John 316 - Ringtone [With Free Download Link]
Channel: Minim Ringtones
Date: 02/07/2017

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The Gospel according to John (Greek: Εὐαγγέλιον κατὰ Ἰωάννην, romanized: Euangélion katà Iōánnēn, also known as the Gospel of John, or simply John) is the fourth of the four canonical gospels. It 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 (concerned with issues of the church–synagogue debate at the time of composition)[1] culminating in Thomas's proclamation of the risen Jesus as "my Lord and my God".[2] 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."[3][4]

John reached its final form around AD 90–110,[5] although it contains signs of origins dating back to AD 70 and possibly even earlier.[6] Like the three other gospels, it is anonymous, although it identifies an unnamed "disciple whom Jesus loved" as the source of its traditions.[7][8] It most likely arose within a "Johannine community",[9][10] and as it is closely related in style and content to the three Johannine epistles most scholars treat the four books, along with the Book of Revelation, as a single corpus of Johannine literature, albeit not from the same author.[11]The gospel of John, like all the gospels, is anonymous.[12] John 21:24-25 references a Beloved Disciple, stating of him: "This is the disciple who is testifying to these things and has written them, and we know that his testimony is true; but there are also many other things that Jesus did; if all of them were written down, I suppose that the world itself would not contain the books that would be written."[9] Early Christian tradition, first attested by Irenaeus (c. 130 – c. 202 AD), identified this disciple with John the Apostle, but most scholars have abandoned this hypothesis or hold it only tenuously[13] – for example, the gospel is written in good Greek and displays sophisticated theology, and is therefore unlikely to have been the work of a simple fisherman.[14] These verses imply rather that the core of the gospel relies on the testimony (perhaps written) of the "disciple who is testifying", as collected, preserved and reshaped by a community of followers (the "we" of the passage), and that a single follower (the "I") rearranged this material and perhaps added the final chapter and other passages to produce the final gospel.[9] (Recent arguments by Richard Bauckham and others that John's gospel preserves eyewitness testimony have not won general acceptance).[15][16]

Most scholars believe that John reached its final form around AD 90–110.[5] Given its complex history there may have been more than one place of composition, and while the author was familiar with Jewish customs and traditions, his frequent clarification of these implies that he wrote for a mixed Jewish/Gentile or Jewish context outside Palestine. The author may have drawn on a "signs source" (a collection of miracles) for chapters 1-12, a "passion source" for the story of Jesus's arrest and crucifixion, and a "sayings source" for the discourses, but these hypotheses are much debated.[17] He seems to have known some version of Mark and Luke, as he shares with them some items of vocabulary and clusters of incidents arranged in the same order,[18][19] but key terms from those gospels are absent or nearly so, implying that if he did know them he felt free to write independently.[19] The Hebrew scriptures were an important source,[20] with 14 direct quotations (versus 27 in Mark, 54 in Matthew, 24 in Luke), and their influence is vastly increased when allusions and echoes are included.[21] The majority of John's direct quotations do not agree exactly with any known version of the Jewish scriptures.[22]

Setting: the Johannine community debate
For much of the 20th century, scholars interpreted the Gospel of John within the paradigm of a hypothetical "Johannine community",[23] meaning that the gospel sprang from a late-1st-century Christian community excommunicated from the Jewish synagogue (probably meaning the Jewish community)[24] on account of its belief in Jesus as the promised Jewish messiah.[25] This interpretation, which saw the community as essentially sectarian and standing outside the mainstream of early Christianity, has been increasingly challenged in the first decades of the 21st century,[26] and there is currently considerable debate over the social, religious and historical context of the gospel.

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