Johannine community

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Johannine community
Byzantinischer Maler um 1100 001.jpg
Byzantine illumination depicting John dictating to his disciple, Prochorus (c. 1100)
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Origin
Key people
PurposeHeuristic reconstruction of a late first century Johannine network used to interpret the Gospel and Letters. [4] [5]

Johannine community is the hypothesized network of early Christian groups associated with the Gospel of John and the Johannine epistles. Scholars, including Rudolf Bultmann, J. Louis Martyn, Raymond E. Brown, and Harold W. Attridge, interpret the writings' high Christology, dualistic language, and Paraclete discourses as evidence for a circle of Jesus followers who cultivated strong internal solidarity and sharp contrasts with outsiders. [4] [1] [2] [3] [6] The concept has shaped New Testament studies since the mid twentieth century and remains a focus of debate. [3] [7] [8] [5] [9]

Contents

Reconstructions locate the circle in the late first century Mediterranean world, often in Asia Minor or Syria, and describe devotion to Jesus as the unique revealer of God that structured communal identity and practice. [4] [10] Other scholars contend that the textual evidence can be explained without positing a discrete sect and prefer author centered, literary, or network models. [11] [12] [13] [14] [5]

Historical background

The Johannine writings stand out in the New Testament for a high Christology, their presentation of Jesus as Logos and revealer, realized eschatology, and teachings about the Spirit–Paraclete as advocate and teacher. [15] [6] Classic studies by C. H. Dodd and later analyses by Jörg Frey and Craig R. Koester treat the Gospel's symbolism and dualisms, including images of light and darkness, as clues to the community imagination behind the text. [15] [6] [16] Research on scriptural citation and intertextuality, including Wm. Randolph Bynum's study of John 19:37, explores how the authors construct identity through rereadings of Israel's scriptures. [17] The Oxford Handbook of Johannine Studies reviews the spectrum of positions on the social location of Johannine Christianity and cautions against moving directly from literary features to historical reconstructions. [8]

Beyond academic debate, pastors and theologians draw on Johannine texts to nurture communities of faith, cultivating unity, love, and discernment of truth in the lived experience of congregational life. Francis J. Moloney reads the foot washing and the new commandment in John 13 as enacted ecclesiology in which mutual service constitutes communal unity, and he traces this ethic through 1 John 3–4. [18] Andrew T. Lincoln examines John 17 and 1 John to show how unity is grounded in shared witness under the Paraclete and in practices that authorize and test teachers within the community. [19] David Rensberger develops the motif of love as a social practice that forms a liberating community, not only interior piety, and he applies it to congregational life and social power. [20] For discernment of truth, Urban C. von Wahlde treats 1 John 2:18–27 and 4:1–6 as criteria for evaluating secessionists and spirits in church settings. [21] On the social implications of Johannine rhetoric, Adele Reinhartz documents how the Gospel's portrayal of the Jews and the world has been read in anti-Jewish ways and argues for strategies that foreground intra-Jewish conflict and narrative persuasion. [22] Craig R. Koester reads world as the symbolic realm of resistance to revelation rather than a fixed social bloc, which shapes pastoral use of these texts. [6]

Modern literature presents the Johannine community hypothesis alongside alternative theories and emphasizes the need to distinguish between literary analysis and historical reconstruction. Many scholars now question whether the textual evidence requires positing a distinct sectarian community. The Oxford Handbook of Johannine Studies maps competing views on synagogue expulsion, authorship, and sectarianism and sets out arguments on each side. [8] John Painter's overview in The Blackwell Companion to the New Testament synthesizes redactional, literary, and historical approaches to the Gospel and Letters. [23] C. Clifton Black, D. Moody Smith, and Robert A. Spivey present John within a diverse first and second century landscape and caution against treating narrative as straightforward history. [24] Charles E. Hill reconstructs the early reception history of the Johannine writings and argues that they achieved wide recognition in the ancient church. [25] Jörg Frey's theological study and Moloney's commentary show how close textual work can inform pastoral reflection while maintaining historical caution. [15] [18]

Origins of the hypothesis

Form and source criticism are the primary methods leading scholars to a community oriented interpretation. Rudolf Bultmann's commentary posited pre-Johannine sources behind the Gospel and influenced later sociological readings. [1] J. Louis Martyn's two-level reading argued that conflict scenes in John mirror tensions within a late-first-century group that had experienced exclusion from the synagogue. [2] Raymond E. Brown synthesized these insights in a developmental model of the community of the Beloved Disciple and proposed stages of origin, conflict, and schism to account for features of the Gospel and Letters. [3] Harold W. Attridge described literary evidence for a piety centered on Jesus as the definitive revelation of God and suggested that distinctive ritual practice and strong internal bonds marked Johannine Christianity. [4]

Because the Johannine community is a scholarly construct, proposals about its features are inferences from the texts.

Relationship to Judaism and to other Christians

Three references to being made out of the synagogue, the Greek term aposynagōgos, have shaped discussion of the Johannine era. Martyn connected these verses with a process of exclusion from synagogues in the late first century. [2] Mid twentieth century scholars widely portrayed the Gospel as the voice of a group expelled for confessing Jesus as Messiah and used that setting to explain its rhetoric. [10] [26] [7] Subsequent work questions a universal or formal expulsion and instead proposes rhetorical, local, or episodic conflict. [27] [28] [29] Adele Reinhartz shows how the Gospel's persuasive rhetoric constructs Jewish and anti-Jewish elements together and urges attention to the social impact of such rhetoric. [22]

On relations with other Christians, Attridge and others emphasize contact with wider networks and argue that aspects of Johannine piety later flowed into what became the Great Church. [4] Attridge notes disputes that divided the circle and produced secessionists, even as some leaders entered wider catholic structures by the mid second century. [4] Other interpreters of Johannine traditions nurtured alternative movements that critics labeled gnostic, illustrating the hypothesis' breadth. [4] [30] Leading literature caution against identifying the Johannine tradition with second-century movements that opponents labeled gnostic and prefer more precise language about revelatory and sapiential themes. [8] [6]

Debate and reassessment

Community based readings remain influential for explaining internal tensions, self definition, and polemics in the Johannine writings. American Catholic biblical scholar Brown's staged history describes "the community of the Beloved Disciple" moving through successive crises, American New Testament scholar Martyn frames the Gospel as "a two-level drama," with a narrative speaking to Jesus and the community, and American New Testament scholar Attridge offers a synthesis that keeps the Johannine strand within the diverse Jesus movements of the first and second centuries. [3] [2] [4] Attridge emphasizes the writings' "intense devotion to Jesus as the definitive revelation of God," cultivated under the guidance of the Spirit Paraclete, as a marker of communal cohesion. [4] Studies in symbolism, intertextuality, and scriptural usage refine these models and probe how metaphor, scripture reuse, and narrative patterning convey communal memory. [6] [17]

Critics question whether the evidence requires a distinct sectarian community. American New Testament scholar Robert Kysar calls many reconstructions "speculative constructions irrelevant and needless," and Canadian biblical scholar Adele Reinhartz sees "little to no external evidence" for a bounded group. [11] [22] British New Testament scholar Richard Bauckham foregrounds eyewitness and authorial testimony, arguing that valuing such "testimony" reduces the need to posit an isolated Johannine sect. [12] [13] German New Testament scholar Martin Hengel argued for authorship by John the Presbyter and traced patristic traditions about the origin and collection of the Gospels. [31] American scholar of early Christianity Hugo Méndez asks "Did the Johannine Community Exist?" and contends that the corpus is a pseudonymous dossier coordinated under a single authorial identity rather than the voice of a coherent social community. [5] American New Testament scholar Paul N. Anderson replies in "Biblical Forgeries and Imagined Communities" that community frameworks remain helpful and that Méndez understates dialogical processes in Johannine tradition. [32] Composition critical proposals about dating and redaction, for example reading the destruction of the Jerusalem temple as a horizon for composition, offer further alternatives to social reconstructions. [26]

Drawing on sociolinguistic method, British New Testament scholar David A. Lamb analyzes register shifts, narrator and character voice, and deixis in the Gospel and Letters to argue that the Johannine writings presuppose "multiple readerships and communicative situations," not a tightly bounded sect. [7] Canadian New Testament scholar and sociolinguist Hughson T. Ong reframes the term community as "a community of practice" and appeals to discourse features and early Christian book circulation to argue for a networked movement intended for wide dissemination across locales. [14] The Oxford Handbook of Johannine Studies, edited by British New Testament scholar Judith M. Lieu and Dutch New Testament scholar Martinus C. de Boer, maps competing positions and documents disagreements over the synagogue expulsion hypothesis, sectarianism, and authorship, which shows the field's methodological diversity. [8] In ecclesiology, British New Testament scholar Andrew T. Lincoln develops a "Johannine vision of the church" by reading John 17, John 20–21, and 1 John to show how identity and authority are imagined through the Paraclete, the witness of the Beloved Disciple, and communal testing of teachers, and he takes 1 John 2:19 as evidence for boundary maintenance within a wider network. [19] American New Testament scholar Attridge notes that the Gospel's purpose statement in John 20:31, where the variant readings "that you may believe" and "that you may continue believing" bear on whether the work addresses prospective converts or established believers, cautions against drawing firm historical conclusions from narrative features alone. [33]

See also

References

  1. 1 2 3 Bultmann, Rudolf (1971), The Gospel of John: A Commentary, Philadelphia: Westminster Press
  2. 1 2 3 4 5 Martyn, J. Louis (2003), History and Theology in the Fourth Gospel (3rd ed.), Louisville, KY: Westminster John Knox Press, ISBN   978-0-664-22534-6
  3. 1 2 3 4 5 Brown, Raymond E. (1979), The Community of the Beloved Disciple: The Life, Loves, and Hates of an Individual Church in New Testament Times, New York: Paulist Press, ISBN   978-0-8091-2174-8
  4. 1 2 3 4 5 6 7 8 9 10 Attridge, Harold W. (2006), "Johannine Christianity", in Mitchell, Margaret M.; Young, Frances M. (eds.), The Cambridge History of Christianity, Volume 1: Origins to Constantine, Cambridge: Cambridge University Press, pp. 125–143, doi:10.1017/CHOL9780521812399.008, ISBN   978-0-521-81239-9
  5. 1 2 3 4 Méndez, Hugo (2020), "Did the Johannine Community Exist?", Journal for the Study of the New Testament, 42 (3): 350–374, doi:10.1177/0142064X19890490
  6. 1 2 3 4 5 6 7 8 Koester, Craig R. (2003), Symbolism in the Fourth Gospel: Meaning, Mystery, Community (2nd ed.), Minneapolis: Fortress Press, ISBN   978-0-8006-3594-7
  7. 1 2 3 Lamb, David A. (2014), Text, Context and the Johannine Community: A Sociolinguistic Analysis of the Johannine Writings, London and New York: Bloomsbury T & T Clark, ISBN   978-0-567-60956-4
  8. 1 2 3 4 5 Lieu, Judith M.; de Boer, Martinus C., eds. (2018), The Oxford Handbook of Johannine Studies, Oxford and New York: Oxford University Press, ISBN   978-0-19-873998-2
  9. ↑ This article uses the term Johannine community as a heuristic label for a scholarly reconstruction rather than as an established historical fact.
  10. 1 2 3 Hurtado, Larry W. (2005), How on Earth Did Jesus Become a God? Historical Questions about Earliest Devotion to Jesus, Grand Rapids, MI and Cambridge, UK: Wm. B. Eerdmans, ISBN   978-0-8028-2861-3
  11. 1 2 Kysar, Robert (2007), John, the Maverick Gospel (3rd ed.), Louisville, KY: Westminster John Knox Press, ISBN   978-0-664-23056-2
  12. 1 2 Bauckham, Richard (2007), The Testimony of the Beloved Disciple: Narrative, History, and Theology in the Gospel of John, Grand Rapids, MI: Baker Academic, ISBN   978-0-8010-3485-5
  13. 1 2 Bauckham, Richard (2017), Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (2nd ed.), Grand Rapids, MI: Wm. B. Eerdmans, ISBN   978-0-8028-7431-3
  14. 1 2 Ong, Hughson T. (2015), "The Gospel from a Specific Community but for All Christians: Understanding the Johannine Community as a Community of Practice", in Porter, Stanley E.; Ong, Hughson T. (eds.), The Origins of John's Gospel, Johannine Studies, vol. 2, Leiden and Boston: Brill, pp. 101–123, doi:10.1163/9789004303164_007, ISBN   978-90-04-30316-4
  15. 1 2 3 4 5 6 Frey, Jörg (2018), The Glory of the Crucified One: Christology and Theology in the Gospel of John, Waco, TX: Baylor University Press, ISBN   978-1481309097
  16. ↑ Dodd, C. H. (1953), The Interpretation of the Fourth Gospel, Cambridge: Cambridge University Press
  17. 1 2 3 Bynum, Wm. Randolph (2012), The Fourth Gospel and the Scriptures: Illuminating the Form and Meaning of Scriptural Citation in John 19:37, Leiden: Brill, ISBN   978-90-04-22843-6
  18. 1 2 Moloney, Francis J. (1998), The Gospel of John, Sacra Pagina, Collegeville, MN: Liturgical Press, ISBN   978-0-8146-5806-2
  19. 1 2 Lincoln, Andrew T. (2018), "The Johannine Vision of the Church", in Avis, Paul (ed.), The Oxford Handbook of Ecclesiology, Oxford and New York: Oxford University Press, pp. 98–118, doi:10.1093/oxfordhb/9780199645831.013.23, ISBN   978-0-19-964583-1
  20. ↑ Rensberger, David (1988), Johannine Faith and Liberating Community, Philadelphia: Westminster Press, ISBN   978-0-664-25041-6
  21. 1 2 von Wahlde, Urban C. (2010), The Gospel and Letters of John, Volume 3: The Three Johannine Letters, Eerdmans Critical Commentary, Grand Rapids, MI: Eerdmans, ISBN   978-0-8028-2218-5
  22. 1 2 3 Reinhartz, Adele (2018), Cast Out of the Covenant: Jews and Anti-Judaism in the Gospel of John, Lanham, MD: Lexington Books, ISBN   978-1-9787-0117-5
  23. ↑ Painter, John (2010), "Johannine Literature: The Gospel and Letters of John", in Aune, David E. (ed.), The Blackwell Companion to the New Testament, Chichester, West Sussex: Wiley-Blackwell, pp. 344–372, doi:10.1002/9781444318937.ch20, ISBN   9781444318937
  24. ↑ Black, C. Clifton; Smith, D. Moody; Spivey, Robert A. (2019), Anatomy of the New Testament (8th ed.), Minneapolis: Fortress Press, pp. 129–156, doi:10.2307/j.ctvcb5b9q.15, ISBN   978-1-5064-5711-6
  25. ↑ Hill, Charles E. (2005), "Part III: The Evidence for a Johannine Corpus", The Johannine Corpus in the Early Church, Oxford and New York: Oxford University Press, pp. 447–464, doi:10.1093/0199264589.003.0009, ISBN   9780199264582
  26. 1 2 Köstenberger, Andreas J. (2006), "The Destruction of the Second Temple and the Composition of the Fourth Gospel", in Lierman, John (ed.), Challenging Perspectives on the Gospel of John, Tübingen: Mohr Siebeck, pp. 69–108, ISBN   978-3-16-149113-9
  27. ↑ Klink, Edward W. (2008), "Expulsion from the Synagogue? Rethinking a Johannine Anachronism" (PDF), Tyndale Bulletin, 59 (1): 99–118, retrieved 2025-10-24
  28. ↑ Bernier, Jonathan (2013), Aposynagōgos and the Historical Jesus in John: Rethinking the Historicity of the Johannine Expulsion Passages, Biblical Interpretation Series, vol. 122, Leiden: Brill, ISBN   978-90-04-25448-0
  29. ↑ Doole, J. Andrew (2021), "To Be An Out of the Synagoguer", Journal for the Study of the New Testament, 43 (3): 389–410, doi: 10.1177/0142064X20973905
  30. ↑ "Johannine Community", Bible Odyssey, Society of Biblical Literature, April 15, 2016, retrieved 2025-10-24
  31. ↑ Hengel, Martin (2000), The Four Gospels and the One Gospel of Jesus Christ: An Investigation of the Collection and Origin of the Canonical Gospels, London: SCM Press, ISBN   0-334-02759-4
  32. ↑ Anderson, Paul N. (2020), "On Biblical Forgeries and Imagined Communities—A Critical Analysis of Recent Criticism", The Bible and Interpretation, retrieved 2025-10-24
  33. ↑ Attridge, Harold W. (2020), A Textual Problem and a Gospel's Purpose: A Reflection on Current Johannine Studies (PDF), Yale Bible Study, retrieved 2025-10-24

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