penrose (1902).jpg|thumb|Bede translating the Gospel of John on his deathbed, by alt=Bede translating the Gospel of John on his deathbed, by James Doyle Penrose, 1902. Depicts the Venerable Bede as an elderly man with a long, white beard, sitting in a darkened room and dictating his translation of the Bible, as a younger scribe, sitting across from him, writes down his words. Two monks, standing together in the corner of the room, look on.The gospel has been depicted in live narrations and dramatized in productions, skits, plays, and Passion Plays, as well as in film. The most recent such portrayal is the 2014 film The Gospel of John, directed by David Batty and narrated by David Harewood and Brian Cox, with Selva Rasalingam as Jesus. The 2003 film The Gospel of John, was directed by Philip Saville, narrated by Christopher Plummer, with Henry Ian Cusick as Jesus.Parts of the gospel have been set to music. One such setting is Steve Warner's power anthem "Come and See", written for the 20th anniversary of the Alliance for Catholic Education and including lyrical fragments taken from the Book of Signs. Additionally, some composers have made settings of the Passion as portrayed in the gospel, most notably the one composed by Johann Sebastian Bach, although some verses are borrowed from Matthew.

See also

{hide}columns list|colwidth=22em| {edih}

References

Notes

{{reflist|group="Notes"}}

Footnotes

{{Reflist}}

Bibliography

  • BOOK, Aune, David E., John, Gospel of, The Westminster Dictionary of New Testament and Early Christian Literature and Rhetoric, Westminster John Knox Press, 2003,weblink harv, 978-0-664-21917-8
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  • BOOK


, Barrett, C. K.
, The Gospel According to St. John: An Introduction with Commentary and Notes on the Greek Text
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,weblink
, harv
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  • BOOK


, The Testimony of the Beloved Disciple: Narrative, History, and Theology in the Gospel of John
, Bauckham, Richard, Richard Bauckham
, Baker
, 978-0-8010-3485-5
,weblink
, 2007
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  • BOOK


, Gospel of Glory: Major Themes in Johannine Theology
, Bauckham, Richard, 2
, Baker Academic
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, 978-1-4412-2708-9
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, The Historical Reliability of John's Gospel
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, Craig Blomberg
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, 0-8308-3871-6
,weblink
, 2011
, harv
,
  • JOURNAL


, John 4 : 4–42: Defining A Modus Vivendi Between Jews And The Samaritans
, Bourgel, Jonathan
, Journal of Theological Studies
, 2018
, 69
, 1
, 39–65
,
  • BOOK


, The Gospel According to John, Volume 1
, Brown, Raymond E.
, Raymond E. Brown
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, An Introduction to the New Testament
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, The Routledge Encyclopedia of the Historical Jesus
, Burge, Gary M.
, Evans, Craig A.
, 2014
, Routledge
, Gospel of John
,weblink
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, 978-1-317-72224-3
, harv
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, An introduction to the New Testament and the origins of Christianity
, Burkett, Delbert
, 2002
, Cambridge University Press
,weblink
, 978-0-521-00720-7
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, An Introduction to the New Testament
, Carson, D. A.
, Moo, Douglas J.
, 2009
, HarperCollins Christian Publishing
,weblink
, 978-0-310-53955-1
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, Judaism in the New Testament: Practices and Beliefs
, Chilton, Bruce
, Neusner, Jacob
, 2006
, Routledge
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, 978-1-134-81497-8
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  • JOURNAL


, Nag Hammadi, Gnosticism and New Testament Interpretation
, Combs
, William W.
, Grace Theological Journal
, 8
, 2
, 1987
, 195–212
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  • BOOK, Culpepper, R. Alan, The Gospel and Letters of John, Abingdon Press, 2011,weblink harv,
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, The Oxford Dictionary of the Christian Church
, Cross, Frank Leslie
, Livingstone, Elizabeth A.
, 2005
, Oxford University Press, New York
, John, Gospel of St.
,weblink
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, 978-0-19-280290-3
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, John and the Synoptics
, The Q-Logion Mt 11, 27 / Lk 10, 22 and the Gospel of John
, Denaux, Adelbert
, Denaux, Adelbert
, Leuven University Press
, 1992
, 978-90-6186-498-1
, Bibliotheca Ephemeridum Theologicarum Lovaniensium, 101
, 113–47
,weblink
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, Jews and Christians: The Parting of the Ways – A.D. 70 to 135
, Dunn, James D. G.
, 1992
, Wm. B. Eerdmans Publishing
, Grand Rapids, Michigan
, 978-0-8028-4498-9
,weblink
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, 'The Parting of the Ways' from the Perspective of Rabbinic Judaism
, Alexander, Philip S.
,weblink
, harv
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    • BOOK


, Dunn, James D. G.
, The Question of Anti-Semitism in the New Testament Writings of the Period
,weblink
, harv, 978-0-8028-4498-9
, 1992
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  • BOOK


, Discovering John: Content, Interpretation, Reception
, Edwards, Ruth B.
, 2015
, Wm. B. Eerdmans Publishing
, Grand Rapids, Michigan
,weblink
, Discovering Biblical Texts
, 978-0-8028-7240-1
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, Ehrman
, Bart D.
, The Orthodox Corruption of Scripture
, Bart D. Ehrman
, Oxford University Press
, 1996
, 978-0-19-974628-6
,weblink
, harv
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, Misquoting Jesus: The Story Behind Who Changed the Bible and Why
, Ehrman, Bart D.
, Bart D. Ehrman
, HarperCollins
, 2005
, 978-0-06-073817-4
,weblink
, harv
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, Jesus, Interrupted
, Ehrman, Bart D.
, Bart Ehrman
, HarperOne
,weblink
, 2009
, 978-0-06-117393-6
, harv
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  • BOOK


, From Jesus to Christ: The Origins of the New Testament Images of Jesus
, Fredriksen, Paula
, 2008
, Yale University Press
,weblink
, 978-0-300-16410-7
, harv
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, Understanding the Bible
, Harris, Stephen L.
, 2006
, McGraw-Hill
, 7th
, 978-0-07-296548-3
,weblink
, harv
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  • BOOK


, The New Oxford Annotated Bible
, Coogan, Michael D.
, Brettler, Marc Z.
, Newsom, Carol A.
, Perkins, Pheme
, The Gospel According to John
, Hendricks, Obrey M., Jr.
, 2007
, Hendrickson Publishers, Inc.
, Peabody, Massachusetts
, 3rd
,weblink
,weblink
, 978-1-59856-032-9
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, How on Earth Did Jesus Become a God?: Historical Questions about Earliest Devotion to Jesus
, Hurtado, Larry W.
, Wm. B. Eerdmans Publishing
, 2005
,weblink
, 978-0-8028-2861-3
, harv
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, Kostenberger
, Andreas J.
, A Theology of John's Gospel and Letters: The Word, the Christ, the Son of God
, Zondervan
, 2015
,weblink
, 978-0-310-52326-0
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  • JOURNAL


, Now Shall the Ruler of This World Be Driven Out: Jesus' Death as Cosmic Battle in John 12:20–36
, Kovacs, Judith L.
, Journal of Biblical Literature
, 1995
, 114
, 2
, 227–47
, 10.2307/3266937
, 3266937
, harv
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  • BOOK


, Kysar, Robert
, Voyages with John: Charting the Fourth Gospel
, 2005
, Baylor University Press
, 978-1-932792-43-0
,weblink
, harv
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, John, Jesus, and History, Volume 1: Critical Appraisals of Critical Views
, The Dehistoricizing of the Gospel of John
, Kysar
, Robert
, Society of Biblical Literature Symposium series
, 44
, Anderson, Paul N.
, Just, Felix
, Thatcher, Tom
, Society of Biblical Literature
, 2007
,weblink
,weblink
, 978-1-58983-293-0
, harv
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  • BOOK


, A Theology of the New Testament
, Ladd, George Eldon
, George Eldon Ladd
, Hagner, Donald Alfred
, Wm. B. Eerdmans Publishing
, 1993
, 0-8028-0680-5
,weblink
, harv
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  • BOOK


, Gospel According to St John: Black's New Testament Commentaries
, Lincoln, Andrew
, 2005
, Bloomsbury Publishing
,weblink
, 978-1-4411-8822-9
, harv
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  • BOOK


, John
, Lindars, Barnabas
, 1990
, A&C Black
, New Testament Guides
, 4
,weblink
, 978-1-85075-255-4
, harv
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  • BOOK


, The Johannine Literature
, Lindars, Barnabas
, Edwards, Ruth
, Court, John M.
, 2000
, A&C Black
,weblink
, 978-1-84127-081-4
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  • BOOK, Martin, Dale B., New Testament History and Literature, Yale University Press, 2012,weblink harv,
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, The Text of New Testament
, Metzger, B. M.
, Ehrman, B. D.
, Bart Ehrman
, Рипол Классик
,weblink
, 1985
, 978-5-88500-901-0
, harv
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  • BOOK


, Michaels, J. Ramsey
, The Gospel of John
, Verification of Jesus' Self-Revelation in His passion and Resurrection (18:1–21:25)
, Wm. B. Eerdmans Publishing
, Grand Rapids
, 1971
, 978-1-4674-2330-4
,weblink
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, Moloney
, Francis J., The Gospel of John, Liturgical Press, 1998,weblink harv, 978-0-8146-5806-2
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, Doubting Thomas
, Most, Glenn W.
,weblink
, 2005
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, 978-0-674-01914-0
, harv
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  • JOURNAL


, The Individualism of the Fourth Gospel
, Moule, C. F. D., C. F. D. Moule
, Novum Testamentum
, 5
, 2/3
, 171–90
, July 1962
, 10.2307/1560025
, 1560025
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  • BOOK


, Invitation to the Talmud: A Teaching Book
, Neusner, Jacob
, Wipf and Stock Publishers
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, 978-1-59244-155-6
, South Florida Studies in the History of Judaism
, 169
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, The Story of Christian Theology: Twenty Centuries of Tradition & Reform
, Olson, Roger E.
, InterVarsity Press
, Downers Grove, Illinois
, 1999
, 978-0-8308-1505-0
,weblink
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, Perkins
, Pheme
, Gnosticism and the New Testament
, Fortress Press
, 1993
,
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, Beyond Belief: The Secret Gospel of Thomas
, Pagels, Elaine H.
, Random House
, New York
, 2003
, 0-375-50156-8
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, John, His Gospel, and Jesus: In Pursuit of the Johannine Voice
, Porter, Stanley E.
, Wm. B. Eerdmans Publishing
, 2015
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, 978-0-8028-7170-1
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, Van den Broek, Roelof
, Roel van den Broek
, Vermaseren, Maarten Jozef
, Studies in Gnosticism and Hellenistic Religions
,weblink
, 1981
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, Leiden
, Études préliminaires aux religions orientales dans l'Empire romain
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, The Jewish Annotated New Testament
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, Adele
, Levine
, Amy-Jill
, Brettler
, Marc Z.
, 2017
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, The Gospel According to John
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, 978-0-19-046185-0
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, The Historical Figure of Jesus
, Sanders, E. P.
, 1995
, Penguin UK
, 978-0-14-192822-7
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, The Passion of Jesus in the Gospel of John
, Senior, Donald
, 1991
, Liturgical Press
, 978-0-8146-5462-0
, Passion of Jesus Series
, 4
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, In the Shadow of the Temple: Jewish Influences on Early Christianity
, Skarsaune, Oskar
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, 2008
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, The Historical Jesus: A Comprehensive Guide
, Theissen, Gerd
, Merz, Annette
, 1998
, 1996
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, 978-1-4514-0863-8
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, The Cambridge Companion to the Gospels
, The Gospel According to John
, Thompson, Marianne Maye
, Barton, Stephen C.
, 2006
, Cambridge University Press
,weblink
,weblink
, Cambridge Companions to Religion
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, Tuckett
, Christopher M.
, Introduction to the Gospels
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, James D. G.
, Rogerson
, John William
, Eerdmans Commentary on the Bible
, 2003
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, 978-0-8028-3711-0
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, Van der Watt
, Jan
, An Introduction to the Johannine Gospel and Letters
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, 978-0-567-52174-3
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, Preaching the Gospel of John: Proclaiming the Living Word
, Williamson, Lamar, Jr.
, Westminster John Knox Press
, Louisville
, 2004
, 978-0-664-22533-9
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, The New Testament Story
, Witherington, Ben
, 2004
, Wm. B. Eerdmans Publishing
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, 978-0-8028-2765-4
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, Puzzling the Parables of Jesus: Methods and Interpretation
, Zimmermann, Ruben
, Ruben Zimmermann
, Fortress Press
, Minneapolis
, 2015
, 978-1-4514-6532-7
,weblink
, harv
,

External links

Online translations of the Gospel of John:{{columns-list|colwidth=30em| }}{{Jesus footer}}{{Books of the Bible}}{{Gospel of John|state=expanded}}{{Subject bar|portal1 = Religion|portal2 = Christianity|portal3 = Bible|commons = yes|b = yes|q = yes|s = yes|v = Biblical Studies (NT)#The Gospels: The Life and Ministry of Jesus}}{{Authority control}}


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