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Kysar states that most scholars today see the historical setting of the Gospel of John in the expulsion of the community from the synagogue (op. The high claims made for Jesus and the response to them (), the polemic against "the Jews" (, , , ), and the assertion of a superiority of Christian revelation to the Hebrew (, -50, ) show that "the Johannine community stood in opposition to the synagogue from which it had been expelled." (p.

918) Kysar states concerning the dating of the Gospel of John: "Those who relate the expulsion to a formal effort on the part of Judaism to purge itself of Christian believers link the composition of the gospel with a date soon after the Council of Jamnia, which is supposed to have promulgated such an action. Those inclined to see the expulsion more in terms of an informal action on the part of a local synagogue are free to propose an earlier date." (p.

Most would argue that the passage attempts to present Christ as the replacement of the Temple that has been destroyed." (p.

918) Note also the irony of : "If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our place [i.e.

There is a case to be made that John, the son of Zebedee, had already died long before the Gospel of John came to be written.

It is worth noting for its own sake, even though the "beloved disciple" need not be identified with John, the son of Zebedee.

But at one several points it is stated that those who acknowledged Jesus as the Christ during the life of Jesus were put out of the synagogue.

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Helms states, "we need to note that part of the purpose of Irenaeus was to attack the teachings of Cerinthus, a gnostic Christian teacher who lived in Ephesus at the end of the first century" (op. Moreover, after [Jesus'] baptism, Christ descended upon him in the form of a dove from the Supreme Ruler, and that then he proclaimed the unknown Father, and performed miracles.The terminus a quo might also be set by dependence upon the Gospel of Mark, if it were certain that the Gospel of John is dependent upon Mark. These include the Naassene Fragment quoted by Hippolytus Ref. 120-140), the Valentinian texts cited in Clement of Alexandria's Excerpta ex Theodotou (c. 140-160), and the commentary of Heracleon on John (c. The oldest fragment of the New Testament, known as p52 or the John Rylands fragment, attests to canonical John and is dated paleographically c. Kysar writes: "In the place where the synoptics narrate the origin of the eucharist stands the account of the foot washing (13:1-10).The matter is debated in contemporary scholarship, but Kysar says that the theory of Johannine independence commands a "slim majority" of contemporary critics. Moody Smith's John Among the Gospels is recommended. 140-160), a Valentinian Exposition to the Prologue of the Gospel of John quoted in Irenaeus' Adv. The last meal Jesus celebrates with his disciples before his passion is not a Passover meal at all.temple] and our nation." Finally, there is no mention of the Sadducees, which reflects post-70 Judaism.The retort that there is also no mention of scribes misses the mark, as the Pharisees represented the scribal tradition, and the Pharisees are mentioned. But the earliest known usage of John is among Gnostic circles.922) Norman Perrin believes that the redactor who added the sacramental passages to the Gospel of John also authored the first epistle of John, in which the sacraments are emphasized. This seems likely, until we reflect on the oddity of people who purportedly deny that 'Jesus Christ came in the flesh' citing a gospel that declares 'the Word became flesh,' and 'whoever eats my flesh and drinks my blood possesses eternal life.' Brown's argument founders on his insistence that 'John exactly as we have it' (108, his italics) was the text used by those who left the Johannine community.Helms adduces evidence that there were divisions over the interpretation of John at an early period, as early as the writing of the epistles 1 John and 2 John. Brown refuses to 'exclude certain passages from the Fourth Gospel on the grounds that they were probably not in the tradition known to the secessionists but were added by the redactor (either later or as anti-secessionist revision)' (1979, 109).Ukrainian ladies are famous for their beauty, family values, believing in love.We have been helping many people in creating families. is part of the appendix of the gospel and should not be assumed to have come from the same hand as that responsible for the body of the gospel.Neither of these passages, therefore, persuades many Johannine scholars that the author claims eyewitness status.

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