 “A fragment of tradition is a primary source for the historical situation out of which it arose, and is only a secondary source for the historical details concerning which it gives information.” Rudolf Bultmann, “The New Approach to the Synoptic Problem,” in Existence and Faith: Shorter Writings of Rudolf Bultmann, ed. Schubert M. Ogden (London: Collins, 1964), pp

 J. Louis Martyn, History and Theology in the Fourth Gospel (New York: Harper & Row, 1968).  Martyn: John should be read as two-level drama.

 John 9:22 His parents said this because they were afraid of the Jews; for the Jews had already agreed that anyone who confessed Jesus to be the Messiah would be put out of the synagogue [aposynagōgos].  John 12:42 Nevertheless many, even of the authorities, believed in him. But because of the Pharisees they did not confess it, for fear that they would be put out of the synagogue [aposynagōgoi].

 John 16:2 They will put you out of the synagogues [aposynagōgous]. Indeed, an hour is coming when those who kill you will think that by doing so they are offering worship to God.  Did this happen in the lifetime of Jesus or after the fall of Jerusalem?  Birkat ha-Minim and Jewish believers in Jesus

 Wayne Meeks, “The Man from Heaven in Johannine Sectarianism,” JBL 91 (1972),

 The Gospel “is a book for insiders, for if one already belonged to the Johannine community, then we may presume that the manifold bits of tradition that have taken distinctive form in the Johannine circle would be familiar, the “crossreferences” in the book – so frequently anachronistic within the fictional sequence of events – would be immediately recognizable, the double entendre which produces mystified and stupid questions from the fictional dialogue partners (and from many modern commentators) would be acknowledged by a knowing and superior smile” (Meeks, “Man from Heaven,” p. 70; italics added).

 John 14:18-21 "I will not leave you orphaned; I am coming to you. In a little while the world will no longer see me, but you will see me; because I live, you also will live. On that day you will know that I am in my Father, and you in me, and I in you. They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them.”

 John 14:22 Judas (not Iscariot) said to him, "Lord, how is it that you will reveal yourself to us, and not to the world?”  “It follows from this remark that the Johannine community knew itself to be a “closed community” more or less. It is not informed by the conscious that it ought to evangelize the world; rather, its mission has internal limitations.” Ernst Haenchen, A Commentary on the Gospel of John (Philadelphia : Fortress Press, 1984), 127

 John A. T. Robinson, The Priority of John (Oak Park, IL: Meyer-Stone, 1987).

Peter turned and saw the disciple whom Jesus loved following them; he was the one who had reclined next to Jesus at the supper and had said, “Lord, who is it that is going to betray you?” 21 When Peter saw him, he said to Jesus, “Lord, what about him?” 22 Jesus said to him, “If it is my will that he remain until I come, what is that to you? Follow me!” 23 So the rumor spread in the community [eis tous adelphous] that this disciple would not die. Yet Jesus did not say to him that he would not die, but, “If it is my will that he remain until I come, what is that to you?” (John 21:20-23)

 This is the disciple who is testifying to [ho marturōn] these things and has written them. (John 21:24a)  And we know that his testimony [marturia] is true. (John 21:24b)

 Narrator: This is the disciple who is testifying to [ho marturōn] these things and has written them. (John 21:24a)  ‘Community’: And we know that his testimony [marturia] is true. (John 21:24b)  See also 13:20-25; 19:25-27; 20:1-8; 21:1-7

 J. H. Charlesworth: Archaeological discoveries in Jerusalem and beyond provide evidence in support of the notion that the Gospel of John is a reliable witness (‘eyewitness testimony’).

 NRS John 10:16 I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.  NRS John 11:51 He did not say this on his own, but being high priest that year he prophesied that Jesus was about to die for the nation, 52 and not for the nation only, but to gather into one the dispersed children of God.

 John 17:15 I am not asking you to take them out of the world, but I ask you to protect them from the evil one.  John 17:18 As you have sent me into the world, so I have sent them into the world.  John 17:20-21 "I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me.”

 John 20:20-21 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Jesus said to them again, "Peace be with you. As the Father has sent me, so I send you.”

 John 20:31 But these are written so that you may come to believe [hina pisteu(s)ēte] that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.  John 19:35 (He who saw this has testified so that you also may believe [hina pisteu(s)ēte]. His testimony is true, and he knows that he tells the truth.)

 Richard Bauckham, ed. The Gospels for All Christians: Rethinking the Gospel Audiences (Edinburgh: T. & T. Clark, 1998).

 Moreover, birkath hamminim is not mentioned in that document [Mishna] at all; our very first attestation of this institution, in a rhetorical form indicating that it is a novum in fact, is to be found in the Tosefta, generally regarded as having been edited some time around the middle of the third century. The rabbinic account of the introduction of the birkath hamminim is thus not only a punctiliar summary of a lengthy process, …, but also one for which the earliest evidence is from the mid-third century and not before. (Daniel Boyarin, “Justin Martyr Invents Judaism,” Church History 70 (2001),

Genesis  “In the beginning”  “God created the heavens and the earth”  “Let us make humankind in our image, according to our likeness” John  “In the beginning”  “All things came into being through him (1:3)  “He came to his own, and his own did not receive him” (1:11)

 And the Word became flesh and lived among us, and we have seen his glory…full of grace and truth (1:14).  "The hour has come for the Son of Man to be glorified” (12:23)  “Father, glorify your name." (12:28)  This was to fulfill the word spoken by the prophet Isaiah: "Lord, who has believed our message, and to whom has the arm of the Lord been revealed?" (12:38)  “Isaiah said this because he saw his glory and spoke about him.” (12:41)

1.Shift from late origin and a-historical character to greater respect for John as a reliable source 2.Role and status of the ‘Johannine community’ much more doubtful 3.Shift from ‘sectarianism’ to inclusivity and universalism. 4.Movement from Gnostic or Hellenistic influences to Jewish character, e. g. ‘logos’ as Torah, embodied Torah.