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By James Patrick

This ebook is a examining of the textual content of the Gospel of John in mild of a convention 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 standard 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 used to be most vital.

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Extra resources for Andrew of Bethsaida and the Johannine Circle: The Muratorian Tradition and the Gospel Text (Studies in Biblical Literature, Volume 153)

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17 Critical as he was of Papias’ eschatology, Eusebius cited with confidence Papias’ accounts of the writing of Matthew and Mark in HE 3. 39. 15. 18 With Papias, who may have flourished as early as the 90s—Eusebius makes him the contemporary of Polycarp, born in 69―we are still in the age when written witness is not universally preferred to memory. ” Like his near contemporary Ignatius of Antioch, who wrote that the charters or records (ἀρχεῖα) were not books but the cross of Christ,20 Papias knew that the memories and memoirs that formed the church’s Gospels existed among a vast library of Gnostic gospels, epistles, and apocalypses; abstract, paradoxical, enigmatic, in comparison with which the tradition “given to the faith by the Lord and derived from the truth itself ” rang with the voice of dominical authority.

This is language that invites the reader to believe that Polycarp had known apostles, among whom was John. On the other hand Irenaeus is reserved about calling John an apostle, preferring the title “disciple of the Lord” and (once) a witness to the tradition of the apostles, while at the same time Irenaeus is bold in claiming that John was an “eyewitness to the Word of Life,” and twice identifies John as the Beloved Disciple. 34 Granting that Ireaneus had heard Polycarp describe himself as an associate of apostles, among whom Polycarp (explicitly or inferentially) numbered John, who was John, what did Polycarp mean, and what did Irenaeus understand?

6–7). ” 17 Critical as he was of Papias’ eschatology, Eusebius cited with confidence Papias’ accounts of the writing of Matthew and Mark in HE 3. 39. 15. 18 With Papias, who may have flourished as early as the 90s—Eusebius makes him the contemporary of Polycarp, born in 69―we are still in the age when written witness is not universally preferred to memory. ” Like his near contemporary Ignatius of Antioch, who wrote that the charters or records (ἀρχεῖα) were not books but the cross of Christ,20 Papias knew that the memories and memoirs that formed the church’s Gospels existed among a vast library of Gnostic gospels, epistles, and apocalypses; abstract, paradoxical, enigmatic, in comparison with which the tradition “given to the faith by the Lord and derived from the truth itself ” rang with the voice of dominical authority.

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