Changes

==Distinctiveness==

==Distinctiveness==

[[File:Apostle-John.jpg|right|thumbnail|201px|Stained glass depiction of John the Apostle.]]

[[File:Apostle-John.jpg|right|thumbnail|201px|Stained glass depiction of John the Apostle.]]

The Gospel of John was an independent work, with almost no duplication with [[the Gospels|the other Gospels]] and many notable omissions of what is recounted elsewhere.  The Gospel of John was written in [[Greek]] with a distinctive character; John uses about ninety words not found in any other [[Hagiography|hagiographer]].<ref>A hagiographer is a biographer of a holy person.</ref> When describing times of day, John uses the Roman ([[Gentile]]) method of beginning the day at midnight (as opposed to the Hebrew method, used in the other three Gospel accounts, which starts the day at sunset).

The Gospel of John was an independent work, with almost no duplication with [[the Gospels|the other Gospels]] and many notable omissions of what is recounted elsewhere.  The Gospel of John was written in [[Greek]] with a distinctive character; John uses about ninety words not found in any other [[Hagiography|hagiographer]].<ref>A hagiographer is a biographer of a holy person.</ref> When describing times of day, John uses the Roman ([[Gentile]]) method of beginning the day at midnight (as opposed to the Hebrew method, used in the other three Gospel accounts, which starts the day at sunset).

Even more distinctive is the vocabulary and the grammatical use of pronouns, prepositions, and verbs. The [[Evangelist]] reveals a deep knowledge of Hellenistic speech of the first century AD, which is flavored with certain Hebrew expressions. His literary style is lauded for its noble, natural, and artistic simplicity. He combines harmoniously the rustic speech of the Synoptics with the urban phraseology of [[Saint Paul|St. Paul]].

Even more distinctive is the vocabulary and the grammatical use of pronouns, prepositions, and verbs. The [[Evangelist]] reveals a deep knowledge of Hellenistic speech of the first century AD, which is flavored with certain Hebrew expressions. His literary style is lauded for its noble, natural, and artistic simplicity. He combines harmoniously the rustic speech of the Synoptics with the urban phraseology of [[Saint Paul|St. Paul]].

* [[Hell]].

* [[Hell]].

* [[Parable]]s.

* [[Parable]]s.

* [[Transfiguration of Jesus]], which is described in Matthew 17, Mark 9, Luke 9 and 2 Peter 1 - perhaps John was avoiding repetition.

* [[Transfiguration of Jesus]], which is described in Matthew 17, Mark 9, Luke 9, and 2 Peter 1 - perhaps John was avoiding repetition.

* [[Eucharist]].

* [[Eucharist]].* [[Peter]] weeping after denying [[Christ]].

* [[Peter]] weeping after denying [[Christ]].

* [[Apocryphal]] "Forgive them, Father, for they do not know what they are doing."

* [[Apocryphal]] "Forgive them, Father, for they do not know what they are doing."

* Use of the concept [[repent]] and [[forgiveness]].

* Use of the concept [[repent]] and [[forgiveness]].

==Author==

==Author==

[[File:Toros Roslin Manrankar.jpg|thumbnail|250px|right|Armenian icon of the Apostle and Evangelist John the Theologian, 13th century]]

[[File:Toros Roslin Manrankar.jpg|thumbnail|250px|right|Armenian icon of the Apostle and Evangelist John the Theologian, 13th century]]

The evidence is overwhelming that the [[Apostle John]] was the author of the Gospel of John. Skeptics try to deny this by saying that the text is beyond the capabilities of a fisherman, but John himself was probably not a career fisherman and that would not be a disqualification of intelligence anyway. Even skeptics do not deny that this Gospel was written by an eyewitness of [[Jesus]].<ref>According to ''The New Oxford Annotated Bible,'' tradition says [the author] was the apostle John. Most scholars, however, suggest a disciple of John who recorded him preaching as Mark did that of Peter. In any case, the historical basis of the Gospel has become increasingly recognized.  May, Herbert G. and Bruce G. Metzger, ''The New Oxford Annotated Bible with the Apocrypha, Revised Standard Version,'' New York: Oxford University Press, 1977, p. 1286</ref>

The evidence is overwhelming that the [[Apostle John]] was the author of the Gospel of John. Skeptics try to deny this by saying that the text was beyond the capabilities of a fisherman, but John himself was probably not a career fisherman, and that would not be a disqualification of intelligence anyway. Even skeptics do not deny that this Gospel was written by an eyewitness of [[Jesus]].<ref>According to ''The New Oxford Annotated Bible,'' tradition says [the author] was the apostle John. Most scholars, however, suggest a disciple of John who recorded him preaching as Mark did that of Peter. In any case, the historical basis of the Gospel has become increasingly recognized.  May, Herbert G. and Bruce G. Metzger, ''The New Oxford Annotated Bible with the Apocrypha, Revised Standard Version,'' New York: Oxford University Press, 1977, p. 1286</ref>

===Evidence for authorship by the apostle John===

===Evidence for authorship by the apostle John===

Judging by the language, the author was a Palestinian Jew, who knew the Hellenic Greek of the upper classes. He displays an accurate knowledge of the geographical and social conditions of Palestine. He must have enjoyed personal intercourse with the Savior and must even have belonged to the circle of his intimate friends. The Gospel shows the writer to have been an eyewitness of most of the events. He speaks of John nine times without giving him the title of "the Baptist," as the other Evangelists invariably do to distinguish him from the Apostle. All these indications point clearly to the conclusion that the Apostle John must have been the author of the Fourth Gospel.

Judging by the language, the author was a Palestinian Jew, who knew the Hellenic Greek of the upper classes. He displays an accurate knowledge of the geographical and social conditions of Palestine. He must have enjoyed personal intercourse with the Savior and must even have belonged to the circle of his intimate friends. The Gospel shows the writer to have been an eyewitness of most of the events. He speaks of John nine times without giving him the title of "the Baptist," as the other Evangelists invariably do to distinguish him from the Apostle. All these indications point clearly to the conclusion that the Apostle John must have been the author of the Fourth Gospel.

The Gospel of John never mentions John by name, referring to him as "the disciple that Jesus loved." This is understandable if John is the author, but would be hard to explain otherwise.

The Gospel of John never mentions John by name, referring to him as "the disciple that Jesus loved." This is understandable if John is the author, but would be hard to explain otherwise.

The age of John when he became an Apostle is unknown, and he could have been as young as an Apostle. The teacher-student type of relationship that Jesus developed with John suggests an age difference, and publication of this Gospel by John long after Jesus was [[Crucifixion|crucified]] suggests that John was young when the events occurred.

The age of John when he became an Apostle is unknown, and he could have been as young as an apostle. The teacher-student type of relationship that Jesus developed with John suggests an age difference, and publication of this Gospel by John long after Jesus was [[Crucifixion|crucified]] suggests that John was young when the events occurred.

==Date==

==Date==

According to the general opinion, the Gospel was the last to be released in John's old age. This Gospel is estimated by [[Columbia University]] researchers to have been completed between A.D. 80 and 110, and the oldest extant fragments from it are dated between A.D. 125 and 150 A.D.<ref>https://www.college.columbia.edu/core/node/1754#:~:text=The%20Gospel%20According%20to%20Luke,middle%20of%20the%20third%20century.</ref> Grounds for estimated dates of authorship are briefly as follows:

According to the general opinion, the Gospel was the last to be released in John's old age. This Gospel is estimated by [[Columbia University]] researchers to have been completed between A.D. 80 and A.D. 110, and the oldest extant fragments from it are dated between A.D. 125 and A.D. 150.<ref>https://www.college.columbia.edu/core/node/1754#:~:text=The%20Gospel%20According%20to%20Luke,middle%20of%20the%20third%20century.</ref> Grounds for estimated dates of authorship are briefly as follows:

* According to Clement of Alexandria, the Fourth Gospel was released after the three Synoptics.

* According to Clement of Alexandria, the Fourth Gospel was released after the three Synoptics.

* The Gospel of John avoids repetition with [[the Gospels|the other Gospels]], which implies John completed his work later.

* The Gospel of John avoids repetition with [[the Gospels|the other Gospels]], which implies John completed his work later.

* It was probably completed after the death of [[Saint Peter|Peter]], since the last chapter - especially 21:18-19 presupposes his death. Peter died in A.D. 64.  

* It was probably completed after the death of [[Saint Peter|Peter]], since the last chapter, especially 21:18-19, presuppose his death. Peter died in A.D. 64.  

* It was completed after the destruction of Jerusalem and the Temple, for the Evangelist's references to the Jews (cf. particularly 11:18; 18:1; 19:41) seem to indicate that the end of the city and of the people as a nation has already come. Jerusalem fell in 70 AD.

* It was completed after the destruction of Jerusalem and the Temple, for the Evangelist's references to the Jews (cf. particularly 11:18; 18:1; 19:41) seem to indicate that the end of the city and of the people as a nation had already come. Jerusalem fell in A.D. 70.

* The text of John 21:23 might imply that John was already old when he completed and released the Gospel.

* The text of John 21:23 might imply that John was already old when he completed and released the Gospel.

* Those who denied the Divinity of Christ, the very heresy to which St. John devotes special attention throughout his Gospel, are believed to have disseminated this view near the end of the first century.

* Those who denied the Divinity of Christ, the very heresy to which St. John devotes special attention throughout his Gospel, are believed to have disseminated this view near the end of the first century.

* John mentions the banning of Christians (followers of Jesus) from the synagogues, which happened around A.D. 90 (see Council of Jamnia).

* John mentions the banning of Christians (followers of Jesus) from the synagogues, which happened around A.D. 90 (see Council of Jamnia).

There is also a school of thought that John, and the entire [[New Testament]] for that matter, were written before the fall of Jerusalem in A.D. 70, believing that heresies had always been around. John 5:2 is cited, where John speaks of a pool with "is" instead of was, even though it was destroyed in A.D. 70. (It should be noted that John sometimes uses the present tense to describe situations that have passed in other instances.)<ref>NIV Study Bible, Zondervan, 1985</ref>

There is also a school of thought that John, and the entire [[New Testament]] for that matter, were written before the fall of Jerusalem in A.D. 70, believing that heresies had always been around. John 5:2 is cited, where John speaks of a pool with "is" instead of was, even though it was destroyed in A.D. 70. (It should be noted that John sometimes uses the present tense to describe situations that have passed in other instances.)<ref>NIV Study Bible, Zondervan, 1985</ref>

==Composition==

==Composition==

The great contrast between John and the Synoptics is the choice and arrangement of materials. The first three Gospels show us the Savior almost exclusively in Galilee, laboring among the common people. John, however, devotes himself chiefly to chronicling Christ's work in Judea, and His conflicts with members of the Sanhedrin at Jerusalem.

The great contrast between John and the Synoptics is the choice and arrangement of materials. The first three Gospels show us the Savior almost exclusively in Galilee, laboring among the common people. John, however, devotes himself chiefly to chronicling Christ's work in Judea, and his conflicts with members of the Sanhedrin at Jerusalem.

John supplements the evangelical story in such a manner as to lead to a deeper knowledge of the Person and Divinity of the Savior.

John supplements the evangelical story in such a manner as to lead to a deeper knowledge of the Person and Divinity of the Savior.

But it was chiefly in Jesus' discussions with the [[Scribes (Bible)|Scribes]] and [[Pharisees]] at Jerusalem that Christ had spoken of His Person and Divinity. In his Gospel, therefore John made it his primary purpose to set down the sublime teachings of Jesus, to safeguard the Faith of the Christians.

But it was chiefly in Jesus' discussions with the [[Scribes (Bible)|Scribes]] and [[Pharisees]] at Jerusalem that Christ had spoken of His Person and Divinity. In his Gospel, therefore, John made it his primary purpose to set down the sublime teachings of Jesus, to safeguard the Faith of the Christians.

Two major differences:

Two major differences:

===General Character===

===General Character===

Also, having mentioned in his account of the [[Crucifixion]] that the disciple whom Jesus loved stood beneath the Cross beside the mother of Jesus (John 19:26), he adds, after telling of the death of Christ and the opening of His side, the solemn assurance: "And he that saw it hath given testimony; and his testimony is true. And he knoweth that he saith true: that you also may believe" (19:35). John calls himself the "disciple whom the Lord loved". He assures us, not merely that this testimony is true, but that he was a personal witness of its truth. In this manner he identifies himself with the disciple beloved of the Lord who alone could give such testimony from intimate knowledge. This is repeated at the end of his Gospel. After again referring to the disciple whom Jesus loved, he immediately adds the words: "This is that disciple who giveth testimony of these things, and hath written these things; and we know that his testimony is true" (John 21:24).

Also, having mentioned in his account of the [[Crucifixion]] that the disciple whom Jesus loved stood beneath the Cross beside the mother of Jesus (John 19:26), he adds, after telling of the death of Christ and the opening of His side, the solemn assurance: "And he that saw it hath given testimony; and his testimony is true. And he knoweth that he saith true: that you also may believe" (19:35). John calls himself the "disciple whom the Lord loved". He assures us, not merely that this testimony is true, but that he was a personal witness of its truth. In this manner he identifies himself with the disciple beloved of the Lord who alone could give such testimony from intimate knowledge. This is repeated at the end of his Gospel. After again referring to the disciple whom Jesus loved, he immediately adds the words: "This is that disciple who giveth testimony of these things, and hath written these things; and we know that his testimony is true" (John 21:24).

===The Doctrine===

===The Doctrine===

John makes his teaching center around the Person of [[Jesus]], while the [[Synoptics]] bring into relief rather the Kingdom of God. At the end of the first century, there was no need for the Evangelist to repeat the lessons concerning the Kingdom of Heaven. His task was to emphasize the fundamental truth of the Divinity of the Founder of this Kingdom by chronicling those words and works of the Redeemer in which He Himself had revealed the majesty of His glory.

John makes his teaching center around the Person of [[Jesus]], while the [[Synoptics]] bring into relief, rather, the Kingdom of God. At the end of the first century, there was no need for the Evangelist to repeat the lessons concerning the Kingdom of Heaven. His task was to emphasize the fundamental truth of the Divinity of the Founder of this Kingdom by chronicling those words and works of the Redeemer in which He Himself had revealed the majesty of His glory.

== See also ==

== See also ==