Gordon D. Fee
It is fair to say that the theological term 'incarnation' fits the Johannine corpus more readily than it does the rest of the New Testament. 1 Nothing elsewhere sounds quite like John 1: 14 ('and the Word became flesh and “tabernacled” among us, and we beheld his glory, the glory of the Only Son, who came from the Father, full of grace and truth' 2) or 1 John 4: 2 ('every spirit that acknowledges that Jesus Christ has come in the flesh is from God'), where the preexistent Son of God is 'en-fleshed' historically in Jesus of Nazareth.
Although there are understandable differences among scholars about many issues in Johannine theology, most would agree that John's view of Christ as the Incarnate One lies at the very centre of his theological enterprise. Here is how the eternal Father has made himself known, finally and fully (John 1: 18; 14: 7; etc.)—by 'sending his Only Son', who does nothing except what he 'sees the Father doing' (5: 19; 10: 36-8). And here is how the Father has made his own life—'eternal life', the 'life of the age to come'—available to those who are his own. Thus for John the incarnation is an explicit theological construct whereby both knowledge of God and salvation from God have been manifested in the present fallen world.
But it is precisely such bold and explicitly incarnational theology at the end of the New Testament era that has sometimes led to a diminution of such theology in its earlier documents, especially in