FREE LIFE ABOUNDING: A READING OF JOHNS GOSPEL PDF Brendan Byrne | 384 pages | 06 Aug 2014 | Liturgical Press | 9780814635742 | English | Collegeville, MN, United States Life Abounding: A Reading of John's Gospel: Brendan Byrne: - The fourth gospel addresses the thirst for life that lies at the depth of every human heart. The life in question is not just physical life but the "more abundant life" John that is nothing less than Life Abounding: A Reading of Johns Gospel share in the "eternal life" of the divine communion of love. In Life AboundingBrendan Byrne, SJ, facilitates a reading of John for readers today so that it Life Abounding: A Reading of Johns Gospel move them from mere existence to a conscious sense of sharing the divine eternal life - and the joy that goes with it. The reading of the Fourth Gospel offered here remains conscious of the difficulties John presents on several fronts for contemporary readers. Byrne explains the text in a way that is critical yet sensitive to the gospel's distinctive character and the untapped treasures it may yet contain for theology and spirituality today. This volume represents the completion of Byrne's highly successful series of books on the four gospels, which have proven to be rich resources for preachers, teachers, and all who desire a more profound understanding of the life of Jesus as it is presented in the gospels. It will serve wonderfully for courses on the Fourth Gospel and Johannine theology. Byrne's treatment, informed not only by serious scholarship but also by his own pastoral experience, is sensitive both to the Gospel's historical setting and to its potential impact on faithful readers today. Byrne is a sure-footed and illuminating guide on this enjoyable path through the Gospel. What would you like to know about this product? Please enter your name, your email and your question regarding the product in the fields below, and we'll answer you in the next hours. You can unsubscribe at any time. Enter email address. Welcome to Christianbook. Sign in or create an account. Search by title, catalog stockauthor, isbn, etc. Life Abounding: A Reading of Johns Gospel Sale of the Season. By: Brendan Byrne. Wishlist Wishlist. Write a Review. Advanced Search Links. Product Close-up This product is not available for expedited shipping. Add To Cart. Studies in Matthew. Job's Journey: Stations of Suffering. Early Religious Writings, Matthew: Belief - A Theological Commentary. Journeying with Mark: Reflections on the Gospel. Related Products. Gerald O'Collins. What's the Smoke For? Johan Van Parys. Goffredo Boselli. Have a question about this product? Ask us here. Ask a Question What would you like to know about this product? Dimensions: 9. Life Abounding: A Reading of John's Gospel by Brendan Byrne Life Abounding: A Reading of Johns Gospel contains a highly schematic account of the ministry of Jesus, with seven "signs" culminating in the raising of Lazarus foreshadowing the resurrection of Jesus and seven "I am" discourses culminating in Thomas's proclamation of the risen Jesus as "my Lord and my God"; [1] the concluding verses set out its purpose, "that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name. John reached its final form around AD 90—, [4] although it contains signs of origins dating back to AD 70 and possibly even earlier. The discourses seem to be concerned with issues of the church—synagogue debate at the time of composition. The gospel of John, like all the gospels, is anonymous. Most scholars believe that John reached its Life Abounding: A Reading of Johns Gospel form around AD 90— For much of the 20th century scholars interpreted John within the paradigm of a Johannine community, [24] meaning that the Life Abounding: A Reading of Johns Gospel sprang from a late 1st century Christian community excommunicated from the Jewish synagogue probably meaning the Jewish community [25] on account of its belief Life Abounding: A Reading of Johns Gospel Jesus as the promised Jewish Life Abounding: A Reading of Johns Gospel. The majority of Life Abounding: A Reading of Johns Gospel see four sections in John's gospel: a prologue —18 ; an account of the ministry, often called the " Book of Signs " — ; the account of Jesus' final night with his disciples and the passion and resurrection, sometimes called the "book of glory" — ; and a conclusion —31 ; Life Abounding: A Reading of Johns Gospel these is added an epilogue which most scholars believe did not form part of the original text Chapter The structure is highly schematic: there are seven "signs" culminating in the raising of Lazarus foreshadowing the resurrection of Jesusand seven "I am" sayings and discourses, culminating in Thomas's proclamation of the risen Jesus as "my Lord and my God" the same title, dominus et deusclaimed by the Emperor Domitianan indication of the date of composition. John's "high Christology" depicts Jesus as divine, preexistent, and identified with the one God, [36] talking openly about his Life Abounding: A Reading of Johns Gospel role and echoing Yahweh 's " I Am that I Am " with seven " I Am " declarations of his own: [37]. Yet scholars agree that while John clearly regards Jesus as divine, he just as clearly subordinates him to the one God. In the prologue, the gospel identifies Jesus as the Logos or Word. In Ancient Greek philosophythe term logos meant the principle of cosmic reason. The Hellenistic Life Abounding: A Reading of Johns Gospel philosopher Philo merged these two themes when he described the Logos as God's creator of and mediator with the material world. According to Stephen Harristhe gospel adapted Philo's description of the Logos, applying it to Jesus, the incarnation of the Logos. In the Targums which all post-date the first century but which give evidence of preserving early materialthe concept of the divine Word was used in a manner similar to Philo, namely, for God's interaction with the world starting from creation and especially with his people, e. The portrayal of Jesus' death in John is unique among the four Gospels. It does not appear to rely on the Life Abounding: A Reading of Johns Gospel of atonement theology indicative of vicarious sacrifice cf. MarkRomans but rather presents the death of Jesus as his glorification and return to the Father. Likewise, the three "passion predictions" of the Synoptic Gospels Mark, —34 and pars. Scholars disagree both on whether and how frequently John refers to sacramentsbut current scholarly opinion is that there are very few such possible references, that if they exist they are limited to baptism and the Eucharist. In comparison to the synoptic gospels, the fourth gospel is markedly individualistic, in the sense that it places emphasis more on the individual's relation to Jesus than on the corporate nature of the Church. Moulethe individualistic tendencies of John could potentially give rise to a realized eschatology achieved on the level of the individual believer; this realized eschatology is not, however, to replace "orthodox", futurist eschatological expectations, but is to be "only [their] correlative. John's account of the Baptist is different from that of the synoptic Life Abounding: A Reading of Johns Gospel. In this gospel, John is not called "the Baptist. In John's gospel, Jesus and his disciples go to Judea early in Jesus' ministry before John the Baptist was imprisoned and executed by Herod. He leads a ministry of baptism larger than John's own. The Jesus Seminar rated this account as black, containing no historically accurate information. In the first half of the 20th century, many Life Abounding: A Reading of Johns Gospel, primarily including Life Abounding: A Reading of Johns Gospel Bultmannhave forcefully argued that the Gospel of John has elements in common with Gnosticism. Other scholars e. Brown have argued that the pre-existing Logos theme arises from the more ancient Jewish writings in the Life Abounding: A Reading of Johns Gospel chapter of the Book of Proverbsand was fully developed as a theme in Hellenistic Judaism by Philo Judaeus. Gnostics read John but interpreted it differently from the way non-Gnostics did. Raymond Brown contends that "The Johannine picture of a savior who came from an alien world above, who said that neither he nor those who accepted him were of this world, [61] and who promised to return to take them to a heavenly dwelling [62] could be fitted into the gnostic world picture even if God's love for the world in could not. The Gospel of John is significantly different from the synoptic gospels in the selection of its material, its theological emphasis, its chronology, and literary style, with some of its discrepancies amounting to contradictions. In the Synoptics, the ministry of Jesus takes a single year, but in John it takes three, as evidenced by references to three Passovers. Events are not all in the same order: the date of the crucifixion is different, as is the time of Jesus' anointing in Bethany and the cleansing of the Templewhich occurs in the beginning of Jesus' ministry rather than near its end. Many incidents from John, such as the wedding in Cana, the encounter of Jesus with the Samaritan woman at the well, and the raising of Lazarusare not paralleled in the synoptics, and most scholars believe the author drew these from an independent source called the " signs gospel ", the speeches of Jesus from a second "discourse" source, [68] [20] and the prologue from an early hymn. The author was also familiar with non-Jewish sources: the Logos of the prologue the Word that is with God from the beginning of creationfor example, was derived from both the Jewish concept of Lady Wisdom and from the Greek philosophers, John 6 alludes not only to the exodus but also to Greco-Roman mystery cults, and John 4 alludes to Samaritan messianic beliefs.