This study not only carefully investigates the Jewish tradition of water and Spirit as the normative background of John 4, but also develops temple Christology by connecting these distinct traditions of water and the Spirit as eschatological life for John's use of Spirit as the source of new creational life. The aim of this thesis is to answer the following three crucial questions in order to sustain the development of the temple Christological theme in John 4: 1) What does the image of water represent?; 2) What does it mean to worship in Spirit and truth?, and 3) How do the disparate parts (water scene [4:6-15] and the Spirit scene [4:20-26]) function as a whole?

In Nuptial Symbolism in Second Temple Writings, the New Testament and Rabbinic Literature, André Villeneuve examines the ancient Jewish concept of the covenant between God and Israel, portrayed as a marriage dynamically moving through salvation history. This nuptial covenant was established in Eden but damaged by sin; it was restored at the Sinai theophany, perpetuated in the Temple liturgy, and expected to reach its final consummation at the end of days. The authors of the New Testament adopted the same key moments of salvation history to describe the spousal relationship between Christ and the Church. In their typological treatment of these motifs, they established an exegetical framework that would anticipate the four senses of Scripture later adopted by patristic and medieval commentators.

This volume brings together essays on John and Hebrews by William R. G. Loader. Beside his monographs on John and Hebrews are numerous contributions to journals, conference volumes, and Festschriften, of which a representative selection is gathered here into a single volume. They discuss how these writings portray Jesus and his significance and deal with continuity and discontinuity with Israel's tradition, as well as address the ethical issues which these texts raise and also evoke.

The contribution of the Johannine literature to the development of Christian theology, and particularly to Christology, is uncontested, although careful distinction between the implications of its language, especially that of sonship, in a first century 'Jewish' context and in the subsequent theological controversies of the early Church has been particularly important if not always easily sustained. Recent study has shaken off the weight of subsequent Christian appropriation of Johannine language which has sometimes made readers immune to the ambiguities and challenging tensions in its thought. The Oxford Handbook of Johannine Studies begins with chapters concentrating on discussions of the background and context of the Johannine literature, leading to the different ways of reading the text, and thence to the primary theological themes within them, before concluding with some discussion of the reception of the Johannine literature in the early church. Inevitably, given their different genres and levels of complexity, some chapters pay most if not all attention to the Gospel, whereas others are more able to give a more substantial place to the letters. All the contributors have themselves made significant contributions to their topic. They have sought to give a balanced introduction to the relevant scholarship and debate, but they have also been able to present the issues from their own perspective. The Handbook will help those less familiar with the Johannine literature to get a sense of the major areas of debate and why the field continues to be one of vibrant and exciting study, and that those who are already part of the conversation will find new insights to enliven their own on-going engagement with these writings.

Total Atonement re-imagines the “apprehended mystery” of the atonement in light of the triune nature of God and the person and work of the incarnate Christ. W. Ross Hastings proposes participation as a theory or framework of atonement that holds all other models within it. He argues that God’s participation in humanity in order that humans might participate in God invites a total approach to the mystery of the atonement, that is, one that involves the whole Trinity, the whole person and history of Christ, and all the biblical motifs and theological models of atonement–– including penal substitution (properly nuanced to overcome its caricatures), Christus victor, satisfaction, vicarious life, and moral exemplar. Hastings re-examines the scope of the atonement in light of these Trinitarian, incarnational realities.

This book is a study of the union between God and those he has redeemed, as it is represented in the New Testament. In conversation with historical and systematic theology, Grant Macaskill argues that the union between God and his people is consistently represented by the New Testament authors as covenantal, with the participation of believers in the life of God specifically mediated by Jesus, the covenant Messiah: hence, it involves union with Christ. Christ's mediation of divine presence is grounded in the ontology of the Incarnation, the real divinity and real humanity of his person, and by the full divine personhood of the Holy Spirit, who unites believers to him in faith. His personal narrative of death and resurrection is understood in relation to the covenant by which God's dealings with humanity are ordered. In their union with him, believers are transformed both morally and noetically, so that the union has an epistemic dimension, strongly affirmed by the theological tradition but sometimes confused by scholars with Platonism. This account is developed in close engagement with the New Testament texts, read against Jewish backgrounds, and allowed to inform one another as context. As a 'participatory' understanding of New Testament soteriology, it is advanced in distinction to other participatory approaches that are here considered to be deficient, particularly the so-called 'apocalyptic' approach that is popular in Pauline scholarship, and those attempts to read New Testament soteriology in terms of theosis, elements of which are nevertheless affirmed.

This book investigates the use of the Greek term “proskuneo” with Jesus as the object in the New Testament writings. Ray M. Lozano unpicks this interesting term and examines its capacity to express various degrees of reverence directed toward a superior: from a respectful greeting of an elder, to homage paid to a king, to cultic worship paid to a god. Lozano then looks at the term in reference to Jesus in the New Testament writings, and carefully considers whether Jesus is portrayed as receiving such reverence in a relatively weak sense, as a merely human figure, or in a relatively strong sense, as a divine figure. Lozano highlights how scholars are divided over this issue and provides a fresh, thorough examination of the New Testament material (Mark, Matthew, Luke-Acts, John, Hebrews, and Revelation) and, in so doing shows, that each of these New Testament writings, in their own unique ways, presents Jesus as a divine figure-uniquely and closely linked to the God of Israel in making him an object of “proskuneo.”

This is volume 1 (2012) of Interpreter: A Journal of Mormon Scripture by Interpreter Foundation. It contains articles on diverse topics such as charity in defending the kingdom, Nephi's esoteric exchange with the Spirit in 1 Nephi 11, the cultural context of Nephite apostasy, a book review of Temple Themes in the Book of Moses, a commentary on temple theology in John 17, a letter from John Sorenson to Michael Coe on Mesoamerica, atheist piety, a book review of Latter-day Scripture: Studies in the Book of Mormon, Mormonism and Wikipedia, and a book review of Understanding the Book of Mormon: A Reader's Guide.

“The anti-Semitic Gospel”—this is how the book of John is frequently described and perceived, thanks to the pervasive presence of “the Jews” as Jesus’ enemies who harass the Son of God to his death. But how accurate is this assessment? This book presents John as Jewish to its core, a record of first-century Judaism’s searching for a place of worship after the traumatic destruction of the Jerusalem temple in 70 CE. As Judean religious authorities regrouped to redefine the faith of Israel, the Jesus sect within Judaism took a different course, proposing that worship was not to be found in Torah study or in the temples of Roman civic religion, but in the person of Jesus, Israel’s Messiah. John achieved this by presenting Jesus as the sacrifice demanded of all worship in the ancient Mediterranean, the temple in which sacrifice was performed, and the priest who offers the sacrifice, with those who embraced this sacrifice as Israel in the wilderness, possessing the divine Presence in its midst. Relying on traditions of the Binding of Isaac, the Suffering Servant, and Jewish temple rites, John, far from proclaiming the futility of Jewish worship, seeks to preserve it in the person of Jesus.

This volume in the Earth Bible Commentary Series suggests how John's Gospel might motivate and resource a Christian response to the ecological crisis. Margaret Daly-Denton shows how aptly Mary Magdalene recognized the risen Jesus as 'the gardener' (Jn 20.15), completing his day's work in the 'garden' of the Earth. The Johannine story of Jesus offers his present day followers a paradigm with considerable potential to inspire Earth care, sustainable living and commitment to eco-justice. The Fourth Evangelist believes that Jesus fulfils the Jewish hope for a restoration envisaged as a return of humankind to Eden. Keeping this theme continually in mind, Daly-Denton reads the gospel with sensitivity to the role of the more-than-human world in the narrative and with particular attention to the scriptural underlay that repeatedly brings this world into the foreground. The commentary begins with an exploration of the memories and associations that the garden setting would have evoked for the intended audience. It then follows the gospel's spiral path that eventually leads to the garden of Mary's encounter. Each chapter concludes by asking how believers might do God's work (Jn 6.28) in today's ecologically damaged world and by offering practical suggestions indicative of the reflection that readers of the commentary will be able to do in their own setting.