Английская Википедия:Gospel of John

John 18:31–33 on Papyrus 52 (recto; Шаблон:Circa).

Шаблон:Books of the New Testament Шаблон:John

The Gospel of JohnШаблон:Efn (Шаблон:Lang-grc) is the fourth of the four canonical gospels in the New Testament. It contains a highly schematic account of the ministry of Jesus, with seven "signs" culminating in the raising of Lazarus (foreshadowing the resurrection of Jesus) and seven "I am" discourses (concerned with issues of the church–synagogue debate at the time of composition)Шаблон:Sfn culminating in Thomas' proclamation of the risen Jesus as "my Lord and my God".Шаблон:Sfn The gospel's concluding verses set out its purpose, "that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name."Шаблон:Sfn Шаблон:Sfn

John reached its final form around AD 90–110,Шаблон:Sfn although it contains signs of origins dating back to AD 70 and possibly even earlier.Шаблон:Sfn Like the three other gospels, it is anonymous, although it identifies an unnamed "disciple whom Jesus loved" as the source of its traditions.Шаблон:Sfn Шаблон:Sfn It most likely arose within a "Johannine community",Шаблон:Sfn Шаблон:Sfn and – as it is closely related in style and content to the three Johannine epistles – most scholars treat the four books, along with the Book of Revelation, as a single corpus of Johannine literature, albeit not from the same author.Шаблон:Sfn

Authorship

Шаблон:Main

Composition

The Gospel of John, like all the gospels, is anonymous.Шаблон:Sfn John 21:22^[1] references a disciple whom Jesus loved and John 21:24–25^[2] says: "This is the disciple who is testifying to these things and has written them, and we know that his testimony is true..."Шаблон:Sfn Early Christian tradition, first found in Irenaeus (Шаблон:Circa AD), identified this disciple with John the Apostle, but most scholars have abandoned this hypothesis or hold it only tenuouslyШаблон:Sfn – there are multiple reasons for this conclusion, including, for example, the fact that the gospel is written in good Greek and displays sophisticated theology, and is therefore unlikely to have been the work of a simple fisherman.Шаблон:Sfn These verses imply rather that the core of the gospel relies on the testimony (perhaps written) of the "disciple who is testifying", as collected, preserved and reshaped by a community of followers (the "we" of the passage), and that a single follower (the "I") rearranged this material and perhaps added the final chapter and other passages to produce the final gospel.Шаблон:Sfn Most scholars estimate the final form of the text to be around AD 90–110.Шаблон:Sfn Given its complex history there may have been more than one place of composition, and while the author was familiar with Jewish customs and traditions, his frequent clarification of these implies that he wrote for a mixed Jewish/Gentile or Jewish context outside Palestine.Шаблон:Citation needed

The author may have drawn on a "signs source" (a collection of miracles) for chapters 1–12, a "passion source" for the story of Jesus's arrest and crucifixion, and a "sayings source" for the discourses, but these hypotheses are much debated.Шаблон:Sfn He seems to have known some version of Mark and Luke, as he shares with them some items of vocabulary and clusters of incidents arranged in the same order,Шаблон:Sfn Шаблон:Sfn but key terms from those gospels are absent or nearly so, implying that if he did know them he felt free to write independently.Шаблон:Sfn The Hebrew scriptures were an important source,Шаблон:Sfn with 14 direct quotations (versus 27 in Mark, 54 in Matthew, 24 in Luke), and their influence is vastly increased when allusions and echoes are included,Шаблон:Sfn but the majority of John's direct quotations do not agree exactly with any known version of the Jewish scriptures.Шаблон:Sfn Recent arguments by Richard Bauckham and others that the Gospel of John preserves eyewitness testimony have not won general acceptance.Шаблон:Sfn Шаблон:Sfn

Setting: the Johannine community debate

For much of the 20th century, scholars interpreted the Gospel of John within the paradigm of a hypothetical "Johannine community",Шаблон:Sfn meaning that the gospel sprang from a late-1st-century Christian community excommunicated from the Jewish synagogue (probably meaning the Jewish community)Шаблон:Sfn on account of its belief in Jesus as the promised Jewish messiah.Шаблон:Sfn This interpretation, which saw the community as essentially sectarian and standing outside the mainstream of early Christianity, has been increasingly challenged in the first decades of the 21st century,Шаблон:Sfn and there is currently considerable debate over the social, religious and historical context of the gospel.Шаблон:Sfn Nevertheless, the Johannine literature as a whole (made up of the gospel, the three Johannine epistles, and Revelation), points to a community holding itself distinct from the Jewish culture from which it arose while cultivating an intense devotion to Jesus as the definitive revelation of a God with whom they were in close contact through the Paraclete.Шаблон:Sfn

Structure and content

Шаблон:Anchor

Файл:Christ Taking Leave of the Apostles.jpg

Jesus giving the Farewell Discourse to his 11 remaining disciples, from the Maestà of Duccio, 1308–1311

Шаблон:Further

The majority of scholars see four sections in the Gospel of John: a prologue (1:1–18); an account of the ministry, often called the "Book of Signs" (1:19–12:50); the account of Jesus' final night with his disciples and the passion and resurrection, sometimes called the Book of GloryШаблон:Sfn or Book of Exaltation (13:1–20:31);^[3] and a conclusion (20:30–31); to these is added an epilogue which most scholars believe did not form part of the original text (Chapter 21).Шаблон:Sfn Disagreement does exist; some scholars such as Richard Bauckham argue that John 21 was part of the original work, for example.Шаблон:Sfn

The prologue informs readers of the true identity of Jesus, the Word of God through whom the world was created and who took on human form;Шаблон:Sfn he came to the Jews and the Jews rejected him, but "to all who received him (the circle of Christian believers), who believed in his name, he gave power to become children of God."Шаблон:Sfn
Book of Signs (ministry of Jesus): Jesus calls his disciples and begins his earthly ministry.Шаблон:Sfn He travels from place to place informing his hearers about God the Father in long discourses, offering eternal life to all who will believe, and performing miracles which are signs of the authenticity of his teachings, but this creates tensions with the religious authorities (manifested as early as 5:17–18), who decide that he must be eliminated.Шаблон:Sfn Шаблон:Sfn
The Book of Glory tells of Jesus's return to his heavenly father: it tells how he prepares his disciples for their coming lives without his physical presence and his prayer for himself and for them, followed by his betrayal, arrest, trial, crucifixion and post-resurrection appearances.Шаблон:Sfn
The conclusion sets out the purpose of the gospel, which is "that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name."Шаблон:Sfn
Chapter 21, the addendum, tells of Jesus' post-resurrection appearances in Galilee, the miraculous catch of fish, the prophecy of the crucifixion of Peter, and the fate of the Beloved Disciple.Шаблон:Sfn

The structure is highly schematic: there are seven "signs" culminating in the raising of Lazarus (foreshadowing the resurrection of Jesus), and seven "I am" sayings and discourses, culminating in Thomas's proclamation of the risen Jesus as "my Lord and my God" (the same title, Шаблон:Lang, claimed by the Emperor Domitian, an indication of the date of composition).Шаблон:Sfn

Theology

Файл:P52 recto.jpg

The Rylands Papyrus is the oldest known New Testament fragment, dated to about 125-175 AD.

^[4]

Christology

Шаблон:Further

Scholars agree that while John clearly regards Jesus as divine, he just as clearly subordinates him to the one God.Шаблон:Sfn According to James Dunn, this Christology view in John, does not describe a subordinationist relation, but rather the authority and validity of the Son's "revelation" of the Father, the continuity between the Father and the Son. Dunn sees this view as intended to serve the Logos Christology,^[5] while others (e.g., Andrew Loke) see it as connected to the incarnation theme in John.^[6] The idea of the Trinity developed only slowly through the merger of Hebrew monotheism and the idea of the messiah, Greek ideas of the relationship between God, the world, and the mediating Saviour, and the Egyptian concept of the three-part divinity.Шаблон:Sfn However, while the developed doctrine of the Trinity is not explicit in the books that constitute the New Testament, the New Testament possesses a triadic understanding of GodШаблон:Sfn and contains a number of Trinitarian formulas.Шаблон:Sfn^[7] John's "high Christology" depicts Jesus as divine and pre-existent, defends him against Jewish claims that he was "making himself equal to God",^[8]Шаблон:Sfn and talks openly about his divine role and echoing Yahweh's "I Am that I Am" with seven "I Am" declarations of his own.Шаблон:Sfn Шаблон:Efn At the same time there is a similar stress as in Luke on the physical continuity on Jesus’ resurrected body, as Jesus asks Thomas to "Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe."Шаблон:Sfn^[9]

Logos

Шаблон:Main Шаблон:See also In the prologue, the gospel identifies Jesus as the Logos or Word. In Ancient Greek philosophy, the term Шаблон:Transliteration meant the principle of cosmic reason.Шаблон:Sfn In this sense, it was similar to the Hebrew concept of Wisdom, God's companion and intimate helper in creation.Шаблон:Sfn The Hellenistic Jewish philosopher Philo merged these two themes when he described the Logos as God's creator of and mediator with the material world. According to Stephen Harris, the gospel adapted Philo's description of the Logos, applying it to Jesus, the incarnation of the Logos.Шаблон:Sfn

Another possibility is that the title Шаблон:Transliteration is based on the concept of the divine Word found in the Targums (Aramaic translation/interpretations recited in the synagogue after the reading of the Hebrew Scriptures). In the Targums (which all post-date the first century but which give evidence of preserving early material), the concept of the divine Word was used in a manner similar to Philo, namely, for God's interaction with the world (starting from creation) and especially with his people, e.g. Israel, was saved from Egypt by action of "the Word of the Шаблон:LORD," both Philo and the Targums envision the Word as being manifested between the cherubim and the Holy of Holies, etc.Шаблон:Sfn

Cross

The portrayal of Jesus' death in John is unique among the four Gospels. It does not appear to rely on the kinds of atonement theology indicative of vicarious sacrifice^[10] but rather presents the death of Jesus as his glorification and return to the Father. Likewise, the three "passion predictions" of the Synoptic Gospels^[11] are replaced instead in John with three instances of Jesus explaining how he will be exalted or "lifted up".^[12] The verb for "lifted up" (Шаблон:Lang-grc, Шаблон:Transliteration) reflects the double entendre at work in John's theology of the cross, for Jesus is both physically elevated from the earth at the crucifixion but also, at the same time, exalted and glorified.Шаблон:Sfn

Sacraments

Шаблон:Further Scholars disagree both on whether and how frequently John refers to sacraments, but current scholarly opinion is that there are very few such possible references, and that if they exist they are limited to baptism and the Eucharist.Шаблон:Sfn In fact, there is no institution of the Eucharist in John's account of the Last Supper (it is replaced with Jesus washing the feet of his disciples), and no New Testament text that unambiguously links baptism with rebirth.Шаблон:Sfn

Individualism

In comparison to the synoptic gospels, the fourth gospel is markedly individualistic, in the sense that it places emphasis more on the individual's relation to Jesus than on the corporate nature of the Church.Шаблон:Sfn Шаблон:Sfn This is largely accomplished through the consistently singular grammatical structure of various aphoristic sayings of Jesus throughout the gospel.Шаблон:Sfn Шаблон:Efn Emphasis on believers coming into a new group upon their conversion is conspicuously absent from John,Шаблон:Sfn and there is a theme of "personal coinherence", that is, the intimate personal relationship between the believer and Jesus in which the believer "abides" in Jesus and Jesus in the believer.Шаблон:Sfn Шаблон:Sfn Шаблон:Efn The individualistic tendencies of John could potentially give rise to a realized eschatology achieved on the level of the individual believer; this realized eschatology is not, however, to replace "orthodox", futurist eschatological expectations, but is to be "only [their] correlative."Шаблон:Sfn

John the Baptist

Шаблон:Further John's account of John the Baptist is different from that of the synoptic gospels. In this gospel, John is not called "the Baptist."Шаблон:Sfn The Baptist's ministry overlaps with that of Jesus; his baptism of Jesus is not explicitly mentioned, but his witness to Jesus is unambiguous.Шаблон:Sfn The evangelist almost certainly knew the story of John's baptism of Jesus and he makes a vital theological use of it.Шаблон:Sfn He subordinates the Baptist to Jesus, perhaps in response to members of the Baptist's sect who regarded the Jesus movement as an offshoot of their movement.Шаблон:Sfn

In the Gospel of John, Jesus and his disciples go to Judea early in Jesus' ministry before John the Baptist was imprisoned and executed by Herod Antipas. He leads a ministry of baptism larger than John's own. The Jesus Seminar rated this account as black, containing no historically accurate information.Шаблон:Sfn According to the biblical historians at the Jesus Seminar, John likely had a larger presence in the public mind than Jesus.Шаблон:Sfn

Gnosticism

Шаблон:Further In the first half of the 20th century, many scholars, primarily including Rudolph Bultmann, forcefully argued that the Gospel of John has elements in common with Gnosticism.Шаблон:Sfn Christian Gnosticism did not fully develop until the mid-2nd century, and so 2nd-century Proto-Orthodox Christians concentrated much effort in examining and refuting it.Шаблон:Sfn To say the Gospel of John contained elements of Gnosticism is to assume that Gnosticism had developed to a level that required the author to respond to it.Шаблон:Sfn Bultmann, for example, argued that the opening theme of the Gospel of John, the pre-existing Logos, along with John's duality of light versus darkness in the Gospel were originally Gnostic themes that John adopted. Other scholars (e.g., Raymond E. Brown) have argued that the pre-existing Logos theme arises from the more ancient Jewish writings in the eighth chapter of the Book of Proverbs, and was fully developed as a theme in Hellenistic Judaism by Philo Judaeus.Шаблон:Sfn The discovery of the Dead Sea Scrolls at Qumran verified the Jewish nature of these concepts.Шаблон:Sfn April DeConick has suggested reading John 8:56 in support of a Gnostic theology,Шаблон:Sfn however recent scholarship has cast doubt on her reading.Шаблон:Sfn

Gnostics read John but interpreted it differently from the way non-Gnostics did.Шаблон:Sfn Gnosticism taught that salvation came from gnosis, secret knowledge, and Gnostics did not see Jesus as a savior but a revealer of knowledge.Шаблон:Sfn The gospel teaches that salvation can only be achieved through revealed wisdom, specifically belief in (literally belief Шаблон:Em) Jesus.Шаблон:Sfn John's picture of a supernatural savior who promised to return to take those who believed in him to a heavenly dwelling could be fitted into Gnostic views.Шаблон:Sfn It has been suggested that similarities between the Gospel of John and Gnosticism may spring from common roots in Jewish Apocalyptic literature.Шаблон:Sfn

Comparison with other writings

Файл:St. John the Evangelist (Rabbula Gospels).png

A Syriac Christian rendition of St. John the Evangelist, from the Rabbula Gospels.

Synoptic gospels and Pauline literature

The Gospel of John is significantly different from the synoptic gospels in the selection of its material, its theological emphasis, its chronology, and literary style, with some of its discrepancies amounting to contradictions.Шаблон:Sfn The following are some examples of their differences in just one area, that of the material they include in their narratives:Шаблон:Sfn

Material unique to the synoptic gospels	Material unique to the fourth gospel
Narrative parables	Symbolic discourses
Logia and Chreia	Dialogues and Monologues
Messianic Secret	Overt messianism
Sadducees, elders, lawyers	"The Jews"
Lord's Supper	Washing of the Feet
Gospel of the Kingdom	Spiritual rebirth
Consistent eschatology of Olivet Discourse	Realized eschatology of Farewell Discourse
John baptizing Jesus	John witnessing Jesus
Exorcism of demons	Raising of Lazarus
Hades and Gehenna	No concept or mention of hell
Nativity of Jesus	"Hymn to the Word" prologue
Genealogy of Jesus	"The only-begotten god"
Temptation of Jesus	Lamb of God
Sermon on the Mount	Seven "I Am" declarations
Transfiguration of Jesus	Promise of the Paraclete
Ascension of Jesus	Doubting Thomas

In the Synoptics, the ministry of Jesus takes a single year, but in John it takes three, as evidenced by references to three Passovers. Events are not all in the same order: the date of the crucifixion is different, as is the time of Jesus' anointing in Bethany and the cleansing of the Temple, which occurs in the beginning of Jesus' ministry rather than near its end.Шаблон:Sfn

Many incidents from John, such as the wedding in Cana, the encounter of Jesus with the Samaritan woman at the well, and the raising of Lazarus, are not paralleled in the synoptics, and most scholars believe the author drew these from an independent source called the "signs gospel", the speeches of Jesus from a second "discourse" source,Шаблон:Sfn Шаблон:Sfn and the prologue from an early hymn.Шаблон:Sfn The gospel makes extensive use of the Jewish scriptures:Шаблон:Sfn John quotes from them directly, references important figures from them, and uses narratives from them as the basis for several of the discourses. The author was also familiar with non-Jewish sources: the Logos of the prologue (the Word that is with God from the beginning of creation), for example, was derived from both the Jewish concept of Lady Wisdom and from the Greek philosophers, John 6 alludes not only to the exodus but also to Greco-Roman mystery cults, and John 4 alludes to Samaritan messianic beliefs.Шаблон:Sfn

John lacks scenes from the Synoptics such as Jesus' baptism,Шаблон:Sfn the calling of the Twelve, exorcisms, parables, and the Transfiguration. Conversely, it includes scenes not found in the Synoptics, including Jesus turning water into wine at the wedding at Cana, the resurrection of Lazarus, Jesus washing the feet of his disciples, and multiple visits to Jerusalem.Шаблон:Sfn

In the fourth gospel, Jesus' mother Mary is mentioned in three passages, but not named.Шаблон:Sfn Шаблон:Sfn John does assert that Jesus was known as the "son of Joseph" in 6:42.^[13] For John, Jesus' town of origin is irrelevant, for he comes from beyond this world, from God the Father.Шаблон:Sfn

While John makes no direct mention of Jesus' baptism,Шаблон:Sfn Шаблон:Sfn he does quote John the Baptist's description of the descent of the Holy Spirit as a dove, as happens at Jesus' baptism in the Synoptics.Шаблон:Sfn Шаблон:Sfn Major synoptic speeches of Jesus are absent, including the Sermon on the Mount and the Olivet Discourse,Шаблон:Sfn and the exorcisms of demons are never mentioned as in the Synoptics.Шаблон:Sfn Шаблон:Sfn John never lists all of the Twelve Disciples and names at least one disciple, Nathanael, whose name is not found in the Synoptics. Thomas is given a personality beyond a mere name, described as "Doubting Thomas".Шаблон:Sfn

Jesus is identified with the Word ("Logos"), and the Word is identified with Шаблон:Transliteration ("god" in Greek);Шаблон:Sfn no such identification is made in the Synoptics.Шаблон:Sfn In Mark, Jesus urges his disciples to keep his divinity secret, but in John he is very open in discussing it, even referring to himself as "I AM", the title God gives himself in Exodus at his self-revelation to Moses. In the Synoptics, the chief theme is the Kingdom of God and the Kingdom of Heaven (the latter specifically in Matthew), while John's theme is Jesus as the source of eternal life and the Kingdom is only mentioned twice.Шаблон:Sfn Шаблон:Sfn In contrast to the synoptic expectation of the Kingdom (using the term Шаблон:Transliteration, meaning "coming"), John presents a more individualistic, realized eschatology.Шаблон:Sfn Шаблон:Efn

In the Synoptics, quotations from Jesus are usually in the form of short, pithy sayings; in John, longer quotations are often given. The vocabulary is also different, and filled with theological import: in John, Jesus does not work "miracles", but "signs" which unveil his divine identity.Шаблон:Sfn Most scholars consider John not to contain any parables. Rather it contains metaphorical stories or allegories, such as those of the Good Shepherd and of the True Vine, in which each individual element corresponds to a specific person, group, or thing. Other scholars consider stories like the childbearing woman^[14] or the dying grain^[15] to be parables.Шаблон:Efn

According to the Synoptics, the arrest of Jesus was a reaction to the cleansing of the temple, while according to John it was triggered by the raising of Lazarus.Шаблон:Sfn The Pharisees, portrayed as more uniformly legalistic and opposed to Jesus in the synoptic gospels, are instead portrayed as sharply divided; they debate frequently in John's accounts. Some, such as Nicodemus, even go so far as to be at least partially sympathetic to Jesus. This is believed to be a more accurate historical depiction of the Pharisees, who made debate one of the tenets of their system of belief.Шаблон:Sfn

In place of the communal emphasis of the Pauline literature, John stresses the personal relationship of the individual to God.Шаблон:Sfn

Johannine literature

The Gospel of John and the three Johannine epistles exhibit strong resemblances in theology and style; the Book of Revelation has also been traditionally linked with these, but differs from the gospel and letters in style and even theology.Шаблон:Sfn The letters were written later than the gospel, and while the gospel reflects the break between the Johannine Christians and the Jewish synagogue, in the letters the Johannine community itself is disintegrating ("They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out..." - 1 John 2:19).Шаблон:Sfn This secession was over Christology, the "knowledge of Christ", or more accurately the understanding of Christ's nature, for the ones who "went out" hesitated to identify Jesus with Christ, minimising the significance of the earthly ministry and denying the salvific importance of Jesus's death on the cross.Шаблон:Sfn The epistles argue against this view, stressing the eternal existence of the Son of God, the salvific nature of his life and death, and the other elements of the gospel's "high" Christology.Шаблон:Sfn

Historical reliability

Шаблон:More citations needed section Шаблон:Further Jesus' teachings in the Synoptics greatly differ from those in the fourth gospel. Since the 19th century, scholars have almost unanimously accepted that the Johannine discourses are less likely to be historical than the synoptic parables, and were likely written for theological purposes.Шаблон:Sfn Nevertheless, scholars generally agree that the fourth gospel is not without historical value. Some potential points of value include early provenance for some Johannine material, topographical references for Jerusalem and Judea, Jesus' crucifixion occurring prior to the Feast of Unleavened Bread, and Jesus' arrest in the garden occurring after the accompanying deliberation of Jewish authorities.Шаблон:Sfn Шаблон:Sfn Шаблон:Sfn

Representations

Bede translating the Gospel of John on his deathbed, by James Doyle Penrose, 1902. Depicts the Venerable Bede as an elderly man with a long, white beard, sitting in a darkened room and dictating his translation of the Bible, as a younger scribe, sitting across from him, writes down his words. Two monks, standing together in the corner of the room, look on.

Bede translating the Gospel of John on his deathbed, by James Doyle Penrose, 1902

The gospel has been depicted in live narrations and dramatized in productions, skits, plays, and Passion Plays, as well as in film. The most recent such portrayal is the 2014 film The Gospel of John, directed by David Batty and narrated by David Harewood and Brian Cox, with Selva Rasalingam as Jesus.Шаблон:Update inline The 2003 film The Gospel of John was directed by Philip Saville and narrated by Christopher Plummer, with Henry Ian Cusick as Jesus.

Parts of the gospel have been set to music. One such setting is Steve Warner's power anthem "Come and See", written for the 20th anniversary of the Alliance for Catholic Education and including lyrical fragments taken from the Book of Signs. Additionally, some composers have made settings of the Passion as portrayed in the gospel, most notably St John Passion composed by Johann Sebastian Bach, although some verses are borrowed from Matthew.

Notes

Шаблон:Notelist

References

Citations

Шаблон:Reflist

Sources

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Шаблон:Refend

External links

Online translations of the Gospel of John:

Over 200 versions in over 70 languages at Bible Gateway
The Unbound Bible from Biola University
David Robert Palmer, Translation from the Greek
Text of the Gospel with textual variants
The Egerton Gospel text; compare with Gospel of John
Online version of Book of John, KJV

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↑ Orsini, Pasquale, and Willy Clarisse, (2012). "Early New Testament Manuscripts and Their Dates: A Critique of Theological Palaeography", in: Ephemerides Theologicae Lovanienses 88/4 (2012), pp. 443-474, p. 470: "...Tab. 1, 𝔓Шаблон:Sup, 125-175 AD, Orsini–Clarysse..."
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↑ Loke, Andrew. "A Kryptic Model of the Incarnation." Ashgate Publishing, 2014, p. 28-30
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[4] Orsini, Pasquale, and Willy Clarisse, (2012). "Early New Testament Manuscripts and Their Dates: A Critique of Theological Palaeography", in: Ephemerides Theologicae Lovanienses 88/4 (2012), pp. 443-474, p. 470: "...Tab. 1, 𝔓Шаблон:Sup, 125-175 AD, Orsini–Clarysse..."

[Dunn-5] Шаблон:Cite book

[Loke-6] Loke, Andrew. "A Kryptic Model of the Incarnation." Ashgate Publishing, 2014, p. 28-30

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