2022 Catholic Media Association honorable mention in scripture: academic studies Teaching and researching the Gospel of John for thirty years has led author Mary L. Coloe to an awareness of the importance of the wisdom literature to make sense of Johannine theology, language, and symbolism: in the prologue, with Nicodemus, in the Bread of Life discourse, with Mary and Lazarus, and in the culminating "Hour." She also shows how the late Second Temple theology expressed in the books of Sirach and Wisdom, considered deuterocanonical and omitted from some Bible editions, are essential intertexts. Only the book of Wisdom speaks of "the reign of God" (Wis 10:10), "eternity life" (Wis 5:15), and the ambrosia maintaining angelic life (Wis 19:21)-all concepts found in John's Gospel. While the Gospel explicitly states the Logos was enfleshed in Jesus, this is also true of Sophia. Coloe makes the case that Jesus's words and deeds embody Sophia throughoutthe narrative. At the beginning of each chapter Coloe provides text from the later wisdom books that resonate with the Gospel passage, drawing Sophia out of the shadows.

In her remarkable first book, "God Dwells With Us: Temple Symbolism in the Fourth Gospel, " Mary L. Coloe, P.B.V.M., explored the profound insight of John's Gospel expressed in Jesus ' invitation to his disciples: Make your home in me, as I make mine in you (John 15:4). For the gospel's author and audience, the dwelling of God among humans was, above al, the Jerusalem Temple. The gospel traces how 'after the trauma of the destruction of the Temple 'the Johannine community came to expand and deepen its knowledge of God's dwelling among humans, finding it now in the person of Jesus and in the community of believers.

"Dwelling in the Household of God "moves us from seeing God's dwelling place as the Temple to seeing God's dwelling place within the community of believers. The starting point now is an image in John 14:2: my Father's house, which is given its Old Testament meaning of my father's household. Our awareness thus moves, like that of the first Christians, from understanding My father's house as the Temple (John 2:16) to My Father's Household as a community of believers drawn into Jesus ' own divine filiation. Coloe invites us to re-read the gospel from the post-Easter perspective of those who have become brothers and sisters of Jesus and living Temples of God's presence. What emerges is nothing less than a profound mysticism of the mutual indwelling of God and believers."Mary Coloe, PBVM, DTh, holds a joint teaching position at the Australian Catholic University and St Paul's Seminary, Brisbane. Her publications include numerous articles and "God Dwells With Us: Temple Symbolism in the Fourth Gospel" (Liturgical Press, 2001).

The image of the Temple speaks of a building, of a place of God's heavenly presence, and yet the experience of many Christians has been of God's indwelling in the human heart. In God Dwells with Us, Mary Coloe crosses the centuries through John's Gospel text and plunges into the experience of the Johannine community. Here, readers receive a sense of God's indwelling as promised by Jesus, and how it relates to the symbol of the Temple in the gospel narrative. In the years after the destruction of Jerusalem and its Temple, the Johannine community looked to the symbol of the Temple as a key means of expressing its new faith in Jesus. During his lifetime he was the living presence of Israel's God dwelling in history. In the absence of the historical Jesus, the believing community - past, present, and future - continue to be a locus for the divine indwelling and so can truly be called a living Temple. God Dwells with Us offers a new and consistent perspective on the symbol of the Temple which clarifies the christology of the Fourth Gospel. It establishes a new plot for this gospel - the destroying and raising of the Temple; and shows how this occurs within the text. The chapters provide a new approach to its structure. It is unique in its treatment of John14:2 where it establishes that the new Temple is the household of believers on earth. It also presents a new interpretation of the Johannine Crucifixion and the scene with Jesus' mother and the Beloved Disciple. Chapters are God's Dwelling Place in Israel," "The Temple of His Body: 2:13-15," "The Supplanter: 4:1-45,""The Tabernacling Presence of God: 7:1-8:59," "The Consecrated One: 10:22-42," "My Father's House 14:1-31," and "Raising the New Temple: 18:1-19:42." Mary L. Coloe, PBVM, ThD, teaches at the Australian Catholic University at Melbourne. "

"The Dead Sea Scrolls" reveal a Palestinian form of Second Temple Judaism in which the seeds of Johannine Christianity may have first sprouted. Although many texts from the Judean Desert are now widely available, the Scrolls have had little part in discussions of the Johannine literature over the past several decades. The essays in this book, ranging from focused studies of key passages in the "Fourth Gospel" to its broader social world, consider the past and potential impact of the Scrolls on Johannine studies in the context of a growing interest in the historical roots of the Johannine tradition and the origins and nature of the "Johannine community" and its relationship to mainstream Judaism. Future scholarship will be interested in connections between "The Gospel of John" and "The Scrolls" and also in Qumran Judaism and Johannine Christianity as parallel religious movements. The contributors are Mary L. Coloe and Tom Thatcher, Eileen Schuller, Paul N. Anderson, John Ashton, George J. Brooke, Brian J. Capper, Hannah K. Harrington, Loren T. Stuckenbruck, and James H. Charlesworth.