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[[Image:El Greco Imaculada.jpg|thumb|Immaculate Conception with St John the Evangelist by [[El Greco]]]]

[[Image:El Greco Imaculada.jpg|thumb|Immaculate Conception with St John the Evangelist by [[El Greco]]]]

The '''[[Gospel]] of John''', written by the eyewitness [[John the Apostle]], brings the [[infinite]] power and glory of [[Christianity]] to everyone in concise, easy-to-read chapters. '''''This short book is particularly effective in overcoming [[anxiety]]'''''.  This entire Gospel can be fully read in merely two hours.

The '''[[Gospel]] of John''', written by the eyewitness [[John the Apostle]], brings the [[infinite]] power and glory of [[Christianity]] to everyone in concise, well-organized chapters. '''''This Gospel is particularly effective in overcoming [[anxiety]]''''', and can be read entirely in merely two hours.

The Gospel of John contains the most famous verse in the entire [[Bible]], welcoming all:

The Gospel of John contains the most famous verse in the entire [[Bible]], welcoming all:

==Contents and Scheme==

==Contents and Scheme==

The [[Gospel]] of [[Saint John|St. John]] is the last of the four [[Biblical canon|canonical]] Gospels.  Its content is a narrative of the life of [[Christ|Jesus]] from His [[baptism]] to His [[Resurrection]] and His manifestation of Himself in the midst of His disciples.

The [[Gospel]] of [[Saint John|St. John]] is the last of the four [[Biblical canon|canonical]] Gospels.  Its content is a narrative of the life of [[Christ|Jesus]] from His [[baptism]] to His [[Resurrection]] and His manifestation of Himself among His disciples.

The Gospel is in four sections:

The Gospel is in four sections:

* The first part (1:19-12:50), recounting the public life of Jesus from His baptism to the eve of His [[Passion of Christ|Passion]].  This part includes [[John 3:16]], probably the best-known passage in the entire Bible.

* The first part (1:19-12:50), recounting the public life of Jesus from His baptism to the eve of His [[Passion of Christ|Passion]].  This part includes [[John 3:16]], probably the best-known passage in the entire Bible.

* The second part (13-21:22), relating the history of the Passion and Resurrection of the [[Savior]].  This includes another famous passage: John 14:6, where Jesus declares Himself as the only way to God the Father.  (Evangelist [[Billy Graham]] had this verse publicized at all of his evangelistic meetings, and it is inscribed on his tombstone.)

* The second part (13-21:22), relating the history of the Passion and Resurrection of the [[Savior]].  This includes another famous passage: John 14:6, where Jesus declares Himself as the only way to God the Father.  (Evangelist [[Billy Graham]] had this verse publicized at all of his evangelistic meetings, and it is inscribed on his tombstone.)

The arrangement follows the historical order of events.

The arrangement follows the historical order of events.

==Distinctiveness==

==Distinctiveness==

The Gospel of John was an independent work, with almost no duplication with [[the Gospels|the other Gospels]] and many notable omissions of what is recounted elsewhere.  The Gospel of John was written in [[Greek]], and even a superficial study of it is sufficient to reveal many peculiarities, which give the narrative a distinctive character. His vocabulary is less rich in peculiar expressions than that of Paul or of [[Gospel of Luke|Luke]]: he uses in all about ninety words not found in any other hagiographer.  Also when describing times of day he uses the Roman method of beginning the day at midnight (as opposed to the Hebrew method, used in the other three Gospel accounts, which starts the day at sunset).

The Gospel of John was an independent work, with almost no duplication with [[the Gospels|the other Gospels]] and many notable omissions of what is recounted elsewhere.  The Gospel of John was written in [[Greek]] with a distinctive character; John uses about ninety words not found in any other hagiographer.<ref>A hagiographer is a biographer of a holy person.</ref> When describing times of day, John uses the Roman (Gentile) method of beginning the day at midnight (as opposed to the Hebrew method, used in the other three Gospel accounts, which starts the day at sunset).

Even more distinctive, the vocabulary is the grammatical use of pronouns, prepositions, and verbs. The [[Evangelist]] reveals a deep knowledge of Hellenistic speech of the first century AD, which is flavored with certain Hebrew expressions. His literary style is lauded for its noble, natural, and artistic simplicity. He combines in harmonious fashion the rustic speech of the Synoptics with the urban phraseology of [[Saint Paul|St. Paul]].

Even more distinctive, the vocabulary is the grammatical use of pronouns, prepositions, and verbs. The [[Evangelist]] reveals a deep knowledge of Hellenistic speech of the first century AD, which is flavored with certain Hebrew expressions. His literary style is lauded for its noble, natural, and artistic simplicity. He combines harmoniously the rustic speech of the Synoptics with the urban phraseology of [[Saint Paul|St. Paul]].

What first attracts the reader's attention is the subject matter of the Gospel; the confinement of the narrative to chronicling events which took place in [[Judea]] and [[Jerusalem]]. The Savior's labors in Galilee relate a few events, without dwelling on details, and of these events only two—the multiplication of the loaves and fishes (6: 1-16), and the sea voyage (6: 17-21) -- are already related in the Synoptic Gospels.

What first attracts the reader's attention is the subject matter of the Gospel; the confinement of the narrative to chronicling events that took place in [[Judea]] and [[Jerusalem]]. The Savior's labors in Galilee relate a few events, without dwelling on details, and of these events only two—the multiplication of the loaves and fishes (6: 1-16), and the sea voyage (6: 17-21) -- are already related in the Synoptic Gospels.

Compared with the other Evangelists, John chronicles fewer [[miracle]]s but concentrates more attention on the discourses of [[Christ|Jesus]]. The events depicted form a frame for the words, conversation, and teaching of the Savior and His disputations with His adversaries. It is the controversies with the [[Sanhedrin|Sanhedrists]] at Jerusalem which seem especially to claim the attention of the Evangelist. John's interest is a highly theological one.

Compared with the other Evangelists, John chronicles fewer [[miracle]]s but concentrates more attention on the discourses of [[Christ|Jesus]]. The events depicted form a frame for the words, conversation, and teaching of the Savior and His disputations with His adversaries. It is the controversies with the [[Sanhedrin|Sanhedrists]] at Jerusalem that seem especially to claim the attention of the Evangelist. John's interest is a highly theological one.

Even in the earliest ages of Christianity, the honorary title of the "theologian"  was bestowed on John. There are certain great truths, constantly referred to, in the Gospel which are regarded as his governing ideas, special mention should be made of such expressions as the [[Light]] of the World, the [[Truth]], the Life, the Resurrection.

Even in the earliest ages of Christianity, the honorary title of the "theologian"  was bestowed on John. There are certain great truths, constantly referred to, in the Gospel which are regarded as his governing ideas, special mention should be made of such expressions as the [[Light]] of the World, the [[Truth]], the Life, the Resurrection.

From his very opening sentences John looks to the deepest of eternity; the Divine [[Logos|Word]] in the bosom of the Father. He never tires of portraying the dignity and glory of the Eternal Word Who took up His abode among men. As evidence of the Divinity of the Savior, the author chronicles some of the great wonders by which Christ revealed His glory, but he is far more intent on leading us to a deeper understanding of Christ's Divinity and majesty by a consideration of His words, discourses, and teaching, and His [[Divine]] [[Love]].

From his very opening sentences, John looks to the deepest of eternity; the Divine [[Logos|Word]] in the bosom of the Father. He never tires of portraying the dignity and glory of the Eternal Word Who took up His abode among men. As evidence of the Divinity of the Savior, the author chronicles some of the great wonders by which Christ revealed His glory, but he is far more intent on leading us to a deeper understanding of Christ's Divinity and majesty by a consideration of His words, discourses, and teaching, and His [[Divine]] [[Love]].

Much more than in the Synoptics, the whole narrative of the Fourth Gospel centers around the Person of the Redeemer.  The Gospel of John is unique in not recounting any of the parables.

Much more than in the Synoptics, the whole narrative of the Fourth Gospel centers around the Person of the Redeemer.  The Gospel of John is unique in not recounting any of the parables.

===Evidence for authorship by the apostle John===

===Evidence for authorship by the apostle John===

The ancient manuscripts and translations of the Gospel constitute the first group of evidence. In the titles, tables of contents, signatures, which are usually added to the text of the separate Gospels, John is in every case named as the author of this Gospel.

The ancient manuscripts and translations of the Gospel constitute the first group of evidence. In the titles, tables of contents, and signatures, which are usually added to the text of the separate Gospels, John is in every case named as the author of this Gospel.

Its author can be discerned from the contents.

Its author can be discerned from the contents.

Judging by the language, the author was a Palestinian Jew, who knew the Hellenic Greek of the upper classes. He displays an accurate knowledge of the geographical and social conditions of Palestine. He must have enjoyed personal intercourse with the Savior and must even have belonged to the circle of his intimate friends. The Gospel shows the writer to have been an eyewitness of most of the events. He speaks of John nine times without giving him the title of "the Baptist," as the other Evangelists invariably do to distinguish him from the Apostle. All these indications point clearly to the conclusion that the Apostle John must have been the author of the Fourth Gospel.

Judging by the language, the author was a Palestinian Jew, who knew the Hellenic Greek of the upper classes. He displays an accurate knowledge of the geographical and social conditions of Palestine. He must have enjoyed personal intercourse with the Savior and must even have belonged to the circle of his intimate friends. The Gospel shows the writer to have been an eyewitness of most of the events. He speaks of John nine times without giving him the title of "the Baptist," as the other Evangelists invariably do to distinguish him from the Apostle. All these indications point clearly to the conclusion that the Apostle John must have been the author of the Fourth Gospel.

And, The Gospel of John never mentions John by name, referring to him as "the disciple that Jesus loved."  This is understandable if John is the author, but would be hard to explain otherwise.

The Gospel of John never mentions John by name, referring to him as "the disciple that Jesus loved."  This is understandable if John is the author, but would be hard to explain otherwise.

The age of John when he became an Apostle is unknown, and he could have been as young as an Apostle.  The teacher-student type of relationship which Jesus developed with John suggests an age difference, and publication of this Gospel by John long after Jesus was [[Crucifixion|crucified]] suggests that John was young when the events occurred.

The age of John when he became an Apostle is unknown, and he could have been as young as an Apostle.  The teacher-student type of relationship that Jesus developed with John suggests an age difference, and publication of this Gospel by John long after Jesus was [[Crucifixion|crucified]] suggests that John was young when the events occurred.

==Date==

==Date==

===Presentation===

===Presentation===

The great sublimity of the Fourth Gospel stands in sharp contrast to simplicity of the Synoptics. But there were great differences in the circumstances under which the Gospels were written.

The great sublimity of the Fourth Gospel stands in sharp contrast to the simplicity of the Synoptics. But there were great differences in the circumstances under which the Gospels were written.

Saint John was forced to adopt an entirely different style from that used in the Synoptics, writing for the newly converted Jews.

Saint John was forced to adopt an entirely different style from that used in the Synoptics, writing for the newly converted Jews.

The peculiar style of John is found not only in the narrative portions of the Gospel but also in the discourses of Jesus and in the words of the Baptist and other people. The discourses had to be transliterated from Aramaic into Greek, and in this process received from the author their distinctive style. The leading ideas alone are set forth in exact accordance with the sense and they come to reflect the style of the Evangelist. Finally, the disciple surely received from his Master many of the distinctive metaphors and expressions which imprint on the Gospel its peculiar character.

The peculiar style of John is found not only in the narrative portions of the Gospel but also in the discourses of Jesus and in the words of John the Baptist and other people. The discourses had to be transliterated from Aramaic into Greek, and in this process received from the author their distinctive style. The leading ideas alone are set forth in exact accordance with the sense and they come to reflect the style of the Evangelist. Finally, the disciple surely received from his Master many of the distinctive metaphors and expressions which imprint on the Gospel its peculiar character.

===General Character===

===General Character===