In this book von Wahlde provides an exploration of three distinct cultural and religious backgrounds against which scholars have frequently proposed that the Gospel and Letters of John are to be read and understood. von Wahlde examines each of these three possibilities in turn, and shows how they may be regarded as plausible or implausible depending upon the evidence available. von Wahlde shows that there are features within the Gospel and/or Letters of John that do in fact suggest that they were influenced either by Gnosticism, Docetism or one of the variant forms of Judaism. However, in each case, while some of the evidence suggests a particular background, von Wahlde shows that it is equally evident that not all of the evidence can be seen to suggest the same background. Through an examination of the origins and purpose of the gospel, and drawing on the conclusions of his well-regarded commentary on the Johannine literature, von Wahlde presents a new way of understanding the Gospel in its wider contexts.

The Johannine Renaissance in Early Modern English Literature and Theology argues that the Fourth Gospel and First Epistle of Saint John the Evangelist were so influential during the early modern period in England as to share with Pauline theology pride of place as leading apostolic texts on matters Christological, sacramental, pneumatological, and political. The book argues further that, in several instances, Johannine theology is more central than both Pauline theology and the Synoptic theology of Matthew, Mark, and Luke, particularly with regard to early modern polemicizing on the Trinity, distinctions between agape and eros, and the ideologies of radical dissent, especially the seventeenth-century antinomian challenge of free grace to traditional Puritan Pietism. In particular, early modern religious poetry, including works by Robert Southwell, George Herbert, John Donne, Richard Crashaw, Thomas Traherne, and Anna Trapnel, embraces a distinctive form of Johannine devotion that emphasizes the divine rather than human nature of Christ; the belief that salvation is achieved more through revelation than objective atonement and expiatory sin; a realized eschatology; a robust doctrine of assurance and comfort; and a stylistic and rhetorical approach to representing these theological features that often emulates John's mode of discipleship misunderstanding and dramatic irony. Early modern Johannine devotion assumes that religious lyrics often express a revelatory poetics that aims to clarify, typically through the use of dramatic irony, some of the deepest mysteries of the Fourth Gospel and First Epistle.

Ahreum Kim re-examines conquering language in 1 John, arguing that when the letter is read with the context of Greco-Roman culture in mind, the conflict extends beyond in-fighting within the Johannine community. She suggests that the letter's author presents a consistent countercultural narrative due to concern about the predominant world, and proposes that the author exhorts the minority Johannine community to hold onto their belief while proclaiming that they are triumphant conquerors against the prevailing “world”. Kim first examines how conquering language toward a Johannine nike utilizes militaristic undertones already familiar in Greco-Roman culture. She argues that each of the opponents mentioned is affiliated with “the world”, and it is ultimately the conquering of the world itself which marks the Johannine victory. Kim demonstrates that the author references the negative fear of the divine in the polytheistic world which contrasts with the Johannine love of God, and that his countercultural message continues to the very end, with a concluding warning against the many worldly idols. Finally, she posits that the battle with the Greco-Roman world is ultimately a conflict of pistis, comparing Roman soldiers achieving military victories with a pistis to their emperor, and the repeated emphasis on Jesus as the true Son of God.

"This book focuses on God's body in the New Testament. While there are various views in the New Testament regarding God's body, the present work argues that Luke-Acts stands out as an important example of a New Testament text that portrays God as visible and corporeal. According to Luke, God is a visible, concrete being who can take on a variety of different forms, as well as a being who is intimately intertwined with human fleshliness in the form of Jesus. In this way, the God of Israel does not adhere to the incorporeal deity of Platonic philosophy, especially as read through post-Enlightenment eyes. Luke's portrayal of God instead finds more affinity with Greco-Roman traditions that conceive of the divine in corporeal terms, and above all, with the God found in the pages of Jewish Scripture. Moreover, Luke's depiction of Jesus as an embodied being has both similarities and dissimilarities with Luke's depiction of Israel's God and points ahead to future controversies concerning Jesus's divinity and humanity in the early church. Indeed, in Luke-Acts and beyond, questions concerning God's body are intimately intertwined with Christology and shed light on how to understand Jesus's own visible embodiment in relation to God"--

The essays in Reading the Gospel of John’s Christology as Jewish Messianism: Royal, Prophetic, and Divine Messiahs seek to interpret John’s Jesus as part of Second Temple Jewish messianic expectations. The Fourth Gospel is rarely considered part of the world of early Judaism. While many have noted John’s Jewishness, most have not understood John’s Messiah as a Jewish messiah. The Johannine Jesus, who descends from heaven, is declared the Word made flesh, and claims oneness with the Father, is no less Jewish than other messiahs depicted in early Judaism. John’s Jesus is at home on the spectrum of early Judaism’s royal, prophetic, and divine messiahs

The study of Hebrews and the Catholic Epistles was never truly confined to their place in fraught ecclesiastical disputes. Recent decades have witnessed a resurgence of interest in these writings. The present volume seeks to assess the relevance of these works to various questions that are often posed to other parts of the New Testament canon, to report on the current state of scholarship devoted to the interpretive issues they raise, and to survey their rich and often-overlooked afterlives.