Gospel of John Warning: You are not logged in. Your IP address will be publicly visible if you make any edits. If you log in or create an account, your edits will be attributed to your username, along with other benefits.Anti-spam check. Do not fill this in! ==Comparison with other writings== [[File:St. John the Evangelist (Rabbula Gospels).png|thumb|160px|A [[Syriac Christianity|Syriac Christian]] rendition of St. John the Evangelist, from the [[Rabbula Gospels]].]] ===Synoptic gospels and Pauline literature=== The Gospel of John is significantly different from the [[synoptic Gospels|synoptic gospels]] in the selection of its material, its theological emphasis, its chronology, and literary style, with some of its discrepancies amounting to contradictions.{{sfn|Burge|2014|pp=236โ237}} The following are some examples of their differences in just one area, that of the material they include in their narratives:{{sfn|Kรถstenberger|2013|p=unpaginated}} {| class="wikitable" |- ! Material unique to the synoptic gospels !! Material unique to the fourth gospel |- | Narrative parables || Symbolic discourses |- | [[Logia]] and [[Chreia]] || Dialogues and Monologues |- | [[Messianic Secret]] || Overt messianism |- | Sadducees, elders, lawyers || "[[Antisemitism and the New Testament|The Jews]]" |- | [[Eucharist|Lord's Supper]] || [[Maundy (foot washing)|Washing of the Feet]] |- | [[Kingship and kingdom of God|Gospel of the Kingdom]] || [[Born again|Spiritual rebirth]] |- | [[Consistent eschatology]] of [[Olivet Discourse]] || [[Realized eschatology]] of [[Farewell Discourse]] |- | [[Baptism of Jesus|John baptizing Jesus]] || John witnessing Jesus |- | [[Exorcism in Christianity|Exorcism of demons]] || [[Lazarus of Bethany#Raising of Lazarus|Raising of Lazarus]] |- | [[Christian views on Hades|Hades]] and [[Valley of Hinnom (Gehenna)|Gehenna]] || No concept or mention of hell |- | [[Nativity of Jesus]] || [[John 1#Hymn to the Word|"Hymn to the Word"]] prologue |- | [[Genealogy of Jesus]] || "[[Monogenฤs|The only-begotten god]]" |- | [[Temptation of Christ|Temptation of Jesus]] || [[Lamb of God]] |- | [[Sermon on the Mount]] || Seven "I Am" declarations |- | [[Transfiguration of Jesus]] || Promise of the [[Paraclete]] |- | [[Ascension of Jesus]] || [[Doubting Thomas#Gospel account|Doubting Thomas]] |} 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]], which occurs in the beginning of Jesus' ministry rather than near its end.{{sfn|Burge|2014|pp=236โ37}} Many incidents from John, such as the wedding in Cana, the encounter of Jesus with the Samaritan woman at the well, and the [[raising of Lazarus]], are not paralleled in the synoptics, and most scholars believe the author drew these from an independent source called the "[[signs gospel]]", the speeches of Jesus from a second "discourse" source,{{sfn|Reinhartz|2017|p=168}}{{sfn|Fredriksen|2008|p=unpaginated}} and the prologue from an early hymn.{{sfn|Perkins|1993|p=109}} The gospel makes extensive use of the Jewish scriptures:{{sfn|Reinhartz|2017|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. 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), for example, was derived from both the Jewish concept of Lady Wisdom and from the Greek philosophers, John 6 alludes not only to [[the exodus]] but also to Greco-Roman mystery cults, and John 4 alludes to [[Samaritans|Samaritan]] messianic beliefs.{{sfn|Reinhartz|2017|p=171}} John lacks scenes from the Synoptics such as Jesus' baptism,{{sfn|Funk|Hoover|1993|pp=1โ30}} the calling of the Twelve, exorcisms, parables, and the Transfiguration. 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=236โ37}} In the fourth gospel, Jesus' mother [[Mary, mother of Jesus|Mary]] is mentioned in three passages, but not named.{{sfn|Williamson|2004|p=265}}{{sfn|Michaels|1971|p=733}} John does assert that Jesus was known as the "son of [[Saint Joseph|Joseph]]" in [[John 6:42|6:42]].<ref>{{Bibleref2|John|6:42|DRA}}</ref> 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|1993|pp=1โ30}}{{sfn|Burge|2014|pp=236โ37}} 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.{{sfn|Zanzig|1999|p=118}}{{sfn|Brown|1988|pp=25-27}} Major synoptic speeches of Jesus are absent, including the [[Sermon on the Mount]] and the [[Olivet Discourse]],{{sfn|Pagels|2003}} and the [[Miracles of Jesus|exorcisms of demons]] are never mentioned as in the Synoptics.{{sfn|Funk|Hoover|1993|pp=1โ30}}{{sfn|Thompson|2006|p=184}} John never lists all of the [[Twelve Disciples]] and names at least one disciple, [[Nathanael (follower of Jesus)|Nathanael]], whose name is not found in the Synoptics. [[Thomas the Apostle|Thomas]] is given a personality beyond a mere name, described as "[[Doubting Thomas]]".{{sfn|Most|2005|p=80}} Jesus is identified with the Word ("[[Logos (Christianity)|Logos]]"), and the Word is identified with {{transliteration|grc|theos}} ("god" in Greek);{{sfn|Ehrman|2005}} no such identification is made in the Synoptics.{{sfn|Carson|1991|p=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 [[Book of Exodus|Exodus]] at his self-revelation to [[Moses]]. In the Synoptics, the chief theme is the [[Kingdom of God (Christianity)|Kingdom of God]] and the [[Kingdom of Heaven (Gospel of Matthew)|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=236โ37}}{{sfn|Thompson|2006|p=184}} In contrast to the synoptic expectation of the Kingdom (using the term {{transliteration|grc|[[parousia]]}}, meaning "coming"), John presents a more individualistic, [[realized eschatology]].{{Sfn|Moule|1962|pp=172โ74}}{{efn|''Realized eschatology'' is a [[Christian eschatology|Christian eschatological]] theory popularized by [[C. H. Dodd]] (1884โ1973). 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.}} 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", but "signs" which unveil his divine identity.{{sfn|Burge|2014|pp=236โ37}} Most scholars consider John not to contain any [[parable]]s. Rather it contains [[metaphor]]ical 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<ref>{{Bibleref2|John|16:21|DRA}}</ref> or the dying grain<ref>{{Bibleref2|John|12:24|DRA}}</ref> to be parables.{{efn|See {{harvnb|Zimmermann|2015|pp=333โ60}}.}} 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=236โ37}} 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}} In place of the communal emphasis of the Pauline literature, John stresses the personal relationship of the individual to God.{{sfn|Bauckham|2015a}} ===Johannine literature=== The Gospel of John and the three [[Johannine epistles]] exhibit strong resemblances in theology and style; the [[Book of Revelation]] has also been traditionally linked with these, but differs from the gospel and letters in style and even theology.{{sfn|Van der Watt|2008|p=1}} The letters were written later than the gospel, and while the gospel reflects the break between the Johannine Christians and the Jewish synagogue, in the letters the Johannine community itself is disintegrating ("They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out..." - 1 John 2:19).{{sfn|Moloney|1998|p=4}} This secession was over [[Christology]], the "knowledge of Christ", or more accurately the understanding of Christ's nature, for the ones who "went out" hesitated to identify Jesus with Christ, minimising the significance of the earthly ministry and denying the salvific importance of Jesus's death on the cross.{{sfn|Watson|2014|p=112}} The epistles argue against this view, stressing the eternal existence of the Son of God, the salvific nature of his life and death, and the other elements of the gospel's "high" Christology.{{sfn|Watson|2014|p=112}} ===Historical reliability=== {{More citations needed section|date=July 2021}}{{Further|Historicity of the Bible}} Jesus' teachings in the Synoptics greatly differ from those in the fourth gospel. Since the 19th century, scholars have almost unanimously accepted that the Johannine discourses are less likely to be historical than the synoptic parables, and were likely written for theological purposes.{{sfn|Sanders|1995|pp=57, 70โ71}} Nevertheless, scholars generally agree that the fourth gospel is not without historical value. Some potential points of value include early provenance for some Johannine material, topographical references for [[Jerusalem]] and [[Judaea (Roman province)|Judea]], Jesus' crucifixion occurring prior to the Feast of Unleavened Bread, and Jesus' arrest in the [[Gethsemane|garden]] occurring after the accompanying deliberation of Jewish authorities.{{sfn|Theissen|Merz|1998|pp=36โ37}}{{sfn|Brown|Fitzmyer|Murphy|1999|pp=815,1274}}{{sfn|Brown|1994|p=}} Recent scholarship has argued for a more favourable reappraisal of the historical value of the Gospel of John and its importance for the reconstruction of the historical Jesus, based on recent archaeological and literary studies.{{sfn|Charlesworth|Pruszinski|2019|pp=1โ3}}{{sfn|Blomberg|2023|pp=179ff}} Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. If you do not want your writing to be edited mercilessly, then do not submit it here. 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