The bottom line, however, is that the collective force of these thirteen studies paves a way forward in Johannine scholarship. Bauckham's work navigates the Scylla of pre1970 scholarship, which frequently ascribed the source of John's theological categories to Greek thought (Dodd, Bultmann), and the Charybdis of post-1970 thinking, which often envisioned the Fourth Gospel as generated by and written to a small sectarian movement cut off from the Jewish synagogue (Martyn, Brown), all the while blowing the trumpet for a theologically informed yet historically trustworthy reading of the Fourth Gospel. If Bauckham's thoughtful exploration receives what it deserves, it will be widely read and appreciated.