James Patrick's Andrew of Bethsaida and the Johannine Circle: The Muratorian PDF

By James Patrick

ISBN-10: 1433120259

ISBN-13: 9781433120251

This ebook is a analyzing of the textual content of the Gospel of John in gentle 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 impact of a standard culture represented via Jerome, Clement of Alexandria, and Victorinus of Pettau. Taken jointly those recommend that the Gospel of John used to be the paintings of the overdue 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 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)

Sample text

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? There are indeed glimpses in the literature of another tradition that relies on a witness of status not unlike Peter’s. 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.

Irenaeus’ use of the term “apostolic presbyter,” like the allusion to John 1:14 and 1 John 1:1–3, suggests that the subject of Polycarp’s recollections was John the Presbyter, who had seen the risen Lord. Those other apostles, men of the late first century, when Irenaeus wrote in the 180s, had left no lasting impression, at least none that Irenaeus reported. ” 38 Just as the term apostle may have had different meanings for Polycarp and for Irenaeus, so that what Irenaeus remembered may not have been what Polycarp meant, the claim to ‘eyewitness’ knowledge made in John 1:14 and 1 John 1:1–3 may have had a different meaning for the writer of the Gospel and Epistles, and indeed for Polycarp, than it had for Irenaeus.

The firstwritten Christian letter claimed that the gospel was not delivered “in word only, but in power also, and in the Holy Spirit” (1 Thess 1:5). The promised Paraclete had done a work that the evident moral truths of Cicero and Aristotle, even of Moses and Old Testament wisdom, had been unable to achieve: the renovation of the human heart by love, a virtue unknown to the De Officiis or the Ethics. The Gospel of John brings to the human condition the renewing power of Pentecostal love. The Johannine prologue of 1:1–18 was understood by the earliest commentators as the fruit of the immediate inspiration of the Paraclete.

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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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