Andrew of Bethsaida and the Johannine Circle: The Muratorian by James Patrick

By James Patrick

This ebook is a interpreting of the textual content of the Gospel of John in mild of a practice of Johannine authorship represented via the Muratorian Fragment, Papias of Hierapolis, and the Anti-Marcionite Prologue, all that are taken to mirror the impression of a typical 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 workforce of Johannine disciples between whom Andrew used to be most crucial.

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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)

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Why these glosses on the religion of the Gospels, of Ignatius and Irenaeus, sprang up, becoming so troublesome by the last quarter of the second I R E N A E U S : A P O L O GE T I C A M B I G U I T Y 21 century that Irenaeus considered detecting and rooting out this heresy his first duty, remains puzzling. We do know that they were to some degree developed within or at the edges of what would become Ignatius’ catholic church; they were not, as the Johannine Epistles suggest, imported whole. Irenaeus complains bitterly that the spirituals, especially the Valentinians, remain in the church while interpreting its doctrine perversely.

2 Raymond Brown, although tending to the traditional view that the Beloved Disciple was John the son of Zebedee, wrote: If these are his memories, they survived even though they were quite often unlike the memories that went into the Petrine kerygma that underlies Mark, and through Mark influenced Matthew and Luke. In other words, John’s historical tradition is something of a challenge to the general tradition shared by the Synoptics. Does it not seem likely that the man behind it would have been a man of real authority in 3 the Church, a man of status not unlike Peter’s?

Yet references to the Johannine ‘eyewitness’ texts need only mean that Polycarp claimed knowledge of many who had seen the Lord, and seeing the Lord did not always, or even typically, imply historical knowledge. 39 Irenaeus’ assertion that Polycarp was “instructed by apostles, and conversed with many who had seen Christ,” need not imply that Polycarp’s knowledge of Jesus’ teaching and deeds was gained from one who had companied among the Twelve “all the time that the Lord Jesus went in and out among us beginning from the Baptism of John unto the same day that he was taken up from us” (Acts 1:21–22).

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