Neyrey's interpretation of the Gospel prologue's central message

Boring notes that early church hymns were constructed around a core of theological content, and were largely instructional in nature. According to Boring, the Prologue was one such hymn, and was used in catechism. Boring also points out the historical and sociological function of the Prologue, which would have been to “bridge the minds of the Semitic and Hellenistic worlds,” through the central and unifying concept of logos. Both the Semitic and the Hellenistic worlds shared an appreciation for the power of the Word. Moloney (1989) points out that the Prologue presents Christ as the incarnation of the Word.
Boring also points out that the Prologue emphasizes the first person plural to engender a sense of community among readers. From a theological standpoint, though, the Prologue also tackles the central mystery—and controversy—of the incarnation of Christ. Christ embodies the paradox of a God that is at once transcendent and immanent. Neyrev also draws attention to the central paradox on the Gospel of John, which affirms, “Jesus alone makes God known.” Thus, Christ links the temporal with the eternal. The Prologue tackles the cosmological mysteries of time and incarnation.
The Prologue also presents Jesus as mediator, with the ability to transmute God’s love into a love that is received directly in human life. As such, the Prologue helps to lead the reader into the Christian cosmology. Moloney presents the Prologue in a matter-of-fact way, presenting it as the opening segment of the gospel, one of the gospel’s “four major sections,” (p. 23). Neyrey describes the Prologue as an overture, adding a musical dimension in accordance with the hymnal quality of the text. Yet Neyrey also uses the term “topic sentence,” which would seem to oversimplify its purpose as introducing the theology of Christ. Moloney’s (1989) explication offers rich detail and shows a depth of consideration for how the author presents the theological implications of Christ as well as the way the Word become Flesh entered human history. The Prologue affirms Christ’s identity as the Logos, and then shows that the responsibility now lies within human beings to receive that Word, that Light of God.
Embedded in the Prologue is an express injunction to believe in Christ. The remainder of the Gospel that follows the Prologue further explains why and how, allowing the reader to better understand Christ’s mission and the salvific function of the incarnation. All interpretations of the Prologue show how the passage outlines the only possible pathway to salvation being through Christ, and that this pathway is a theological necessity. Interestingly, Moloney (1989) points out how the author of the Gospel differentiates between the Word and God. Christ and God are one, and yet not one: another poignant paradox in Christian doctrine. The differentiation helps the reader understand the nature of Christ as the manifestation of God, as God made flesh for the purpose of salvation. Moloney’s (1989) includes rich semantic analysis of the verb tenses and how they might shed light on the process and directionality of creation and salvation.
Another central paradox of the Prologue is that the Word is both flesh and Light. As much as Christ is flesh, Christ remains the embodiment of that heavenly light that delivers souls to God through the transformative process of salvation. Only through Christ can one attain salvation, but salvation is available unconditionally to all who are willing to see by Christ’s Light. Moloney (1989) again adds a historical context to the Prologue by showing how the author would have been well aware of the resistance to Christian theology and eschatology, given the rejection of Christ as the pathway to salvation. Anticipating rejection and denouncement is part and parcel of the Christian message, for Christ also became keenly aware of the power of rejection, leading to the Crucifixion. Yet the Prologue is only the beginning; the remainder of the Gospel covers Christ’s mission.
References
Moloney, F.J. (1989). The Gospel of John. Liturgical Press.