Prologue To The Gospel Of John

The first eighteen verses of the Gospel of John , a text written in Greek as all the Gospels are a kind of poem called Prologue. Its translation, attribution, interpretation, or even animate still scientific debate as doctrinal.

Translation Segond (1910)

Translation of the Prologue to the Gospel of John by King James ^{Translation Crampon (1864)}

Translation of the Prologue to the Gospel of John by Augustin Crampon (Editorial: 1864; edition: 1894):

1. In the beginning was the Word and the Word was with God and the Word was God.
2. It was in the beginning with God.
3. Everything was done by him and without him was made nothing that exists.
4. In him was life, and life was the light of men
5. And the light shines in the darkness and the darkness did not comprehend it.
6. There was a man sent from God, whose name was John.
7. This came as a witness, to bear witness to the light, so that all might believe through him:
8. Not that it was light, but he had to bear witness to the light.
9. Light, true, that which enlightens every man was coming into the world.
10. He (the Word) was in the world and the world through him was made, and the world has not known.
11. He came home, and his family have not received.
12. But as for those who received it, He gave power to become children of God to those who believed in his name,
13. That not of blood nor of the will of the flesh, nor of the will of man but of God were born.
14. And the Word became flesh and dwelt among us (and we beheld his glory, glory as of an only son of the Father) full of grace and truth.
15. John bears witness, in these terms and exclaims: "Behold that which I said: He who comes after me, passed me, because he was before me. "
16. and that of his fullness we all received, grace upon grace;
17. because the law was given through Moses, grace and truth came by Jesus Christ.
18. God, no one ever saw: the only Son, who is in the bosom of the Father is he who has made known.

Composition

Bernard Pautrat emphasizes in the preface, the update Pechar obvious from the Old Testament, Genesis 1.1 (in the prologue verses 1:5 and 8:9) and that, invisible in the French translations "and dwelt among us", the direct quote from the Septuagint, "he pitched his tent among us" about the passage where David in 2 Samuel 1:23 6 brings the Ark to Jerusalem.

In the first passage midrashic, the verb is substituted for the Spirit and is likened to the Light of verse 3 of Genesis 1. There is there a different understanding of the Spirit as the Septuagint and the Hebrew Bible where it (Rouac'h is female) is the divine power, while in the Septuagint it is the reason, meaning received Aristotelianism in the medium, eg in Plotinus. This change in word of Wisdom almost hypostatized is underscored by Daniel Boyarin in an article in the Harvard Theological Review in 2001 The section on the light, the world, the darkness and God reflects the cosmology which does not oppose the Gnostic material poor in mind good, as repeated too often common sense. "Matter" in the Gnostic texts, refers to everything that hinders and limits of existence.

Cross-cutting issues can overcome the antagonisms: Wisdom and / or Logos are the best examples. Metaphysics Valentinian fumes is a far more sophisticated marking the overlay amount of FTEs between the divine and humanity in which the triangulation "matter-soul-spirit" , corresponding in some sense, the representation "devil-demiurge Father." Thus understood, the world is neither bad nor good. It is a mixture of both. .

Verses 10-13 describe the spiritual resurrection is already present

For the remainder of the text, Jean-Robert Armogathe op suggests a possible inspiration for the text says the "vocation of Isaiah" in the phrase "God, no one has ever seen." In the collection of Pouderon Norelli and , Marie-Anne Vannier considers the eventual coming of the Son at the right hand of the Father (Jn 1:18) as a correction later doctrinal subsequent to the original composition of the text, which disclaims any direction towards which the Gospel of John. It reflects the Alexandrian debate on the Trinity between homo-ousiens, even homens anomens.

Using doctrinal

In early Christianity

• Augustine of Hippo is in the debate mentioned above. In the Homilies on the Gospel of John will seek to demonstrate the Arian heresy theories, according to his reading, marred by the fact that he was poor Hellenizing by Lucien Jerphagnon , triune God who creates the world because "the Word was God." For the latter, the term verb, translates the Greek (logos) that the term reason (ratio), because the word means the relationship between God and creatures (Book of 83 questions).
• Basil of Caesarea is involved in the same debate. In his Homily on The Word became flesh ", the verb in question here is not human (because man is the last of the creature), but is the only begotten Son. It is in view Logos-Christology sarkos unlike Arians who are in the run-logos anthropos.
• For Chrysostom , the idea of Word used to destroy the idea of carnal intercourse between God and the only begotten Son so incorruptible. ^{In medieval Catholicism}

  Thomas Aquinas was, too, long considered this passage from the Gospel of John, particularly in Ioannem Catena.

  In Eastern Christianity

  In Protestantism

  Using liturgical text

  The Tridentine Mass is concluded by reading the "last gospel", which is just the prologue of John. When the priest says "Verbum caro factum And is" the priest and the faithful make a genuflection. This reading was removed from the liturgical reform of the Roman Rite by Pope Paul VI in 1970.

  References

  1. Text of the King James translation on Wikisource.
  2. Text of the translation on Wikisource Crampon.
  3. Gospel of St. John, Payot, Shores Poche, 2000
  4. See - see the concept of midrashim pesharim in Midrash
  5. Jerphagnon, op.cit
  6. cf. lowest passing influence on Gnostic
  7. The Gospel Of The MEMRI: jewish binitarianism & the prologue to John. Harvard Theological Review, 2001, No. 94
  8. Plotinus, Enneads
  9. Pierre-Yves Ruff, a researcher at the IHP-Paris, in the discussion list Tholib, dated January 9, 2008.
  10. Fougeras op
  11. Preaching Lent 1999
  12. History of the Christian Greek literature, Volume 1, CERF, 2007
  13. Evolution dogmatic in Pouderon and Norelli, op.cit.
  14. Michel Cazenave, issue of France-Culture and The Living Gods "
  15. Karl-Heinz Olhig, Christologietextes in hand, Volume 1 from its origins to late antiquity, CERF, 1996

  Sources

  • Some information is from Article Prologue of St. John in the version of 6 December 2005 on WikiKto
  • Some information is from the list Tholib.

  Bibliography

  Patristic

  • Thomas Aquinas , Commentary on the Gospel of John, I, Prologue - The apostolic life of Christ, Preface by M.-D. Philippe, OP - Translation and notes under his direction
  • Thomas Aquinas , Catena in Ioannem (Golden Chain on the Gospel according to John)
  • Meister Eckhart , Commentary on The Gospel of John: The Prologue, Ch. 1, 1-18

  Contemporary Studies

  • Marguerat et al, Introduction to the New Testament, Labor et Fides
  • Pouderon, Noelle et al, History of Greek Christian literature
  • Bernard Pautrat, the Gospel of John
  • Isaac Asimov's Guide to the Bible: A Historical Look at the Old and New Testaments, Dubleday, 1969-69 review
  • Bible Portal

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