In Ancient Greek philosophythe term logos meant the principle of cosmic reason. It does not appear to rely on the kinds of atonement theology indicative of vicarious sacrifice cf.
Christology John's "high Christology" depicts Jesus as divine, preexistent, and identified with the one God,  talking openly about his divine role and echoing Yahweh 's " I Am that I Am " with seven " I Am " declarations of his own.
In Ancient Greek philosophythe term logos meant the principle of cosmic reason. In this sense, it was similar to the Hebrew concept of WisdomGod'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. It does not appear to rely on the kinds of atonement theology indicative of vicarious sacrifice cf.
Likewise, the three "passion predictions" of the Synoptic Gospels Mk 8: 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.
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. 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 Vawtera 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 2: 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.
However, some scholars who find fewer sacramental references, such as Udo Schnelleview 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.
Moulethe 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.
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. 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.
He leads a ministry of baptism larger than John's own. The Jesus Seminar rated this account as black, containing no historically accurate information. Christian Gnosticism Although not commonly understood as Gnosticmany scholars, including Bultmann, have forcefully argued that the Gospel of John has elements in common with Gnosticism.
Brown have argued that the pre-existing Logos theme arises from the more ancient Jewish writings in the eighth chapter of the Book of Proverbsand was fully developed as a theme in Hellenistic Judaism by Philo Judaeus. Brownhave argued that the ancient Jewish Qumran community also used the concept of Light versus Darkness.
The arguments of Bultmann and his school were seriously compromised by the midth-century discoveries of the Nag Hammadi library of genuine Gnostic writings which are dissimilar to the Gospel of John as well as the Qumran library of Jewish writings which are often similar to the Gospel of John.
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. For John, Jesus' town of origin is irrelevant, for he comes from beyond this world, from God the Father.
Major synoptic speeches of Jesus are absent, including the Sermon on the Mount and the Olivet Discourse and the exorcisms of demons are never mentioned as in the Synoptics. Thomas is given a personality beyond a mere name, described as " Doubting Thomas ".
In the Synoptics, the chief theme is the Kingdom of God and the Kingdom of Heaven the latter specifically in Matthewwhile John's theme is Jesus as the source of eternal life and the Kingdom is only mentioned twice.
Events are not all in the same order: The vocabulary is also different, and filled with theological import: Other scholars consider stories like the childbearing woman Some, such as Nicodemuseven 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. 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.
The gospel has been depicted in live narrations and dramatized in productions, skitsplaysand Passion Playsas well as in film.John –38 When [Judas] had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. 32 If God is glorified in him, God will also glorify him in himself, and glorify him at.
The Gospel of John (Greek: τὸ κατὰ Ιωάννην εὐαγγέλιον, to kata Ioánnin euangelion), is the fourth of the canonical gospels. The work is anonymous, although it identifies an unnamed "disciple whom Jesus loved" as the source of its traditions.
The Gospel Of John () IMDb min UNRATED Subtitles and Closed Captions This first-ever word-for-word adaptation of the Gospel of John sheds new light on one of history's most sacred texts, and is a unique film to be enjoyed and treasured. Nov 14, · Watch video · The life and toils of Jesus Christ, depicted as written in the gospel of John.
Narrated in English, following the New International Version of the scripture, while the actors speak in Aramaic. Director: David Batty. Stars: David Harewood, Selva Rasalingam, Mourad Zaoui/10(K).
The Gospel of John begins with a magnificent prologue, which states many of the major themes and motifs of the gospel, much as an overture does for a musical work. The prologue proclaims Jesus as the preexistent and incarnate Word of . Sep 24, · Gospel According to John, fourth of the four New Testament narratives recounting the life and death of Jesus Christ; John’s is the only one of the four not considered among the Synoptic Gospels (i.e., those presenting a common view).