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Something is hiding in the shadows... Everywhere you go, it follows...there is no escape... A soft hiss floats up from the darkness, and you know it draws nearer. Terror grips your heart, and your mouth goes dry. Your first instinct is to run, but at the same time you can't deny your own curiosity. What is it? What is this unknown thing that is hunting you? No longer able to stand it another second, you turn around to face it... and well... you know what curiousity did for the cat... In this book, you will find 13 stories on new, mysterious monsters. No vampires, no werewolves and no serial killers. Perhaps if you're lucky, you will learn their identity before they rip out your throat.

'1-3 John' treats the three letters of John as a unified epistolary package. Taking a thorough and scholarly approach, John Paul Heil proposes two important contributions to the study of 1-3 John. First, he presents new comprehensive chiastic structures for each of the three letters of John based on concrete linguistic evidence in the text. These chiastic structures serve as the guide to a better understanding of for whom John's epistles were meant, and why they were written. Secondly, it treats these letters from the point of view of their worship context and themes. Not only were 1-3 John intended to be performed orally as part of liturgical worship, but together these three letters plead with their audience to engage in a distinctive kind of ethical worship. The three letters of John are most concerned with giving their audience the experience of living eternally by the worship that consists of loving God and one another.

This study brings three different kinds of readers of the Gospel of John together with the theological goal of understanding what is meant by Incarnation and how it relates to Pascha, the Passion of Christ, how this is conceived of as revelation, and how we speak of it. The first group of readers are the Christian writers from the early centuries, some of whom (such as Irenaeus of Lyons) stood in direct continuity, through Polycarp of Smyrna, with John himself. In exploring these writers, John Behr offers a glimpse of the figure of John and the celebration of Pascha, which held to have started with him. The second group of readers are modern scriptural scholars, from whom we learn of the apocalyptic dimensions of John's Gospel and the way in which it presents the life of Christ in terms of the Temple and its feasts. With Christ's own body, finally erected on the Cross, being the true Temple in an offering of love rather than a sacrifice for sin. An offering in which Jesus becomes the flesh he offers for consumption, the bread which descends from heaven, so that 'incarnation' is not an event now in the past, but the embodiment of God in those who follow Christ in the present. The third reader is Michel Henry, a French Phenomenologist, whose reading of John opens up further surprising dimensions of this Gospel, which yet align with those uncovered in the first parts of this work. This thought-provoking work brings these threads together to reflect on the nature and task of Christian theology.

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