By James Patrick
This publication is a interpreting of the textual content of the Gospel of John in gentle of a convention 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 impression of a typical 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 crew 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)
And again, surely the author of the Apocalypse was an eyewitness within Paul’s meaning, for he had seen Jesus (Rev 2:16–19). Christian tradition is replete with appearances of Jesus that lie outside the historical narrative, from his appearance to Peter on the Via Ostiensis in 65 to revelations given mystics like Julian of Norwich. If Irenaeus’ interpretation of Polycarp’s reminiscences was mistaken, what the Johannine “eyewitness” texts must nevertheless claim is knowledge of Jesus that would justify the dramatic rhetorical character of John 1:14 and 1 John 1:1–3 without asserting the participation of the “we” of these texts in Jesus’ ministry.
The denial of the resurrection implies the denial that Jesus rose from the dead, destroying the very foundation of the faith. If our only hope is what we enjoy now, in this present life, we are of all men most miserable. The fullness of our salvation, predicted by Christ’s resurrection, lies in the future when death is destroyed and the kingdom is delivered up to God the Father. And for good measure: if there is no resurrection, why be baptized for the dead? If there is no future accounting for our desires and actions, why suffer in Christ’s name; why not eat, drink, and be merry?
The “we” of 19:35 who attest that the Beloved Disciple witnesses truly and who in 21:24 presently attest (οἴδαμεν) as well that the witness is telling the truth give us the voice of the writer of the Gospel. The “I/we” of 21:24–25, who muses that recording everything Jesus had done would be impossible, is the scribe speaking in propria persona, the present, living, attesting voice representing the “we” in whose name he writes. The existence of these two distinct historical voices, the “I/we” of 21:24‒ 25 and the witness of 19:35 to whom the final verse of the Gospel refers, is not generally considered controversial, but the rhetorical construction raises the question, among others, of the meaning of γράψας in 21:24 in relation to the assertion by the writers that the witness presently knows he is telling the truth (19:35).
Andrew of Bethsaida and the Johannine Circle: The Muratorian Tradition and the Gospel Text (Studies in Biblical Literature, Volume 153) by James Patrick