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In Johannine Social Identity Formation after the Fall of the Jerusalem Temple Christopher Porter reads the Fourth Gospel through the lens of social identity theory as means of reconciling the social dislocation and trauma of the destruction of the Jerusalem temple. Analysing the Fourth Gospel in conversation with other temple-removed texts of Qumran, Philo, and Josephus the gospel’s intent to renegotiate cultic life without the temple can be seen. Through this analysis it is argued that the Fourth Gospel primarily functions as an intra-mural Jewish text, attempting to negotiate the formation of a Jesus-follower social identity in direct continuity with earlier Jewish shared social narratives. Finally, this work reviews the Johannine Community as an outcome of the Gospel identity formation.

Christianity --- Temple of Jerusalem (Jerusalem) --- Essence, genius, nature --- Identity (Psychology) --- 226.5 --- 226.5 Evangelie volgens Johannes --- 226.5 Evangile de S. Jean --- Evangelie volgens Johannes --- Evangile de S. Jean --- Personal identity --- Personality --- Self --- Ego (Psychology) --- Individuality --- Biblical teaching --- Bible. --- Jean (Book of the New Testament) --- Johanisi (Book of the New Testament) --- Johannesevangelium --- John (Book of the New Testament) --- Yohan pogŭm --- Yohane den (Book of the New Testament) --- Yūḥannā (Book of the New Testament) --- Ioganaĭ (Book of the New Testament) --- Иоганай (Book of the New Testament) --- Social scientific criticism

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In John within Judaism , Wally V. Cirafesi offers a reading of the Gospel of John as an expression of the fluid and flexible nature of Jewish identity in Greco-Roman antiquity. While many have noted John's general Jewishness, few have given it a seat at the ideologically congested table of ancient Jewish practice and belief. By interrogating the concept of "Judaism" in relation to the complex categories of "religion" and "ethnicity," Cirafesi argues that John negotiates Jewishness using strategies of ethnic identity formation paralleled in other Jewish sources from the Second Temple and early rabbinic periods. In this process of negotiation, including its use of "high christology" and critique of Ioudaioi, John coalesces with other expressions of ancient Jewish identity and, thus, can be read "within Judaism.".

Judaism --- History of doctrines --- Judaism (Christian theology) --- 226.5 --- 225.08*7 --- 225.08*7 Theologie van het Nieuwe Testament: relatie met het jodendom --- Theologie van het Nieuwe Testament: relatie met het jodendom --- Jews --- Religions --- Semites --- Christianity and other religions --- 226.5 Evangelie volgens Johannes --- 226.5 Evangile de S. Jean --- Evangelie volgens Johannes --- Evangile de S. Jean --- Biblical teaching --- Religion --- Bible. --- Jean (Book of the New Testament) --- Johanisi (Book of the New Testament) --- Johannesevangelium --- John (Book of the New Testament) --- Yohan pogŭm --- Yohane den (Book of the New Testament) --- Yūḥannā (Book of the New Testament) --- Ioganaĭ (Book of the New Testament) --- Иоганай (Book of the New Testament) --- Criticism, interpretation, etc.

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"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."--

Salvation --- Ethics in the Bible --- Son of God --- Son of Man --- 226.5 --- 227.1*9 --- 227.1*9 Brief van Paulus aan de Hebreeën --- Brief van Paulus aan de Hebreeën --- 226.5 Evangelie volgens Johannes --- 226.5 Evangile de S. Jean --- Evangelie volgens Johannes --- Evangile de S. Jean --- Biblical ethics --- Ethics --- Soteriology --- Economy of God --- Christianity --- Biblical teaching --- Jesus Christ --- Christ --- Cristo --- Jezus Chrystus --- Jesus Cristo --- Jesus, --- Christ, Jesus --- Yeh-su --- Masīḥ --- Khristos --- Gesù --- Christo --- Yeshua --- Chrystus --- Gesú Cristo --- Ježíš --- Isa, --- Nabi Isa --- Isa Al-Masih --- Al-Masih, Isa --- Masih, Isa Al --- -Jesus, --- Jesucristo --- Yesu --- Yeh-su Chi-tu --- Iēsous --- Iēsous Christos --- Iēsous, --- Kʻristos --- Hisus Kʻristos --- Christos --- Jesuo --- Yeshuʻa ben Yosef --- Yeshua ben Yoseph --- Iisus --- Iisus Khristos --- Jeschua ben Joseph --- Ieso Kriʻste --- Yesus --- Kristus --- ישו --- ישו הנוצרי --- ישו הנצרי --- ישוע --- ישוע בן יוסף --- المسيح --- مسيح --- يسوع المسيح --- 耶稣 --- 耶稣基督 --- 예수그리스도 --- Jíizis --- Yéshoua --- Iėsu̇s --- Khrist Iėsu̇s --- ‏عيسىٰ‏ --- Person and office --- Bible. --- Epistle to the Hebrews --- Hebräerbrief (Book of the New Testament) --- Hebrews (Book of the New Testament) --- Poslanie do Evreite (Book of the New Testament) --- Risālah ilá al-ʻIbrānīyīn (Book of the New Testament) --- Jean (Book of the New Testament) --- Johanisi (Book of the New Testament) --- Johannesevangelium --- John (Book of the New Testament) --- Yohan pogŭm --- Yohane den (Book of the New Testament) --- Yūḥannā (Book of the New Testament) --- Ioganaĭ (Book of the New Testament) --- Иоганай (Book of the New Testament)

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"Die Fußwaschung Jesu gehört zu den umstrittensten Texten im Neuen Testament. Anni Hentschel bietet eine gründliche Analyse antiker Texte zu Fußwaschungen und zeigt, dass einer Fußwaschung je nach Situation und Beziehung zwischen den beteiligten Personen eine Vielzahl an Deutungsmöglichkeiten zukommen kann. Sie war keineswegs ein typischer Sklavendienst, auch wenn sie zu den Aufgaben von Sklavinnen und Sklaven gehörte. Indem Jesus als Lehrer seinen Schülerinnen und Schülern die Füße wäscht, erweist er ihnen seine Liebe. Er konstituiert die Nachfolgegemeinschaft als Liebesgemeinschaft, in der nach Ostern Gott und Jesus weiterhin präsent sein werden. Mit dem Auftrag der gegenseitigen Liebe schickt Jesus sie als seine Gesandten in die Welt, so wie er vom Vater gesandt wurde. Die Fußwaschung Jesu als zeichenhafte Handlung am Anfang der Abschiedsrede ist vor allem ekklesiologisch relevant."

Foot washing (Rite) --- 226.5 --- 226.5 Evangelie volgens Johannes --- 226.5 Evangile de S. Jean --- Evangelie volgens Johannes --- Evangile de S. Jean --- Feet washing (Rite) --- Washing of feet (Rite) --- Cults --- Foot --- Lustrations --- Rites and ceremonies --- Sacraments --- Water --- History --- Religious aspects --- Christianity --- Jesus Christ --- Christ --- Cristo --- Jezus Chrystus --- Jesus Cristo --- Jesus, --- Christ, Jesus --- Yeh-su --- Masīḥ --- Khristos --- Gesù --- Christo --- Yeshua --- Chrystus --- Gesú Cristo --- Ježíš --- Isa, --- Nabi Isa --- Isa Al-Masih --- Al-Masih, Isa --- Masih, Isa Al --- -Jesus, --- Jesucristo --- Yesu --- Yeh-su Chi-tu --- Iēsous --- Iēsous Christos --- Iēsous, --- Kʻristos --- Hisus Kʻristos --- Christos --- Jesuo --- Yeshuʻa ben Yosef --- Yeshua ben Yoseph --- Iisus --- Iisus Khristos --- Jeschua ben Joseph --- Ieso Kriʻste --- Yesus --- Kristus --- ישו --- ישו הנוצרי --- ישו הנצרי --- ישוע --- ישוע בן יוסף --- المسيح --- مسيح --- يسوع المسيح --- 耶稣 --- 耶稣基督 --- 예수그리스도 --- Jíizis --- Yéshoua --- Iėsu̇s --- Khrist Iėsu̇s --- ‏عيسىٰ‏ --- Washing of the apostles' feet --- Anointing at Bethany --- Bible. --- Jean (Book of the New Testament) --- Johanisi (Book of the New Testament) --- Johannesevangelium --- John (Book of the New Testament) --- Yohan pogŭm --- Yohane den (Book of the New Testament) --- Yūḥannā (Book of the New Testament) --- Ioganaĭ (Book of the New Testament) --- Иоганай (Book of the New Testament) --- Criticism, interpretation, etc.