scholarly journals John 1:19–2:25 as a Synopsis of John’s Gospel

2021 ◽  
Vol 96 ◽  
pp. 9-19
Author(s):  
Vladimir Strelov
Keyword(s):  
John 1 ◽  
John's Gospel

Philosophical Christology in the New Testament

Numen ◽  
2006 ◽  
Vol 53 (2) ◽  
pp. 133-176 ◽  
Author(s):  
Henrik Pontoppidan Thyssen
Keyword(s):  
Early Stage ◽  
Greek Philosophy ◽  
John 1 ◽  
Early Christian ◽  
The Bible ◽  
Innate Knowledge ◽  
The New Testament ◽  
Genesis 1 ◽  
John's Gospel ◽  
Hellenistic Judaism

AbstractThe idea of this article is to determine the sense of the Logos in the Prologue of John's gospel by making use of the subsequent Christian doctrinal tradition. As an introduction, the general influence of Hellenistic Judaism on early Christian speculative theology and exegesis is illustrated by examples from Philo and Justin. Justin's exegesis is evaluated in accordance with the principle of Wilhelm Bousset, that learned scriptural demonstration (Schriftgelehrsamkeit) is not the source of doctrine but a post-rationalisation of existing doctrines. Then, Justin's argument from Scripture for Logos-Christology (Dial. 61–62), which is based on Genesis 1:26 and Wisdom 8:22–30, is taken as the point of departure. This argument informs us about the philosophical ideas behind Justin's Logos-Christology, which according to Bousset's principle preceded it. Further, it is argued that Justin's scriptural argument shows that the traditional derivation of the Logos of the Prologue from the word of creation of Genesis 1 did not exist at that early stage, since if it did, that derivation ought to have appeared in Justin. Since no other derivation of a Logos in the cosmological sense from the Bible is possible, the presence of this idea in John can only be explained as the result of influence from the eclectic philosophy of Jewish Hellenism (Philo). This conclusion is confirmed by the demonstration that the idea of universal innate knowledge, familiar from Justin's doctrine of the Logos, also appears in the Prologue of John. The argument for this is that it cannot be fortuitous that the traditional translation of John 1:9 lends itself to this interpretation. As the idea of universal innate knowledge is an idea unique to Greek philosophy, this observation settles the matter definitively. The origin of the traditional interpretation of the Logos goes back to Tertullian's interest in producing an exegesis that complies with the Latin translation of John 1.

scholarly journals Parallelisms and revelatory concepts of the Johannine Prologue in Greco-Roman context

2016 ◽  
Vol 72 (3) ◽  
Author(s):  
Benno Zuiddam
Keyword(s):  
Old Testament ◽  
Asia Minor ◽  
Fourth Gospel ◽  
Wisdom Literature ◽  
Central Concept ◽  
John 1 ◽  
Greco Roman ◽  
Parallel Structures ◽  
John's Gospel

This article builds on the increasing recognition of divine communication and God’s plan as a central concept in the prologue to the Fourth gospel. A philological analysis reveals parallel structures with an emphasis on divine communication in which the Logos takes a central part. These should be understood within the context of this gospel, but have their roots in the Old Testament. The Septuagint offers parallel concepts, particularly in its wisdom literature. Apart from these derivative parallels, the revelatory concepts and terminology involved in John 1:1–18, also find functional parallels in the historical environment of the fourth gospel. They share similarities with the role of Apollo Phoebus in the traditionally assigned geographical context of the region of Ephesus in Asia Minor. This functional parallelism served the reception of John’s biblical message in a Greco-Roman cultural setting.Keywords: John's Gospel; Apollo Phoebus; Logos; Revelation; Ephesus

scholarly journals Studi Analisis mengenai maksud "Allah adalah Terang" dan Hubungannya dengan Orang Percaya yang mengaku dosa-dosanya menurut 1 Yohanes 1:5-10

2019 ◽  
Author(s):  
Farel Yosua Sualang
Keyword(s):  
Jesus Christ ◽  
Personal Life ◽  
John 1 ◽  
1 John ◽  
Personal Testimony ◽  
John's Gospel ◽  
Relationship Of ◽  
The Relationship

The Study of the Analysis of the purpose of "God is light" and its relationship to the believer who confesses the sins according to 1 John 1: 5-10 will be discussed in this article by focusing on explaining the meaning of the word "darkness and light" in the life of the believer. The introduction to this letter serves to establish the personal testimony of John describing the eternal and personal life, and the work of Jesus Christ. John also introduces several major themes discussed in this passage of the letter: life, witness, fellowship, and the relationship of the Father and Jesus Christ. Verses 5-10 then explain the contents of the letter with a discussion of the nature of God and the nature of the fellowship of sinners with God. Where, the writings of 1 John describe the very contrast between light and dark. It is worth noting that this painting is commonly found in John's writings, such as John's Gospel and 1 John. The studies will be discussed using epistolary hermeneutics as a way of analyzing 1 John 1: 5-10.

Narrative Strategies in the Prologue and the Metaphor of ὁ λóγos in John's Gospel

2002 ◽  
Vol 15 (2) ◽  
pp. 138-153
Author(s):  
Derek Tovey
Keyword(s):  
Short Story ◽  
Jesus Christ ◽  
Narrative Strategies ◽  
John 1 ◽  
Implied Author ◽  
Strong Link ◽  
John's Gospel

This article argues for a metaphorical connotation for the term ὁ λóγos in the Gospel, beyond its use in the prologue (John 1:1-18): this stands against the consensus of scholarship. It draws on some insights regarding short story openings, to argue that ὁ λóγos and oúτos function as non-sequential sequence signals, and character-substitutes, to pique the reader's curiosity as to the identity of the Logos, and prepare for the introduction of the name “Jesus Christ” in v.17. These narrative dynamics, the structure of the prologue, and the operations of implicature (Grice), create a strong link in the implied reader's mind between the Logos and Jesus. The implied author uses the implicative force of this connection to add metaphorical freight to the term when used later in the Gospel. The article explores six instances where the term ὁ λóγos appears (6:60; 7:36; 8:37; 10:35; 12:48; 17:17) and where, it is argued, the possibility exists of a usage which echoes that of the prologue.

Holy Scripture

2020 ◽  
pp. 545-561
Author(s):  
Daniel J. Treier
Keyword(s):  
Jesus Christ ◽  
John Calvin ◽  
John 1 ◽  
Reformed Tradition ◽  
Key Concepts ◽  
John's Gospel

Since key concepts in the Reformed doctrine of scripture resonate with John’s Gospel, this exposition begins with an account of the Word (John 1:1–18) in relation to God’s Spirit, the living water for which we are thirsty (John 4:10–13, 19–26; 7:37–9). Then the exposition turns to the font of the Reformed tradition on scripture, notably John Calvin; the early flow of the Reformed tradition on scripture, namely the boundaries set in historic confessions and scholastic interpretations; and the major tributaries that flowed from there. These tributaries emerged as modern contexts led Reformed Christians to extend key concepts into new territory: from Westminster, scripture’s communication of revealed truth; from Amsterdam, scripture’s comprehensive harmony with created reality; from Basel, scripture’s personal revelation of God in Jesus Christ; and from the margins, scripture’s liberating truth. Finally, a possible new tributary places scripture within a drama of saving wisdom.

Theological Prelude to the Prologue of John's Gospel

1979 ◽  
Vol 32 (3) ◽  
pp. 257-269 ◽  
Author(s):  
Edwin D. Freed
Keyword(s):  
New Testament ◽  
The Other ◽  
Advanced Stage ◽  
Word Of God ◽  
John 1 ◽  
The New Testament ◽  
1 John ◽  
The Absolute ◽  
John's Gospel ◽  
Hellenistic Judaism

Professor Joachim Jeremias has raised the question of the logos problem. He calls attention to the change in the Septuagint (LXX) from the vocalisation of to and its translation with λόγος in Hab. 3:5, the personified logos in Wis. 18:14–16, and the unmistakable closeness of Rev. 19:11–16 to the latter passage. He notes that the logos title in the New Testament is limited to the Johannine writings (John 1:1, 14; 1 John1:1; Rev. 19:13). Jeremias says that in dealing with the logos problem in New Testament investigation it has become customary to begin with the prologue of John and that this is an error since the absolute use of ὁ λόγος, ‘the Word’, in John 1:1, 14 (in contrast to , ‘the word of life’, in 1 John 1:1 and , ‘The word of God’, in Rev. 19:13) warrants the assumption that the title was known to the readers and that it already had a Christian prehistory behind it when the Johannine prologue was formed. Jeremias concludes that the unmistakable closeness of Rev. 19:11–16 to Wis. 18:14–16 must be noted; that the logos title might have originated in Hellenistic Judaism and so applied to Jesus Christ as a title of the returning Lord; that, on the other hand, John 1:1, 14 and 1 John 1:1–31, where the title is extended to the pre-existent and earthly Jesus, already represent an advanced stage of the Christian usage of the logos title.

What is History? Reading John 1 as Historical Representation

2018 ◽  
Vol 16 (1) ◽  
pp. 31-51
Author(s):  
Rafael Rodríguez
Keyword(s):  
Media Studies ◽  
First Century ◽  
Fourth Gospel ◽  
John 1 ◽  
Historical Representation ◽  
Written Text ◽  
Social Sphere ◽  
John The Baptist ◽  
The Social ◽  
John's Gospel

As Pontius Pilate nearly asked, What is history? This article draws upon memory and media studies to question the notion that we find history within the text of the Fourth Gospel. Rather than trying to identify and isolate history within John’s Gospel, our discussion aims to recover how the Gospel works as a set of historical claims, joining with or competing against other historical claims within the social sphere of its author, redactor, and/or audience. After a précis of memory’s and media’s significance for our question (What is history?), we will localize these abstract issues by turning to the Johannine portrayal of John the Baptist and his testimony for Jesus. This approach respects the Fourth Gospel as a written text that developed and was compiled/redacted in the late first century without imposing a rigidly atemporal conception of Johannine theology onto John’s claims about events six or seven decades earlier.

Implikasi Pemikiran Kristologi Logos dalam Bingkai Perspektif Teologi Proses terhadap Relasi Antar Agama

2016 ◽  
Vol 3 (2) ◽  
pp. 225-248
Author(s):  
Boydo Rajiv Evan Duvano Hutagalung
Keyword(s):  
Process Theology ◽  
John 1 ◽  
Religious Plurality ◽  
John's Gospel

The fact that religious plurality has become a growing reality, especially in Indonesia, demands that every religion and their respective adherents reconsider basic doctrinal premises that stand in dismissive exclusivity toward other religions. The doctrine of Christology appears as one of Christianity’s frequently claimed bases, in support of the notion of Christianity’s superiority to other religions. One such Christology is that of “Logos Christology,” as developed in the prologue of John’s Gospel (John 1:1-18). In order to understand Christology in a more inclusive way, a deeper contextual consideration of the Johannine prologue also invites its reinterpretation from different perspectives. In this essay, I attempt to demonstrate the suitability of process theology for the task of a more inclusive conception of Logos Christology—one in which aspects of the process and of relation, rather than of substance, become most fundamental for comprehension of reality.

scholarly journals The text form of LXX Genesis 28:12 by Philo of Alexandria and in the Jesus-Logion of John 1:51

2015 ◽  
Vol 49 (2) ◽  
Author(s):  
Gert J. Steyn
Keyword(s):  
New Testament ◽  
Greek Version ◽  
Philo Of Alexandria ◽  
John 1 ◽  
The Past ◽  
The New Testament ◽  
Similarities And Differences ◽  
John's Gospel ◽  
First Time ◽  
Old Greek

Most studies on the explicit quotations in the New Testament in the past mainly occupied themselves with their application and reinterpretation within their new contexts. Recent research on the Antiochene text (formerly Proto-Theodotion), combined with an upsurge in text critical investigations – with the aim to establish the similarities and differences amongst existing LXX witnesses in the quest for the LXX text form at the author’s time of writing – begs for new investigations into the Vorlage and nature of the quotations in Philo of Alexandria and the New Testament. Being part of a broader project, and given the scope of this investigation, this article intends to investigate the only case in John’s Gospel where the same Torah quotation also occur in Philo, namely that of Genesis 28:12 in John 1:51. This case is well attested in the Corpus Philonicum, where it is quoted three times – the first time as a long and extensive quotation (Somn. 1.3), and thereafter in two shorter quotations (Somn. 1.133; 2.19). The article attempts to investigate the text forms of Genesis 28:12, in comparison to those of Philo and John, in order to determine whether there are traces of a possible common Vorlage of the Old Greek Version (OGV) between these two authors.Die teksvorm van LXX Genesis 28:12 deur Filo van Aleksandrië en die Jesus-Logion vanJohannes 1:51. Die meeste studies wat oor die eksplisiete sitate in die Nuwe Testament handel, het in die verlede veral op die toepassing en die herinterpretasie van hierdie sitate binne hulle nuwe kontekste gefokus. Die primêre fokus het egter intussen verskuif, sodat die huidige navorsing eerder poog om die ooreenkomste en verskille tussen bestaande Septuagint (LXX-) teksgetuies vas te stel in ’n soeke na die onderliggende LXX-teksvorm (Vorlage) waarop ’n bepaalde Nuwe-Testamentiese skrywer sy aanhaling sou baseer het. Dit is veral waarneembaar in studies aangaande die Antiogeense teks (vroeër bekend as Proto-Theodotion), asook in die oplewing van tekskritiese studies. Hierdie ontwikkelings vereis nuwe ondersoeke na die Vorlage en die aard van die aanhalings wat in sowel Filo as in die Nuwe Testament voorkom. Die ondersoek wat hier aangebied word, vorm deel van ’n groter projek en analiseer dieenigste geval in die Evangelie volgens Johannes waar dieselfde Tora-aanhaling ook by Filo te vind is, naamlik Genesis 28:12 in Johannes 1:51. Die aanhaling kom driekeer by Filo voor – in Somn. 1.3 as ’n lang en uitgebreide sitaat en daarna in twee verkorte vorms in Somn. 1.133 en 2.19. Hierdie artikel poog om die teksvorms van Genesis 28:12 te ondersoek – in vergelyking met sowel Filo en Johannes – ten einde vas te stel of daar enige moontlike aanduidings van ’n gemeenskaplike LXX-Vorlage van die Ou Griekse Vertaling (OGV) tussen albei outeurs is.

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