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Garner, Gary O. (2003) Features of the Fourth Gospel - Suitability for Communicating the Christian Message in a Post-modern Context.

© Copyright 2003 Gary O. Garner

Features of the Fourth Gospel Suitability for Communicating the Christian Message in a Post-modern Context 30 April 2003 Gary Garner Bible College of Queensland

Features of the Fourth Gospel - Suitability for Communicating the Christian Message in a Post-modern Context 30 April 2003

Gary Garner- Bible College of Queensland

CONTENTS CONTENTS.................................................................................................................... 2 SYNOPSIS ...................................................................................................................... 3 AN INTRODUCTION TO COMMUNICATING IN THE “POSTMODERN” ERA............................................................................................................ 5 MAJOR FEATURES & CHARACTERISTICS OF THE FOURTH GOSPEL, & THE LIKLEY COMMUNICATIVE RESPONSE: RELEVANCE FOR CHRISTIANS TODAY.............................................................. 7 CONCLUSION ............................................................................................................ 12 BIBLIOGRAPHY ........................................................................................................ 13

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SYNOPSIS Today’s post-modern society, as it applies throughout most first and second world countries, has brought about so-called “progress” substantially in the form of material abundance. Marked by a move to a “service society” (i.e. expanding education, health, and other private and public welfare services), control of the natural and social environment is also often achieved, but paradoxically with variable and sometimes unpredictable results. Accordingly, scientific and technological achievements are often bought at some cost to spiritual growth and positive emotional development.

The Fourth Gospel – John – brings about a timeless, yet refreshing message that meets an increasing spiritual need, despite a typically healthier, better housed, better fed and better educated population. The emphasis throughout this Gospel - that Jesus Christ is the Son of God - enables us to keep perspective in a world often placing undue emphasis on self-interest and materialistic competitiveness. It sets the scene for understanding the magnitude of God’s love and forgiveness, as captured in perhaps one of the most widely known of all scriptures - Chapter 3, verse 16: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life”.

In fact, the very meaning and purpose of this Gospel is provided in 20:31 which states that it has been written “…that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name”. Put briefly, the Gospel was written so that men might believe that Jesus Christ is God.

It may not be too surprising therefore that the strong evangelistic purpose, embedded in the latter verse, is the very reason that the Fourth Gospel has been used so widely in communicating the essential New Testament message – the life and purpose of Jesus. Believe in Him, and you will have life.

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Of all the communicators throughout history, religious or otherwise, Jesus would surely have to rank among the most effective, and certainly best known. His message may be relied upon for holding truth as much today, as it did yesterday. In this context, the Gospel of John is quite unique in that it contains extended discourses of the words of Jesus – there is far less reliance on supporting narrative as is the case, for example, with the other three Gospels. Therefore, the ability of the Fourth Gospel to effectively communicate the Christian message is an outstanding feature. What better way to do this than to use the very words of Jesus, which are given extensive treatment throughout? It not only encourages existing believers, but its evangelistic emphasis provides a very suitable platform to in win new disciples for the extension of God’s kingdom.

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AN INTRODUCTION TO COMMUNICATING IN THE “POST-MODERN” ERA In 1928 the English literary critic and author I.A. Richards offered one of the first definitions of communication as a discrete aspect of human enterprise: “Communication takes place when one mind so acts upon its environment that another mind is influenced, and in that other mind an experience occurs which is like the experience in the first mind, and is caused in part by that experience”. 1 Richards’ definition separates the contents of messages from the processes in human affairs by which these messages are transmitted. Hooper2 further refines the concept of communication where, despite having numerous meanings depending on its context, communication is ultimately defined as “the process by which messages affect response”. Importantly, Hooper suggests that it is not until a response occurs, and the message is “getting through” that communication occurs.

The main goal of communicating the Gospel is arguably therefore, not too dissimilar than the ultimate objective of any form of communication. Much more than simply trying to elicit a response, there is an act occurring that seeks to stimulate and control the response. Communicating seeks to influence the receivers thoughts and actions in a way that results in an anticipated outcome or reaction. It is therefore effectiveness – not just “telling” – that is the major objective.3

With regards to Postmodernism, it is notoriously difficult to define. In philosophical terms, Postmodernism is “part of a general attack on Enlightenment truth-claims and

1

Source: 1994-1999 Encyclopædia Britannica DVD (1999)

2

Hooper J & Janis JH, Writing and Communicating in Business, (Cassell Australia 1978.), 21.

3

Further, communication ordinarily involves the achievement of subsidiary objectives such as self-

expression, social interchange, or personal advancement / prestige. However, in the case of effectively presenting the Christian message, these secondary goals are not highly regarded since they could potentially overshadow the truth being presented.

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values, and displays a preoccupation with language as an inadequate vehicle for expressing any sort of "reality" ”4

Whilst this may represent a fairly cynical viewpoint, it may nevertheless be reasonable to assume that to embark on effectively communicating in a post-modern society, new considerations must be taken into account. This is especially in the context of reaching masses of people or individuals who, as part of modern progress, enjoy comparative significant material abundance. As a consequence of the postmodernist move to a more technologically advanced “service society”, the audience is no longer typically blue collar industrial, but is more likely to be healthier, better housed, better fed, and more highly educated, “white-collar”.

What does this imply for effective communication? Why has there been a plethora of new age ideas and practices which have appeal to this more “Gucci” and “sophisticated” populace? Higher levels of disposable wealth - despite replacement of human labour with machines ("de-industrialization") and associated unemployment – have in overall terms encouraged materialism and a focus on “personal achievement” and performance. Despite considerable scientific and technological achievements, there is considerable uncertainty surrounding man’s ability to control the natural and social environment. Taking all this into account, modernisation is put forward as having “progressed” mankind, but at a significant cost - a lack of spiritual development.

The challenge of the Christian message is therefore to present a relevant and coherent argument as to how God, and his Son Jesus, together with the Holy Spirit, represent a way of thinking and living that is pertinent and compatible with the post-modern era. It must fill the “spiritual” gap. Otherwise, the role of Jesus in our daily life represents an outmoded and unproven historical record, with little or no relevance to post-

4

Portions of this definition have been extracted from Microsoft® Encarta® Encyclopedia 2000. ©

1993-1999 which suggests that Postmodernism as a term used to denote a multitude of styles and attitudes which exist partly as a response to high Modernism, and partly as a result of post-industrial mass production and late capitalism

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modern man. Clearly, the Gospel must rise to this challenge and provide a meaningful representation of life’s meaning and purpose.

It is suggested that the Gospel of John is characterised by scripture that provides truth in a way likely to be very relevant and meaningful to modern man. This is explored below.

MAJOR FEATURES & CHARACTERISTICS OF THE FOURTH GOSPEL, & THE LIKLEY COMMUNICATIVE RESPONSE: RELEVANCE FOR CHRISTIANS TODAY The Gospel of John is very distinctive, not only in its content, but also style. This becomes immediately apparent when considering that the book contains a distinctive Prologue, and Epilogue, with detail between.

The Prologue starts with the beginning of time, not just the birth of Jesus or events immediately leading up to that point. It testifies that in the beginning was the Word with God (1:1), and that the Word became flesh (1:14) in the person of Jesus.

After the resurrection of Jesus and his various appearances in John 20, The Epilogue, commencing in 20:30, explains the purpose of the Gospel (why it was written), before describing the resurrection appearances in Galilee and concluding with John’s testimony and an explanation that Jesus did many other things that had not been written down. Some commentators (e.g. Brown5) advocate that the Epilogue begins at Chapter 21:1, however this may suggest that the statement of purpose for the Gospel in 20:30-31 is not a concluding comment. In any event the detail in the middle has been designated by scholastic deduction as the “Book of Signs” (1:19 – 12:50) and the “Book of 5

Brown R.E, An Introduction to the New Testament. (Doubleday, 1997), 334-335

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Glory” (13:1 – 20:31). Whilst this division has broad acceptance, many commentators such as Carson, Moo and Morris6 conclude that the entire Gospel is a book of signs as implied by 20:30-31, and on the basis that the passion and resurrection of Jesus is the greatest sign of all.

Although other conclusions with regards structure of the Gospel have been reached by various scholars, the latter comment, concerning the whole Gospel being a book of signs, is considered powerful and compelling. The explanation by John as to the purpose behind the death of Jesus, and his resurrection, is the cornerstone of Christian faith and belief, thereby representing a key component for evangelistic effort. If one accepts this proposition, then the usefulness of John’s Gospel in converting nonbelievers cannot be understated.

The Gospel of John provides a very clear communication: a message, and a response. The message is that we must believe and receive. If we respond in this way we will become a child of God – born of God. This is the essence of God’s grace, and the gift of salvation provided through Jesus. John 1:12-13 provides this promise: “Yet to all who received him, to those who believed in his name, he gave the right to become children of God – children born not of natural descent, nor of human decision or a husband’s will, but born of God”.

The Fourth Gospel emphasises and re-emphasises this truth many times, focussing on the “Lamb of God” (Jesus) who took away the sin of the world. Everyone whom believes in him may have eternal life (3:15) with the penultimate promise and explanation of the purpose of Jesus revealed in the well known John 3:16: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life”.

Thus the mystery for non-believers is revealed – that God sent his Son Jesus to save the world but, as explained in verse 18, whoever does not believe stands condemned.

6

Carson D.A., Moo D.J., Morris L. An Introduction to the New Testament. (Zondervan, 1992), 135.

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Aside from providing the way of salvation, the Fourth Gospel provides various methods of communicating in order to reach others for Christ. Mears7 suggest these methods include preaching (John 1:35-51), the direct call of Christ (1:43), or witness of a friend (1:46). These examples are useful for Christians in their evangelistic efforts, and provide encouragement in that we can expect that whilst some believe, some will also reject.

Above all, the Fourth Gospel portrays Jesus as the Son of God. There are seven witnesses whom testify to this: 1.

John the Baptist testifies (1:34) “that this is the Son of God”

2.

Nathanael declared to Jesus that (1:49) “Rabbi, you are the Son of God, you are the King of Israel”

3.

Simon Peter said to Jesus that (6:69) “We believe and know that you are the Holy One of God”

4.

Jesus stated that (10:36) “I am God’s Son”

5.

Martha (sister of Lazarus whom was raised by Jesus from the dead), in 11:27 told Jesus that “I believe that you are the Christ, the Son of God, who was to come into the world”

6.

Thomas the disciple of Jesus, said (20:28) “My Lord and my God” when Jesus appeared to him after death and resurrection.

7.

“Jesus is the Christ, the Son of God” – stated by John (20:31)

The relentless pursuit by John in this Gospel, in explaining just who Jesus is (i.e. he is God), provides all the necessary authority to empower Christians and provide a need to believe in Him in order to achieve salvation. Without this, the divine nature of Jesus cannot be substantiated, thereby obscuring the process of salvation and the meaning behind Jesus dying on the cross.

7

Mears, HC. What the New Testament is All About. Regal Books (Twelfth Printing 1980).41-42

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In contrast to the Synoptic Gospels (Matthew, Mark and Luke), the Fourth Gospel does not contain details of a large number of healing miracles or spectacular demonic possession exorcisms. It does however contain several miracles of Jesus not mentioned elsewhere in the Synoptics, the one major example being the raising of Lazarus from the dead (11:1-44). In fact, the only miracle appearing in all four Gospels is the Feeding of the 5,000 (John 6:6-13).

In considering its “Harmony” with the other Gospels, there is little or no detail given with regards the early years of Jesus or John the Baptist, or Jesus’ ministry in Galilee. It does, however, contain considerable detail of Jesus’ early public ministry, Jesus’ ministry beginning at the feast of Tabernacles (absent from all other Gospels), and the meaning / prophecy of the death of Christ, and subsequent resurrection.

For these and other reasons, the Gospel of John is considered to be quite different than the other three Gospels, having a very different emphasis. Carson8 also emphasises that the Gospel of John is characterised as much by what it leaves out, compared to what it puts in9.

Nonetheless, there is one matter that seems very clear. In 20:30-31, John tells us that it was written for the purpose that you may believe. Carson10 says that this not only expresses the purpose of the book, but is the ‘shortest summary of Johannine theology’. He goes on to suggest that the stated goal, that you may believe that Jesus is the Christ, the Son of God, is interpreted to mean that the Evangelist intends to establish the faith of Christians, and bring non-Christians to faith. However, it is pointed out that many commentators believe that it has been written primarily for

8

Carson D.A. The Gospel According to John – The Pillar New Testament Commentary, (Apollos,

1991), 21-22 9

For example, there are “no narrative parables in John, no account of the transfiguration, no record of

the institution of the Lord’s supper, no report of Jesus casting out a demon, and no mention of Jesus’ temptations”. Carson also points to other differences including a significant difference in writing style compared to the Synoptics. 10

ibid 661-663

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Christians and the Johannine community, thereby supporting the former, rather than the latter, purpose.11

Finally, of some significance is growing evidence that the Gospels were not written for specific communities; whether Johannine, Matthean, Markan, or Lukan as examples. The apparent relative mobility in the time of early New Testament gives sufficient scope for modern scholars such as Bauckham to suggest that it is probable that the Gospels were written for general circulation around all churches and so envisages a very general Christian audience12. The Fourth Gospel, it is suggested, was written independently of Mark (demonstrated by its distinctiveness) – it being no accident that the two narratives intersect with only a minimum of events in common, thereby complementing one another.13 Ladd14 looks at these differences and poses the question “To what extent is the theology of the Fourth Gospel that of John rather than that of Jesus?”, but concludes that the apparent “Johannine dualism” (a radically reinterpreted theology, or otherwise a Gospel embodying the same essential theology but with different emphases) is in fact biblical.

11

Collins in Christian Counselling (39) suggests that only 10% of pastoral counselling deals with

“religious” issues. More often people come with marriage tensions, crises, depression, interpersonal conflicts, confusion and other problems with living. Collins believes that Jesus was vitally concerned with these problems, with John 3:16 explaining God’s purpose in sending his Son. The two goals for individuals therefore include abundant life on earth, and eternal life in heaven. This must surely represent good news for people caught up in the bind of the post-modern era. 12

Baukham, Richard (Editor), The Gospels for All Christians – Rethinking the Gospel Audiences.,

(Wim B Eerdmans Publishing Co, 1998), 1. By way of comparison, Grundry in A Survey of the New Testament (44) explains that most communication / news was spread by word of mouth, by town criers, and by public notices posted on bulletin boards, with roads, rivers and the Mediterranean Sea supplying lines of communication. 13

ibid 169-170

14

Ladd G.E., A Theology of the New Testament (Revised Edition. W B Eerdmans Publishing Co,

1993), 251-252

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CONCLUSION The Gospel of John contains the biblical truths essential to Christian faith and deliverance. The need to become “born again” (3:7), and the entry requirements to the Kingdom of God are fully explained (3:3-5). The promise of eternal life and its relationship with, and the importance of, accepting and believing that Jesus Christ is the Son of God (3:16-18) is emphasised. The express purpose of the book as stated in 20:30-31 is explained in that it was written for the purpose that you may believe.

Accordingly, the Fourth Gospel represents a relevant discourse for the modern man, whereby he may gain hope and deliverance. So often utilised for both evangelistic and faith-building purposes, its message, and in particular the words of Jesus, is appropriate and relevant for post-modern society. It provides relief from the spiritual vacuum so often resulting from the whirlwind of life in the post-modern era; providing refuge through understanding the magnitude of God’s love and forgiveness. In John 14:9, Jesus states that “Anyone who has seen me has seen the Father”, As Erickson15 concludes in consideration of this verse, if we would know what the love of God, the holiness of God, the power of God are like, we need only look at Christ.

15

Erickson M.J., Christian Theology, (Second Edition. Baker Books, 2000) 720

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BIBLIOGRAPHY Please note: all quotations of Scripture are derived from the NIV New International Version as extracted from the NIV Study Bible. 10th Edition. Zondervan Corporation, 1995, as originally copyrighted by the International Bible Society 1973, 1978 and 1984.

Erickson M.J. Christian Theology. Second Edition. Baker Books, 2000. Carson D.A. The Gospel According to John – The Pillar New Testament Commentary. Apollos, 1991. Gundry R.H. A Survey of the New Testament. Third Edition. Zondervan, 1994. Carson D.A., Moo D.J., Morris L. An Introduction to the New Testament. Zondervan, 1992. Ladd G.E. A Theology of the New Testament. Revised Edition. W B Eerdmans Publishing Co, 1993. Brown R.E. An Introduction to the New Testament. Doubleday, 1997. Hooper J & Janis JH. Writing and Communicating in Business. Cassell Fourth Edition. Australia, 1978. Microsoft® Encarta® Encyclopedia 2000. © 1993-1999 Microsoft Corporation. Encyclopædia Britannica Inc. Encyclopædia Britannica DVD (1999) 1994-1999 Mears, HC. What the New Testament is All About. Regal Books. Twelfth Printing 1980. Baukham, Richard (Editor). The Gospels for All Christians – Rethinking the Gospel Audiences. Wim B Eerdmans Publishing Co 1998. Collins Gary R. Christian Counselling – A Comprehensive Guide (Revised Edition). W Publishing Group (1988)

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