The Gospel of John

Here is my proposed translation of the epistles of John, which I began translating when I first taught Johannine literature. Criticism and correction welcome. Message directly. This is neither an official translation nor is it anything approved for use in any way whatsoever. This translation I offer simply as a service for the study of the Sacred Scriptures and I subject it to the scrutiny of others and to the wisdom of the Church. I have included in parentheses some connections with other texts in Scripture. Translation of the Gospel of John to come eventually.

This paper gives an overview of the unique gospel written by the Apostle. It is an interesting gospel written from a unique perspective. Anyone looking for a snap shot of the gospel should find this paper helpful

2015

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The Gospel of John in Greek and Latin A Comparative Intermediate Reader, 2017

The aim of this book is to make the Gospel of John accessible simultane- ously to intermediate students of Ancient Greek and Latin. There are lots of resources available for the study of John’s gospel, particularly in Greek, but this edition juxtaposes the Greek text to one of its most famous translations: the ren- dering into Latin by St. Jerome known as the Vulgate. The running vocabulary and grammatical commentary are meant to provide everything necessary to read each page, so that readers can progress through the text, improving their knowl- edge of Greek and/or Latin while reading one of the key texts of early Christian- ity. For those who know both Greek and Latin, it will be possible to use one language as a resource to read the other. Meanwhile, the Vulgate is a key index of how the Greek text was understood by early Christians in the Latin west.

The Gospel of John: Theological-Ecumenical Readings brings together leading Catholic, Orthodox, and Evangelical theologians to read and interpret John's Gospel from within their ecclesial tradition, while simultaneously engaging one another in critical dialogue. Combining both theological exegesis and ecumenical dialogue, each chapter is uniquely structured with a main essay by a Catholic, Orthodox, or Evangelical theologian on a section of John's Gospel, followed by two responses from theologians of the other two traditions. The chapter concludes with a final response from the main author. Readers are thus provided with not only a deep and engaging reading of the Gospel of John but also the unfolding of a rich theological-ecumenical dialogue centered on an authority for all Christians, namely, the Gospel of John.

A study on John 1-10

2015

5. On the dialectical character of the Johannine situation, see Wayne A. Meeks, "The Man from Heaven in Johannine Sectarianism," pages 169-205 in John Ashton, ed. The Interpretation of John, 2nd ed., Studies in NT Interpretation (orig. JBL 91, 1972, 141-173; Edinburgh: T&T Clark, 1997). Nearly all of the crises here mentioned are described in Brown's analysis of Johannine Christianity except the Roman-imperial backdrop: Raymond E. Brown, An Introduction to the Gospel of John: Edited, Updated, Introduced, and Concluded by Francis J. Moloney, ABRL (New York: Doubleday, 2003).

2008

Jesus of history. As they all acknowledge, the disjunction of these two subjects has been the prevalent modern paradigm for conducting both Johannine and Jesus studies in recent decades, but such a move has its own sets of new critical problems. While this book calls attention to those new problems, it also seeks to find solutions to the original issues that modern critical theories have tried to address. In doing so, it seeks to build on the most plausible of literary and tradition-development theories, even if new approaches and syntheses are required. In taking seriously the character and claims of the Johannine tradition, however, this approach attempts to be honest to John. On that score, critical and traditional approaches alike have too often fallen dismally short. Jeff Staley has done an excellent job of describing the overall thrust of the book. He rightly notes the importance of the literary theories the book advances, including their implications for a plausible view of the development of the Johannine tradition. His introduction also points helpfully to the connections between the historical subject of the Fourth Gospel, Jesus and the unfolding history of the Johannine situation. As one who has appreciated Staley's literary-rhetorical analyses of John over the last two decades or more, I hope to benefit from the best of reader-response and new literary-critical approaches to John while not assuming that fictive literary function implies a fictional character and origin of the narrative. In that sense, historical narrative functions in many ways similar to fictive narrative. And, one literary characteristic claimed by the Johannine narrator is that at least some of the origin of John's tradition is rooted in first-hand encounter with the ministry of Jesus. While it is impossible to prove that any or all of John's material goes back to an independent Jesus tradition, just as it is impossible to prove that none of it does, the overlooked reference to the apostle John's making a statement with an undeniably Johannine ring to it in Acts 4.20 (cf. 1 Jn 1.3) makes this a critically plausible consideration. 'We cannot help but testify to what we have seen and heard!' could not have been crafted as a more characteristically Johannine utterance, and while it may be misguided or wrong, it was written by Luke a full century before Irenaeus. Since the writing of the book, I have found another three dozen ways in which Luke departs from Mark and sides with John, doubling the evidence for Luke's dependence on the Johannine tradition in its oral stages, as argued in Part III. The point is that the 16. This chapter was first presented in 2003 at the John, Jesus, and History Consultation under the title, 'Why this Study is Needed, and Why it is Needed Now', and it is now published in Paul N. Anderson, Felix Just and Tom Thatcher (eds.), John, Jesus, and History. I. Critical Assessments of Critical Views (Symposium Series, 44; Atlanta: SBL Press, 2007), pp. 13-70. The John, Jesus, and History Project is scheduled to go from 2002-2010 at the national SBL meetings, involving three triennia covering (1) literature reviews and introductory matters, (2) aspects of historicity in John and (3) Johannine contributions to Jesus research.

The International Critical Commentary on the Holy Scriptures edited by: Briggs, Charles Augustus; Driver, Samuel Rolles; Plummer, Alfred; Brown, Francis, 1929

Part of the International Critical Commentary. The author is John Henry Bernard, (27 July 1860 – 29 August 1927). He was an Irish Anglican clergyman. As far as I know this book is in the public domain and I freely publish it here for people who search for a free but older commentary on the Gospel of John. It is also available in archive.org in many other formats. Published in 1929 by Charles Scribner's Sons, New York.