CORNERSTONE OF A JOHANNINE

CHURCH:

JOHN'S FOREIGN WORD II

IV. Socio-historical Perspective:

A. Hypothesis:

 

B. Thematic Perspective: The Master Key to the History of the Community is Diverse Christological Traditions

1.

 

2. High Christology

a. The Prologue (1:1–18)

(1)

(2) Its Christology: Christ as "The Word"

- The Word and God (vv. 1–2)

- The Word and Creation (vv. 3–5)

- The Word and the World (vv. 9–13)

- The Word and Believers (vv. 14, 16–18)

b. Themes of a High Christology beyond the Prologue

(1)  Jesus is One with God (e.g., 10:30–38; 14:8–10 [but see 14:28; 20:17]; 20:28)

(2)  Jesus is Pre-existent (17:5)

(3)  Jesus is the Light of the World (8:12; 9:5)

(4)  Jesus is God's One and Only Son (3:16)

(5)  Jesus is the Only One to have seen God (6:46; cf. 1:18)

(6)  Jesus is the One who dies for all (11:45–53)

3. Explanation for the Presence of both Low and High Christologies:

V. The History of the Johannine Community (S-h Perspective cont.)

A. Stage One (ca. ? – ca. 85 C.E.):

1. The Nature of the Community:

 

2. Examples of Traditions Developed during Stage One

a.

 

b.

 

B. Stage Two (ca. 85–90 C.E.):

1. The Nature of the Community:

 

2. Examples of Traditions Developed during Stage Two

a.

 

b.

 

c. Jesus portrayed as welcoming Greeks and "other sheep"

 

C. Stage Three: Against the Synagogues (ca. 90–100 C.E.)

1. The Nature of the Community:

 

2. Examples of Traditions Developed during Stage Three

a.

 

b.

 

c. Heavy use of the phrase "the Jews" and Jesus portrayed as arguing with them about and "their Law" and "your Law"

 

d. Incipient Anti-Semitism? (e.g., 8:31–59; 15:20–25)

VI. John and the Church

A. The Johannine Community's Rejection of the "Way" of Peter and James?

1.

 

2.

 

3.

 

 

B. John popular in Gnostic Churches

VII. Conclusion: