171:(1996, 1997, 2010) found diachronic theories of John's composition insufficient in terms of stylistic, contextual, and theological evidence; and because 85% of its material is distinctive, with none of the contacts with other gospels being identical or verbatim, John's tradition is not derivative from Synoptic traditions. Anderson's monograph thus identified four sources of John's theological tensions: the dialectical thinking of the evangelist, the Jewish agency schema (Deut. 18:15-22), the dialectical Johannine situation (featuring several crises over several decades), and the rhetorical designs of the narrator. John's theological, historical, and literary riddles are unpacked more fully in Anderson's introduction to John (
249:. Since then, the project has received international scholarly engagement, having published essays by over two hundred New Testament scholars. The project has published eight monographs, five of which Anderson has been a co-editor. Anderson's research has included the proposition that John has been dehistoricized in scholarship for its distinctive theological and narrative traits, which must be balanced with John's archaeologically detailed narrative and continuity with the Synoptic Gospels. This calls for a Fourth Quest for Jesus, in Anderson's view, as the first three have programmatically excluded John from the mix, and problematically so.
216:
Mark over six dozen times in ways that coincide with John, Anderson builds on the view of Lamar Cribbs, who argued that the
Johannine tradition was known by Luke. Likewise, the Q tradition shows evidence of some Johannine features (esp. Matt. 11:27; Luke 10:22) implying some sort of contact. The Matthean and later Johannine traditions (and perhaps the pre-Markan and early Johannine traditions) reflect some sort of cross-influence (or interfluence) regarding models of church governance (with Matthew) and illustrative details (with Mark). (3)
221:
such as the primacy-loving
Diotrephes (3 John 9-10); (g) engagements with synoptic and other gospel traditions continued from the beginning to the end of the Johannine tradition's development. These dialectical engagements within the emerging Johannine situation are largely sequential but somewhat overlapping, as issues never totally disappear but are displaced by more acute crises.
293:) has also received Anderson's work on the christology of John's Gospel in light of Johannine redaction criticism, writing that "in a recent study of unity and diversity in the Johannine presentation of Jesus, Paul Anderson has acutely and persuasively shown that such judgments reflect inaccurate readings of GJohn" but also criticizes his suggestion that the
211:, Anderson follows Lindars and Ashton inferring a basic two-edition theory, seeing John's first edition as the second gospel narrative constructed (ca. 80-85 CE), to which John the Elder (author of the Epistles) added the Prologue (John 1:1-18), 19:34-35, and chs. 6, 15-17, and 21) after the death of the Beloved Disciple (ca. 100 CE). (2)
220:
reflects engagements with (a) Judean religious leaders and (b) followers of John the
Baptist (30-70 CE); (c) leaders of local Jewish synagogues and (d) the impending Roman imperial cult (70-85 CE); and (e) traveling docetizing ministers and (f) tensions with emerging institutional Christian leaders
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sees John's first stages of development as reflecting an augmentation and modest correction of Mark (perhaps heard as it was narrated among the churches), thus featuring five signs of Jesus not included in Mark—filling out the picture chronologically and geographically. Given that Luke departs from
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reflect the separation of more than one secessionist group from John's community. On
Anderson's work reassessing and challenging the traditional view that the Gospel of John features anti-Semitic tendencies, R. Alan Culpepper writes that "In a tour de force Paul Anderson challenges widely held
232:" in the Gospel of John is a fictional character created by the evangelist to claim proximity with Jesus. Anderson has countered this claim, stating that the beloved disciple was an actual historical figure in Jesus's following.
413:“Bakhtin’s Dialogism and the Corrective Rhetoric of the Johannine Misunderstanding Dialogue: Exposing Seven Crises in the Johannine Situation.” In Bakhtin and Genre Theory in Biblical Studies; Semeia Studies 63. Edited by
240:
Given the fact that John's narrative reflects a self-standing Jesus tradition, despite being theologically developed, it deserves consideration as an overlooked resource for Jesus research. Anderson's monograph on
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245:(2006) lays out the case for its historical contribution alongside other gospels, and in 2002, Anderson helped found the John, Jesus, and History Project at the
285:(T&T Clark) "is more than an exhortation to include John in the study of the historical Jesus; it is a polemic against the myopic use of the Synoptics."
225:
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410:(Radboud Prestige Lecture Series by Alan Culpepper), R. Alan Culpepper and Jan van der Watt, eds., BINS 139 (Leiden: E.J. Brill, 2016), pp. 219–242.
389:, Mikeal Parsons, Elizabeth Struthers Malbon, and Paul N. Anderson, eds., Biblical Interpretation Series 164 (Leuven: E.J. Brill, 2018), pp. 416–33.
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396:, ed. Christopher A. Beeley and Mark E. Weedman, Studies in Early Christianity 5 (Washington DC: Catholic University Press, 2018), pp. 84–108.
175:, 2011), where his overall Johannine theory (the Dialogical Autonomy of the Fourth Gospel) is laid out as an improvement over alternative views.
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and has written for the SBL's Bible
Odyssey and Bible and Interpretation. Anderson also served on a team working on a new translation for the
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A Translation for a New
Generation Professor Paul Anderson works to update the world’s most widely read translation of the Bible
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403:, R. Alan Culpepper and Paul N. Anderson, eds., Resources for Biblical Study 87 (Atlanta: SBL Press, 2017), pp. 265–311.
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385:“Encounter, Dissonance, and Dialectical Reflection in the Development of Paul’s Theology—A Cognitive-Critical Analysis,” in
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463:, Alan Culpepper, ed. Biblical Interpretation Supplemental Series 22 (Leiden: E. J. Brill, 1997), pp. 1–59.
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668:(Paul N. Anderson, Felix Just, S.J., Tom Thatcher, eds.), pp. 349-350. Society of Biblical Literature, 2017.
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420:“On Guessing Points and Naming Stars—The Epistemological Origins of John’s Christological Tensions.” In
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46:
532:"On Biblical Forgeries and Imagined Communities—A Critical Analysis of Recent Criticism | Bible Interp"
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363:(Paul N. Anderson, Felix Just, S.J., Tom Thatcher, eds.) John and Society of Biblical Literature 2009
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understandings of the gospel and proposes a reassessment of its relationship to its Jewish setting."
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406:“The Johannine Logos-Hymn: A Cross-Cultural Celebration of God’s Creative-Redemptive Work.” In
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Anderson has published over 200 essays and is NT Editor at the
Biblical Interpretation Series (
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369:(Paul N. Anderson, Felix Just, S.J., Tom Thatcher, eds.) Society of Biblical Literature 2007
333:(Paul N. Anderson, Felix Just, S.J., Tom Thatcher, eds.) Society of Biblical Literature 2016
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207:, R. Alan Culpepper, and others, advancing three complementary paradigms. (1) In terms of
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427:“Aspects of Historicity in John: Implications for Archaeological and Jesus Studies.” In
399:“Anti-Semitism and Religious Violence as Flawed Interpretations of the Gospel of John.”
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631:“Jesus: His Life from the Perspectives of Mary Magdalene and the Apostle Peter” (Pt.4)
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The John, Jesus, and
History Project-New Glimpses of Jesus and a Bi-Optic Hypothesis
392:“The Johannine Riddles and their Place in the Development of Trinitarian Theology,”
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The
Christology of the Fourth Gospel: Its Unity and Disunity in the Light of John 6
204:
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conducting research on the historical, cultural, and theological background of the
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John, Jesus, and
History, Volume 3: Glimpses of Jesus through the Johannine Lens
445:(ed. by Robert Fortna and Tom Thatcher), pp. 175–88. John Knox Press 2001.
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John, Jesus, and History, Volume 2: Aspects of Historicity in the Fourth Gospel
345:(R. Alan Culpepper, Paul N. Anderson, eds.) Society of Biblical Literature 2014
315:(Mikeal Parsons, Elizabeth Struthers Malbon, Paul N. Anderson, eds.) Brill 2018
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Richeson, Michael. The Fight for the Fourth Gospel. George Fox Journal, 2010
431:, James Charlesworth, ed. (Grand Rapids: Eerdmans, 2006), pp. 587–618.
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Anatomies of the Gospels and Beyond: Essays in Honor of R. Alan Culpepper
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John, Jesus, and History, Volume 1: Critical Appraisals of Critical Views
114:
104:), and editor of the Quakers and the Discipline Series (FAHE). He edited
424:(Richard Bauckham and Carl Mosser, eds.) pp. 311–45. Eerdmans 2007.
327:(Paul Anderson, Alan Culpepper eds.) Society of Biblical Literature 2017
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Anatomies of the Gospels and Beyond; A Festschrift for R. Alan Culpepper
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Anderson has criticized the views of New Testament scholar Hugo Mendez (
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448:“On Jesus: Quests for Historicity, and the History of Recent Quests.”
57:(2002-2016). He also serves as Extraordinary Professor of Religion at
466:“The Cognitive Origins of John’s Christological Unity and Disunity.”
408:
Creation Stories in Dialogue: The Bible, Science, and Folk Traditions
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Communities in Dispute: Current Scholarship on the Johannine Epistles
337:
From Crisis to Christ: A Contextual Introduction to the New Testament
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of the Johannine Bread of Life Discourse and its Evolving Context,”
434:“Jesus Matters: A Response to Professors Borg, Powell, and Kinkel.”
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Anderson received a B.A. in Psychology and Christian Ministries at
321:(Paul N. Anderson and R. Alan Culpepper, eds.) Wipf and Stock 2018
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Lord Jesus Christ: Devotion to Jesus in Earliest Christianity
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Anderson's overall Johannine theory builds on the views of
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studies. He is Professor of Biblical and Quaker Studies at
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The Riddles of the Fourth Gospel: An Introduction to John
468:
Horizons in Biblical Theology; An International Dialogue
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and has served as a visiting professor or researcher at
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American New Testament scholar and professor (born 1956)
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John and Judaism: A Contested Relationship in Context
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John and Judaism: A Contested Relationship in Context
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John and Judaism: A Contested Relationship in Context
112:(2000-2011). He has also written many articles for
488:Paul Anderson PhD George Fox University Homepage
100:), co-editor of the Johannine Monograph Series (
257:Anderson has reviewed the six-part mini-series
618:A Fourth Quest for Jesus… So What, and How So?
422:The Gospel of St. John and Christian Theology
8:
498:
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417:(Atlanta: SBL Press, 2007), pp. 133–59.
49:since 1989 and was a founding member of the
226:University of North Carolina at Chapel Hill
452:Vol. 29:4, #94 (2000): 5-39.(1999): 33-57.
441:“Mark and John—the Bi-Optic Gospels.” In
373:The Fourth Gospel and the Quest for Jesus
283:The Fourth Gospel and the Quest for Jesus
243:The Fourth Gospel and the Quest for Jesus
695:21st-century Christian biblical scholars
690:20th-century Christian biblical scholars
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558:Bible and Interpretation, February 2010.
394:The Bible and Early Trinitarian Theology
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593:Anderson broadening audience with blog
503:Paul Anderson Huffington Post Homepage
218:The history of the Johannine situation
83:Johannes Gutenberg University of Mainz
633:Bible and Interpretation, April 2019.
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319:The Literary Devices in John's Gospel
118:and served on a team translating the
7:
620:Bible and Interpretation, July 2010.
169:The Christology of the Fourth Gospel
22:(born May 17, 1956) is an American
664:Culpepper, R. Alan "Afterword" in
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655:Hurtado, Lord Jesus Christ, 416-7
213:John's relations to the Synoptics
735:Portland State University alumni
173:The Riddles of the Fourth Gospel
138:and pursued graduate studies at
51:John, Jesus, and History Project
146:. He received an MDiv from the
279:Princeton Theological Seminary
247:Society of Biblical Literature
87:Radboud University of Nijmegen
79:Princeton Theological Seminary
55:Society of Biblical Literature
1:
710:George Fox University faculty
505:. Retrieved 10 February 2019.
438:Vol. 30:4, #98 (2002): 43-54.
357:Wipf and Stock 2010 (3rd ed.)
167:Anderson's Glasgow thesis on
443:Jesus in Johannine Tradition
158:Research and academic career
461:Critical Readings of John 6
751:
700:American biblical scholars
570:Retrieved 10 February 2019
490:Retrieved 10 February 2019
148:Earlham School of Religion
705:Capital University alumni
236:Dehistoricization of John
228:) who believes that the "
144:Portland State University
140:Trinity Lutheran Seminary
725:Malone University alumni
646:Eerdmans, 2005, 393-394.
568:John, Jesus, History SBL
450:Quaker Religious Thought
436:Quaker Religious Thought
197:Charles Kingsley Barrett
110:Quaker Religious Thought
606:The Johannine Community
536:bibleinterp.arizona.edu
291:University of Edinburgh
730:New Testament scholars
429:Jesus and Archaeology
380:Articles and chapters
302:Selected publications
59:North-West University
47:George Fox University
715:Johannine literature
375:(T&T Clark 2006)
189:Rudolf Schnackenburg
75:Yale Divinity School
351:Fortress Press 2011
339:Abingdon Press 2014
281:), Anderson's book
115:The Huffington Post
275:James Charlesworth
263:New American Bible
152:Glasgow University
124:New American Bible
120:Johannine writings
106:Evangelical Friend
91:Chapman University
136:Malone University
71:Haverford College
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201:Barnabas Lindars
193:Raymond E. Brown
179:Johannine theory
108:(1990-1994) and
35:historical Jesus
20:Paul N. Anderson
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