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Scott Shidemantle, Journal of the Evangelical Theological Society, December 2015

The agency of the Spirit in regeneration is repeatedly and emphatically declared in a single passage ( Passing now from the work to the Person, we observe that in the Fourth Gospel the attribution of personality to the Spirit reaches the acme of distinctness. THE DIVINE NATURE 1. The first chapter lays out Rainbow’s approach to the material, offers a brief discussion on the state of studies in Johannine … In the 1 John the central thesis is the complete, personal, and permanent identity of the historical Jesus with the Divine Being who is the Word of Life ( In this truth, viewed in its practical consequences, John sees the core of the church's faith and the root and safeguard of its life. Harnack asserts deliberately (p. 99) that in the Odes we possess "the presuppositions of the Johannine theology, apart from the historical Jesus Christ, and without any Messianic doctrine." We can respond to the Divine influence or reject it; open or obstruct the channels through which the Divine life flows into ours ( The necessity of regeneration is fundamental to the whole theological scheme ( those who know that they have eternal life know that it is theirs because they have "passed out of death into life" ( The unregenerate state of human nature is specially connected with the Johannine conception of the "world" (kosmos). The teaching of the Apostle John as given by him in the NT books attributed to him—the fourth gospel, the epistles, and the Apocalypse. But while John also, as we have seen, conceives it in this way, with him the conception is primarily and intensely ethical. He distinguishes between those who love the light and those who love the darkness rather than the light, between those who "receive" Christ and those who "will not" come unto Him that they may have life. We do not conceive that a man lives because he breathes and feels and acts; we think and we say that he does these things because he lives, because there is in him that mystic principle we call life.

The Johannine corpus also highlights the important areas of christology, soteriology and ecclesiology in a manner that is worth exploration.Organizing John's ideas by the main characters around whom they revolve, the Johannine universe consists of persons divine and human, and their relationships with each other. Both critical and comprehensive, this volume includes all the books of the New Testament ascribed to John: the Gospel, the three epistles and the book of Revelation. The Holy Spirit never reveals Himself to human consciousness; He reveals the Son and the Father through the Son. The ordinary mind instinctively passes behind the phenomena to entity of which they are the manifestation. to the Son, the Incarnation, the Virgin Birth, the Passion, the Descensus ad inferos), Harnack's closer analysis tends to the conclusion that in their original form they were purely Jewish, and that they have been adapted to Christian use by a process of interpolation. Attestation. Christ does not pass judgment upon men--that is not the purpose of His coming ( In like manner the conception of the Parousia is primarily spiritual. The synoptic tradition, though freshly interpreted, is presupposed. God Is Life 3. The religious feeling of the writer is throughout individual and mystical, rather than nationalistic and Messianic. Much must be attributed to the personality of the great anonymous writer to whom we directly owe this latest development of New Testament thought. The way had so far been prepared by Philo and the Jewish-Alexandrian school.
It has already been said that the most distinctive feature in the conception of eternal life is that it is not a future immortal felicity so much as a present spiritual state. Such is the conception John sets before us. JOHANNINE THEOLOGY, 1. jo-han'-in,-in: I. Johannine Theology may well become an encyclopedia for Johannine studies for decades to come." At certain points there is a strong affinity with the Epistle to the Hebrews. (b) Therefore also His love is universal. He reaches down through the pictorial representations of the traditional apocalyptic, and inquires what essential principle each of these embodies.
the Epistle to the Colossians. Such was the great message of John to his age, and to all ages. The faith of the first Christian generation in the Messiahship of Jesus and the triumph of His cause had expressed itself (necessarily so, under the historical conditions) in vivid expectation of His Second Coming. It is self-communication which is also self-assertion. The fact of propitiation is placed in the forefront. Fresh material for the investigation of the sources and connections of the Johannine theology is furnished by the recent discovery of the Odes of Solomon (J. Rendel Harris, M.A., One other factor in this theological development remains to be mentioned - antagonism to Gnostic speculation. Antagonism to Gnostic Speculation II. It may be added that the history of Christianity furnishes an always growing verification of this Johannine doctrine of a living power of witness and enlightenment present in the church, by which, notwithstanding the constant hindrance of human imperfection, the development of the Christian faith has been steadily advanced, its forgotten or neglected factors brought to remembrance. There may have been a single author for the gospel and the three epistles. In this respect His nature is the opposite of that of the Logos, the self-revealing God.

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