| 8583 Scott, Spirit, 199–200; Riesenfeld, «Paraclete,» 273. Cf. the occasional use of «Comforter» for the Messiah in Amoraic texts (Num. Rab. 13:5; Lam. Rab. 1:16, §51), probably related to the restorationist comfort language of Second Isaiah (Isa 40:1; 51:3; 61:2; 66:13; cf. Isa 12:1; 22:4; similarly Luke 2:25). 8588 Barrett, «Spirit in Gospel,» 14. Franck, Revelation, 30–36, argues for this as a part of the sense; 8589 Johnston, Spirit-Paraclete, 136. All of this would support the contention of Schnackenburg, «Gemeinde,» that the Gospel " s final form advocates a function of the Spirit fitting the whole framework of early Christianity, not a theologically marginal ecstatic experience. 8591 Shafaat, «Geber,» 263–69, on 1QH 3:8–10; 1QS 4:20–23. One may note how this interpretation would sound in an Islamic context (Shafaat authored this article from Saudi Arabia). 8593 Grayston, «ΠΑΡΑΚΛΗΤΟΣ,» argues that the term only means «sponsor» or «patron» and that this was sometimes used in legal contexts; cf. Johnston, Spirit-Paraclete, 120, who advocates the translation «representative» because of its semantic breadth. Arndt and Gingrich, Lexicon, 618, also says that the technical meaning of «lawyer» or «attorney» is much rarer than «mediator, intercessor, or helper»; but this may simply mean that a legal image was naturally applied to other forms of intercession. Patristic literature often uses the term for the Holy Spirit, but also simply as «advocate, intercessor, spokesman on someonés behalf» (Lampe, Lexicon, 1018–19). Liddell and Scott, Lexicon, 1313, gives for the classical period first the forensic and then the intercessory sense. But the line between the two senses is not easily drawn once one allows metaphorical extensions, and Holwerda, Spirit, 27, naturally says that Paraclete nearly «always bears the forensic meaning of advocate or intercessor»; cf. similarly Quispel, «Qumran,» 146; Hunt, «Paraclete,» 25, 29; Le Déaut, «L " intercession,» 48–49. 8594 With, e.g., Wotherspoon, «Paraclete»; Sanders, John, 327; Strachan, Gospel, 185; Swete, Discourse, 38; MacGregor, John, 293; Hunter, John, 145–46; Ladd, Theology, 293–94; Carson, Discourse, 51; Potterie, «Paraklet,» 85; Trites, Witness, 117; cf. Kobelski, «Melchizedek,» 184–211; Bacon, «Comforter,» 275; Hunt, «Paraclete,» 25, 29. In the papyri, e.g., a second-century mime in Deissmann, Light, 336 n. 5; in Philo, Joseph 239; cf. other, often nonforensic uses by Philo in Bernard, John, 2:496; Hoskyns, Gospel, 466; for the Logos as Paraclete in Philo, see Philo Heir 205; Howard, Gospel, 161 (with no reference); Hadidian, «Philonism,» 219 n. 9. |
| LaMarche, «Prologue» LaMarche, Pau1. «The Prologue of John (1964).» Pages 36–52 in The Interpretation of John. Edited by John Ashton. Issues in Religion and Theology 9. Philadelphia: Fortress, 1986. Lampe, Lexicon Lampe, G. W. H., ed. A Patristic Greek Lexicon. Oxford: Clarendon, 1961. Lampe, «Petrusnamen» Lampe, Peter. «Das Spiel mit dem Petrusnamen–Matt, xvi.18.» NTS 25 (1978–1979): 227–45. Lampe, Seal Lampe, G. W. H. The Seal of the Spirit. New York: Longmans, Green, 1951. Lampe, «Zeltmacher» Lampe, Peter. «Paulus–Zeltmacher.» ÄZ31 (1987): 256–61. Lampe and Luz, «Overview» Lampe, Peter, and Ulrich Luz. «Overview of the Discussion.» Pages 387–404 in The Gospel and the Gospels. Edited by Peter Stuhlmacher. Grand Rapids: Eerdmans, 1991. Landes, «Tradition» Landes, George M. «Creation Tradition in Proverbs 8:22–31 and Genesis 1 .» Pages 279–93 in A Light unto My Path: Old Testament Studies in Honor of Jacob M. Myers. Edited by Howard N. Bream, Ralph D. Heim, Carey A. Moore. Gettysburg Theological Studies 4. Philadelphia: Temple University Press, 1974. Landman, «Aspects» Landman, Leo. «Some Aspects of Traditions Received from Moses at Sinai. Halakhah le-Mosheh mi-Sinai» JQR 67 (1976–1977): 111–28. Lane, Hebrews Lane, William L. Hebrews. 2 vols. WBC 47. Dallas: Word, 1991. Lane, Mark Lane, William L. The Gospel according to Mark. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1974. Lane, «Theios Aner» Lane, William L. «Theios Aner Christology and the Gospel of Mark.» Pages 144–161 in New Dimensions in New Testament Study. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan, 1974. Lapide, Hebrew Lapide, Pinchas E. Hebrew in the Church: The Foundations of Jewish-Christian Dialogue. Translated by Erroll F. Rhodes. Grand Rapids: Eerdmans, 1984. Laroche, «Numbers» Laroche, Roland A. «Popular Symbolic/Mystical Numbers in Antiquity.» Latomus 54 (1995): 568–76. Larsen, «Boat» Larsen, Iver. «Did Peter Enter the Boat ( John 21:11 )?» Notes on Translation 2, no. 2 (1988): 34–41. |
| 6136 Dschulnigg, «Überlegungen,» connects «bread of life» in this document with Passover; more persuasively, Sänger, «Missionsliteratur» connects the bread and honeycomb with wisdom and life. 6137 Angels eat from a honeycomb made by the bees of paradise, which provide eternal life, in Jos. Asen. 16:14/16:8; this appears as the «bread of life» in Jos. Asen. 19:5, some MSS. 6138 Philo Heir 191; Creation 158; Flight 138; Names 259–60. The emphasis on «knowledge» (γνσις) remains even in the eucharistie Christian interpretation in Did. 9.3 (cf. 10.3). 6139 Philo Worse 118 (λγον θεον); Alleg. ïnterp. 3.162, 169; Flight 137. Scholars have long noted Philós identification of the Logos and manna (e.g., Howard, Gospel, 161). 6140 Whitacre, John, 159. In context, Deut 8means that God " s decree brought manna even when Israel could not toil for its bread. 6141 E.g., Pesiq Rab Kah. Sup. 3(School of R. Ishmael); Gen. Rab. 43:6; 54:1; 70:5; Exod. Rab. 47:5; Lev. Rab. 30:1; exegesis in Sipre Deut. 48.5b.2; though all eating and drinking could represent Torah (Pesiq. Rab Kah. 27:1; Ecc1. Rab. 2:24, §1; 5:17, §1; 8:15, §1), and eating at Sinai could represent feasting on the Shekinah (Pesiq. Rab Kah. 26:9; Lev. Rab. 20:10). Literal bread could also derive from keeping Torah (Sipre Deut. 40.7.1). 6142 In addition to Borgen and some others listed above, e.g., Turner, Spirit, 64; Manns, «Sagesse»; Ellis, World, 26; Longenecker, Christology, 40; for Wisdom motifs, esp. Feuillet, Studies, 76–83. The most thorough study in the Targumim is Malina, Manna Tradition, though this study from the 1960s may be too optimistic about recovering the earliest form of the tradition (cf. Lebram, «Review»). 6143 E.g., Sib. Or. 3.256. Cf. also the tradition of Moses bringing the Torah down from heaven (see comment on John 3:11,13 ). Köstenberger, John, 102–4, relevantly cites God " s own descent (Isa 64:1) at Sinai (64:3). Because God would provide for them, the sixth race of humans was called ορανη (Sib. Or. 1.286; contrast the five races in Hesiod Op. 110–201). |
| France, Matthew France, R. T. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985. Francis, «Graffiti» Francis, E. D. «Mithraic Graffiti from Dura-Europos.» Pages 424–45 in vo1. 2 of Mithraic Studies: Proceedings of the First International Congress of Mithraic Studies. Edited by John R. Hinnells. 2 vols. Manchester: Manchester University Press, 1975. Francis, «Humility» Francis, Fred O. «Humility and Angelic Worship in Col 2:18.» Pages 163–95 in Conflict at Colossae: A Problem in the Interpretation of Early Christianity Illustrated by Selected Modern Studies. Edited and translated by Fred O. Francis and Wayne A. Meeks. SBLSBS 4. Missoula, Mont.: Society of Biblical Literature, 1973. Franck, Revelation Franck, Eski1. Revelation Taught: The Paraclete in the Gospel of John. Coniec-tanea biblica, New Testament series 14. Lund: Gleerup, 1985. Frank, Aspects Frank, Tenney. Aspects of Social Behavior in Ancient Rome. Cambridge: Harvard University Press, 1932. Frankfurter, «City» Frankfurter, David. «Lest Egypt " s City Be Deserted: Religion and Ideology in the Egyptian Response to the Jewish Revolt (116–117 C.E.). " JJS 43 (1992): 203–20. Frankfurter, Religion in Egypt Frankfurter, David. Religion in Roman Egypt: Assimilation and Resistance. Princeton, N.J.: Princeton University Press, 1998. Franzmann and Klinger, «Stories» Franzmann, M., and M. Klinger. «The Call Stories of John 1 and John 21 .» St. Vladimirs Theological Quarterly 36 (1992): 7–15. Fredriksen, Christ Fredriksen, Paula. From Jesus to Christ: The Origins of the New Testament Images of Jesus. New Haven: Yale University Press, 1988. Freed, «Eg Eimi» Freed, Edwin D. »Eg Eimi in John 1and 4:25.» CBQ 41 (1979): 288–91. Freed, «Influences» Freed, Edwin D. «Some Old Testament Influences on the Prologue of John.» Pages 145–161 in A Light unto My Path: Old Testament Studies in Honor of Jacob M. Myers. Edited by Howard N. Bream, Ralph D. Heim, and Carey A. Moore. Gettyburg Theological Studies 4. Philadelphia: Temple University Press, 1974. |
| Marsh, John Marsh, John. Saint John. Westminster Pelican Commentaries. Philadelphia: Westminster, 1968. Marshall, «Criticism» Marshall, I. Howard. «Historical Criticism.» Pages 126–38 in New Testament Interpretation: Essays on Principles and Methods. Edited by I. Howard Marshal1. Grand Rapids: Eerdmans, 1977. Marshall, Enmity Marshall, Peter. Enmity in Corinth: Social Conventions in Paul " s Relations with the Corinthians. WUNT 2d series, 23. Tübingen: J. C. B. Möhr (Paul Siebeck), 1987. Marshall, Interpretation Marshall, I. Howard, ed. New Testament Interpretation: Essays on Principles and Methods. Grand Rapids: Eerdmans, 1977. Marshall, Kept Marshall, I. Howard. Kept by the Power of God: A Study in Perseverance and Falling Away. London: Epworth, 1969. Repr., Minneapolis: Bethany Fellowship, 1974. Marshall, Origins Marshall, I. Howard. The Origins of New Testament Christology. 2d ed. Downers Grove, 111.: InterVarsity, 1990. Marshall, «Son of Man» Marshall, I. Howard. «The Synoptic Son of Man Sayings in Recent Discussion.» NTS 12 (1965–1966): 327–51. Marshall, «Son or Servant» Marshall, I. Howard. «Son of God or Servant of Yahweh? A Reconsideration of Mark i.l1. " NTS 15 (1968–1969): 326–36. Marshall, Thessalonians Marshall, I. Howard. 1 and 2 Thessalonians. New Century Bible. Grand Rapids: Eerdmans, 1983. Martens, «Law» Martens, John W. «Unwritten Law in Philo: A Response to Naomi G. Cohen.» JJS 43 (1992): 38–45. Martens, «Prologue» Martens, Ray F. «The Prologue of the Gospel of John: An Examination of Its Origins and Emphases.» Doctor of Sacred Theology diss., Lutheran School of Theology at Chicago, 1974. Martin, Carmen Christi Martin, Ralph P. Carmen Christi. Cambridge: Cambridge University Press, 1967. Martin, Colossians Martin, Ralph P. Colossians and Philemon. New Century Bible. Grand Rapids: Eerdmans, 1978. Martin, «Epithet» Martin, T. W. «Assessing the Johannine Epithet «the Mother of Jesus.»» CBQ 60 (1998): 63–73. Martin, «Evidence» Martin, R. A. «Syntactical Evidence of Aramaic Sources in Acts i-xv.» NTS 11 (1964–1965): 38–59. |
| Horsley, «Prophets» Horsley, Richard A. « " Like One of the Prophets of Old»: Two Types of Popular Prophets at the Time of Jesus.» CBQ 47 (1985): 435–63. Horsley, «Speeches» Horsley, G. H. R. «Speeches and Dialogue in Acts.» NTS 32 (1986): 609–14. Horsley and Hanson, Bandits Horsley, Richard Α., and John S. Hanson. Bandits, Prophets, and Messiahs: Popular Movements in the Time of Jesus. Minneapolis: A Seabury Book, Winston Press, 1985. Hoskyns, «Genesis» Hoskyns, Edwyn Clement. « Genesis I-III and St. John " s Gospe1.» JTS 21/83 (April 1919): 210–18. Hoskyns, Gospel Hoskyns, Edwyn Clement. The Fourth Gospe1. Edited and completed by Francis Noel Davey. 2d rev. ed. London: Faber & Faber, 1947. Horton, Spirit Horton, Stanley M. What the Bible Says about the Holy Spirit. Springfield, Mo.: Gospel Publishing House, 1976. Houlden, Epistles Houlden, James Leslie. A Commentary on the Johannine Epistles. Harper " s New Testament Commentaries. New York: Harper & Row, 1973. Howard, «Beginnings» Howard, George. «The Beginnings of Christianity in Rome: A Note on Suetonius, Life of Claudius XXV.4.» Restoration Quarterly 24 (1981): 175–77. Howard, Gospel Howard, Wilbert Francis. The Fourth Gospel in Recent Criticism and Interpretation. 3d ed. London: Epworth, 1945. Howard, «Tetragram» Howard, George. «The Tetragram and the NT.» JBL 96 (1977): 63–83. Howton, «Son» Howton, Dom John. « " Son of God» in the Fourth Gospe1.» NTS 10 (1963–1964): 227–37. Hoynacki, «Flesh» Hoynacki, George J. « »And the Word Was Made Flesh«–Incarnations in Religious Traditions.» Asia Journal of Theology 7 (1993): 12–34. Hruby, «Torah» Hruby, Κ. «La Torah identifée à la sagesse et l " activité du »sagé dans la tradition rabbinique.» Bible et vie chrétienne 76 (1967): 65–78. Hubbard, Redaction Hubbard, Benjamin Jerome. The Matthean Redaction of a Primitive Apostolic Commissioning: An Exegesis of Matthew 28:16–20. SBLDS 19. Missoula, Mont.: Society of Biblical Literature, 1974. Huffmon, «Background» Huffmon, Herbert B. «The Treaty Background of Hebrew Yada.» BASOR 181 (February 1966): 31–37. |
| Isaacs, «Spirit» Isaacs, Marie E. «The Prophetic Spirit in the Fourth Gospe1.» Heythrop Journal 24 (1983): 391–407. Isbell, Bowls Isbell, Charles D. Corpus of the Aramaic Incantation Bowls. SBLDS 17. Missoula, Mont: Scholars Press, 1975. Isbell, «Story» Isbell, Charles D. «The Story of the Aramaic Magical Incantation Bowls.» BA 41 (1978): 5–16. Isichei, History Isichei, Elizabeth. A History of Christianity in Africa from Antiquity to the Present. Grand Rapids: Eerdmans, 1995. Issar, «Evolution» Issar, Arie. «The Evolution of the Ancient Water System in the Region of Jerusalem.» IEJ 26 (1976): 130–36. Isser, «Chronicles» Isser, Stanley. «Jesus in the Samaritan Chronicles.» JJS 32 (1981): 166–94. Jackson, «Conventions» Jackson, Howard M. «Ancient Self-Referential Conventions and Their Implications for the Authorship and Integrity of the Gospel of John.» JTS NS 50 (1999): 1–34. Jacobs, Exegesis Jacobs, Louis. Jewish Biblical Exegesis. New York: Behrman House, 1973. Jacobs, «Love» Jacobs, Louis. «Greater Love Hath No Man ...: The Jewish Point of View of Self-Sacrifice.» Judaism 6 (winter 1957): 41–47. Jacobson, «Q» Jacobson, Arland D. «The Literary Unity of Q.» JBL 101 (1982): 365–89. Jacobson, «Serpent» Jacobson, Howard. «Ezekiel the Tragedian and the Primeval Serpent.» American Journal of Philology 102 (1981): 316–20. Jacobson, «Tammuz» Jacobson, Howard. «The Liber antiquitatum biblicarum and Tammuz.» JSP 8 (1991): 63–65. Jacobson, «Vision» Jacobson, Howard. «Samuel " s Vision in Pseudo-Philós Liber antiquitatum biblicarum: JBL 112 (1993): 310–11. Jacobson, «Visions» Jacobson, Howard. «Visions of the Past: Jews and Greeks.» Judaism 35 (1986): 467–82. James, «Adulteress» James, Stephen A. «The Adulteress and the Death Penalty.» JETS 22 (1979): 45–53. Jannière, «Problèmes» Jannière, Α. « " En arkhê ên ο logos»: Notes sur des problèmes de traduction.» Recherches de science religieuse 83 (1995): 241–47. Janssens, «Source gnostique» Janssens, Yvonne. «Une source gnostique du prologue?» Pages 355–58 in L " évangile de Jean: Sources, rédaction, théologie. Edited by M. de Jonge. BETL 45. Gembloux: J. Duculot; Leuven: Leuven University Press, 1977. |
| St. Paul is the foremost preacher of the gospel that he calls the gospel of God or gospel of Christ. For Paul, the content of the gospel is Jesus Christ as Son of God and universal Lord in whom the awaited future age has been decisively established through his death and resurrection ( Rom. 1.1–4; 8.31–34 ; 1Cor. 15.1–4 ). Received by faith, the gospel is actualized in baptism and lived out as spiritual worship of God ( Rom. 1.16–17; 6.1–11; 12.12 ). The results or benefits of the gospel are expressed through a rich terminology: salvation, justification, redemption, expiation, reconciliation, adoption, sanctification, transformation, new creation, and the fruit of the Spirit such as love, peace, and joy. ( Rom. 3.21–26; 5.1–11 ; 1Cor. 1.30 ; 2Cor. 3.18; 5.17 ; Gal. 5.22–23 ). But the gospel, both as announcement and summons, also called “word of God” and “heralding” (kerygma), entails serious demands: to put to death sinful deeds or risk losing Christ and the kingdom ( Rom. 6.12–23; 8.12–13 ; 1Cor. 6.9–10 ; Gal. 5.19–21, 24 ). Finally, the gospel includes the good news of the birth of the church which is the body of Christ and the temple of the Holy Spirit ( 1Cor. 3.16; 12.27 ). Church and gospel belong together. The gospel is the gospel of God, bearing God’s power, and grounded in God’s saving acts in Christ and the Spirit. But the church also is the “Church of God” ( 1Cor. 1.2 ), an intrinsic part of God’s saving work and thus constitutive of God’s revelation. Without the church there is no gospel to be preached. But without the gospel, there is no church worthy of God’s loving will and grand plan to save the world. SEE ALSO: Bible; Christ; Church (Orthodox Ecclesiology); Cross; Evangelism; Resurrection; Soteriology REFERENCES AND SUGGESTED READINGS Breck, J. (1986) The Power of the Word in the Worshiping Church. Crestwood, NY: St. Vladimir’s Seminary Press. Dunn, J. D. G. (1998) The Theology of Paul the Apostle. Grand Rapids, MI: Eerdmans. Hengel, M. (2000) The Four Gospels and the One Gospel of Jesus Christ: An Investigation of the Collection and Origin of the Canonical Gospels. Harrisburg, PA: Trinity Press. |
| Early in the twentieth century, under the influence of such prestigious scholars as Reitzenstein, the Johannine literature was viewed against the specific backdrop of the mystery cults. For instance, one scholar sought to explain the connection among the different Johannine writings by an analogy from elements in the mystery religions. 1289 This view is more credible in its more modern, nuanced form. Thus, Howard Clark Kee argues that Jewish wisdom tradition is shaped by Isis mysticism, and that John writes for the kind of people attracted to the type of mysticism in the Isis cult. 1290 Ernst Käsemann concedes that Bousset " s evaluation of the data «may to a large extent be the product of his age, inadequate or even wrong,» though Käsemann himself concurs with «the atmosphere of a Christian mystery-community which permeates John.» 1291 Some mystery religions penetrated Gentile communities in Roman Palestine, 1292 and many Jewish circles were both familiar with 1293 and sometimes confused with some mystery religions. 1294 But while Johns readers undoubtedly share an eclectic religious environment which included influences from the mystery cults, there are no elements in the Fourth Gospel which it shares only with these cults, whereas there are elements it shares only with Judaism. Its minor parallels with the Mysteries simply reflect the general participation of both sources of religious experience in a common religious milieu. It is useful to produce parallels which shed light on their common milieu; pointing to these parallels as uniquely significant, however, indicates inadequate information concerning other ancient Mediterranean sources. As Smalley observes, «It is doubtful if in the end the Fourth Gospel overlapped at all with the religious outlook of the Greek mysteries.» 1295 Gnosticism and the Fourth Gospel The view that the Fourth Gospel is in some sense connected with gnosticism is very old. Gnostics probably found the Gospel useful in part because it provided them a sense of continuity with the apostolic past; 1296 once they had begun to use it, they were able to link many of their ideas with the Gospe1. 1297 Irenaeus, who was battling gnostics who used the Fourth Gospel, shrewdly argued that John wrote this Gospel as a polemic against them. 1298 Some of his orthodox predecessors, however, probably mistrusted the Gospel because of its usefulness in gnostic circles. 1299 By Irenaeuss day, the Gospel had become a battleground between gnostics and orthodox, 1300 and so was understood by many twentieth-century scholars as wel1. Yet it is doubtful that the churches were still thinking much of the Gospel " s original life-setting by the middle of the second century. 1301 Not distinguishing between the first context and their own application, the later church probably read the gnostic controversies of its day into John the way it read them into Simon the sorcerer in Acts 8:9–11. 1302 |
| Taylor, «Cave» Taylor, Joan E. «The Bethany Cave: A Jewish-Christian Cult Site?» RB 97 (1990): 453–65. Taylor, Formation Taylor, Vincent. The Formation of the Gospel Tradition. 2d ed. London: Macmillan, 1935. Taylor, Immerser Taylor, Joan E. The Immerser: John the Baptist within Second Temple Judaism. Grand Rapids: Eerdmans, 1997. Taylor, «Mandaeans» Taylor, Vincent. «The Mandaeans and the Fourth Gospe1.» Hibbert Journal 28 (1929–30): 531–46. Taylor, Mark Taylor, Vincent. The Gospel according to St. Mark. London: Macmillan, 1952. Taylor, Mysteries Taylor, Thomas. The Eleusinian and Bacchic Mysteries: A Dissertation. 4th ed. Edited by Alexander Wilder. New York: J. W. Bouton, 1891. Taylor, Politics Taylor, Lily Ross. Party Politics in the Age of Caesar. Berkeley: University of California Press, 1966. Tcherikover, Civilization Tcherikover, Victor. Hellenistic Civilization and the Jews. Translated by S. Applebaum. Philadelphia: Magnes Press, Hebrew University, 1961. Tcherikover, «Ideology» Tcherikover, Victor. «The Ideology of the Letter of Aristeas.» HTR 51 (1958): 59–85. Tchernia, André. «Italian Wine in Gaul at the end of the Republic.» Pages 87–104 in Trade in the Ancient Economy. Edited by Peter Garnsey, Keith Hopkins, and C. R. Whittaker. Berkeley: University of California Press, 1983. Teeple, Origin Teeple, Howard M. The Literary Origin of the Gospel of John. Evanston, 111.: Religion and Ethics Institute, 1974. Teeple, Prophet Teeple, Howard M. The Mosaic Eschatological Prophet. SBLMS 10. Philadelphia: Society of Biblical Literature, 1957. Teeple, «Qumran» Teeple, Howard M. «Qumran and the Origin of the Fourth Gospe1.» NovT 4 (1960): 6–25. Temple, Core Temple, Sydney. The Core of the Fourth Gospe1. London: Mowbray, 1975. Tenney, «Footnotes» Tenney, Merrill C. «The Footnotes of John " s Gospe1.» Bibliotheca sacra 117 (1960): 350–64. Tenney, John Tenney, Merrill C. John–the Gospel of Belief: An Analytical Study of the Text. Grand Rapids: Eerdmans, 1948. |
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