The Gospel of John

A NOW YOU KNOW MEDIA STUDY GUIDE

The Gospel of John

Presented by Rev. Donald Senior, C.P., S.T.D.

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Table of Contents

Program Summary ...... 4

About Your Presenter ...... 5

Topic 1: Introducing the Gospel of John ...... 6

Topic 2: The Prologue of John’s Gospel as Its “Center” ...... 9

Topic 3: The Prologue and the Christology of John ...... 11

Topic 4: The Meaning of Discipleship in John’s Gospel ...... 13

Topic 5: The Johannine Discourses ...... 15

Topic 6: The “Signs” of John’s Gospel ...... 17

Topic 7: The Bread of Life Discourse ...... 20

Topic 8: Opposition to Jesus ...... 22

Topic 9: The Raising of Lazarus as the Summation of Jesus’ Mission ...... 25

Topic 10: The Farewell Discourse of Jesus ...... 28

Topic 11: The Passion of Jesus in the Gospel of John ...... 30

Topic 12: The Resurrection of Jesus in the Gospel of John ...... 33

Selected Bibliography ...... 36

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Program Summary

Explore the Fourth Gospel with one of Catholicism’s leading biblical scholars.

From the time of its first appearance, the Gospel of John has gripped the imagination and the hearts of Christians. Composed towards the latter part of the first century, the so-called “Fourth Gospel” presents a compelling and distinctive portrait of Jesus and His mission.

Now you can explore this powerful portrayal of Jesus with Rev. Donald Senior, one of the world’s top biblical scholars, as your personal teacher. As you explore the philosophical and theological understanding John enkindled, you will find new insights into the gospel’s timeless messages. Just as distinctive as it is inspiring, the Gospel of John will lead you to encounter the Word of God.

In John the Evangelist’s account, there are no parables, no exorcisms, and only rare uses of the metaphor of the “reign of God.” Despite its major differences from the synoptic gospels, modern biblical scholarship affirms that John’s Gospel is just as authentically “historical” as the Gospels of Mark, Matthew, and Luke. John, however, reflects a different style of Jewish literature and a unique way of portraying Jesus himself.

In these 12 lectures, you will explore John’s narrative starting with the majestic and poetic prologue that depicts the origin of Jesus as the Word of God, before following the Jesus of John’s Gospel in His teaching and healing. You will also learn why scholars debate whether the final author of John’s Gospel was familiar with the synoptic gospels or drew on a tradition about Jesus independent of these sources. Rev. Senior brilliantly highlights the similarities between John’s account and the other gospels, but he also carefully examines John's divergences from their familiar pattern.

Throughout the millennia, mystics and ordinary Christian disciples have been drawn to this gospel. It expresses, in powerful words and symbols, the heart of Christian faith: that in Jesus the eternal Word of God has become incarnate. In contemplating the person of Jesus, the Risen Christ, the disciple encounters the human face of God.

Encounter the Word of God in the Gospel of John today.

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About Your Presenter

Rev. Donald Senior is one of Catholicism’s leading New Testament scholars. He is President Emeritus of the Catholic Theological Union in Chicago, where he is also a professor of the New Testament. A Roman Catholic priest of the Passionist order, Fr. Senior has served on the Pontifical Biblical Commission since Pope John Paul II named him to it in 2001. He has taught and led study tours in the Holy Land for over 25 years.

In addition to having written books and articles too numerous to list, Rev. Senior is the general editor of The Bible Today and The Catholic Study Bible, as well as coeditor of the 22-volume commentary series New Testament Message. He earned his doctorate in New Testament Studies from the University of Louvain, Belgium, and completed further graduate studies at Hebrew Union College and Harvard University. He is past president of the Catholic Biblical Association and of the Association of Theological Schools of the United States and Canada. In 1994, the Catholic Library Association of America gave him its Jerome Award for outstanding scholarship. In 1996, the National Catholic Education Association awarded him the Bishop Loras Lane Award for his outstanding contribution to theological education.

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Topic 1: Introducing the Gospel of John

I. Jesus’ Mission and the Gospels A. Virtually from its first appearance, the Gospel of John has dominated the Christian understanding of Jesus and his mission. 1. Its powerful concentration on the mystery of the Incarnation remains its great attraction. 2. John’s Gospel is “A Gospel in which a child can wade and an elephant can drown…” B. The Gospels, in general, result from the intersection of three factors: 1. Traditions about Jesus 2. The situation of the community from which the gospel emerges 3. The evangelist who ultimately composes the gospel.

II. John the “Maverick Gospel”: Distinctive from the Synoptic Gospels A. No parables. B. No exorcisms. C. No single journey from Galilee to Jerusalem. D. Infrequent use of the Kingdom of God metaphor. E. Its discourse format. F. Its cosmic and spatial imagery. G. The different sequence of events in its “plot”. H. Its high Christology.

III. Change in scholarly estimation of the context and origin of John’s Gospel A. From a later Hellenistic text to a Palestinian Jewish context. B. Revision in our knowledge of Palestinian Judaism over the past 50 years: from uniformity to diversity. C. John’s Gospel is viewed as either dependent upon or parallel to the Synoptic tradition.

IV. Possible evolution of the Johannine community A. Rooted in heterodox Judaism. B. Contact with Samaritans.

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C. On the fringe of mainstream Christianity. D. Tensions with mainline Judaism. E. Location in the Gentile world. F. Possible division in the Johannine community in post-New Testament era.

V. John’s Gospel as bridging diverse worlds: A. Old Testament and Judaism. B. Hellenistic world. C. Traditions about Jesus.

VI. General Structure and flow of the Gospel: A. Prologue (1:1–18). B. The Book of Signs (chapters 1–12). C. The Book of Glory (chapters 13–20) D. Chapter 21.

VII. Conclusion A. Savoring John: a Gospel with a contemplative spirit.

St. John the Evangelist by Guido Reni, 17th century

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REVIEW QUESTIONS

1. What is meant by calling the Gospel of John the “maverick” Gospel? Can you identify some of the differences between John’s Gospel and the Gospels of Mark, Matthew, and Luke?

2. What are some of the elements that might account for why John’s Gospel is so different from the other three?

3. What are some of the main sources from which the evangelist composed his portrait of Jesus?

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Topic 2: The Prologue of John’s Gospel as Its “Center”

I. Viewing the Prologue A. Viewing the first 18 verses of John’s Gospel as the conceptual “center” of the Gospel more than simply an introduction. B. It presents the core vision from which the rest of the gospel narrative radiates.

II. The Beginning A. Each of the gospels begins with a different way of connecting the story of Jesus to its origins in the story of salvation. B. John pushes the origin of Jesus back to the beginning of beginnings within the very being of God. C. The prologue as poetic vision; relationship to the composition of the rest of the narrative.

III. The Structure of the Prologue as Indicative of its Theological Vision: A. The Word with God (vs. 1-2). B. The Word and Creation (vs. 3-5). C. The Word in the World (vs. 10-12b). D. The Word Made Flesh and the Community (vs. 14, 16).

IV. “Word”: The Key Metaphor in the Prologue and the body of the Gospel A. Word as dabar, i.e., communication, creation (see Isaiah 55:10-11). B. Word as logos: coherence, order, word.

V. Key theological motifs of the Prologue: A. God as self-communicating. B. The Logos/Word/Jesus as embodiment of God. C. The embrace of creation and of the world (kosmos). D. The embrace of the “flesh;” John’s emphasis on the humanness of Jesus. E. Jesus as unique revealer of God 1. What is the “Word” that God wants to communicate to the world?

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REVIEW QUESTIONS

1. What overall purpose do the first 18 verses of John’s Gospel serve?

2. What image of God emerges from the Gospel’s use of the metaphor of God as speaking through Jesus to the world?

3. If we consider Jesus to be the unique “revealer” of God, what characteristics of Jesus’ life and teaching are the most important for understanding who God is for us?

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Topic 3: The Prologue and the Christology of John

I. Recapitulation of the Theology of the Prologue as the Conceptual “Center” of the Gospel A. The theological center: the image of God in John’s Gospel. B. The anthropological center: the vision of the human in John. C. The cosmological center: John’s Gospel and the sacredness/revelatory character of creation and the world itself. D. The historical center: Jesus as the epicenter of the world and its history in John’s Gospel.

II. From the Poetic Vision of the Prologue to the Narrative about the Life of Jesus A. Reflection on the fundamental metaphor of Jesus as “word of God” in John’s Christology—the “logic” of John’s Gospel. B. God speaks through Jesus; Jesus as Word of God. C. What does God want to say through Jesus? D. The key word: John 3:16 – God’s love for the world. E. The signs and discourses of Jesus as expressions of the Word. F. The Death of Jesus as the ultimate word and sign. G. Responding to the Word by seeing and hearing. H. The mission of the community and the Word in the world.

III. Other Themes A. John’s Gospel as a gospel of “second simplicity.” B. Dualism in John.

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REVIEW QUESTIONS

1. What is meant by describing the prologue of John’s Gospel as the “center” of the Gospel?

2. Reflect on the meaning of the metaphor of the “Word” as it is applied to Jesus in John’s Gospel?

3. How would you describe the fundamental overall message of John’s Gospel?

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Topic 4: The Meaning of Discipleship in John’s Gospel

I. The Importance of the Portrayal of the Disciples within the Gospel Literature: A. Disciples as image of the Christians who hear or read the gospels.

II. Elements of Discipleship in the Synoptic Gospels A. Call. B. Relationship with Jesus. C. Mission. D. Failure E. Reconciliation and promise.

III. Distinctive Portrayal of John’s Gospel: A. The lure of Jesus: 1:19-51. B. Relationship with Jesus (the vine and the branches, chapter 15). C. True family tradition (Cana story; 19:26-27). D. Fellowship meals (chapters 13–17). E. Belief: hearing and seeing as metaphors of faith. F. Mission: the Word in the world (chapter 17); sent as Jesus is sent (chapters 20). G. Failure and promise (chapters 18–19).

IV. The Role of the Beloved Disciple as Model A. Staying with Jesus. B. Understanding him. C. Giving witness. D. Part of the family of Jesus.

V. The Women Disciples in John A. The Samaritan Woman (chapter 4). B. Mary Magdalene (chapter 20).

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REVIEW QUESTIONS

1. For the Christian reader of the gospels, what role do the disciples of Jesus play?

2. Name some of the distinctive aspects of the way John portrays the disciples in comparison to the Synoptic Gospels.

3. John gives great importance to the women who are disciples of Jesus, such as Mary Magdalene. What significance does this have for the life of the Church today?

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Topic 5: The Johannine Discourses

I. The Fourth Gospel’s Distinctive Presentation of Jesus’ Discourses A. Comparison to Matthew and the Other gospel. B. The focus on Jesus himself. C. The embedded words of Jesus as key elements of the discourses. D. The interplay of misunderstanding and amplification.

II. The First Discourse: The Interaction with Nicodemus (John 3:1-21) A. The lead-in to the discourse (2:23-26); the figure of Nicodemus (see also 19:39). B. Theme: the necessity of re-birth from above for entry into the Kingdom of God (3:3-4). C. Rebirth in water and spirit (3:5-10). D. Source of rebirth in the mission of the Son from the Father (3:11-21).

III. The Encounter with the Samaritan Woman (4:1-42): Discourse Wrapped in a Story A. From Judea to Galilee by way of Samaria (4:1-6). B. The quest for “living water” (4:7-15): Johannine symbolism. C. Interaction with the Samaritan woman and revelation of Jesus as the Messiah (4:18-26). D. The Samaritan woman as missionary and the power of witness and word in John (4:27-42).

IV. The “I Am” Sayings in John as Expression of His Christology: A. Origin in the tradition of the divine name: ego eimi (see Isaiah 45:18; 43:25; 51:12; 52:6). B. Used absolutely (6:20; 18:20) or fused with symbols of human hunger and longing: 1. Bread of life. 2. Light of the world. 3. Gate. 4. Good shepherd. 5. Resurrection and life. 6. Way, truth, life. 7. True vine.

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REVIEW QUESTIONS

1. Describe some of the characteristics of Jesus’ discourses in the John’s Gospel.

2. In what way does John 3:16-17 express the fundamental message of the Gospel?

3. How do the “I Am” sayings fit into the overall portrayal of Jesus as the Word of God in John’s Gospel?

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Topic 6: The “Signs” of John’s Gospel

I. The First “Conclusion” of John’s Gospel A. Found at the end of chapter 20 (20:30-31): “Now Jesus did many other signs (semeia) in the presence of his disciples…” 1. “Sign” as John’s characteristic word for miracles of Jesus. 2. Purpose of “signs”: belief in Jesus as the Messiah, the Son of God, and that “through believing you may have life in his name.”

II. The Old Testament Background for “Signs” A. The great works of God performed through Moses in Exodus (Exodus 10:1; Numbers 14:22; Deut 7:19; especially Deut 34:11).

III. Sources of John’s Composition A. Possibly a “Signs Gospel” or collection of miracles as one of the sources of John’s composition?

IV. The Ambiguity of “Signs” in John’s Theology A. One has to move through the sign to the reality of Jesus behind them. B. The importance of response of faith in relation to a sign is already signaled in the Prologue: 1:5; 1:11. C. The Word is made flesh and one must recognize the “glory” of God in the flesh of Jesus.

V. The First Sign: The Cana Story in John 2:1-11 A. Origin of the story: fusing a vivid miracle of abundance and a story of Jesus and his family. B. Symbolism in the story: the messianic banquet; Jesus and his family; attention to the “hour.” C. The purpose of the sign: to reveal the “glory” of Jesus and to generate faith (see 2:11).

VI. The Second Sign: Healing of Royal Official’s Son (4:46-54) A. Warning about the ambiguity of signs (4:48). B. Outcome: life and faith.

VII. Another Ambiguous Sign: The Healing of the Man at the Pool of Bethesda (5:1-18) A. The historical backdrop to the healing pool near the temple. 1. Possibly a shrine to Asclepius?

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B. The man’s ambiguous attitude and reaction; hints of trouble ahead.

VIII. The Feeding of the Multitudes (6:1-15) A. A sign that evokes both the manna in the desert and the Eucharist to come. B. The theme of scarcity to abundance. C. Another ambiguous response to a sign: the attempt to make Jesus a king.

IX. Conclusion: Levels of Faith in John’s Theology A. Not seeing and therefore not believing. B. Seeing and yet not believing (12:37-43). C. Seeing and believing (2:11) D. Not seeing and yet believing (20:24-29)

The Miracle of the Loaves and Fishes by James Tissot, 1886–1894

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REVIEW QUESTIONS

1. Why does John use the term “sign” for the miracles of Jesus?

2. Describe the relationship between seeing a sign and having faith in Jesus in John’s Gospel.

3. Why is dependence on miraculous signs ambiguous for Christian faith?

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Topic 7: The Bread of Life Discourse

I. One of the most Important Passages in John’s Gospel: The “Bread of Life” Discourse of Chapter 6 A. The length of the passage in the gospel. B. Its Eucharistic overtones. C. A turning point for the disciples.

II. The Overall Context and Structure of the Passage A. The time of Passover; the other side of the Lake; the mountain (6:1-4). B. The multiplication of the loaves and the attempt to make Jesus a “king” (6:5-15). C. The Walking on the Water and the disclosure of the divine name (6:16-21). D. The Bread of Life discourse in the synagogue of Capernaum (6:31-58); possible homiletic origin. E. Response to the discourse (6:59-71).

III. Theological Motifs of This Passage A. Jesus feeds the multitudes just as Moses had fed Israel with Manna in the desert (Exodus 16), illustrating that he is the Prophet who is to come anticipated by Israel. B. Jesus is more than the Messiah, embodying in his person the divine presence (“I am”) and revealing God’s nourishing love for the world. C. Drawing on Old Testament Wisdom motifs (see Sirach 24:21; Proverbs 9:5), John presents Jesus as the ultimate life-giving source for the people: 1. He is the “bread from heaven” far surpassing the gift of manna (6:31-34). 2. He is the “bread of life” (6:35, 41). D. “The bread that I will give for the life of the world is my flesh”: The Johannine words of institution and the Gospel’s interpretation of the death of Jesus. E. The necessity of “eating” and “drinking” the flesh and blood of Jesus. 1. Metaphors for faith and sacrament. 2. Being one with Jesus. F. Unbelief and faith: the response of Simon Peter—“Lord, to whom should we go, you have the words of everlasting life” (6:68).

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REVIEW QUESTIONS

1. Why does John’s Gospel present Jesus as unwilling to be acclaimed as “king”?

2. How would you put into other words the affirmation of the gospel that Jesus is “the Bread of Life”?

3. In the gospel story, some found Jesus’ words about “eating his flesh” and “drinking his blood” to be a “hard” saying. How do you react to these words of Jesus and how would you understand them?

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Topic 8: Opposition to Jesus

I. John’s Gospel: Strong Emphasis on the Opposition Jesus Faced a) Indicated in the Prologue itself: 1. “The light shines on in the darkness and the darkness did not over come it” (1:5). 2. “…the world came into being through him; yet the world did not know him” (1:10). 3. “He came into his own and his own people did not receive him” (1:11). B. Indication of the “dualism” of John’s perspective.

II. Examples of opposition to Jesus in the Gospel of John A. Reactions of his opponents to the impact of Jesus on the crowds, e.g.: 1. 5:16-18 (cure of the man at the pool of Bethzatha). 2. 7:1 (impact of multiplication of loaves). 3. 7:19-31 (reaction to his “works”). 4. 7:32-52 (impact of his ministry on the crowds). 5. 9:16 (reaction to the cure of the man born blind). B. Reaction to his claim to be God’s Son, e.g.: 1. 5:18. 2. 8:58-59. 3. 10:33-39. C. Fear of Roman retaliation: 11:45-53 and the cause of Jesus’ death.

III. Deeper Symbolism of Opposition to Jesus A. Light vs. darkness; sight and blindness (the story of the man born blind 9:1-41); B. Truth vs. falsehood; the power of God vs. power of evil (the encounter of Jesus and his opponents in 8:12-20; 8:34-59). C. The caring and faithful shepherd vs. the false shepherds (10:1-39). D. Jesus and the “world” (15:18-25).

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IV. The Danger of Johannine Polemical Rhetoric in a Post-Holocaust World A. The use of the term “the Jews” for the religious opponents of Jesus. B. The historical context: the synagogue and emergent Christianity. C. John’s overall intent: rhetorical dualism and the call to commitment. D. Pastoral remedies.

Jesus Dies upon the Cross by Edward Arthur Fellowes Prynne, 1921

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REVIEW QUESTIONS

1. Identify some of the reasons the leaders are opposed to Jesus in the Gospel of John.

2. What do you think the evangelist had in mind by emphasizing opposition to Jesus and his mission in the gospel story?

3. What can be done to offset a destructive interpretation of the way the “Jews” are presented in John’s Gospel?

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Topic 9: The Raising of Lazarus as the Summation of Jesus’ Mission

I. The So-Called “Book of Signs” (Chapters 1–12) A. In these chapters, John’s Gospel prepares the reader for the death of Jesus as the climax of the narrative: 1. The mounting opposition to Jesus. 2. The “lifting up” sayings: a. 3:14-15. b. 8:28. c. 12:32-33 (see Numbers 21:6-9).

II. The Final “Sign” of Jesus’ Public Ministry: The Raising of Lazarus A. The raising of Lazarus (11:1-44) serves as the climax and summary of Jesus’ entire ministry. B. Introduction to the story: 1. News of the death of his friend Lazarus (11:1-16). C. The encounter with Martha and her confession of Jesus (11:17-27). D. The love of Jesus for Lazarus and his liberating act of raising him from death (11:28-44) 1. “Friendship love” as key to the understanding of the death of Jesus in John’s Gospel (see 13:1; 15:12-13). 2. And ultimately, friendship as the supreme example of Christian discipleship.

III. The Aftermath A. The plot of the Sanhedrin to arrest and kill Jesus (11:46-57): 1. “It is better for you to have one man die for the people than to have the whole nation destroyed” (11:50). 2. Historical plausibility of this scene. B. The anointing of Jesus for burial (12:1-8). C. The threat against Lazarus, the friend of Jesus (12:9-11). D. The triumphal entry into Jerusalem (12:12-19).

E. The approach of some “Greeks” seeking Jesus (12:20-26). F. The Johannine “Gethsemane” (12:27-36).

IV. Preparing the Reader A. With the story of Lazarus and the events that immediately follow, John’s Gospel brings the narrative of Jesus’ public ministry to a close and prepares the reader for the story of the passion and resurrection of Jesus.

Resurrection of Lazarus by Juan de Flandes, ca. 1500

REVIEW QUESTIONS

1. How does the Gospel of John prepare the reader for the approaching death of Jesus?

2. In what way is the story of the raising of Lazarus a summation of the entire mission of Jesus as presented in John’s Gospel?

3. Can you think of examples in contemporary experience whereby someone gives their life in order for others to live—a profound human action that John uses to understand the meaning of Jesus’ death?

Topic 10: The Farewell Discourse of Jesus

I. The Opening of the “Book of Glory” and John’s Distinctive Presentation of the Last Days of Jesus A. The final discourse as uniquely Johannine: 1. The footwashing and the farewell discourse (chapters 13–16). 2. The “last testament” of Jesus (chapter 17). 3. The passion narrative (chapters 18–19). 4. The Resurrection appearance stories (chapters 20, 21).

II. Jesus Washes the Feet of His Disciples (13:1-20): A. The opening declaration (13:1-2). B. The footwashing as example of loving service and as symbol of redemption (13:3-20, 31-35). 1. The love command as the distinctive ethic of John’s Gospel.

III. The Farewell Discourse (14:1–16:33): Key Motifs A. Jesus as the way to the Father (14:1-14). B. The role of the “Paraclete” (14:15-31; 15:26-27; 16:1-14) 1. The Spirit as: a. Living memory. b. Advocate. c. Encourager or comforter. d. Embolder. C. Abiding in Jesus: the vine and the branches (15:1-17).

IV. The Final Testament (Chapter 17) A. Function of chapter 17 in the gospel as a whole, immediately preceding the passion narrative and as the Gospel’s final vision of Jesus’ mission and human destiny. B. Key motifs: the Word in the world; in the world but not of the world; the ultimate destiny of humankind—that all may be one.

REVIEW QUESTIONS

1. How does John’s account of Jesus’ washing the feet of his disciples summarize the ethical teaching of this Gospel?

2. What are some of the functions John’s Gospel ascribes to the Spirit in the life of the community?

3. How does the Gospel of John describe the ultimate purpose of Jesus’ mission and the final destiny of those who believe in him?

Topic 11: The Passion of Jesus in the Gospel of John

I. Preparation for the Passion in the Body of the Gospel A. The cosmic journey of the Word: 1. The logos hymn of John 1:1-18. 2. The vision of Jesus’ ascent in chapter 17. B. The death of Jesus as: 1. Final “word” to the world (3:13-21; 15:12-17; 17:20-26). 2. “Exaltation” (8:28; 12:32-34). 3. “Homecoming” (14:1-14, 18, 27-28; 16:32-33). 4. “Completion” of Jesus’ work (4:34; 13:1; 17:3-4). C. The “trial” of Jesus. 1. The role of opposition and conflict in the Johannine narrative: a. 3:31-36. b. 5:16-18. c. 36-38. d. 7:25-31. e. 8:42-47. f. 10:11-39. g. 12:36-43. D. The raising of Lazarus as summary of Jesus’ mission and “cause” of his death (chapter 11). E. The death of Jesus as donation of the Spirit and the beginning of new life.

II. The Johannine Passion Story: A. The theology of John and the triumphant character of the Johannine passion narrative. 1. The arrest (18:2-12). 2. The confrontation with Annas the High Priest (18:19-24). B. Jesus and Pilate: the motif of kingship and coronation in John as sign of the defeat of death and the victory of life (19:5, 13-16, 17-22).

C. The death of Jesus as: 1. “Completion” (John 13:1; 19:28-30). 2. “Giving birth” to the new family of Jesus (16:21-22; 19:25-27) 3. Donation of the Spirit in the symbols of blood and water (19:31-37). D. The “royal” burial of Jesus (19:38-42). 1. The presence of Joseph of Arimathea. 2. The return of Nicodemus. 3. The abundant spices. 4. The new tomb in a garden.

III. The Meaning of Jesus’ Death in the Gospel of John A. Through the passion John’s Gospel proclaims that the death of Jesus, as an act of total self- donation, is the ultimate revelation of God’s redemptive love for the world and is the final “sign.” B. The death of Jesus is the victorious culmination of Jesus’ mission, the “hour of glory” triumphantly leading him back to God. C. From his cross, Jesus stands in judgment over the powers of darkness and death and defeats them; at the same time the power of the cross becomes a norm of judgment on all other expressions of power. D. The death of Jesus has redemptive value and from the crucified Jesus new life streams into the world. E. The crisis of the passion reveals the meaning of faith and the cost of discipleship. F. The cross of Jesus gives new meaning to the Christian encounter with death.

REVIEW QUESTIONS

1. In what way does the death of Jesus express the ultimate message of this Gospel and represent the culmination of the mission of Jesus to the world?

2. John’s Gospel presents the passion story as at once a story of suffering and death, yet also one of triumph and completion. How is this possible?

3. How has some of the Johannine language for describing the meaning of Jesus’ death changed the way Christians think of their own encounter with death?

Topic 12: The Resurrection of Jesus in the Gospel of John

I. A Distinctive Account A. As has been true throughout John’s Gospel, his account of the Resurrection is distinctive. B. A series of encounters conclude the story of Jesus and his disciples.

II. The Discovery of the Empty Tomb (20:1-10) A. The introduction of Mary Magdalene. B. The relationship of Peter and the Beloved Disciple. C. Hints of resurrection.

III. The Appearance to Mary Magdalene (20:11-18) A. The garden setting and hints of Genesis. B. The interchange of Jesus and Mary: the promise of Jesus’ “ascent” to his Father, evoking the final discourse. C. Mary Magdalene: first proclaimer of the resurrection of Jesus.

IV. Two Appearances to the Disciples (20:19-23) A. First appearance to the gathered disciples (20:19-23): 1. The greeting of peace. 2. Signs of the wounds: continuity with the Crucified Christ. 3. The mission formula. 4. The power of the Spirit and the ministry of reconciliation. B. The second appearance with Thomas present (20:23-29): 1. Thomas and the weakness of “signs faith.” 2. The crucified and risen Christ: the meaning of the wounds. 3. Thomas’ confession: kurios kai theos (20:28). 4. Jesus’ final words. C. The “intermediate ending” and the purpose of the Gospel (20:30-31).

V. The Appearances in Galilee (chapter 21). A. Appendix or integral to the Gospel? B. The encounter at the sea: 1. Interplay of Peter and Beloved Disciple. 2. The miraculous catch (compare Luke 5:1-11). 3. A final meal with Jesus (the bread and the fish). C. Threefold reconciliation of Peter (20:15-19; see 18:15-18, 25-27). D. The destinies of Peter and the Beloved Disciple (20:20-23). E. The final testimony (20:24-25).

VI. Conclusion A. The Gospel of John as testimony to the fundamental Christian conviction that in Jesus Christ, the Word Incarnate, one encounters the human face of God.

Christ Appears on the Shore of Lake Tiberias (Sea of Galilee) by James Tissot, 1886–1894

REVIEW QUESTIONS

1. Why do you think John’s Gospel gives such attention to the wounds visible on the body of the Risen Christ?

2. How would you describe the role of Mary Magdalene in the resurrection stories of John’s Gospel?

3. One of the motifs of the resurrection stories in John’s Gospel is the Risen Jesus’ reconciliation with his disciples, especially Thomas and Peter. Why is forgiveness and reconciliation such a central feature of Christian life?

Selected Bibliography

Brown, Raymond E. A Retreat with John the Evangelist. Cincinnati: St. Anthony Messenger Press, 1999.

Byrne, Brendan. Life Abounding: A Reading of John’s Gospel. Collegeville, MN: Liturgical Press, 2014.

Coloe, Mary L. Dwelling in the Household of God: Johannine Ecclesiology and Spirituality. Collegeville, MN: Liturgical Press, 2007.

Donahue, John R. (ed.) Life in Abundance: Studies of John’s Gospel in Tribute to Raymond E. Brown. Collegeville, MN: Liturgical Press, 2005.

Koester, Craig R. The Word of Life: A Theology of John’s Gospel. Grand Rapids: Eerdmans, 2008.

Kysar, Robert. John: The Maverick Gospel. Louisville: Westminster John Knox Press, 3rd rev. ed 2007.

Moloney, Francis J., S.D.B. The Gospel of John (Sacra Pagina). Collegeville, MN: Liturgical Press, 1998; paperback ed. 2005.

______. Love in The Gospel of John: An Exegetical, Theological, and Literary Study. Grand Rapids: Baker Academic, 2013.

Senior, Donald. The Passion of Jesus in the Gospel of John. Passion Series vol. 4. Collegeville, MN: Liturgical Press, 1991.

Vanier, Jean. Drawn into the Mystery of Jesus through the Gospel of John. New York: Paulist, 2004.