Characteristically scholarly examination of the origin and authorship of the Fourth Gospel, within the context of the community to which it relates. Skilful detective work traces the trail back to a figure who witnessed the death of Jesus in Jerusalem.

In this magisterial synthesis, Paul A. Rainbow presents the most complete account of the theology of the Johannine corpus available today. 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 hypothesis that the Fourth Gospel is a theological response to the Gospel of Thomas is a recent development in the study of the New Testament and early Christianity. Assuming an early date for the Gospel of Thomas, the proponents of this hypothesis argue that the supposed polemical presentation of Thomas in the Fourth Gospel is evidence of a conflict between the early communities associated respectively with John and Thomas. However, a detailed narrative study reveals that the Fourth Gospel portrays a host of characters--disciples and non-disciples--in an equally unflattering light where an understanding of Jesus's origins, message, and mission are concerned. The present study attempts to demonstrate that the Fourth Gospel's presentation of Thomas is part and parcel of its treatment of uncomprehending characters. If this thesis is correct, it poses a significant challenge to the assumption that the Fourth Gospel contains a polemic against Thomas, or that it was written in response to the Gospel of Thomas or the community associated with Thomas.

How were the Johannine books of the New Testament received by second-century Christians and accorded scriptural status? Charles E. Hill offers a fresh and detailed examination of this question. He dismantles the long-held theory that the Fourth Gospel was generally avoided or resisted by orthodox Christians, while being treasured by various dissenting groups, throughout most of the second century. Integrating a wide range of literary and non-literary sources, this book demonstrates the failure of several old stereotypes about the Johannine literature. It also collects the full evidence for the second-century Church's conception of these writings as a group: the Johannine books cannot be isolated from each other but must be recognized as a corpus.

It has been the fate of many books on John to be left unfinished, for its interpretation naturally forms the crowning of a lifetime. I have myself been intending to write a book on the Fourth Gospel since the 'fifties, before I broke off (reluctantly) to be Bishop of Woolwich, though I am grateful now that I did not produce it prematurely at that time. It means however that I shall be compelled to refer to and often recapitulate material directly or indirectly related to the Johannine literature, which I have written over the years (some of it indeed while I was bishop). Many scholars in fact, if not most now, think that the author of the Gospel himself never lived to finish it and have seen the work as the product of numerous hands and redactors. As will become clear, I prefer to believe that the ancient testimony of the church is correct that John wrote it 'while still in the body' and that its roughnesses, self-corrections and failures of connection, real or imagined, are the result of its not having been smoothly or finally edited. If so I am in good company. At any rate who could wish for a better last testimony from his friends than that 'his witness is true' (John 21.24)? In other words, he got it right--historically and theologically. --from the Introduction At the time of his death in December 1983, John Robinson had completed the text of the book on which his 1984 Bampton lectures were to be based, so that it is possible to see the full details of his extremely controversial argument that the Gospel of John was the first Gospel to be written. Dr. Robinson himself once described the dawning of his conviction that this was the case as a 'Damascus Road experience', and his presentation of the evidence is made with all the customary vigor with which he would argue for something in which he deeply believed. The objections which need to be overcome to stand on its head what has long been one of the fundamental assumptions of New Testament scholarship are substantial, but here once again Dr. Robinson shows that so much of what is taken as established fact in that area is no more than preference and presumption. Certainly he will provoke rethinking on a whole series of topics, from the chronology of Jesus' ministry to the nature of his teaching. As The Listener said of the equally controversial Redating the New Testament: The greatest pleasure Dr. Robinson gives is purely intellectual. His book is a prodigious virtuoso exercise in inductive reasoning and an object lesson in the nature of historical argument and historical knowledge. This sequel equals, if not excels, its predecessor in those respects and is a fitting tribute to a brilliant New Testament scholar. The manuscript was prepared for publication by Dr. Chip Coakley, Dr Robinson's pupil, now Lecturer in Religious Studies in the University of Lancaster.

Why do the New Testament gospels depict a Jesus who asks questions almost as often as he gives answers? In The Questions of Jesus in John Douglas Estes crafts a highly interdisciplinary theory of question-asking based on insights from ancient rhetoric and modern erotetics (the study of interrogatives) in order to investigate the logical and rhetorical purposes of Jesus' questions in the Gospel of John. While scholarly discussion about Jesus cares more for what he says, and not what he asks, Estes argues a better understanding of the rhetorical and dialectical roles of questions in ancient narratives sheds a more accurate light on both John’s narrative art and Jesus' message in the Fourth Gospel.

From the Reviews of the First Edition: "Fr. Moloney's study truly helps its readers appreciate the Johannization of the Son of Man title. By doing so the author offers not only deeper insights into the Fourth Gospel, but also a fuller appreciation of Him to whom the Fourth Gospel testifies." --The Downside Review "Certainly, Moloney's work is a major contribution to the discussion of the Johannine Son of Man, though it will be useful also to students of the Fourth Gospel in general." --Theologishe Zeitschrift "One will find Moloney's exegetical approach and results difficult to ignore or gainsay." --Catholic Biblical Quarterly "Here is a biblical scholar and his work of which the Australian Church can be justly proud." --The Australasian Catholic Record "Every New Testament specialist will welcome this important addition to the ongoing Son of Man discussion in general, and the light shed by this volume on the distinctively Johannine aspects of the question in particular." --The Expository Times "No recent work has squarely focused on the centrality of the Son of Man sayings for the Fourth Gospel. Moloney does just that, in a monograph that is unusually readable and direct, yet not lacking in erudition of scholarly care." --Interpretation "Moloney's work throughout exhibits a certain right-headedness in the face of some current trends. It is refreshing to be reminded of the evangelist's coherence and consistency, rather than of the complexity and obscurity of his sources." --Journal of Biblical Literature

A perspective reader is struck by the harsh language of the dispute in John's Gospel as well as Jesus' atitude even towards the jews who supposedly beleved in him(see john 2:23; 8:31, 44). Almost from the outset, the johannine Jesus to speak about to speak about early on the Jews were seeking all the more to kill him (5:18; cf. 7:1, 25; 11:53). Indeed, only in the Fourth Gospel does Jesus ever ask his interlocutors: Why do you seek to kill me? and this not once repeatedly (7:19;8:37,40). Was this hostility really between Jesus and his contemporary Jews alonee or is there another way of making sense of the Gospel data? Read autobiographically, as a two-level drama the Gospel describes the going-on in Jesus life, which serves as a window for us to see what John and his Community were going through toward the end of the of the first century A.D. This work attempts, firstly, to determine who the opponents involved were, and, secondly, their possible problem areas with or whithin the Johannine Community, as reflected in the Fourth Gospel, To this end selected passages in John 2,3,6,7, and 8 are analyzed to highlight possible answers. The main difficulty seems to stem from the Christological stance of the parties involved. In contrast to the opponents low Christology (in the Gospel) and the secessionists ultra light Christology (in the Epistles) Johannine high Christology sees Jesus son of Joseph from Nazareth (John1:45) as The Messiah, the Son of God (20:31), i.e., divine in the univocal sense