By James Patrick
This e-book is a analyzing of the textual content of the Gospel of John in mild of a convention of Johannine authorship represented via the Muratorian Fragment, Papias of Hierapolis, and the Anti-Marcionite Prologue, all that are taken to mirror the effect of a standard culture represented via Jerome, Clement of Alexandria, and Victorinus of Pettau. Taken jointly those recommend that the Gospel of John was once the paintings of the past due first- or early second-century John the Presbyter who mediated the culture of a particular staff of Johannine disciples between whom Andrew used to be most vital.
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Whereas many reports on Isaiah have an interest within the formation of the publication, really few have addressed the advance of the oracles touching on international countries. Like many different prophetic books, the e-book of Isaiah incorporates a element of international countries oracles (Isaiah 13-23), yet inside this assortment is a smaller grouping of literary fabric that offers with the countries of Cush (Ethiopia) and Egypt (Isaiah 18-20).
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There are, however, other texts that make an unambiguous claim to historical knowledge, John 19:35 and 21:24‒25. These texts assume the existence of both a historical witness and of those who attest (puzzlingly) to his awareness of his activity and the truth of his witness. The witness of 19:35, that one who witnessed water and blood flowing from Jesus’ side, who presently knows (οἶδεν) he is telling (λέγει) the truth about Jesus’ passion, is the one (οὗτoς) in 21:24 who is testifying. He is the one who wrote these things (γράψας)—although he is obviously not writing in the present.
31 Irenaeus also had the text of four Johannine books, the Gospel, Apocalypse, and two Epistles—he may not cite 3 John—assumed to be the work of one author, as well as a tradition that associated John with Ephesus in the reign of Trajan, this last reinforced by the Apocalypse, which placed John on Patmos, off the coast of Ephesus. 32 Given that the tradition of John in Ephesus was by the 150s well established, by apocryphal acts among other sources, Irenaeus was able to bring to the text of the Gospel, with its enigmatic references to the author, what he had learned from Polycarp about John.
12 Hierapolis lay near the southwest border of Phrygia, the province that would give its name to the Montanist heresy, perhaps fifty miles from Pepuza and Thymion, the cities identified by Montanus as the Jerusalem of his millenarian expectations. The exact character of this heresy is not easy to discover, nor is the line between Montanism and the Asian defense of prophecy on one hand and the Irenaean-Pauline eschatology on the other easy to draw. Certainly Montanist doctrine can be seen as a historicizing eschatology and a stern rigorism in an age of delayed expectations and increasingly conventional Christian profession, but the afflatus that gave it credibility also marked it as a kind of illuminism, ecstatic more than insight- 36 ANDREW OF BETHSAIDA ful, different in tenor and tone but not in kind from Marcionite gnosis.
Andrew of Bethsaida and the Johannine Circle: The Muratorian Tradition and the Gospel Text (Studies in Biblical Literature, Volume 153) by James Patrick