The Problems of Jewish Christians in The Johannine Community
1.6.2 Johannine Ecclesiology
Adapted and edited (ever so slightly)
he late first century New Testament works we have considered above, Matthew and Luke/Acts, make us aware of another great difference in theological outlook, this time regarding ecclesiology. Ecclesiology is the study of the Church, the origins of Christianity, its relationship to Jesus, its role in salvation, its polity, its discipline, its eschatology, and its leadership.
Matthew and Luke/Acts show that more and more church identity and self-security was becoming dependent on continuity with Peter and the apostles. On the contrary, John appears to give no special importance to the category of apostles but rather makes disciple the primary Christian category, hence its conviction that the vital link with Jesus is guaranteed by the Beloved Disciple.
Again, the movement towards increasing institutionalization of churches and ecclesiastical offices perceptible in Matthew, Luke/Acts and the Pastorals are relativized in John. WhenPaul uses the image of the body and its different members to highlight the multitude of charisms, John for his part uses the image of the vine and branches without, however, speaking of the other parts like twigs, leaves, fruit. Instead, the emphasis is just on one vital point: remaining in Jesus, the vine. In this context, the category of discipleship based on love makes any other distinction in the Johannine community relatively unimportant, so that even the well-known Petrine and presbyteral image of the shepherd is not introduced without the conditioning question poised in the Gospel of John, “Do you love me?”. (21:15-17).
Another striking characteristic of the Johannine community as contrasted with the churches founded by or tracing their origin from the New Testament Apostles, especially Peter, Paul and James of Jerusalem, has to do with the source of teaching after the passing away of the above mentioned Apostles in the first century. In these churches continuity in teaching was safeguaded when those who succeeded the Apostles hold fast to what had been handed down. The Johannine community, instead, which had to reckon with the problem of the John’s death, insists on the role of the Paraclete, the Spirit of Truth (holy ghost), who abides forever within everyone who loves and keeps Jesus’ commandments as the teacher, leading the community into the whole truth.
Johannine ecclesiology, for all its differences with other New Testament writings, is not as minimalist. There is no clear evidence that the Johannine community condemns apostolic foundation and succession, church offices or sacramental practices. The Fourth Gospel is best interpreted as voicing a warning against the dangers inherent in such developments by stressing what (for John) is truly essential, namely, the living presence of Jesus in the Christian through the Paraclete (Holy Spirit). No institution or structure can substitute for that.
Beezone version:
The late first-century works of Matthew and Luke/Acts highlight significant differences in their views on the early Church. Ecclesiology, the study of the Church’s origins, its connection to Jesus, its role in salvation, its governance, discipline, end times, and leadership, reveals these varying perspectives.
Matthew and Luke/Acts emphasize the growing importance of the Church’s identity and stability through continuity with Peter and the apostles. In contrast, John’s writings do not prioritize the apostles. Instead, the focus is on being a disciple, underscoring the vital connection with Jesus through the Beloved Disciple.
While Matthew, Luke/Acts, and the Pastoral Epistles show a trend towards institutionalization and established church offices, John offers a different perspective. Paul uses the metaphor of the body with its diverse members to illustrate various spiritual gifts. John, however, uses the image of the vine and branches, emphasizing the importance of remaining in Jesus, the vine. In John’s view, discipleship based on love overshadows other distinctions within the community. Even the familiar image of the shepherd, associated with Peter and church elders, is presented with the question, “Do you love me?” (John 21:15-17).
Another notable feature of the Johannine community, compared to churches established by or linked to Peter, Paul, and James of Jerusalem, is its approach to teaching after the apostles’ deaths. These other churches maintained continuity in teaching through apostolic succession. In contrast, the Johannine community, faced with John’s death, emphasizes the role of the Paraclete, the Spirit of Truth, who remains with those who love and follow Jesus’ commandments, guiding the community into all truth.
Despite its differences, Johannine ecclesiology is not entirely minimalist. There is no clear indication that the Johannine community rejects apostolic foundations, church offices, or sacramental practices. The Fourth Gospel serves as a caution against the potential pitfalls of institutional developments, stressing the essential presence of Jesus within believers through the Paraclete. No institution or structure can replace this fundamental connection.