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It has been recently argued that portions of chaps.
13-17 come froma redactor at the time of the writing of the Johannine epistles some ten years or more after the completion of the gospel." (p. 163): Some members of the Johannine community departed, became a rival sect, over the question of the 'flesh' of Jesus Christ, an event that leads the author of I John to the certainty that 'this is the last hour.' We do not know for sure who these secessionists were, but as Raymond Brown notes, they were 'not detectably outsiders to the Johannine community but the offspring of Johannine thought itself, justifying their position by the Johannine Gospel and its implications' (1979, 107).
But, very strangely, Epiphanius, in his book against the heretics, argues against those who actually believed that it was Cerinthus himself who wrote the Gospel of John!
I consider the fragment X of the Roberts-Donaldson collection of fragments to be completely suspect as the alleged words of Papias. In any event, Papias is defending Mark in spite of perceived deficiencies.
Most would argue that the passage attempts to present Christ as the replacement of the Temple that has been destroyed." (p.
918) Note also the irony of : "If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our place [i.e.
is part of the appendix of the gospel and should not be assumed to have come from the same hand as that responsible for the body of the gospel.
Neither of these passages, therefore, persuades many Johannine scholars that the author claims eyewitness status.
918) Kysar states concerning the dating of the Gospel of John: "Those who relate the expulsion to a formal effort on the part of Judaism to purge itself of Christian believers link the composition of the gospel with a date soon after the Council of Jamnia, which is supposed to have promulgated such an action. Those inclined to see the expulsion more in terms of an informal action on the part of a local synagogue are free to propose an earlier date." (p.
Water baptism is treated critically and assigned strictly to the Baptizer in contrast with Spirit baptism (, 31, 33).
One is left with the impression that the sacraments of baptism and eucharist did not figure in the theology of the fourth evangelist." (p.
In his ninth century Chronicle in the codex Coislinianus, George Hartolos says, "[John] was worth of martyrdom." Hamartolos proceeds to quote Papias to the effect that, "he [John] was killed by the Jews." In the de Boor fragment of an epitome of the fifth century Chronicle of Philip of Side, the author quotes Papias: Papias in the second book says that John the divine and James his brother were killed by Jews. 369-370): "That Papias source of information is simply an inference from Mark -40 or its parallel, Matt. None the less, this Marcan passage itself affords solid ground.
No reasonable interpretation of these words can deny the high probability that by the time these words were written [ca.
70 CE] both brothers had 'drunk the cup' that Jesus had drunk and had been 'baptized with the baptism' with which he had been baptized." Since the patristic tradition is unanimous in identifying the beloved disciple with John, at least this evidence discredits the patristic tradition concerning the authorship of the Gospel of John.