JESUS TRADITION IN THE JOHANNINE WRITINGS

Assignment Topic -: An Alternative Community in the world (community of the beloved

Introduction
The Johannine community, as depicted in the New Testament, offers a unique perspective on
the experience of minority communities in a world dominated by powerful majorities. This
article examines the nature of this community as an alternative social structure within the
context of first-century Mediterranean society. By analysing the Johannine literature through
the lens of social-scientific criticism and historical-critical methods, we will explore how this
community's identity was formed and maintained in the face of a powerful majority culture.
Although explicit ecclesial terms such as Church, people of God, or body of Christ are not
found in the Fourth Gospel, the concept of Church is interwoven with Christological and
soteriological concepts1. The Johannine community is portrayed as a group of believers who
adhere to Jesus as sheep to the Shepherd (John 10) or as branches to the vine (John 15)2. This
study aims to shed light on the complex interplay between minority religious communities and
majority cultures, both in the historical context of early Christianity and in contemporary
applications.
Historical Context of the Johannine Community
The Johannine community emerged in the latter half of the first century CE, during a period of
significant social and religious upheaval3. Scholars generally locate this community in the
region of Ephesus, though debate continues regarding its exact geographical origin4. The
community developed against the backdrop of increasing tensions between Jewish Christians
and the synagogue, as well as the growing threat of Roman imperial power5.
Recent scholarship has emphasized the importance of understanding the Johannine community
within the context of Jewish-Christian relations in the late first century. As Martyn argues, the
community's experience of expulsion from the synagogue (aposynagōgos) played a crucial role
in shaping its identity and theological outlook6. This traumatic separation from their Jewish

1
Raymond E. Brown, The Community of the Beloved Disciple (New York: Paulist Press, 1979), 84-88.
2
D. Moody Smith, The Theology of the Gospel of John (Cambridge: Cambridge University Press, 1995), 131-
133.
3
Paul Trebilco, The Early Christians in Ephesus from Paul to Ignatius (Tübingen: Mohr Siebeck, 2004), 241-
252.
4
Brown, Community of the Beloved Disciple, 25-28.
5
J. Louis Martyn, History and Theology in the Fourth Gospel, 3rd ed. (Louisville, KY: Westminster John Knox
Press, 2003), 42-46.

6
Martyn, History and Theology, 61-66.
roots forced the community to redefine itself and its relationship to both Judaism and the wider
Greco-Roman world.
The Community of the Good Shepherd
In the Johannine literature, the church is portrayed as a community of the Good Shepherd. Jesus
is presented as the good shepherd who knows and loves his sheep, even to the point of laying
down his life for them (John 10:11-13)7. This imagery draws on Old Testament traditions of
Yahweh as the Shepherd of Israel (Psalm 23) while emphasizing the intimate communion
between Jesus and believers8.
The relationship between the Shepherd and the flock is characterized by mutual knowledge,
love, and obedience, mirroring the union between the Father and Jesus (John 10:14-18)9. This
experiential knowledge builds mutual confidence and trust within the community. The
shepherd's act of calling his sheep by name (John 10:3) underscores the personal nature of this
relationship10.
Importantly, the Johannine community is presented as one without boundary walls. Jesus'
statement, “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” (John 10:16), points to the
universalistic aspect of the church and implies a mission to include others11.
Divine Indwelling and Community Identity
Central to Johannine theology is the concept of the Spirit indwelling believers, transforming
individuals into a new creation and forming a spiritual community united by a shared
experience of God12. In Johannine thought, identity is not primarily determined by external
factors such as ethnicity or social status, but by the internal reality of being indwelt by the
Spirit13.
As C.K. Barrett notes, “the Johannine community defines itself in terms of its relationship to
Jesus, and this relationship is the basis for its unity and mission.”14 This creates a profound
sense of unity and belonging among believers, transcending cultural and social divisions. An
Identity in Opposition to the World is the key message in the Johannine literature. The
Johannine literature frequently contrasts the community of believers with “the world”
(κόσμος), which represents the hostile and unbelieving external environment. This dichotomy
is seen in Jesus' prayer for His disciples in John 17, where He emphasizes that they are not of

7
Craig S. Keener, The Gospel of John: A Commentary (Peabody, MA: Hendrickson Publishers, 2003), 810-815.
8
Andreas J. Köstenberger, John, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI:
Baker Academic, 2004), 305-308
9
Smith, Theology of the Gospel of John, 139-142.
10
Keener, Gospel of John, 812.
11
Brown, Community of the Beloved Disciple, 59-61.
12
Marianne Meye Thompson, “The Living Father,” Semeia 85 (1999): 19-31.
13
David Rensberger, Johannine Faith and Liberating Community (Philadelphia: Westminster Press, 1988), 135-
138.
14
C.K. Barrett, The Gospel According to St. John, 2nd ed. (Philadelphia: Westminster Press, 1978), 90.
the world, just as He is not of the world (John 17:14-16). The community's identity is thus
defined by its allegiance to Jesus and its distinctiveness from worldly values and systems.
Role of Truth and Witness
Truth (ἀλήθεια) is another key element in the theological understanding of the Johannine
community. The community is called to live in the truth, which is personified in Jesus (John
14:6). The Spirit of truth, sent by Jesus, guides the community into all truth (John 16:13). This
commitment to truth also entails bearing witness to Jesus in a hostile world, as seen in the
Gospel's emphasis on testimony (John 15:26-27). The Johannine Epistles reinforce this by
urging believers to walk in the truth and reject falsehood (1 John 1:6-7).
Minority Status and Alternative Community
The Johannine community is often depicted as a marginalized group within a hostile world.
This experience of exclusion is rooted in the world's rejection of the divine light15. However,
the community's identity is not defined by its oppositional stance but by its participation in the
divine life. As Raymond Brown observes, “the Johannine community is clearly conscious of
being a minority group, but this consciousness does not diminish its sense of belonging to a
larger cosmic reality.”16
The formation of the Johannine community's identity was a complex process, shaped by both
internal and external factors. Internally, the community's high Christology and emphasis on the
revelatory role of the Paraclete contributed to a strong sense of divine election and special
status17. Externally, the community's identity was forged in the crucible of conflict, particularly
with the Jewish synagogue and, to a lesser extent, with other Christian groups18.
Community of Service, Love, and Fellowship
The Johannine literature emphasizes the importance of service, love, and fellowship within the
community. This is particularly evident in the foot-washing scene (John 13:1-20), where Jesus
models servant leadership and calls his disciples to follow his example19. This act symbolizes
not only humility but also the mutual care and support that should characterize the
community20. Love is a central theme in Johannine thought, with the command to “love one
another” repeated throughout the Gospel and Epistles (John 13:34-35; 1 John 3:11-18)21. This

15
Wayne A. Meeks, “The Man from Heaven in Johannine Sectarianism,” Journal of Biblical Literature 91, no. 1
(1972): 44-72.
16
Brown, Community of the Beloved Disciple, 55-58.
17
Smith, Theology of the Gospel of John, 76-79.
18
Martyn, History and Theology, 90-94.
19
John Christopher Thomas, Footwashing in John 13 and the Johannine Community (Sheffield: JSOT Press,
1991), 87-91.
20
Dorothy Lee, “Partnership in Easter Faith: The Role of Mary Magdalene and Thomas in John 20,” Journal for
the Study of the New Testament 58 (1995): 37-49.
21
Judith M. Lieu, I, II, & III John: A Commentary (Louisville, KY: Westminster John Knox Press, 2008), 145-
150.
love is not merely an emotion but an active commitment to the well-being of others within the
community. It serves as both a reflection of God's love and a witness to the world22.
Unity and Spiritual Fellowship in the Johannine Community
The concept of unity is paramount in Johannine theology, serving as a cornerstone for the
community's identity and mission. This unity is not merely an organizational or social
construct, but a profound spiritual reality that reflects the very nature of God and shapes the
community's existence as an alternative society within the larger Greco-Roman world
Central to this understanding is Jesus' High Priestly Prayer in John 17:20-23, which
underscores His desire for His followers to be one, reflecting the unity of the Father and the
Son. This prayer reveals several key aspects of Johannine unity:
 It is modeled on the unity of the Father and the Son, suggesting a profound, mystical
nature to this unity.
 It is intended to be a witness to the world, demonstrating the truth of Jesus' mission.
 It includes future believers, indicating a vision of unity that extends beyond the
immediate community.
This spiritual unity transcends social and ethnic boundaries, creating a new family of God
bound together by faith and love. The concept is further developed in passages like John 10:16,
which hints at the inclusion of believers from diverse backgrounds into one flock under one
shepherd.
The Johannine Epistles further emphasize this unity through the concept of fellowship
(κοινωνία, koinonia). This term carries connotations of shared participation, intimate
communion, and mutual support. As 1 John 1:3 states, “We declare to you what we have seen
and heard so that you also may have fellowship with us; and truly our fellowship is with the
Father and with his Son Jesus Christ.” This verse illustrates that: Fellowship has both vertical
(with God) and horizontal (with other believers) dimensions23
The community's fellowship is grounded in the apostolic witness to Christ. Human fellowship
is an extension of divine fellowship, participating in the life of God. Love is presented as the
practical expression and essence of this unity. This is emphasized repeatedly in both the Gospel
and the Epistles (John 13:34-35; 1 John 4:7). This love is not mere sentiment but active care
and self-giving, modeled on Christ's own sacrificial love. The foot-washing scene in John 13:1-
20 serves as a powerful symbol of this servant love that should characterize the community.
The unity of the Johannine community is further reinforced by the concept of divine indwelling.
The Spirit's presence within believers creates a profound sense of unity and belonging among
them, transcending cultural and social divisions. As C.K. Barrett notes, “the Johannine
community defines itself in terms of its relationship to Jesus, and this relationship is the basis
for its unity and mission.”24

22
Robert Kysar, John, the Maverick Gospel, 3rd ed. (Louisville, KY: Westminster John Knox Press, 2007), 109-
112.
23
I. Howard Marshall, The Epistles of John, The New International Commentary on the New Testament (Grand
Rapids: Eerdmans, 1978), 105-107.
24
C.K. Barrett, The Gospel According to St. John., 91.
However, while unity is presented as an ideal and a divine gift, the Johannine literature also
acknowledges threats to this unity. The warnings against false teachers in the Epistles (e.g., 1
John 2:18-19, 2 John 1:7-11) indicate that maintaining true fellowship required vigilance and
discernment. This tension reflects the community's experience as a marginalized group within
a hostile world, where the experience of exclusion is rooted in the world's rejection of the divine
light. Despite these challenges, the Johannine community's consciousness of being a minority
group does not diminish its sense of belonging to a larger cosmic reality. The community's
identity is not defined by its oppositional stance but by its participation in the divine life. This
participation is manifested in the mutual love, service, and support that characterize the
community's internal life.
Conclusion
The Johannine concept of unity and spiritual fellowship presents a high ideal of community
life, rooted in the very nature of God, expressed through mutual love, and serving as a witness
to the world. This vision of an alternative community, bound together by divine indwelling and
characterized by love and service, continues to challenge and inspire Christian communities
today in their quest for authentic spiritual unity amidst diversity and in their navigation of
minority status in pluralistic societies.
The study of the Johannine community as an alternative society in the first-century
Mediterranean world provides valuable insights into the dynamics of minority religious groups
in hostile environments. Through its distinctive Christology, emphasis on divine indwelling,
and development of strong internal bonds characterized by service, love, and fellowship, this
community forged a unique identity that allowed it to survive and thrive despite external
pressures. The legacy of the Johannine community, preserved in its literature, continues to offer
both inspiration and caution for contemporary religious groups seeking to understand about
minority living in a world of powerful majorities.
Bibliography

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Press, 1978.
 Brown, Raymond E. The Community of the Beloved Disciple. New York: Paulist Press,
1979.
 Collins, Raymond F. These Things Have Been Written: Studies on the Fourth Gospel.
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 Köstenberger, Andreas J. John. Baker Exegetical Commentary on the New Testament.
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Knox Press, 2007.
 Lee, Dorothy. “Partnership in Easter Faith: The Role of Mary Magdalene and Thomas
in John 20.” Journal for the Study of the New Testament 58 (1995): 37-49.
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Westminster John Knox Press, 2003.
 Meeks, Wayne A. “The Man from Heaven in Johannine Sectarianism.” Journal of
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