78 GEORGE C. HEIDER As for the Gospel according to John, while vocables related to remembrance are far less frequent than in Deuteronomy, the concept still plays a crucial role. John tells us that the disciples regularly understood what Jesus was saying or doing only as they later remembered the Scriptures and/or Jesus’ “word” (n.b., placed on the same level) following his “glorification” (his crucifixion, perhaps considered together with his resurrection and ascension, according to Johannine theology [12,23]) (John 2,22; 12,16). Further, his Upper Room discourses contain both commandments to remember (John 15,20; 16,4) and a promise that the Advocate (pαράκλητος) will help his followers to do just that (John 14,26). To summarize our reflections on internal factors to this point: while internal components of a biblical book by definition cannot determine the theological effects of incorporation into a canon, both Deuteronomy and John exhibit a conception of word and community that lends to each a proclivity toward a continuing, distinctive canonical role. Specifically, these include a view of the word of God as the effective force by which the community of faith is constituted and sustained over time, as well as the ongoing imperative of remembrance for the later community’s understanding of its place in the divine economy. Such communities would, indeed, be in a position to recognize as authoritative for themselves a collection of works that would grant special hermeneutical place to parts that place in the foreground these very points. However, our consideration of internal factors need not content itself with an examination of what Deuteronomy and John say about the community of faith per se. In addition, we may ask whether they share any similarities in perspective on the wider world that might contribute to their potential to serve in distinctive and similar ways within their respective canons. In both cases, in fact, location — both physical and social — plays an important role in the understanding of the community. The physical location of Deuteronomy is on the plains of Moab, east of the southern end of the Jordan River, before it empties into the Dead Sea. John’s Gospel is not so delimited, but it does place the outset of Jesus’ public ministry explicitly east of the Jordan and toward the southern end thereof (John 1,28; 3,22-26) 25. In sum, physical 25 Thereby forever frustrating Holy Land tour guides, who must deal with the accounts in Matthew (3,13) and Mark (1,9), which suggest a Galilean