- hace 1 año
Categoría
🛠️
Estilo de vidaTranscripción
00:00In the beginning was the Word, and the Word was with God, and the Word was God.
00:14He was in the beginning with God; through him God made all things and nothing that exists.
00:23It was made without him; in him was life, and that life was the light of humanity. This light shines in the darkness.
00:34And the darkness has not been able to extinguish it once we have immersed ourselves in the gospels without optics.
00:45It is likely that the Gospel of John will confuse us; John seems to write in a more personal way.
00:52and with more freedom than the authors of the optical illusions, although the backdrop is similar to that which
00:59The other gospels follow; one would have to consider that the reflections on the resurrection, the bread of
01:06The coming of the Holy Spirit and life are not new or foreign themes to synoptic thinkers; rather, they are presented
01:14from a completely new and deeper perspective, just like the rest of the
01:23The introduction to the Gospels imposes on us the path the author will take and the elements that
01:29It should be noted that Luke and Matthew reflect on the human but extraordinary nature of the child.
01:39which had been announced to Mary and Joseph, Saint John elaborates a reflection that does not extend over time
01:47not only to the very moment of incarnation but also to the intimacy that the Word shares with God from
01:55For all eternity Jesus is the son of God, but he is the Word of God through whom the
02:05The cosmos, the universe, has come into existence; however, its dignity, eternity, and mystery have not been...
02:14prevented from manifesting himself present among men through the mystery of the incarnation
02:22God, who in the Old Testament showed us his glory only briefly, reveals himself fully
02:29present and accessible by making his dwelling among men through men
02:37We have access to the mystery of God because through him the evangelist has made us children of God.
02:45He constantly speaks of the signs that are the manifestation of God working through the Holy Spirit.
02:51Through Jesus, these signs represent faith and seek to strengthen the believer's faith; this faith is born and is...
03:02The sacraments nourish the author; themes such as baptism and the Eucharist are a source of reflection for him.
03:10In chapters 3 and 6 respectively, linked to these signs, the apostle presents Jesus performing
03:19Some gestures present him as the servant who is willing to give his life, such as
03:26when he washes his disciples' feet, the anointing by Mary, the expulsion of the merchants
03:34of the temple, among others, considering that the different communities have had time to
03:41Reflecting on the mystery of Jesus, John is in a better position than the authors
03:48without optics to offer us not only the data itself but also performs a profound
03:55Reflection on these, which is why there is more depth in his speeches, presents us with a Jesus
04:03offering guidelines for their lives, however these speeches are often misunderstood
04:11Those who listen to him, including the disciples, will understand his gestures, signs, and speeches.
04:20only in the light of the glorious events of the death and resurrection of Jesus and the sending of the Holy Spirit
04:29Although the author seems to contrast Jesus and the Jews, the text actually refers to the leaders.
04:37From the Jewish people, the other opponent of Jesus is called the world, which is nothing other than the space in which the
04:46Man attempts his fulfillment apart from God, whose light he rejects in this atmosphere of souls
04:53The John version presents us with models of people who gradually accept the invitation that Jesus makes to them.
05:01the light to truth and life when John concludes his gospel, following in some way the line of
05:09Lucas warns that his intention is to provoke and maintain faith in Jesus as Christ and son of God
05:19One theme that the author proposes for this work is that of the self-revelation of God; Jesus reveals himself as
05:28The savior descended from heaven as the plenipotentiary envoy of the Father, that is to say, he comes with
05:37The same authority of the one who sent him means that the purpose of his sending into the world is to draw everyone to himself.
05:45and to bring into the communion of the Father and the Son all human beings whom the Father has entrusted to him
05:53This revelation is what determines the structure of the book in such a way that it is the same as its content
06:00It consists of the revelation that Jesus, the savior who descended from heaven and then ascended, makes of himself.
06:09In this sense, one can perceive two divisions in the father that, rather than being literary, we would say are
06:16The first part, which deals with the sending into the world, falls into the theological category and includes the following chapters:
06:24From 1 to 12 the incarnation as the descent of the son of god into the world the incarnation of the word of god
06:33The revelation of the Father and the Son in the world, the opposition of the world, the second part deals with the
06:42the ascent of the son of God and covers chapters 13 to 21 the return of the son of God to the Father
06:52instruction of the disciples who follow on earth the revelation and glorification of the son
06:58Because of his return to the father in these two parts, the Gospel according to John presents a double
07:05Revelation: On one hand, the historical person of a human being, Jesus of Nazareth, is revealed as the
07:14person of the Son and Savior whom God has sent into the world so that through him one may be saved by another
07:21On one side, the incredulity of the Jews is manifested, which comes to light before the revelation of the son of reason.
07:29This resides in its belonging to the world and everything that is in it, that is to say, everything that is
07:36It contrasts God and his divine plan
07:39The issues surrounding the fourth gospel are more complicated than they seem.
07:50It is a constant that the gospel is attributed to Saint John the Apostle, was the last to be written, and the place of
07:58The composition was the city of Ephesus in the gospel constantly speaks of the disciple to whom
08:05Jesus loved this disciple; he belongs to the group of the twelve and in particular to the group of the chosen ones.
08:13who were Peter, James, and John. The author cannot be Peter because in the Last Supper and in the Calling of
08:22Peter appears as a different person, nor can it be James because he died under Herod
08:30Agrippa shortly before the year 44, whereas the beloved disciple, according to tradition and the gospel itself,
08:38He lived for many years, therefore the only option is the apostle John in the Synoptic Gospels, since he
08:47He mentions both John the son of Zebedee and John the Baptist, always distinguishing them by their respective names;
08:54In the fourth gospel, since the sons of Zebedee are not mentioned when the author speaks of John,
09:02This could lead to confusion because the only John in the fourth gospel is John the Baptist.
09:08A brief analysis shows that the author is a Jew close to Jesus' group, knowledgeable about the
09:16Jewish holidays, as well as the geography and topography of Palestine, its language and style are characteristic of a
09:24The Semitic thinker categorizes himself as an eyewitness, frequently specifying the days and times.
09:33If the data provided indicates the authorship of John the Apostle, we can recall that he was the son of
09:40Zebedee and Salome and brother of James was originally from Bethsaida and originally belonged to the group that
09:48He followed John the Baptist, however, at the Baptist's request, he became a follower of Jesus, and when Jesus
09:57He calls, leaves his father in the boat, and decides to become an apostle. Along with his brother, they are rebuked.
10:05for wanting to call down fire from heaven to consume the Samaritans who refused him lodging
10:11Jesus, which is why he gave them the nickname "sons of thunder," but they also asked for his mother
10:18who asked Jesus to sit in his kingdom, one at his right and one at his left, is presented
10:25also as the only one who closely follows the last moments of Jesus from his arrest
10:32Even death and resurrection in the book of Acts of the Apostles is always presented
10:40Second after Peter, Paul calls him, along with Peter and James, pillars of the church.
10:48He is considered to have been present in Ephesus where he wrote the gospel, but he appears to have been exiled.
10:55to Patmos by Domitian around the year 100, however it is believed that he died in Ephesus where
11:03It returned under the rule of Trajan between the years 98 and 117 AD.
11:09We must begin by saying that our historical knowledge of the Johannine community is practically
11:22nonexistent; we have no external data outside of Juan that informs us in the slightest about this
11:30Christian group some things about community that we perceive in the gospel of John even though there are
11:39To be very general and somewhat hypothetical, they would be the following
11:43a Judeo-Christian community, at least in its core, the Johannine community is deeply rooted
11:53In Judaism, this is demonstrated by the theology of John, according to which the father of Jesus is the Jewish god.
12:00Therefore, the Judaism of the Johannine community is not identified with official Pharisaic Judaism.
12:08The Johannine community is living or has lived through a fundamental moment in its existence, marked by harsh controversy.
12:16With the synagogue, the controversy centers on the Christian claim of "you, being as you are, man, you..."
12:24"Do you make yourself a god?" This controversy touches on the central point of the identity of the Johannine group.
12:31The confession of Jesus as Messiah and Son of God—this aspect is probably already experienced outside of
12:39Palestine and certainly after the war that ended with the destruction of Jerusalem, one aspect
12:47An important thing to understand about the Johannine community is its historical situation, which is perceived by
12:53through the texts that the church is subjected to a harsh time of confrontations and crises both
13:01with the Greek world and Judaism as within the community it is known that a good
13:08A number of church members have left, and there is a risk that many more will follow.
13:16The indicators that allow us to locate the place of writing of this gospel are poor; kinship
13:24Juan's formal literary style, based on dialogues, controversies, and speeches, is situated in
13:32This writing is parallel to others of its time, such as the Gospel of Thomas, an apocryphal writing.
13:40and with the Gnostic dialogues of Salvador, which is why some scholars propose that its origin may
13:47On the other hand, the apostolic fathers establish similarities between this being located in Syria.
13:54The gospel and the traditions linked to John son of Zebedee, which imply a relationship between the
14:03Johannine writing and Asia, more specifically Ephesus, we can most likely locate the
14:11Johannine tradition or school in a migration from Syria to Ephesus and regarding the dating of
14:20The writing style of the book does not suggest that this gospel could have been written in its final form.
14:26before the split between the Johannine community and the synagogue, since the decision of Judaism
14:34The official decision to expel Christians from synagogue worship appears to have been made between the years
14:4185 and 95 in the so-called Japnia assembly, then the definitive publication of the would have to be placed
14:51The gospel, at the earliest, dates to around the year 90 or 100; the margin is very narrow and places us in the
14:59beginning of the 2nd century, date proposed by most specialists
15:11and
15:13and
15:15and
15:17and