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The Gospel of John, 2001.
A commentary on the first five verses of the Gospel of John.
770 words (approx. 3.1 pages), 11 sources, MLA, AU$ 39.95
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Abstract
This paper presents a detailed commentary exploring the first five verses of the Gospel of John. The paper considers literary criticisms that focus on the possibility of insertions into the text of John?s prologue, the belief that the Prologue may have been a preexisting hymn, which John redacted and incorporated into his gospel, and other literary controversies surrounding the Gospel of John.
From the Paper
?In the beginning was the Word, and the Word was with God, and the Word was God? (Jn. 1:1). John establishes Christ?s authority from the outset by demonstrating that he is both with God, and that he is God?s ?Word?, the thing through which God will send his message; God?s self-revelation. Thus the opening verse of John?s gospel not only places Christ with God but with the words ?in the beginning,? also in pre-creation times, giving him precedence over all creation. The similarities between John?s prologue and Genesis are not only established by the words ?in the beginning? but also through the mention of ?light? (v.4) and ?darkness? (v.5)."
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The Gospel of John, 2006.
This paper examines the film of the fourth gospel, "The Gospel of John."
2,250 words (approx. 9.0 pages), 2 sources, AU$ 128.95
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Abstract
The paper discusses how the recent film adaptation of the fourth gospel, "The Gospel of John" (2003), represents a fascinating cinematic document for study, in that its word for word translation of the gospel text into a visual medium allows us insights into the Biblical text and its relationship to our modern culture. As this review argues with reference to both the film and its Biblical source text, the textual fidelity of "The Gospel of John" compels us to a realization of the oral and written qualities of the gospel which do not lend themselves to dramatic visual presentation.
From the Paper
"E. Randolph Richards, in "Paul and First-Century Letter Writing," studies the letters of Paul - one of the most important figures in early Christianity - within the context of letter writing in classical antiquity in general. As this review will demonstrate, Richards' study challenges a number of our modern misconceptions regarding the nature of authority and authorship during Paul's era and his focus upon the mechanics of Paul's letter writing as opposed to the content of his letters themselves illuminates many otherwise obscured complexities of the Christian mission in the Roman world of the first century."
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The Christology of the Gospel of John, 2006.
Extensive research and application of the biblical text, the Gospel of John.
2,109 words (approx. 8.4 pages), 9 sources, APA, AU$ 96.95
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Abstract
This paper encompasses the entire Christology of John's gospel and is a comprehensive analysis and interpretation of the many facets entwined within the gospel's structure. This paper's text mainly focuses upon the issues of authorship surrounding John's gospel, as well as providing a insight into the Christological/theological differences evident between John's Gospel and the three synoptic gospels of Matthew, Mark, and Luke.
Chapters
Context & Authorship
Comparative Elements of the Canonical Gospels and their Christology's
From the Paper
"In order for one to aptly grasp the full spectrum of information that this research based analysis offers, it is crucial for the reader to understand the title of this work; The Christology of the Gospel of John, and what the words Gospel and Christology truly signify. Gospel, as defined by the Oxford English Dictionary, 'The glad tidings (of the kingdom of God)' announced to the world by Jesus Christ. Hence, the body of religious doctrine taught by Christ and His apostles; the Christian revelation, religion or dispensation (OED). Secondly, the word Christology, as defined by the Oxford English Dictionary, is that part of theology which relates to Christ; a doctrine or theory concerning Christ (OED). With these definitions, it is easy to ascertain the fact that this scholarly text will not be a simple summary and commentary of the gospel of John's accounts of Jesus, but will be a comprehensive analysis and interpretation of the many facets entwined within the gospel's structure. As a result of the six page restraint placed upon this dissertation, the text will mainly focus upon the issues of authorship surrounding John's gospel, as well as providing a special focus on the Christological/Theological differences evident between John's Gospel and the three synoptic gospels of Matthew, Mark, and Luke. This text will take into consideration and incorporate details concerning the context (time/place of composition) of John's Gospel, possible sources contributed in the Gospel's construction, and unique literary features that enable the reader's a better understanding of the Gospel's literary style and technique."
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Women in the Gospel of John, 2006.
A look at how the Gospel of John treats women.
3,145 words (approx. 12.6 pages), 3 sources, MLA, AU$ 132.95
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Abstract
This essay discusses and analyzes the prologue to the Gospel of John in an attempt to interpret the role of women in the text. The paper then narrates the instances in which women appear in the book and critically examines them with reference to said prologue.
From the Paper
"The author of the Gospel of John concludes his testimony with the following: "But there are also many other things that Jesus did; if every one of them were written down, I suppose that the world itself could not contain the books that would be written" (New Oxford Annotated Bible John 21.25). One supposes, then, that the author employed a certain degree of selectivity in recording the important events of Jesus' life. Thus it is striking that the book treats women in individual instances to the degree that it does. There is some evidence to suggest that the author of this particular gospel was especially interested in the role of women in the life of Jesus. If the topic of women is important to the exegesis of the text, it is crucial to examine it carefully if one wishes to understand the gospel as a whole. As such, there has been no shortage of scholarship on the issue, both regarding the broad theme and the individual women in the book. Scholars have come to various conclusions, from criticisms of John's portrayal of the mother of Jesus (Lieu) to unabashedly feminist views of the Samaritan woman (Farmer)."
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the Gospel of John, 2008.
A discussion on the Gospel of John and the work of the holy spirit.
3,528 words (approx. 14.1 pages), 10 sources, APA, AU$ 143.95
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Abstract
The paper discusses the reading of the Gospel of John and relates what John states about the person and work of the holy spirit.
Outline:
Objective
Introduction
The Persona of the Holy Spirit
Holy Spirit (Freedom and Sovereignty to Act)
Holy Spirit Comforts, Abides with and Dwells 'Within'
Holy Spirit Is Spirit of Truth and Spiritual Guide To All Truth
Holy Spirit Will Glorify Christ
Discussion
Promises of the Holy Spirit
From the Paper
"In the work entitled: "The work of Pentecost Continues" Wintz writes that the word person is used when speaking: "...of the persons of the Holy Trinity" and yet this is not the "exact equivalent of the word we use in referring to human persons." (2003) Wintz writes that it is helpful to think: "...of the Latin root of the word 'person', which is persona. A person, from which our English word derives, is literally an actor's mask, such as were used in ancient Greek drama. In which case the same actor would use different masks to play the roles of different characters." (2003) When this is applied to the Trinity, then one can imagine the one and only God performing three different roles."(2003) Wintz writes that these: "...are not three separate Gods, but one God in three persons." (2003) The Gospel of John is highly focused on the person of the Holy Spirit and the work of that person of God. In the work entitled: 'The Filioque: A Church-Dividing Issue? An Agreed Statement of the North American Orthodox-Catholic Theological Consultation" published by the Standing Conference of the Canonical Orthodox Bishops in the Americas it is stated that Jesus, "In his farewell discourse in the Gospel of John...speaks of the Holy Spirit as one who will continue his own work in the world after he has returned to the Father, He is 'The Spirit of Truth', who will act as 'another advocate (parakletos)' to teach and guide his disciples (14.16-17), reminding them all of Jesus himself has taught (14.26)." (Standing Conference of the Canonical Orthodox Bishops in the Americas, nd) This document relates that in this part of the Gospel Jesus provides more clarity of the "sense of the relationship between this 'advocate,' himself and his Father."
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Literary Considerations in the Gospel Of John, 2002.
This paper addresses issues of audience appeal and historical considerations in the Gospel of John.
1,400 words (approx. 5.6 pages), 3 sources, AU$ 76.95
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Abstract
This paper addresses issues of audience appeal and historical considerations in the Gospel of John. It discusses in detail the events of the first two chapters, and how these are meant to draw a certain type of audience to the new philosophy of Christianity. It also theorizes on how John's audience would look if he had been writing for contemporary readers.
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Christian Gospel: John, 2008.
This paper is a explanation of how to present the gospel to non-Christians from the gospel of John.
1,260 words (approx. 5.0 pages), 2 sources, MLA, AU$ 61.95
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Abstract
This paper explains that in order to present the gospel to a different religious group, it must be presented in a manner that does not tell the other religion that their religious beliefs are wrong and that Christianity is right. Instead, Christianity must be presented in such a manner that it is connected to the current beliefs of the religious group and thus can be seen as an extension of them. Since the central character in Christianity is Jesus Christ, the essential selling point to help someone come to a saving faith in Christ is to present Christianity as a story of Jesus. The author asserts that the best way to do this is through a use of the Gospel of John and explains why.
From the Paper
"Jesus' ministry involved numerous acts of kindness, preaching and forgiveness. Many of these acts are seen as miracles, or 'Signs' as the Gospel of John refers to them. These included exorcisms, walking on water, turning water into wine, and raising people from the dead.
"According to the Gospel of John, three Passover feasts occurred during the ministry of Jesus, suggesting that this period lasted for three years. The major event of the ministry phase was the giving of the Sermon on the Mount, where Jesus preached the New Covenant with God, which many consider his announcement of both a new religion and that he was the Son of God. The Sermon on the Mount contained the Beatitudes and the Lord's Prayer. It is often viewed as an extension of Mosses' announcement of the Ten Commandments as the Old Covenant with God."
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"The Gospel of John", 2005.
This paper discusses the third chapter of the "Gospel of John" which begins with the story of Jesus talking to Nicodemus.
980 words (approx. 3.9 pages), 3 sources, APA, AU$ 50.95
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Abstract
This paper explains that, as a metaphor of a spiritual conversion or the change in a person's belief system, the third chapter of "John" describes a religious man named Nicodemus questioning the godly authority of a spiritual man named Jesus Christ. The author points out that Nicodemus, as a Pharisee and a leader of the Jewish people, knew that even speaking to Jesus could cause problems for him; therefore, seeking answers to eternal life, Nicodemus desires to have a private conversation with this spiritual man in the late at night. The paper concludes that, for a person to have a true spiritual experience, a man or woman must be willing to take on a new life as if he or she knows nothing, the same as if they were born again.
From the Paper
"In this metaphor of a spiritual conversion, Nicodemus feels the need to sneak away from his old friends and his old beliefs in search of something different. Carol Hulbert makes this observation "Not only is Nicodemus visiting at dark, he himself is in the dark." Nicodemus needs something more than the religiosity he has learned from the Pharisee's. "Nicodemus was raised a Jew observant to the Law and believed following the Mosaic Law made him acceptable to God." In this secret encounter, Nicodemus calls Jesus Rabi, which means teacher that comes from God. Nicodemus tells Jesus, he and the Pharisees know that Jesus is a teacher that comes from God because of all the miracles he and the Pharisees had witnessed."
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The Synoptic Gospels and the Gospel of John, 2005.
A look at how John's Gospel is different from the Gospels of Matthew, Mark, and Luke.
1,172 words (approx. 4.7 pages), 3 sources, MLA, AU$ 58.95
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Abstract
This paper shows the differences between the Gospel of John and the three Synoptic Gospels in the Passion Narratives. The paper reviews the writing styles, places, and people of each account.
From the Paper
The Gospels of Matthew, Mark, and Luke are considered the synoptic Gospels, because they follow the same general pattern. John's Gospel, however, is distinguished from the other three in many ways. Though, the most important difference takes place in the events of the Passion Narratives.
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John Wesley and the Christian Gospel, 2008.
An examination of Sermon 39, given by Evangelist John Wesley.
983 words (approx. 3.9 pages), 2 sources, MLA, AU$ 50.95
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Abstract
This paper examines Sermon 39, given by evangelist John Wesley on the "Catholic" and "spirit" of Christianity. The paper explains that, in his sermon, Wesley openly acknowledged that there were certain opinions professing Christians differed upon, even though all Christians believed they were participants in the same tradition. The paper then points out that Wesley acknowledges the ability of true Christians to differ on aspects of opinion and doctrine. The paper also explains that Wesley stated in his sermon that Christians could have legitimate differences of opinion regarding the nature of church governance, although all Christians, he believed, must acknowledge the need to participate in a church community. The paper then looks at how Wesley believes in the value of the practice of infant baptism but urged a listener of a different doctrinal persuasion to follow according to conscience. In conclusion, the paper shows that all affirmations of Christian love are the underlying ideals of Wesley's philosophy. The church must be governed, in his view, according to a set of rules and structured around certain opinions, which Wesley thinks is better than the entirely spontaneous and free method of running services, but this specificity must not be used as a way of alienating other Christians, or for the purpose of invalidating the Christian sincerity of others.
From the Paper
" Wesley, in keeping with the Episcopal apostolic view, believed in the virtue of drinking wine, and eating of bread during service in replication of the Lord's actions, while noting that other Christians disputed the taking of spirits in replication of the Last Supper or observing Mass. But church government, infant baptism, directed versus spontaneous prayer, and the taking of the Host were ultimately "smaller points" and should not interfere with the unity of Christian mission and love (II.2). No opinion, however dearly held, should act as a barrier between Christians in their quest for loving unity."
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Authorship of the 'Book of John', 2006.
This paper argues the somewhat unusual claim that the 'Gospel of John' was written by Jesus' cousin, John the Baptist.
675 words (approx. 2.7 pages), 5 sources, AU$ 38.95
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Abstract
The authorship of the 'Gospel of John' has been debated over the centuries, and no one is entirely certain of who wrote it to this day. There is evidence to support various claims of authorship, and this paper argues the case for New Testament figure John the Baptist, cousin of Jesus, as the book's author. Support for this theory comes from a number of sources, including textual evidence in the 'Gospels'. The considerations of the Baptist's identity and background must be considered in this discussion, as well, as 'The Gospel of John' was written in a very different style from the other gospels, which may be reflective of John the Baptist's unique and radically different personality and overall personal style. John the Baptist was Jesus' cousin, son of Elizabeth who was Mary's cousin, and was only 6 months older than Jesus.
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The Third Chapter of John, 2005.
Analyzes the metaphorical tale of Nicodemus and Jesus Christ in the third chapter of the Gospel of John.
951 words (approx. 3.8 pages), 3 sources, MLA, AU$ 48.95
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Abstract
The Gospel of John, chapter III, begins with the story of Jesus talking to Nicodemus; a tale of a religious man questioning the godly authority of a spiritual man named Jesus Christ. The paper shows that the story is a metaphor of a spiritual conversion, or the change in a person's belief system. Despite being a Jew, Nicodemus desires to have a private conversation with a spiritual man in the late hours of the night, hoping to find the answers to eternal life.
From the Paper
"In this metaphor of a spiritual conversion, Nicodemus feels the need to sneak away from his old friends and his old beliefs in search of something different. Carol Hulbert makes this observation "not only is Nicodemus visiting at dark, he himself is in the dark." Nicodemus needs something more than the religiosity he has learned from the Pharisees. "Nicodemus was raised a Jew observant to the Law and believed following the Mosaic Law made him acceptable to God." (Yeager) In this secret encounter, Nicodemus calls Jesus "Rabi", which means "teacher that comes from God." Nicodemus tells Jesus, he and the Pharisees know that Jesus is a teacher that comes from God because of all the miracles he and the Pharisees had witnessed."
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Dante and Jesus Compared, 2005.
Comparison/contrast of the journeys of Dante in his "The Divine Comedy" and Jesus from the "Gospel of John."
2,654 words (approx. 10.6 pages), 6 sources, MLA, AU$ 114.95
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Abstract
Dante's "The Divine Comedy" and the "Gospel of John" are two texts that emphasize the way to heaven. This paper shows how Dante takes us on an imaginary journey through hell, which is filled with vivid images and characters. These images are tools that Dante is using to convince us that hell is not a place that we want to end up--especially forever. The paper also shows how the "Gospel of John" is persuading us to turn to heaven by recognizing who Jesus is. According to John, this is the only way that mankind can reach heaven.
From the Paper
"John was a disciple of Jesus and the brother of James. Critics believe that John was the youngest son of Zebedee. John probably grew up like most Jewish children and when he grew up, he "followed the occupation of a fisherman on the lake of Galilee" (Bryant 349). Bryant maintains that the disciple John was heavily influenced by John the Baptist, who began his public ministry in Judea. When the disciple John heard John the Baptist say, "Behold the Lamb of God," (349), he immediately became a disciple and "ranked among his followers" (349). After this occasion, John and his brother returned to fishing until Jesus called them. After this calling, John and James "'left all and permanently attached themselves to the company" (349) of Jesus. John became one of the innermost circle and he was a disciple whom Jesus loved. John and Peter were the only two that followed Jesus after Judas' betrayal. The other disciples fled in fear. At Jesus' trial, John was the disciple that followed Jesus into the council chamber and the praetorium. John was also present when Jesus was crucified. In addition, after the crucifixion, Jesus appeared to John and Peter frequently."
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The Sign Miracles of Jesus, 2005.
A discussion regarding the sign miracles that Jesus performed in the Gospel of John.
900 words (approx. 3.6 pages), 3 sources, AU$ 51.95
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Abstract
This paper looks at the eight miracles of Jesus that are signs of his divinity in the gospel of John. The miracles that are mentioned in this paper are the turning of water to wine, healing of the nobleman's son, the healing of the lame man, the feeding of the 5,000, Jesus' walking on water, the healing of the blind man, the raising of Lazarus from the dead, and the miraculous catch of fishes.
From the Paper
"In the Gospel of John in the New Testament there are eight sign miracles that Jesus performs, which are: the turning of water to wine, healing of the nobleman's son, the healing of the lame man, the feeding of the 5,000, Jesus' walking on water, the healing of the blind man, the raising of Lazarus from the dead, and the miraculous catch of fishes. This paper will look at how each of these miracles further reveals the deity of Jesus. The first miracle that John records is the turning of water into wine at the wedding in Cana shortly after Jesus recruits his first few followers. When the wine runs out, Jesus' mother comes and tells him, and he understands that she wants him to do something about it, but tells her it is not time yet."
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Jesus: Exorcist or Riddler?, 2003.
Looks at how the gospels of Mark and John define Jesus as a literary character.
1,242 words (approx. 5.0 pages), 2 sources, MLA, AU$ 61.95
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Abstract
This paper compares and contrasts how the gospels of Mark and John describe the character of Jesus. The paper explains how Mark depicts Jesus as a miracle-worker, an exorcist and healer, and as one that spoke to his disciples in parables. The paper then describes the version of Jesus depicted by John as a riddler, who purposely invites misunderstanding, and who uses word puns to confuse outsiders as well as his own disciples.
From the Paper
"The gospels of Mark and John are two very unique gospels that characterize Jesus very differently. Their portrayal of his nature, mission, passion narrative (his death), and the human predicament are largely contrary. Johannine Jesus never tells a parable and never casts out a demon in John. He doesn?t try to ?keep his identity a secret or command others to silence. Jesus does not institute the Last Supper in the Gospel, nor does he go to Gethsemane to pray to be released from his fate ? he is not put on trial before the Sanhedrin or found guilty of committing blasphemy,? but instead is found guilty of political insurrection by Roman officials (Ehrman 159). In Mark, Jesus speaks to crowds in parables, and proclaims the imminent appearance of the kingdom of heaven (to be brought about by his death and resurrection). In John, however, he speaks in word puns to certain people, and plainly to those who know him for who he is. All these differences show that the Markan Jesus was chiefly concerned with overcoming the evil age, the rulers of this world, whereas Johannine Jesus came to find and teach the children of light."
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John 6: A Review and Discussion, 2008.
This paper is a literature review concerning the testimonies of John the Baptist in the fourth Gospel as an influential history of Christian theology. Specifically the paper looks at Chapter 6 within the Book of Signs.
19,130 words (approx. 76.5 pages), 41 sources, APA, AU$ 360.95
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Abstract
The New Testament contains many witnesses to Jesus Christ, but the testimonies of John in the Fourth Gospel have been among the most influential in the history of Christian theology. In the more than eighteen centuries since its compilation, the Fourth Gospel has been the source of intense interest on the part of those who would better understand how the followers of Jesus came to believe that he was the true Son of God and how and why Jesus accomplished his mission on earth. This study provides a review of the peer-reviewed and scholarly literature concerning the gospel of John, including a survey of the academic literature on the subject since 1948, a description of emerging themes and an assessment of how John 6 is situated within the Gospel. A discussion of Chapter 6 within the Book of Signs and the literary structure of John 6 is followed by a structural analysis of John 6 as a general unit and an analysis of John 6:69 in particular. Finally, a discussion of the context of John 6:69 within the Bread of Life Discourse is followed by a grammatical analysis, a colometric presentation and an interpretation of John 6:69 in the concluding chapter.
Outline:
"The Holy One of God" (John 6:69)
A Survey of the Academic Literature since 1948
Emerging Themes
Situating John 6 within the Gospel
Chapter 6 within the Book of Signs
Literary Structure of John 6
Structural Analysis of John 6 as a Unit
Analysis of John 6:69
John 6:69 Context within the Bread of Life Discourse
John 6:69 Grammatical Analysis Colometric Presentation and Interpretation
From the Paper
"Conversely, those who believe in Jesus believe in the one who sent him (12:44). The christological claim of the Fourth Gospel, then, has become so identified with its theological claim that it is no longer possible to speak of Jesus apart from the one who sent him, and it is no longer possible to speak of God apart from the Son whom the Father sent into the world. In a footnote, Matera also notes that, "This establishment of Jesus as Son of God does not mean that he became the Son of God at the Resurrection. Rather, it signifies his messianic enthronement as the Son of God, as the phrase en dynamei ("in power") indicates. Previous to his resurrection, Jesus was, as the Markan Gospel insists, the hidden Messiah. But once raised from the dead, he is enthroned as God's royal Messiah, the Son of God, so that who he was is now apparent."
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