Sunday, February 16, 2025

A00053 - John the Evangelist, The Author of The Gospel of John

 John the Evangelist (The Gospel of John) - A00106

John 3:8 

"The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and wither it goeth: so is every one that is born of the Spirit," (04/26/2023)

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Saint

John the Evangelist
Saint John the Evangelist with eagle, Lorsch Gospels (9th century)
Evangelist, Apostle, Theologian
BornBetween c. AD 6–9
Diedc. AD 100 (aged c. 92)[1]
Venerated in
Feast27 December (Western Christianity); 8 May and 26 September (Repose) (Eastern Orthodox Church)
AttributesEagle, Chalice, Scrolls
Major works

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The Gospel According to John is the fourth of the four New Testament narratives recounting the life and death of Jesus Christ. John’s is the only one of the four not considered among the Synoptic Gospels (i.e., those presenting a common view). Although the Gospel is ostensibly written by St. John the Apostle, “the beloved disciple” of Jesus, there has been considerable discussion of the actual identity of the author. The language of the Gospel and its well-developed theology suggest that the author may have lived later than John and based his writing on John’s teachings and testimonies. Moreover, the facts that several episodes in the life of Jesus are recounted out of sequence with the Synoptics and that the final chapter appears to be a later addition suggest that the text may be a composite. The Gospel’s place and date of composition are also uncertain; many scholars suggest that it was written at Ephesus, in Asia Minor, about 100 ce for the purpose of communicating the truths about Christ to Christians of Hellenistic background.

John’s Gospel differs from the Synoptic Gospels in several ways: it covers a different time span than the others; it locates much of Jesus’ ministry in Judaea; and it portrays Jesus discoursing at length on theological matters. The major difference, however, lies in John’s overall purpose. The author of John’s Gospel tells us that he has chosen not to record many of the symbolic acts of Jesus and has instead included certain episodes in order that his readers may understand and share in the mystical union of Christ’s church, that they “may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name” (20:30). This motive pervades the narrative, as do a kind of mystic symbolism and repeated emphasis on the incarnation. 


The author begins his account with a pronouncement on the incarnation that clearly intimates Genesis (“In the beginning was the Word, and the Word was with God, and the Word was God.”). The author continually adds interpretative comments of his own to clarify Jesus’ motives. In the narration of certain miraculous deeds, for example, the feeding of the 5,000 (6:1–15), which appears in all four Gospels, John’s version is explained as symbolic of a deeper spiritual truth (“I am the bread of life; . . .”). Throughout John’s Gospel, Jesus openly presents himself as the divine Son of God, not hiding his identity as he does in The Gospel According to Mark. Thus, the author of John’s Gospel does not merely narrate a series of events but singles out details that support an ordered theological interpretation of those events.


Because of its special theological character, the Gospel According to John was considered in ancient times to be the “spiritual Gospel,” and it wielded a profound and lasting influence on the development of early Christian doctrine.

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St. John the Apostle (flourished 1st century ce; Western feast day December 27; Eastern feast days May 8 and September 26) was one of the Twelve Apostles of Jesus and traditionally believed to be the author of the three Letters of John, the Fourth Gospel, and possibly the Revelation to John in the New Testament. He played a leading role in the early church at Jerusalem.

John was the son of Zebedee, a Galilean fisherman, and Salome. John and his brother St. James were among the first disciples called by Jesus. In the Gospel According to Mark he is always mentioned after James and was no doubt the younger brother. His mother was among those women who ministered to the circle of disciples. James and John were called Boanerges, or “sons of thunder,” by Jesus, perhaps because of some character trait such as the zeal exemplified in Mark 9:38 and Luke 9:54, when John and James wanted to call down fire from heaven to punish the Samaritan towns that did not accept Jesus. John and his brother, together with St. Peter, formed an inner nucleus of intimate disciples. In the Fourth Gospel, ascribed by early tradition to John and known formally as the Gospel According to John, the sons of Zebedee are mentioned only once, as being at the shores of the Sea of Tiberias when the risen Lord appeared. Whether the “disciple whom Jesus loved” (who is never named) mentioned in this Gospel is to be identified with John (also not named) is not clear from the text.

Plaque with St. John the Evangelist
Plaque with St. John the EvangelistSt. John the Evangelist, elephant ivory plaque, Carolingian, early 9th century; in the Metropolitan Museum of Art, New York City. Overall 18.3 × 9.4 × 0.7 cm.

John’s authoritative position in the church after the Resurrection is shown by his visit with St. Peter to Samaria to lay hands on the new converts there. It is to Peter, James (not the brother of John but “the brother of Jesus”), and John that St. Paul successfully submitted his conversion and mission for recognition. What position John held in the controversy concerning the admission of the Gentiles to the church is not known; the evidence is insufficient for a theory that the Johannine school was anti-Pauline—i.e., opposed to granting Gentiles membership in the church.

Lindisfarne Gospels
Lindisfarne GospelsInterlace patterns of the initial page of the Gospel According to John from the Lindisfarne Gospels, Hiberno-Saxon, 8th century (British Library, Cotton Nero D. IV, fol. 211).

John’s subsequent history is obscure and passes into the uncertain mists of legend. At the end of the 2nd century, Polycrates, bishop of Ephesus, claims that John’s tomb is at Ephesus, identifies him with the beloved disciple, and adds that he “was a priest, wearing the sacerdotal plate, both martyr and teacher.” That John died in Ephesus is also stated by St. Irenaeus, bishop of Lyon circa 180 ce, who says John wrote his Gospel and letters at Ephesus and Revelation at Pátmos. During the 3rd century two rival sites at Ephesus claimed the honor of being the apostle’s grave. One eventually achieved official recognition, becoming a shrine in the 4th century. In the 6th century the healing power of dust from John’s tomb was famous (it is mentioned by the Frankish historian St. Gregory of Tours). At this time also, the church of Ephesus claimed to possess the autograph of the Fourth Gospel.

Legend was also active in the West, being especially stimulated by the passage in Mark 10:39, with its hints of John’s martyrdom. Tertullian, the 2nd-century North African theologian, reports that John was plunged into boiling oil from which he miraculously escaped unscathed. During the 7th century this scene was portrayed in the Lateran basilica and located in Rome by the Latin Gate, and the miracle is still celebrated in some traditions. In the original form of the apocryphal Acts of John (second half of the 2nd century) the apostle dies, but in later traditions he is assumed to have ascended to heaven like Enoch and Elijah. The work was condemned as a gnostic heresy in 787 ce. Another popular tradition, known to St. Augustine, declared that the earth over John’s grave heaved as if the apostle were still breathing.

Manuscript illumination
Manuscript illuminationSt. John the Evangelist, manuscript illumination from the Lindisfarne Gospels, late 7th century.

The legends that contributed most to medieval iconography are mainly derived from the apocryphal Acts of John. These Acts are also the source of the notion that John became a disciple as a very young man. Iconographically, the young beardless type is early (as in a 4th-century sarcophagus from Rome), and this type came to be preferred (though not exclusively) in the medieval West. In the Byzantine world the evangelist is portrayed as old, with long white beard and hair, usually carrying his Gospel. His symbol as an evangelist is an eagle. Because of the inspired visions of the book of Revelation, the Byzantine churches entitled him “the Theologian”; the title appears in Byzantine manuscripts of Revelation but not in manuscripts of the Gospel.

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The Gospel of John[a] (Ancient Greek: Εὐαγγέλιον κατὰ Ἰωάννην, romanized: Euangélion katà Iōánnēn) is the fourth of the New Testament's four canonical Gospels. It contains a highly schematic account of the ministry of Jesus, with seven "signs" culminating in the raising of Lazarus (foreshadowing the resurrection of Jesus) and seven "I am" discourses (concerned with issues of the church–synagogue debate at the time of composition)[3] culminating in Thomas's proclamation of the risen Jesus as "my Lord and my God".[4] The gospel's concluding verses set out its purpose, "that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name."[5][6]

John the Evangelist reached its final form around AD 90–110,[7] although it contains signs of origins dating back to AD 70 and possibly even earlier.[8] Like the three other gospels, it is anonymous, although it identifies an unnamed "disciple whom Jesus loved" as the source of its traditions.[9][10] It most likely arose within a "Johannine community",[11][12] and – as it is closely related in style and content to the three Johannine epistles – most scholars treat the four books, along with the Book of Revelation, as a single corpus of Johannine literature, albeit not by the same author.[13]

Authorship

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Main article: Authorship of the Johannine works § Gospel of John

Composition

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The Gospel of John, like all the gospels, is anonymous.[14] John 21:22[15] references a disciple whom Jesus loved and John 21:24–25[16] says: "This is the disciple who is testifying to these things and has written them, and we know that his testimony is true".[11] Early Christian tradition, first found in Irenaeus (c. 130 – c. 202 AD), identified this disciple with John the Apostle, but most scholars have abandoned this hypothesis or hold it only tenuously;[17] there are multiple reasons for this conclusion, including, for example, the fact that the gospel is written in good Greek and displays sophisticated theology, and is therefore unlikely to have been the work of a simple fisherman.[18] Rather, these verses imply that the core of the gospel relies on the testimony (perhaps written) of the "disciple who is testifying", as collected, preserved, and reshaped by a community of followers (the "we" of the passage), and that a single follower (the "I") rearranged this material and perhaps added the final chapter and other passages to produce the final gospel.[11] Most scholars estimate the final form of the text to be around AD 90–110.[7] Given its complex history there may have been more than one place of composition, and while the author was familiar with Jewish customs and traditions, their frequent clarification of these implies that they wrote for a mixed Jewish/Gentile or Gentile audience outside Judea.

The author may have drawn on a "signs source" (a collection of miracles) for chapters 1–12, a "passion source" for the story of Jesus's arrest and crucifixion, and a "sayings source" for the discourses, but these hypotheses are much debated,[19] and recent scholarship has tended to turn against positing hypothetical sources for John.[20] The author seems to have known some version of Mark and Luke, as John shares with them some vocabulary and clusters of incidents arranged in the same order,[21][22] but key terms from those gospels are absent or nearly so, implying that if the author did know them they felt free to write independently.[22] The Hebrew scriptures were an important source,[23] with 14 direct quotations (versus 27 in Mark, 54 in Matthew, 24 in Luke), and their influence is vastly increased when allusions and echoes are included,[24] but the majority of John's direct quotations do not agree exactly with any known version of the Jewish scriptures.[25] Recent arguments by Richard Bauckham and others that John preserves eyewitness testimony have not won general acceptance.[26][27]

Setting: the Johannine community debate

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For much of the 20th century, scholars interpreted the Gospel of John within the paradigm of a hypothetical "Johannine community",[28] meaning that it was held to have sprung from a late-1st-century Christian community excommunicated from the Jewish synagogue (probably meaning the Jewish community)[29] on account of its belief in Jesus as the promised messiah.[30] This interpretation, which saw the community as essentially sectarian and outside the mainstream of early Christianity, has been increasingly challenged in the first decades of the 21st century,[31] and there is currently considerable debate over the gospel's social, religious and historical context.[32]

Structure and content

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Jesus giving the Farewell Discourse to his 11 remaining disciples, from the Maestà of Duccio, 1308–1311
Further information: Prologue to John, Book of Signs, and John 21

The majority of scholars see four sections in the Gospel of John: a prologue (1:1–18); an account of the ministry, often called the "Book of Signs" (1:19–12:50); the account of Jesus's final night with his disciples and the passion and resurrection, sometimes called the Book of Glory[33] or Book of Exaltation (13:1–20:31);[34] and a conclusion (20:30–31); to these is added an epilogue that most scholars believe was not part of the original text (Chapter 21).[33] Disagreement does exist; some scholars, including Bauckham, argue that John 21 was part of the original work.[35]

  • The prologue informs readers of the true identity of Jesus, the Word of God through whom the world was created and who took on human form;[36] he came to the Jews and the Jews rejected him, but "to all who received him (the circle of Christian believers), who believed in his name, he gave power to become children of God."[37]
  • Book of Signs (ministry of Jesus): Jesus calls his disciples and begins his earthly ministry.[38] He travels from place to place informing his hearers about God the Father in long discourses, offering eternal life to all who will believe, and performing miracles that prove the authenticity of his teachings, which creates tensions with the religious authorities (manifested as early as 5:17–18), who decide he must be eliminated.[38][39]
  • The Book of Glory tells of Jesus's return to his heavenly father: it tells how he prepares his disciples for their lives without his physical presence and his prayer for himself and for them, followed by his betrayal, arrest, trial, crucifixion and post-resurrection appearances.[39]
  • The conclusion sets out the purpose of the gospel, which is "that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name."[5]
  • Chapter 21, the addendum, tells of Jesus's post-resurrection appearances in Galilee, the miraculous catch of fish, the prophecy of the crucifixion of Peter, and the fate of the Beloved Disciple.[5]

The structure is highly schematic: there are seven "signs" culminating in the raising of Lazarus (foreshadowing the resurrection of Jesus), and seven "I am" sayings and discourses, culminating in Thomas's proclamation of the risen Jesus as "my Lord and my God" (the same title, dominus et deus, claimed by the Emperor Domitian, an indication of the date of composition).[4]

Theology

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The Rylands Papyrus is the oldest known New Testament fragment, dated to about 125–175 AD.[40]

Christology

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Further information: Christology

Scholars agree that while the Gospel of John clearly regards Jesus as divine, it just as clearly subordinates him to the one God.[41] Joseph Ratzinger highlights the link of the Gospel with the Old Testament[42], while according to James Dunn, this Christology does not describe a subordinationist relation but rather the authority and validity of the Son's "revelation" of the Father, the continuity between the Father and the Son. Dunn sees this as intended to serve the Logos Christology,[43] while others (e.g., Andrew Loke) see it as connected to John's incarnation theme.[44] But while the developed doctrine of the Trinity is not explicit in the books that constitute the New Testament, the New Testament possesses a triadic understanding of God[45] and contains a number of Trinitarian formulas.[46][47] John's "high Christology" depicts Jesus as divine and preexistent, defends him against Jewish claims that he was "making himself equal to God",[48][49] and talks openly about his divine role and echoing Yahweh's "I Am that I Am" with seven "I Am" declarations of his own.[50][b] At the same time there is a stress like that in Luke on the physical continuity of Jesus's resurrected body, as Jesus tells Thomas: "Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe."[58][59]

Logos

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Main article: Logos (Christianity)
See also: John 1:1 and In the beginning (phrase)

In the prologue, the gospel identifies Jesus as the Logos or Word. In Ancient Greek philosophy, the term logos meant the principle of cosmic reason.[60] In this sense, it was similar to the Hebrew concept of Wisdom, God's companion and intimate helper in creation.[61] The Hellenistic Jewish philosopher Philo merged these two themes when he described the Logos as God's creator of and mediator with the material world. According to Stephen Harris, the gospel adapted Philo's description of the Logos, applying it to Jesus, the incarnation of the Logos.[62]

Another possibility is that the title logos is based on the concept of the divine Word found in the Targums (Aramaic translation/interpretations recited in the synagogue after the reading of the Hebrew Scriptures). In the Targums (which all postdate the first century but which give evidence of preserving early material), the concept of the divine Word was used in a manner similar to Philo, namely, for God's interaction with the world (starting from creation) and especially with his people. Israel, for example, was saved from Egypt by action of "the Word of the LORD", and both Philo and the Targums envision the Word as manifested between the cherubim and the Holy of Holies.[63]

Cross

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The portrayal of Jesus's death in John is unique among the gospels. It does not appear to rely on the kinds of atonement theology indicative of vicarious sacrifice[64] but rather presents Jesus's death as his glorification and return to the Father. Likewise, the Synoptic Gospels' three "passion predictions"[65] are replaced by three instances of Jesus explaining how he will be exalted or "lifted up".[66] The verb for "lifted up" (Ancient Greek: ὑψωθῆναι, hypsōthēnai) reflects the double entendre at work in John's theology of the cross, for Jesus is both physically elevated from the earth at the crucifixion but also, at the same time, exalted and glorified.[67]

Sacraments

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Further information: Sacrament

Scholars disagree on whether and how frequently John refers to sacraments, but current scholarly opinion is that there are very few such possible references, and that if they exist they are limited to baptism and the Eucharist.[68] In fact, there is no institution of the Eucharist in John's account of the Last Supper (it is replaced by Jesus washing the feet of his disciples), and no New Testament text that unambiguously links baptism with rebirth.[69]

Individualism

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Compared to the synoptic gospels, John is markedly individualistic, in the sense that it places emphasis more on the individual's relation to Jesus than on the corporate nature of the Church.[70][71] This is largely accomplished through the consistently singular grammatical structure of various aphoristic sayings of Jesus.[70][c] Emphasis on believers coming into a new group upon their conversion is conspicuously absent from John,[70] and there is a theme of "personal coinherence", that is, the intimate personal relationship between the believer and Jesus in which the believer "abides" in Jesus and Jesus in the believer.[71][70][d] John's individualistic tendencies could give rise to a realized eschatology achieved on the level of the individual believer, but this realized eschatology is not to replace "orthodox", futurist eschatological expectations, but to be "only [their] correlative".[72]

John the Baptist

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Further information: John the Baptist

John's account of John the Baptist is different from that of the synoptic gospels. In this gospel, John is not called "the Baptist."[73] John the Baptist's ministry overlaps with that of Jesus; his baptism of Jesus is not explicitly mentioned, but his witness to Jesus is unambiguous.[73] The evangelist almost certainly knew the story of John's baptism of Jesus, and makes a vital theological use of it.[74] He subordinates John to Jesus, perhaps in response to members of John's sect who regarded the Jesus movement as an offshoot of theirs.[75]

In the Gospel of John, Jesus and his disciples go to Judea early in Jesus's ministry before John the Baptist was imprisoned and executed by Herod Antipas. He leads a ministry of baptism larger than John's own. The Jesus Seminar rated this account as black, containing no historically accurate information.[76] According to the biblical historians at the Jesus Seminar, John likely had a larger presence in the public mind than Jesus.[77]

Gnosticism

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Further information: Christian Gnosticism

In the first half of the 20th century, many scholars, especially Rudolph Bultmann, argued that the Gospel of John has elements in common with Gnosticism.[75] Christian Gnosticism did not fully develop until the mid-2nd century, and so 2nd-century Proto-Orthodox Christians concentrated much effort in examining and refuting it.[78] To say the Gospel of John contained elements of Gnosticism is to assume that Gnosticism had developed to a level that required the author to respond to it.[79] Bultmann, for example, argued that the opening theme of the Gospel of John, the preexisting Logos, along with John's duality of light versus darkness, were originally Gnostic themes that John adopted. Other scholars (e.g., Raymond E. Brown) have argued that the preexisting Logos theme arises from the more ancient Jewish writings in the eighth chapter of the Book of Proverbs, and was fully developed as a theme in Hellenistic Judaism by Philo Judaeus.[80] The discovery of the Dead Sea Scrolls at Qumran verified the Jewish nature of these concepts.[81] April DeConick, as well as some 19th-century theologians,[82] suggested reading John 8:44 in support of a Gnostic theology and that the natural reading would be "ye are of the father of the Devil",[83] but this has been disputed.[84]

Gnostics read John but interpreted it differently from non-Gnostics.[85] Gnosticism taught that salvation came from gnosis, secret knowledge, and Gnostics saw Jesus as not a savior but a revealer of knowledge.[86] The gospel teaches that salvation can be achieved only through revealed wisdom, specifically belief in (literally belief into) Jesus.[87] John's picture of a supernatural savior who promised to return to take those who believed in him to a heavenly dwelling could be fitted into Gnostic views.[88] It has been suggested that similarities between the Gospel of John and Gnosticism may spring from common roots in Jewish Apocalyptic literature.[89]

Comparison with other writings

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A Syriac Christian rendition of St. John the Evangelist, from the Rabbula Gospels.

Synoptic gospels and Pauline literature

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The Gospel of John is significantly different from the synoptic gospels in the selection of its material, its theological emphasis, its chronology, and literary style, with some of its discrepancies amounting to contradictions.[90] The following are some examples of their differences in just one area, that of the material they include in their narratives:[91]

Material unique to the synoptic gospelsMaterial unique to the fourth gospel
Narrative parablesSymbolic discourses
Logia and ChreiaDialogues and monologues
Messianic SecretOvert messianism
Sadducees, elders, lawyersThe "Ioudaios"
Lord's SupperWashing of the Feet
Gospel of the KingdomSpiritual rebirth
Consistent eschatology of Olivet DiscourseRealized eschatology of Farewell Discourse
John baptizing JesusJohn witnessing Jesus
Exorcism of demonsRaising of Lazarus
Hades and GehennaNo mention of hell
Nativity of Jesus"Hymn to the Word" prologue
Genealogy of Jesus"The only-begotten god"
Temptation of JesusLamb of God
Sermon on the MountSeven "I Am" declarations
Transfiguration of JesusPromise of the Paraclete
Ascension of JesusDoubting Thomas

In the Synoptics, the ministry of Jesus takes a single year, but in John it takes three, as evidenced by references to three Passovers. Events are not all in the same order: the date of the crucifixion is different, as is the time of Jesus' anointing in Bethany and the cleansing of the Temple, which occurs in the beginning of Jesus' ministry rather than near its end.[92]

Many incidents from John, such as the wedding in Cana, the encounter of Jesus with the Samaritan woman at the well, and the raising of Lazarus, are not paralleled in the synoptics, and most scholars believe the author drew these from an independent source called the "signs gospel", the speeches of Jesus from a second "discourse" source,[93][22] and the prologue from an early hymn.[94] The gospel makes extensive use of the Jewish scriptures:[93] John quotes from them directly, references important figures from them, and uses narratives from them as the basis for several of the discourses. The author was also familiar with non-Jewish sources: the Logos of the prologue (the Word that is with God from the beginning of creation), for example, was derived from both the Jewish concept of Lady Wisdom and from the Greek philosophers, John 6 alludes not only to the exodus but also to Greco-Roman mystery cults, and John 4 alludes to Samaritan messianic beliefs.[95]

John lacks scenes from the Synoptics such as Jesus's baptism,[96] the calling of the Twelve, exorcisms, parables, and the Transfiguration. Conversely, it includes scenes not found in the Synoptics, including Jesus turning water into wine at the wedding at Cana, the resurrection of Lazarus, Jesus washing the feet of his disciples, and multiple visits to Jerusalem.[92]

In the fourth gospel, Jesus's mother Mary is mentioned in three passages but not named.[97][98] John does assert that Jesus was known as the "son of Joseph" in 6:42.[99] For John, Jesus's town of origin is irrelevant, for he comes from beyond this world, from God the Father.[100]

While John makes no direct mention of Jesus's baptism,[96][92] he does quote John the Baptist's description of the descent of the Holy Spirit as a dove, as happens at Jesus's baptism in the Synoptics.[101][102] Major synoptic speeches of Jesus are absent, including the Sermon on the Mount and the Olivet Discourse,[103] and the exorcisms of demons are not mentioned.[96][104] John does not list the Twelve Disciples and names at least one disciple, Nathanael, whose name is not found in the Synoptics. Thomas is given a personality beyond a mere name, described as "Doubting Thomas".[105]

Jesus is identified with the Word ("Logos"), and the Word is identified with theos ("god" in Greek);[106] the Synoptics make no such identification.[107] In Mark, Jesus urges his disciples to keep his divinity secret, but in John he is very open in discussing it, even calling himself "I AM", the title God gives himself in Exodus at his self-revelation to Moses. In the Synoptics, the chief theme is the Kingdom of God and the Kingdom of Heaven (the latter specifically in Matthew), while John's theme is Jesus as the source of eternal life, and the Kingdom is only mentioned twice.[92][104] In contrast to the synoptic expectation of the Kingdom (using the term parousia, meaning "coming"), John presents a more individualistic, realized eschatology.[108][e]

In the Synoptics, quotations of Jesus are usually in the form of short, pithy sayings; in John, longer quotations are often given. The vocabulary is also different, and filled with theological import: in John, Jesus does not work "miracles", but "signs" that unveil his divine identity.[92] Most scholars consider John not to contain any parables. Rather, it contains metaphorical stories or allegories, such as those of the Good Shepherd and the True Vine, in which each element corresponds to a specific person, group, or thing. Other scholars consider stories like the childbearing woman[110] or the dying grain[111] to be parables.[f]

According to the Synoptics, Jesus's arrest was a reaction to the cleansing of the temple; according to John, it was triggered by the raising of Lazarus.[92] The Pharisees, portrayed as more uniformly legalistic and opposed to Jesus in the synoptic gospels, are portrayed as sharply divided; they frequently debate. Some, such as Nicodemus, even go so far as to be at least partially sympathetic to Jesus. This is believed to be a more accurate historical depiction of the Pharisees, who made debate one of the tenets of their belief system.[112]

In place of the communal emphasis of the Pauline literature, John stresses the personal relationship of the individual to God.[70]

Johannine literature

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The Gospel of John and the three Johannine epistles exhibit strong resemblances in theology and style; the Book of Revelation has also been traditionally linked with these, but differs from the gospel and letters in style and even theology.[113] The letters were written later than the gospel, and while the gospel reflects the break between the Johannine Christians and the Jewish synagogue, in the letters the Johannine community itself is disintegrating ("They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out..." - 1 John 2:19).[114] This secession was over Christology, the "knowledge of Christ", or more accurately the understanding of Christ's nature, for the ones who "went out" hesitated to identify Jesus with Christ, minimising the significance of the earthly ministry and denying the salvific importance of Jesus's death on the cross.[115] The epistles argue against this view, stressing the eternal existence of the Son of God, the salvific nature of his life and death, and the other elements of the gospel's "high" Christology.[115]

Historical reliability

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Further information: Historicity of the Bible

Jesus's teachings in the Synoptics greatly differ from those in John. Since the 19th century, scholars have almost unanimously accepted that the Johannine discourses are less likely to be historical than the synoptic parables, and were likely written for theological purposes.[116] Nevertheless, they generally agree that John is not without historical value. Some potential points of value include early provenance for some Johannine material, topographical references for Jerusalem and Judea, Jesus's crucifixion occurring prior to the Feast of Unleavened Bread, and his arrest in the garden occurring after the accompanying deliberation of Jewish authorities.[117][118][119]

Recent scholarship has argued for a more favourable reappraisal of the historical value of the Gospel of John and its importance for the reconstruction of the historical Jesus, based on recent archaeological and literary studies.[120][121]

Representations

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Bede translating the Gospel of John on his deathbed, by James Doyle Penrose, 1902. Depicts the Venerable Bede as an elderly man with a long, white beard, sitting in a darkened room and dictating his translation of the Bible, as a younger scribe, sitting across from him, writes down his words. Two monks, standing together in the corner of the room, look on.
Bede translating the Gospel of John on his deathbed, by James Doyle Penrose, 1902

The gospel has been depicted in live narrations and dramatized in productions, skits, plays, and Passion Plays, as well as in film. The most recent such portrayal is the 2014 film The Gospel of John, directed by David Batty and narrated by David Harewood and Brian Cox, with Selva Rasalingam as Jesus.[needs update] The 2003 film The Gospel of John was directed by Philip Saville and narrated by Christopher Plummer, with Henry Ian Cusick as Jesus.

Parts of the gospel have been set to music. One such setting is Steve Warner's power anthem "Come and See", written for the 20th anniversary of the Alliance for Catholic Education and including lyrical fragments taken from the Book of Signs. Additionally, some composers have made settings of the Passion as portrayed in the gospel, most notably Johann Sebastian Bach's St John Passion, although some of its verses are from Matthew.

See also

[edit]

Notes

[edit]
  1. ^ The book is sometimes called the Gospel according to John, or simply John[1] (which is also its most common form of abbreviation).[2]
  2. ^ The declarations are:
  3. ^ Bauckham 2015a contrasts John's consistent use of the third person singular ("The one who..."; "If anyone..."; "Everyone who..."; "Whoever..."; "No one...") with the alternative third person plural constructions the author could have used instead ("Those who..."; "All those who..."; etc.). He also notes that the sole exception occurs in the prologue, serving a narrative purpose, whereas the later aphorisms serve a "paraenetic function".
  4. ^ See John 6:56, 10:14–15, 10:38, and 14:10, 17, 20, and 23.
  5. ^ Realized eschatology is a Christian eschatological theory popularized by C. H. Dodd (1884–1973). It holds that the eschatological passages in the New Testament do not refer to future events, but instead to the ministry of Jesus and his lasting legacy.[109] In other words, it holds that Christian eschatological expectations have already been realized or fulfilled.
  6. ^ See Zimmermann 2015, pp. 333–60.

References

[edit]

Citations

[edit]
  1. ^ ESV Pew Bible. Wheaton, IL: Crossway. 2018. p. 886. ISBN 978-1-4335-6343-0. Archived from the original on 3 June 2021.
  2. ^ "Bible Book Abbreviations". Logos Bible Software. Archived from the original on 21 April 2022. Retrieved 21 April 2022.
  3. ^ Lindars 1990, p. 53.
  4. ^ Jump up to:a b Witherington 2004, p. 83.
  5. ^ Jump up to:a b c Edwards 2015, p. 171.
  6. ^ Burkett 2002, p. 215.
  7. ^ Jump up to:a b Lincoln 2005, p. 18.
  8. ^ Hendricks 2007, p. 147.
  9. ^ Reddish 2011, pp. 13.
  10. ^ Burkett 2002, p. 214.
  11. ^ Jump up to:a b c Reddish 2011, p. 41.
  12. ^ Bynum 2012, p. 15.
  13. ^ Harris 2006, p. 479.
  14. ^ O'Day 1998, p. 381.
  15. ^ John 21:22
  16. ^ John 21:24–25
  17. ^ Lindars, Edwards & Court 2000, p. 41.
  18. ^ Kelly 2012, p. 115.
  19. ^ Reddish 2011, pp. 187–188.
  20. ^ Keith, Chris (2020). The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact. Oxford University Press. p. 142. ISBN 978-0199384372.
  21. ^ Lincoln 2005, pp. 29–30.
  22. ^ Jump up to:a b c Fredriksen 2008, p. unpaginated.
  23. ^ Valantasis, Bleyle & Haugh 2009, p. 14.
  24. ^ Yu Chui Siang Lau 2010, p. 159.
  25. ^ Menken 1996, pp. 11–13.
  26. ^ Eve 2016, p. 135.
  27. ^ Porter & Fay 2018, p. 41.
  28. ^ Lamb 2014, p. 2.
  29. ^ Hurtado 2005, p. 70.
  30. ^ Köstenberger 2006, p. 72.
  31. ^ Lamb 2014, pp. 2–3.
  32. ^ Bynum 2012, pp. 7, 12.
  33. ^ Jump up to:a b Moloney 1998, p. 23.
  34. ^ Köstenberger 2015, p. 168.
  35. ^ Bauckham 2008, p. 126.
  36. ^ Aune 2003, p. 245.
  37. ^ Aune 2003, p. 246.
  38. ^ Jump up to:a b Van der Watt 2008, p. 10.
  39. ^ Jump up to:a b Kruse 2004, p. 17.
  40. ^ Orsini, Pasquale, and Willy Clarisse (2012). "Early New Testament Manuscripts and Their Dates: A Critique of Theological Palaeography", in: Ephemerides Theologicae Lovanienses 88/4 (2012), pp. 443–474, p. 470: "...Tab. 1, 𝔓52, 125-175 AD, Orsini–Clarysse..."
  41. ^ Hurtado 2005, p. 53.
  42. ^ popebenexvileg (22 January 2021). "Seeing Jesus in the Gospel of John". Pope Benedict XVI Legacy. Retrieved 15 February 2025.
  43. ^ Dunn, James D. G. (2015). Neither Jew nor Greek: A Contested Identity (Christianity in the Making, Volume 3) (in Arabic). Wm. B. Eerdmans Publishing. p. 353. ISBN 978-1-4674-4385-2.
  44. ^ Loke, Andrew. "A Kryptic Model of the Incarnation." Ashgate Publishing, 2014, pp. 28–30
  45. ^ Hurtado 2010, pp. 99–110.
  46. ^ Januariy 2013, p. 99.
  47. ^ Januariy, Archimandrite (2013) [2003]. "The Elements of Triadology in the New Testament". In Stewart, Melville Y. (ed.). The Trinity: East/West Dialogue. Volume 24 of Studies in Philosophy and Religion. Dordrecht: Springer Science & Business Media. p. 100. ISBN 978-94-017-0393-2. Retrieved 21 December 2021. Trinitarian formulas are found in New Testament books such as 1 Peter 1:2; and 2 Cor 13:13. But the formula used by John the mystery-seer is unique. Perhaps it shows John's original adaptation of Paul's dual formula.
  48. ^ John 5:18
  49. ^ Hurtado 2005, p. 51.
  50. ^ Harris 2006, pp. 302–10.
  51. ^ 6:35
  52. ^ 8:12
  53. ^ 10:7
  54. ^ 10:11
  55. ^ 11:25
  56. ^ 14:6
  57. ^ 15:1
  58. ^ Cullmann 1965, p. 11.
  59. ^ John 20:27
  60. ^ Greene 2004, p. p37-.
  61. ^ Dunn 2015, pp. 350–351.
  62. ^ Harris 2006, pp. 302–310.
  63. ^ Ronning 2010.
  64. ^ Mark 10:45, Romans 3:25
  65. ^ Mark 8:31, Mark 9:31, Mark 10:33–34 and pars.
  66. ^ John 3:14, John 8:28, John 12:32.
  67. ^ Kysar 2007a, pp. 49–54.
  68. ^ Bauckham 2015b, p. 83–84.
  69. ^ Bauckham 2015b, p. 89,94.
  70. ^ Jump up to:a b c d e Bauckham 2015a.
  71. ^ Jump up to:a b Moule 1962, p. 172.
  72. ^ Moule 1962, p. 174.
  73. ^ Jump up to:a b Cross & Livingstone 2005.
  74. ^ Barrett 1978, p. 16.
  75. ^ Jump up to:a b Harris 2006.
  76. ^ Funk 1998, pp. 365–440.
  77. ^ Funk 1998, p. 268.
  78. ^ Olson 1999, p. 36.
  79. ^ Kysar 2005, pp. 88ff.
  80. ^ Brown 1997.
  81. ^ Charlesworth 2010, p. 42.
  82. ^ Adolf Bernhard Christoph Hilgenfeld, Gustav Volkmar [de], and Davidson, see Pulpit Commentary on John 8:44
  83. ^ DeConick 2016, pp. 13–.
  84. ^ Llewelyn, Robinson & Wassell 2018, pp. 14–23.
  85. ^ Most 2005, pp. 121ff.
  86. ^ Skarsaune 2008, pp. 247ff.
  87. ^ Lindars 1990, p. 62.
  88. ^ Brown 1997, p. 375.
  89. ^ Kovacs 1995.
  90. ^ Burge 2014, pp. 236–237.
  91. ^ Köstenberger 2013, p. unpaginated.
  92. ^ Jump up to:a b c d e f Burge 2014, pp. 236–37.
  93. ^ Jump up to:a b Reinhartz 2017, p. 168.
  94. ^ Perkins 1993, p. 109.
  95. ^ Reinhartz 2017, p. 171.
  96. ^ Jump up to:a b c Funk & Hoover 1993, pp. 1–30.
  97. ^ Williamson 2004, p. 265.
  98. ^ Michaels 1971, p. 733.
  99. ^ John 6:42
  100. ^ Fredriksen 2008.
  101. ^ Zanzig 1999, p. 118.
  102. ^ Brown 1988, pp. 25–27.
  103. ^ Pagels 2003.
  104. ^ Jump up to:a b Thompson 2006, p. 184.
  105. ^ Most 2005, p. 80.
  106. ^ Ehrman 2005.
  107. ^ Carson 1991, p. 117.
  108. ^ Moule 1962, pp. 172–74.
  109. ^ Ladd & Hagner 1993, p. 56.
  110. ^ John 16:21
  111. ^ John 12:24
  112. ^ Neusner 2003, p. 8.
  113. ^ Van der Watt 2008, p. 1.
  114. ^ Moloney 1998, p. 4.
  115. ^ Jump up to:a b Watson 2014, p. 112.
  116. ^ Sanders 1995, pp. 57, 70–71.
  117. ^ Theissen & Merz 1998, pp. 36–37.
  118. ^ Brown, Fitzmyer & Murphy 1999, pp. 815, 1274.
  119. ^ Brown 1994.
  120. ^ Charlesworth & Pruszinski 2019, pp. 1–3.
  121. ^ Blomberg 2023, pp. 179ff.

Sources

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John the Evangelist[a] (c. 6 AD – c. 100 AD) is the name traditionally given to the author of the Gospel of John. Christians have traditionally identified him with John the Apostle, John of Patmos, and John the Presbyter,[2] although there is no consensus on how many of these may actually be the same individual.[3]

Identity

[edit]
See also: Johannine literature and Four Evangelists
Print of John the Evangelist[4]

The exact identity of John – and the extent to which his identification with John the Apostle, John of Patmos and John the Presbyter is historical – is disputed between Christian tradition and scholars.

The Gospel of John refers to an otherwise unnamed "disciple whom Jesus loved", who "bore witness to and wrote" the Gospel's message.[5] The author of the Gospel of John seemed interested in maintaining the internal anonymity of the author's identity, although interpreting the Gospel in the light of the Synoptic Gospels and considering that the author names (and therefore is not claiming to be) Peter, and that James was martyred as early as AD 44,[6] Christian tradition has widely believed that the author was the Apostle John, though modern scholars believe the work to be pseudepigrapha.[7]

Christian tradition says that John the Evangelist was John the Apostle. John, Peter and James the Just were the three pillars of the Jerusalem church after Jesus' death.[8] He was one of the original twelve apostles and is thought to be the only one to escape martyrdom. It had been believed that he was exiled (around AD 95) to the Aegean island of Patmos, where he wrote the Book of Revelation. However, some attribute the authorship of Revelation to another man, called John the Presbyter, or to other writers of the late first century AD.[9] Bauckham argues that the early Christians identified John the Evangelist with John the Presbyter.[10]

Authorship of the Johannine works

[edit]
Main articles: Authorship of the Johannine works and Johannine epistles

Since at least the 2nd century AD, scholars have debated the authorship of the Johannine works—whether they were written by one author or many, and if any of the authors can be identified with John the Apostle.[11]

The gospel and epistles traditionally and plausibly came from Ephesus, c. 90–110, although some scholars argue for an origin in Syria.[12] Eastern Orthodox tradition attributes all of the Johannine books to John the Apostle.[2] Some today agree that the gospel and epistles may have been written by a single author,[2] whether or not this was the apostle.

Other scholars conclude that the author of the epistles was different from that of the gospel, although all four works originated from the same community.[13] In the 6th century, the Decretum Gelasianum argued that the Second and Third Epistle of John have a separate author known as "John the priest."[b]

Historical critics like H.P.V. Nunn,[14] Reza Aslan[15] and Bart Ehrman,[16] believe with most modern scholars that the apostle John wrote none of these works.[17][18] Some scholars, though, such as John Robinson, F. F. Bruce, Leon Morris, and Martin Hengel,[19] still hold the apostle to be behind at least some of the works in question, particularly the gospel.[20][21]

The Book of Revelation is today generally agreed to have a separate author, John of Patmos, c. 95 with some parts possibly dating to Nero's reign in the early 60s.[22][23][24][2][17][18][3]

Feast day

[edit]

The feast day of Saint John in the Catholic Church, Anglican Communion, and the Lutheran Calendar, is on 27 December, the third day of Christmastide.[25] In the Tridentine calendar he was commemorated also on each of the following days up to and including 3 January, the Octave of the 27 December feast. This Octave was abolished by Pope Pius XII in 1955.[26] The traditional liturgical color is white.

Freemasons celebrate this feast day, dating back to the 18th century when the Feast Day was used for the installation of Grand Masters.[27]

In art

[edit]

John is traditionally depicted in one of two distinct ways: either as an aged man with a white or gray beard, or alternatively as a beardless youth.[28][29] The first way of depicting him was more common in Byzantine art, where it was possibly influenced by antique depictions of Socrates;[30] the second was more common in the art of Medieval Western Europe and can be dated back as far as 4th-century Rome.[29]

In medieval works of painting, sculpture and literature, Saint John is often presented in an androgynous or feminized manner.[31] Historians have related such portrayals to the circumstances of the believers for whom they were intended.[32] For instance, John's feminine features are argued to have helped to make him more relatable to women.[33] Likewise, Sarah McNamer argues that because of John's androgynous status, he could function as an 'image of a third or mixed gender'[34] and 'a crucial figure with whom to identify'[35] for male believers who sought to cultivate an attitude of affective piety, a highly emotional style of devotion that, in late-medieval culture, was thought to be poorly compatible with masculinity.[36]

Legends from the "Acts of John" contributed much to medieval iconography; it is the source of the idea that John became an apostle at a young age.[29] One of John's familiar attributes is the chalice, often with a snake emerging from it.[37] According to one legend from the Acts of John,[38] John was challenged to drink a cup of poison to demonstrate the power of his faith, and thanks to God's aid the poison was rendered harmless.[37][39] The chalice can also be interpreted with reference to the Last Supper, or to the words of Christ to John and James: "My chalice indeed you shall drink."[40][41] According to the 1910 Catholic Encyclopedia, some authorities believe that this symbol was not adopted until the 13th century.[41] There was also a legend that John was at some stage boiled in oil and miraculously preserved.[42] Another common attribute is a book or a scroll, in reference to his writings.[37] John the Evangelist is symbolically represented by an eagle, one of the creatures envisioned by Ezekiel (1:10)[43] and in the Book of Revelation (4:7).[44][41]

[edit]

See also

[edit]

Notes

[edit]
  1. ^ Ancient Greek: Ἰωάννης, romanized: Iōánnēs; Imperial Aramaic: ܝܘܚܢܢ; Ge'ez: ዮሐንስ; Arabic: يوحنا الإنجيلي; Latin: Ioannes; Hebrew: יוחנן; Coptic: ⲓⲱⲁⲛⲛⲏⲥ or ⲓⲱ̅ⲁ[citation needed]
  2. ^ Since the 18th century, the Decretum Gelasianum has been associated with the Council of Rome (382), although historians dispute the connection.

References

[edit]

  1. ^ Saint Sophronius of Jerusalem (2007) [c. 600], "The Life of the Evangelist John", The Explanation of the Holy Gospel According to John, House Springs, Missouri, United States: Chrysostom Press, pp. 2–3, ISBN 978-1-889814-09-4
  2. ^ Jump up to:a b c d Stephen L Harris, Understanding the Bible, (Palo Alto: Mayfield, 1985), 355
  3. ^ Jump up to:a b Ehrman, Bart D. (2004). The New Testament: A Historical Introduction to the Early Christian Writings. New York: Oxford. p. 468. ISBN 0-19-515462-2.
  4. ^ "Evangelist Johannes". lib.ugent.be. Retrieved 2 October 2020.
  5. ^ Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). Chapter 2. Christian sources about Jesus.
  6. ^ Acts 12:2
  7. ^ Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition)
  8. ^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "John" p. 302-310
  9. ^ In Encyclopaedia Britannica, Britannica concise encyclopedia. Chicago IL: Britannica Digital Learning. 2017.
  10. ^ Bauckham, Richard (2007)) The Testimony of the Beloved Disciple.
  11. ^ F. L. Cross, The Oxford Dictionary of the Christian Church, (New York: Oxford University Press, 1997), 45
  12. ^ Brown, Raymond E. (1997). Introduction to the New Testament. New York: Anchor Bible. p. 334. ISBN 0-385-24767-2.
  13. ^ Ehrman, pp. 178–9.
  14. ^ Nunn, Rev Henry Preston Vaughan (H.P.V.) (1 January 1946). The Fourth Gospel: An Outline of the Problem and Evidence. London The Tyndale Press. pp. 10–13, 14–18, 19, 21–35, 37–39. ASIN B002NRY6G2.
  15. ^ Aslan, Reza (16 July 2013). ZEALOT: The Life and Times of Jesus of Nazareth. Random House; Illustrated Edition, New York Times Press. p. XX. ISBN 978-2523470201.
  16. ^ Ehrman, Bart (May 2001). Jesus: Apocalyptic Prophet of the Millennium. Oxford University Press Press. pp. 41–44, 90–93. ISBN 978-0195124743.
  17. ^ Jump up to:a b "Although ancient traditions attributed to the Apostle John the Fourth Gospel, the Book of Revelation, and the three Epistles of John, modern scholars believe that he wrote none of them." Harris, Stephen L., Understanding the Bible (Palo Alto: Mayfield, 1985) p. 355
  18. ^ Jump up to:a b Kelly, Joseph F. (1 October 2012). History and Heresy: How Historical Forces Can Create Doctrinal Conflicts. Liturgical Press. p. 115. ISBN 978-0-8146-5999-1.
  19. ^ Hengel, Martin (2000). Four Gospels and the One Gospel of Jesus Christ, 1st edition. Trinity Press International. p. 40. ISBN 978-1-56338-300-7.
  20. ^ Morris, Leon (1995) The Gospel According to John Volume 4 of The new international commentary on the New Testament, Wm. B. Eerdmans Publishing, ISBN 978-0-8028-2504-9, pp. 4–5, 24, 35–7. "Continental scholars have [...] abandoned the idea that this gospel was written by the apostle John, whereas in Great Britain and America scholarship has been much more open to the idea." Abandonment is due to changing opinion rather "than to any new evidence." "Werner, Colson, and I have been joined, among others, by I. Howard Marshall and J.A.T. Robinson in seeing the evidence as pointing to John the son of Zebedee as the author of this Gospel." The view that John's history is substandard "is becoming increasingly hard to sustain. Many recent writers have shown that there is good reason for regarding this or that story in John as authentic. [...] It is difficult to [...] regard John as having little concern for history. The fact is John is concerned with historical information. [...] John apparently records this kind of information because he believes it to be accurate. [...] He has some reliable information and has recorded it carefully. [...] The evidence is that where he can be tested John proves to be remarkably accurate."
    • Bruce 1981 pp. 52–4, 58. "The evidence [...] favor[s] the apostolicity of the gospel. [...] John knew the other gospels and [...] supplements them. [...] The synoptic narrative becomes more intelligible if we follow John." John's style is different so Jesus' "abiding truth might be presented to men and women who were quite unfamiliar with the original setting. [...] He does not yield to any temptation to restate Christianity. [...] It is the story of events that happened in history. [...] John does not divorce the story from its Palestinian context."
    • Dodd p. 444. "Revelation is distinctly, and nowhere more clearly than in the Fourth Gospel, a historical revelation. It follows that it is important for the evangelist that what he narrates happened."
    • Temple, William. "Readings in St. John's Gospel". MacMillan and Co, 1952. "The synoptists give us something more like the perfect photograph; St. John gives us the more perfect portrait".
    • Edwards, R. A. "The Gospel According to St. John" 1954, p 9. One reason he accepts John's authorship is because "the alternative solutions seem far too complicated to be possible in a world where living men met and talked".
    • Hunter, A. M. "Interpreting the New Testament" P 86. "After all the conjectures have been heard, the likeliest view is that which identifies the Beloved Disciple with the Apostle John.
  21. ^ Dr. Craig Blomberg, cited in Lee Strobel The Case for Christ, 1998, Chapter 2.
    • Marshall, Howard. "The Illustrated Bible Dictionary", ed J. D. Douglas et al. Leicester 1980. II, p 804
    • Robinson, J. A. T. "The Priority of John" P 122
    • Cf. Marsh, "John seems to have believed that theology was not something which could be used to read a meaning into events but rather something that was to be discovered in them. His story is what it is because his theology is what it is; but his theology is what it is because the story happened so" (p 580–581).
  22. ^ Hart, David Bentley (2023). The New Testament: A Translation. Yale University Press. p. 575. ISBN 978-0-300-27146-1. Retrieved 1 January 2024.
  23. ^ Hodgkins, Christopher (2019). "15.2". Literary Study of the Bible: An Introduction. Wiley. p. unpaginated. ISBN 978-1-118-60449-6. Retrieved 1 January 2024.
  24. ^ Fletcher, Michelle (2017). Reading Revelation as Pastiche: Imitating the Past. The Library of New Testament Studies. Bloomsbury Publishing. p. 70. ISBN 978-0-567-67271-1. Retrieved 1 January 2024.
  25. ^ Frandsen, Mary E. (4 April 2006). Crossing Confessional Boundaries : The Patronage of Italian Sacred Music in Seventeenth-Century Dresden. Oxford University Press. p. 161. ISBN 9780195346367. On the Feast of St. John the Evangelist (the third day of Christmas) in 1665, for example, peranda presented two concertos in the morning service, his O Jesu mi dulcissime and Verbum caro factum est, and presented his Jesus dulcis, Jesu pie and Atendite fideles at Vespers.
  26. ^ General Roman Calendar of Pope Pius XII
  27. ^ "Today in Masonic History – Feast of St. John the Evangelist". www.masonrytoday.com. Retrieved 28 December 2019.
  28. ^ Sources:
    • James Hall, Dictionary of Subjects and Symbols in Art, (New York: Harper & Row, 1979), 129, 174-75.
    • Carolyn S. Jerousek, "Christ and St. John the Evangelist as a Model of Medieval Mysticism", Cleveland Studies in the History of Art, Vol. 6 (2001), 16.
  29. ^ Jump up to:a b c "Saint John the Apostle". Encyclopædia Britannica Online. Chicago. Retrieved 4 August 2017.
  30. ^ Jadranka Prolović, "Socrates and St. John the Apostle: the interchangеable similarity of their portraits" Zograf, vol. 35 (2011), 9: "It is difficult to locate when and where this iconography of John originated and what the prototype was, yet it is clearly visible that this iconography of John contains all of the main characteristics of well-known antique images of Socrates. This fact leads to the conclusion that Byzantine artists used depictions of Socrates as a model for the portrait of John."
  31. ^
    • James Hall, Dictionary of Subjects and Symbols in Art, (New York: Harper & Row, 1979), 129, 174-75.
    • Jeffrey F. Hamburger, St. John the Divine: The Deified Evangelist in Medieval Art and Theology. (Berkeley: University of California Press, 2002), xxi-xxii; ibidem, 159-160.
    • Carolyn S. Jerousek, "Christ and St. John the Evangelist as a Model of Medieval Mysticism", Cleveland Studies in the History of Art, Vol. 6 (2001), 16.
    • Annette Volfing, John the Evangelist and Medieval Writing: Imitating the Inimitable. (Oxford: Oxford University Press, 2001), 139.
  32. ^
    • Jeffrey F. Hamburger, St. John the Divine: The Deified Evangelist in Medieval Art and Theology. (Berkeley: University of California Press, 2002), xxi-xxii.
    • Carolyn S. Jerousek, "Christ and St. John the Evangelist as a Model of Medieval Mysticism" Cleveland Studies in the History of Art, Vol. 6 (2001), 20.
    • Sarah McNamer, Affective Meditation and the Invention of Medieval Compassion, (Philadelphia: University of Pennsylvania Press, 2010), 142-148.
    • Annette Volfing, John the Evangelist and Medieval Writing: Imitating the Inimitable. (Oxford: Oxford University Press, 2001), 139.
  33. ^
    • Carolyn S. Jerousek, "Christ and St. John the Evangelist as a Model of Medieval Mysticism" Cleveland Studies in the History of Art, Vol. 6 (2001), 20.
    • Annette Volfing, John the Evangelist and Medieval Writing: Imitating the Inimitable. (Oxford: Oxford University Press, 2001), 139.
  34. ^ Sarah McNamer, Affective Meditation and the Invention of Medieval Compassion, (Philadelphia: University of Pennsylvania Press, 2010), 142.
  35. ^ Sarah McNamer, Affective Meditation and the Invention of Medieval Compassion, (Philadelphia: University of Pennsylvania Press, 2010), 145.
  36. ^ Sarah McNamer, Affective Meditation and the Invention of Medieval Compassion, (Philadelphia: University of Pennsylvania Press, 2010), 142-148.
  37. ^ Jump up to:a b c James Hall, "John the Evangelist", Dictionary of Subjects and Symbols in Art, rev. ed. (New York: Harper & Row, 1979)
  38. ^ J.K. Elliot (ed.), A Collection of Apocryphal Christian Literature in an English Translation Based on M.R. James (New York: Oxford University Press, 1993/2005), 343-345.
  39. ^ J K Elliott, "Graphic Versions: Did non-biblical stories about Jesus and the saints originate more in art than text?", Times Literary Supplement, 14 December 2018, pp. 15-16, referring to the El Greco painting.
  40. ^ Matthew 20:23
  41. ^ Jump up to:a b c Fonck, L. (1910). St. John the Evangelist. In The Catholic Encyclopedia (New York: Robert Appleton Company). Retrieved 14 August 2017 from New Advent.
  42. ^ J K Elliott, "Graphic Versions: Did non-biblical stories about Jesus and the saints originate more in art than text?", Times Literary Supplement, 14 December 2018, pp. 15-16, referring to a thirteenth-century manuscript in Cambridge known as the Trinity College Apocalypse.
  43. ^ Ezekiel 1:10
  44. ^ Revelation 4:7

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