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[PDF] [EPUB] Noul Testament Evanghelia Dupa Ioan Sfânta Evanghelie dup? Biblia ortodoxa - Sfanta Scriptura» Noul Testament. Sfânta şi Dumnezeiasca a lui Iisus Hristos Evanghelie. Thumbnails . http:// lesforgesdessalles.info pdf. Vasile Gheorghiu, Sfânta Evanghelie după Matei, (Cernăuți, ), p. Ioannis Karavidopoulos, Comentariu la Evanghelia după Marcu, translated by.


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No doubt the Christological hymns from the epistles to Philippians and Colossians resemble a great deal on a theological level with the Johannine prologue. Verses together with those from emphasize the hymn composition of the prologue, although there are tendencies of eliminating the 2nd verse from the poetical structure because there is a slight transition between verses 1 and 3 of the prologue.

For more details see G. The Johannine logos, as scholar C. Borgen states This term, in the targumic writings, refers almost always to YHWH and to His relationship with the creation and with the people in general. The whole idea of revelation, in the Old Testament, is determined by the analogy of the uttered and received word, a clear distinction between the idea of revelation as vision, thus preserving the ontological distance between man and God.

Schnackenburg, Das Johannesevangelium, Freiburg, pp , Both authors use a certain symbolism to describe God, such as light shepherd etc. But such an opinion is not as appreciated lately, and there is the tendency to find roots of the idea of Logos in the Hebrew or Hellenist thinking. See S. Barrett, The Gospel according to St. The prologue may be structured on two concentric parts: Schnackenburg, The Gospel According to St.

Beasley-Murray, John Boismard, St. Light in the sense of the synoptics in comparison with the Johannian one Light as a physical reality is presented to us by Matthew the Evangelist on the Mountain of Transfiguration Matthew And the Parousia anticipated on the Tabor mountain together with the mystagogy of the liturgical act is an accomplished eschatology, offering the certitudes of the redeeming faith.

See I. In a figurative sense, light characterizes both the person and the teachings of Jesus Matthew 4: Their acts must shine so brightly that the world praises the Lord because they recognize Him in their attitude, the life of the disciples that walk into the light, is for Saint Matthew, a live testimony of the kindness of the Father The faithful life of the Disciples of Christ, augmented in the uncreated light,must be attractive for the people around them, the light of their good deeds must conquer each of those for the Heavenly Kingdom, thus honoring God the Father The uncreated light of the Father rested over the body of Christ and came to us through Him, thus the human being may achieve immortality, being completely wrapped by the light of the Father Kittel, G.

Friedrich, TDNT, vol. Beare, The Gospel according to Matthew: A Commentary, Basil Blackwell, Oxford, p , Eerdmans Publishing Company, Grand Rapids, p , This metaphor has also the purpose to announce their future mission to preach the Gospel to all the nations, says Saint John Chrysostom This Pauline summary of the Gospel proposes the fulfillment of the Scripture in the Person and work of Christ, which is accomplished on two coordinates: But only in the Gospel according to John we find direct references to God as the light of the world John 8: We find the most frequent references to light, as well as the expression that characterizes God as light, in the theology of Saint John, who in his turn heard this revealed truth from Christ Himself John 1: Bromiley, TDNT Friedrich, TDNT In the Johannine prologue one may also observe the Christological-soteriological function of light v.

Also the final exhortation: The dialogue with Nicodemus is also unique regarding the emphasizing of the moral background of the fight between light and darkness, between faithful and unfaithful 3: