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

By James Patrick

This publication is a studying of the textual content of the Gospel of John in gentle of a practice of Johannine authorship represented by means of the Muratorian Fragment, Papias of Hierapolis, and the Anti-Marcionite Prologue, all that are taken to mirror the effect of a standard culture represented by way of 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 was once most vital.

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Additional info 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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8 As far as the evidence goes, the period of most intense argument against the orthodoxy of the Johannine corpus falls between Irenaeus, who wrote about 185 to secure the Gospel and Apocalypse from Valentinian claims and the new prophets, and Hippolytus, who about 215 wrote treatises, now lost, a Defense of the Gospel and Apocalypse of John and Against Gaius. In the pontificates of Zephrinus (198–217) and Callistus (217–22), a constellation of highly controversial, interrelated questions was canvassed: the authenticity 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 19 of the Gospel and Apocalypse, the Logos doctrine in its relation to Sabellianism and Monarchianism, and the question of post-baptismal sin.

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. 11 While there is an apparent, never-easily-explained confusion between the apostle and the evangelist of Acts (6:5, 8:5–13, 21:8), Polycrates confidently called Philip one of the Twelve at about the same time that the Montanist Proclus, in his controversy with Gaius of Rome, claimed that the tombs of Philip and his four prophetic daughters were at Hierapolis.

Eusebius’ quotation from the preface to Papias Five Books provides a picture of an urban church, known to and counseled by St Paul or his delegate, on the border of Phrygia, perhaps at the turn of the century, perhaps earlier. Along with the interpretations, I will not hesitate to add all that I ever learned and carefully remembered from the presbyters, for I am sure of its truth. Unlike most, I did not delight in those who say much but in those who teach the truth, nor in those who recite the commandments of others, but in those who reported the commandments given by the Lord.

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