By James Patrick
This ebook is a studying of the textual content of the Gospel of John in gentle of a practice of Johannine authorship represented by way of the Muratorian Fragment, Papias of Hierapolis, and the Anti-Marcionite Prologue, all that are taken to mirror the impact of a typical culture represented by means of 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 team of Johannine disciples between whom Andrew was once most vital.
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Additional resources for Andrew of Bethsaida and the Johannine Circle: The Muratorian Tradition and the Gospel Text (Studies in Biblical Literature, Volume 153)
Traces of this tradition are found most clearly in three documents the authority and provenance of which are widely contested: the Muratorian Canon; the early gospel prologues conventionally called the Anti-Marcionite Prologues; and Eusebius’ much- 34 ANDREW OF BETHSAIDA canvassed quotation from Papias of Hierapolis’s Five Books of Interpretations of the Lord’s Sayings, in which Papias includes among his sources knowledge of the words and deeds of seven of the Twelve as these were recounted by itinerants who visited his city, notably Aristion and John the Presbyter.
Paul wrote in the fifties or sixties. Epaphras, whom Paul addresses as head of the church in Colossae (Col 4:12–13), had exercised care over Laodicea and Hierapolis as well. Papias was his successor in Hierapolis as was Claudius Apollinarius, 9 who presented an apology to Marcus Aurelius in the 140s and wrote treatises on the date of Easter and against the Montanists. 10 When Papias wrote his Five Books, Hierapolis had recovered from a devastating earthquake of 60 A. D. and was on a path to the regional importance it would attain under Septimus Severus (193–211), becoming finally the capital of Phrygia under Constantine.
The ἐκεῖνος of 19:35 naturally takes the Beloved Disciple, the only disciple of Jesus who stood by the cross (19:26), as its antecedent, and οὗτός in 21:24 resumes 21:20. The “we” of 19:35 who attest that the Beloved Disciple witnesses truly and who in 21:24 presently attest (οἴδαμεν) as well that the witness is telling the truth give us the voice of the writer of the Gospel. The “I/we” of 21:24–25, who muses that recording everything Jesus had done would be impossible, is the scribe speaking in propria persona, the present, living, attesting voice representing the “we” in whose name he writes.
Andrew of Bethsaida and the Johannine Circle: The Muratorian Tradition and the Gospel Text (Studies in Biblical Literature, Volume 153) by James Patrick
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