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PhD thesis (EN)

2009 (EN)
H Χριστολογία του Κατά Ιωάννην Ευαγγελίου
The christology of the Gospel of John

Petrache, Constantin V.

Η παρούσα εργασία παρουσιάζει και αναλύει την ενιαία διδασκαλία του Ευαγγελιστού Ιωάννου περί του προσώπου και του έργου του Ιησού καθώς και περί των σχέσεων που αποκαλύπτονται (μεταξύ Υιού - Πατρός και Υιού - Αγίου Πνεύματος) και δημιουργούνται (μεταξύ Ιησού και φίλων και μαθητών Του). Το μήνυμα του Ιωάννου είναι η ευθύνη της πίστεως στην πορεία του πιστεύοντος προς τα έσχατα για την εσχάτη της πολύτιμης δωρεάς της αιωνίας ζωής (εν τη εσχάτη ημέρα)
John the Evangelist is known in the tradition of the Church as John the Theologian, for the high theology which developes in his Gospel, especially about the person of Jesus Christ, the Word and Son of God. Beginning from the Prologue of the Gospel he developes the relationship between Son and Father; this relation continue through the incarnation of the word, with the relation between God and believers. More than any other writing in the Greek New Testament, the Fourth Gospel can most appropriately be read with two layers of meaning, the historically literal and the symbolic. Though Jesus spoke both Aramaic and Greek, it is generally assumed that he addressed his disciples primarily in Aramaic. The Fourth Gospel, written in Koine Greek, was written with very obvious awareness of the symbolism and significance of its phrasing in the Koine Greek language. In comparison with the synoptic gospels (Mark, Matthew, and Luke), the Fourth Gospel may thought of as more of a painting of Jesus' life and teachings -- a painting that is subjectively intended to bring out and highlight the texture and underlying meaning of Jesus' life and teachings. The synoptic gospels are more like photographs that somewhat objectively record events but with less opportunity to interpret. John uses an especial terminology, very different from the synoptic evagelists, to describe the person and the mission of Jesus. We can observe that he announces already from the first chapter, the christological titles of Jesus; so, he is the Word of God in 1.1-2, who became man (1.14); also he is the only Son from the Father in 1.14 and 1.18, the lamb of God, who takes the sin of the world, in 1.29 and 1.36, is also the Teacher in 1.38, the Messiah in 1.41, the Son of God in 1.49 and Son of man in the end of the chapter, 1.51. The use of the phrase «I Am» (ego eimi gk) is distinctive to the 4th Gospel. It is significant within Jewish theology, first and foremost because it is the name by which the God of the Exodus revealed Himself to Moses as He commissioned Moses to set the Exodus events in motion. (Ex 36) However there is further significance as well as we shall see, dears. The phrase «I Am» is used in several different ways in the Gospel. Russell has a useful summary of this in the «Discourses» booklet. He identifies 3 principal uses: An absolute use with no predicate (defining factor) Of these, I think that 8:58 is significant, as it occurs in the context of Jesus revealing his divine, pre-existent origin. We’ll think about this as we consider the ‘I Am the Light of the World’ discourse, in which this exchange takes place. It is used with no predicate, but you can understand one. Eg 6:20, which reads in the Greek "I am. Don’t be afraid". Usually in translation it is (sensibly) rendered "It is I" – which is a perfectly acceptable translation. Note the ‘Do not be afraid’ which goes with it. This phrase is a characteristic one used in theophany passages in the Old Testament (passages in which God appears directly to humans). The present work is a systematic approach of the theological vision of John about the mision and the person of Christ. We make a critical analyse of christological therms and we research the relation of Jesus as Son with God Father, with Holy Spirit, with his Church and also with history according with John’ s terminology and theology. John is according a majore importance to the relation Jesus-Son and God Father, more then 200 verses describe this relationship. His mision is to reveal God’ s love for human kind, God’ s plan for the salvation of the world. The eternal relation between Son and Father is for Jesus the spring, which gives him power and autority in his actions. Another majore chapter is the icon and theology of the Church. The foundation of the community is the response of individuals to Jesus as the revealer of God and the unique way to God, but those individuals form a unity. A major and very important and interesting problem is the eschatology in John. God is present in the world to judge the man according with his faith, which is as an answer of the man to God, through the relation with his Son. Also the history has to continue until the end of the time ‘ta eschata’ in greek. We see in John vision a permanent relation between realized eschatology and future eschatology. Τhe evangelist realizes a multidimensional analyse of the person of Jesus, describes with a lot of details the personal and ecclesiological character of the relations which Jesus developes; the relation Jesus – Father meanes knowledge, meanes revelation of the person of God in the life and actions of Jesus. Also the relation Jesus – Paraclete meanes the born of the Church as ‘koinonia’; the Church, the body of Christ, lives in history and goes on to the Lasting Day which meanes unity and life in Christ

PhD Thesis / Διδακτορική Διατριβή

Ιησούς Χριστός
Jesus Christ

Αριστοτέλειο Πανεπιστήμιο Θεσσαλονίκης (EL)
Aristotle University of Thessaloniki (EN)



Αριστοτέλειο Πανεπιστήμιο Θεσσαλονίκης, Θεολογική Σχολή, Τμήμα Θεολογίας

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