As for a summary of the document, this has already been covered but no quotes from the text have been provided up to this point. Of course, one of the most widely known verses in the Gospel of John is John 3:16 which does not need to be repeated here because any Christian would know it. Other notable passages include chapter 18 when Jesus is arrested, the raising of Lazarus in chapter 11 and the feeding of the five thousand in chapter six. Actual quotes that are noteworthy include John 6:20, when Jesus is walking on the water, when he says "It is I…do not be afraid." Another one to point to is John 3:18, which obviously is just after John 3:16, but is the verse that notes that whomever is believed is not condemned. One set of passages and events that is NOT covered in John is the birth….

" (Kysar 27) Scholars at times forget that the bible is not only a work of theology but also a work of literature.
Barnes also believes in this interpretation and its New Testament expression of the Trinity, "I am thinking, in particular, of the pivotal appeal to John 1:1-3 at de Trinitate 2.2.9, which resembles Tertullian's (and Hippolytus's) use of the Johannine prologue as the paradigmatic expression of the economy of the Trinity." (Barnes 239) Omerod also feels that the Augustinian explication of this passage, as well as the rest of the Gospel is fundamental to understanding it.

I do not think it is stretching things too far to suggest that Augustine is making connections between his exploration in the interior realm with fundamental Christian religious experience, mediated through Scriptures. e are to "seek his face evermore" (Ormerod 777)

One of the earliest supporters of this prologue was Pope Leo the Great (440-461….

Gilgamesh/Jesus
The Mesopotamian myth story of "Gilgamesh" and the Gospel of John in the New Testament are both stories of men, part God and part man, whose journeys lead them far across the Earth. Their trials are somewhat similar, yet their outlooks are very different. Gilgamesh, the protector of his people, and Jesus, the prophet of his people, may have lived differently, had they existed in the other's time. However, assuming that Jesus would have remained true to himself, as he was depicted in the Gospel of John, he would not have retained the walls of Uruk. This paper will examine the reasons for this concept.

First, Jesus held the belief that man's testimony to him was useless, as was any testimony given by himself about his actions, and that testimony about his life should only come from God. In John 2:25, the scripture states that "he did not need man's testimony."….

Deity of Christ in the Gospel of John
In John's Gospel, the term Son of God is used very frequently but people do not derive the spirituality of Jesus from this title, in fact they refer this title to the messianic position of Jesus. Such a belief has put forward a number of interesting questions, because according to John (20:30-31), in order to obtain an eternal life one needs to have a firm believe on the fact that Christ is the son of God. The question here arises, that what should be believed by the people about Christ if they want a gift of life? Or should the people consider Jesus as their God to get a gift of eternal life? The answers to all these questions are obvious implications of one's eternal fate (Wilson, 2006).

None of the other Gospels talk about the divinity of Jesus. According to the other Gospels….

Gospel of John: The Theme of Discipleship
The Theme of Discipleship: The Gospel of John

Discipleship is one of the salient themes in the Gospel of John. John attempts to paint a distinct profile for what a true disciple looks like, and what true discipleship is about. His audience is the Johannine community. This text explains the idea of discipleship based on the precepts presented in John 9, 11, and 17. Moreover, it explains how the precepts presented therein apply in the context of the church today.

Discipleship in the Gospel of John

Discipleship is recognized as one of the core themes in the fourth gospel. John basically attempts to construct a concept of what true discipleship is about and what a true disciple looks like. He presents a succinct profile for authentic discipleship with the aim of making it easier for the Johannine community to understand what true discipleship entails, and who….

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….

John 15
An Exegesis of John 15:1-27

John 15:1-27 recounts Christ's last words to His disciples the night before His execution on Calvary. Beginning with His identification of Himself with the "true vine" and ending His exhortation that His disciples "bear witness," Christ both states clearly and explicitly what union with Him is like and what those who are in union with Him can expect from the world. This paper will give a line-by-line exegesis of John 15:1-27.

Leon Morris (1989) notes that "in the Old Testament the vine is often a symbol of Israel, sometimes of degenerate Israel" (p. 120). Thus, when John relates a scene in which Jesus says, "I am the true vine, and My Father is the Vinedresser. Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it so that it may bear more fruit" (15:1-2), he is….

Gnostics believed that they belonged to the "true church" of an elect few who were worthy; the orthodox Christians would not be saved because they were blind to the truth.
Part E -- Content - if we then combine the historical outline of the "reason" for John's writings with the overall message, we can conclude that there are at least five major paradigms present that are important in a contextual analysis of John.

John 5:13 - I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life. This seems to point that John saw a clear difference between those who believed in Jesus as the Son of God, but were unsure about eternal life. However, if we look back at other parts of his Gospel, we do find repetition of this theme. In John 1:5-7, for….

Gospel of John 1
The Gospel of John presents Jesus to the reader in a way that makes Christ the central figure not just at the time but in all history. Christ is the logos—the Word from the beginning of time. As the faith community moved out of the synagogue, I can see how the Gospel of John helped to prepare the community for this move. Christ is depicted in the Gospel as instituting an entirely new religion—one based on love, charity, mercy and relationships. As Moloney (1998) states, “one becomes a child of God through a process of growth” (p. 38), and the abandonment of the synagogue may be seen as the young bird leaving the nest and branching out on his own. This was the growth the Church required and at the center of it was the idea of Christ as the God of all.
2
The Gospel could be considered anti-Semitic….

John 5: 1-9
[1]"Some time later, Jesus went up to Jerusalem for one of the Jewish festivals. [2] Now there is in Jerusalem near the Sheep Gate a poll, which in Aramaic is called Bethesda and which is surrounded by five covered colonnades. [3] Here a great number of disabled people use to lie -- the blind, the lame, the paralyzed. [4] [b] [5] One who was there had been an invalid for thirty-eight years. [6] hen Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, 'Do you want to get well?'

[7] 'Sir,' the invalid replied, 'I have no one to help me into the pool when the water is stirred. hile I am trying to get in, someone else goes down ahead of me' [8] Then Jesus said to him, 'Get up! Pick up your mat and walk.'….

He does not, however, say where the text came from.
Another main way of seeing the problem is to claim that the writer has used different sources to create his gospel. These sources preceded him in the Christian tradition, and may have included both the synoptic gospels and other non-canonical or lost texts. In putting different sources together, he has been forced to make decisions. When he relied on tradition and not his own account, he is not able to make a coherent well-flowing narrative. It comes out disjointed.

Schnackenburg proposes perhaps the most satisfactory solution. His view is that John 15-16, and John 17 separately, were later insertions to the text done by an editor. He accepts that there is some continuity of content in the discourses following 14:31, which makes chapters 15-17 appropriate. ut he accepts also that the transition is overly abrupt, and that the more original text….

Rst: New Testament
the passion in synoptic gospels vs john'S GOSPEL

The Synoptic Gospels, which are the Gospels of Mark, Matthew and Luke, are called "Synoptic" because their patterns and stories show similar themes as well as differences. Placing them side by side, which has been done many times, can give a quick "historical" synopsis of Jesus' life. hile the Synoptic Gospels use many of the same patterns and stories, each author stresses his own themes, particularly in describing Jesus' Passion: his suffering and death. Mark emphasizes Jesus' suffering. Matthew focuses on Jesus' kingship and the jealous plotting against him. Luke stresses Jesus' innocence and its recognition by several of Jesus' key oppressors. The Synoptic Gospels use common historical patterns and stories to convey their messages.

In contrast to the Synoptic Gospels, John's Gospel is less historical and more poetically, theologically developed. John's Gospel does not use the same patterns or many….

John's Gospel is a strongly theological work. The basis for the Christology of John's Gospel is the Word. Also, John gives deep theological insights through the stories of the Samaritan woman at the well, the man born blind and the rising of Lazarus from the dead. John's account of the Passion is also deeply theological and quite different from the accounts of the other gospels. Finally, John uses many motifs to highlight the divinity of Christ. It is clear that John's gospel is not merely an historical account of Jesus' life on earth; rather it is a skillful examination of the theology of Christ and Christianity.
The Christology of John's gospel based on the prologue.

The basis for the Christology of John's Gospel is found immediately in the prologue's first sentence: "In the beginning was the Word, and the Word was with God, and the Word was God" (King James Bible Online).….

As Spong has closed his career as a formal minister, retiring from the bishop position in 2000 have has become even more controversial than ever before:
Spong believes in a transcending reality at "the very heart of life" that presses toward life and wholeness. He describes God as the "Ground of Being" and "universal presence" that undergirds all life and is present in all that is. He regards heaven as a symbol standing for "the limitlessness of Being itself," describes Jesus as "a God presence" whose burning awareness of God made him a doorway to divine reality, and believes that the divine source of life calls human beings to live fully, love wastefully, and have the courage to be. Spong describes his project in classic liberal terms -- walking the "razor's edge between orthodox overbelief and losing the 'Christ experience'..."I do so not because I reject the church, but because….

John
Hon 5:1-9

At first glance the text of John 5:1-9 is relatively simple and straightforward: Jesus is again in Jerusalem for a festival, and he stops by a pool that has healing properties. There he meets a sick old man who has been plagued with paralysis for years, yet when Jesus tells him to stand and walk the man finds that he is cured. Even a slight consideration of this passage prior to any scholarly commentary reveals a certain positioning of this narrative within the New Testament at large, calling up certain motifs and considerations that help to inform a proper understanding of Jesus and his role. The man seems to be put upon not only by his disease but by his community, as no one will help him to the pool and they even apparently jump in front of him in order to be healed. That Jesus picks out the….