Johannine Sentence Examples

As to the canonicity and apostolic authorship of the Johannine Apocalypse no doubts were ever entertained in the West; indeed an Apocalypse of Peter was still retained in the canon in the 3rd century.

The preaching of Jesus shows traces of this, and the Fourth Gospel (as well as the Synoptists) displays a marked interest in connecting the Johannine movement with the beginnings of Christianity.

While a comparison of his expositions of the Pauline and Johannine Christologies with the earlier Unitarian exegesis in which he had been trained shows how wide is the interval, the work does not represent a mind that had throughout its history lived and worked in the delicate and judicial investigations he here tried to conduct.

In it he collected with great fulness and discussed with marked moderation the arguments against Johannine authorship. This called forth a number of replies.

The author or the final redactor has impressed a certain linguistic character on the book, which differentiates it not only from all secular writings of the time, but also from all the New Testament books, including the Johannine.

These, Swete holds, "create a strong presumption of affinity" between the two books, while Bousset infers that they "justify the assumption that the entire circle of Johannine writings spring from circles which stood under the influence of the John of Asia Minor."

As regards the John mentioned in the Apocalypse, he is now identified by a majority of critics with John the Presbyter, and further the trend of criticism is in favour of transferring all the Johannine writings to him, or rather to his school in Asia Minor.2 For an independent discussion of the authorship of the Fourth Gospel, see JOHN, GOSPEL OF ST.

A moderately liberal theologian, he became best known as a New Testament critic and exegete, being the author of the Commentary on the Synoptics (1889; 3rd ed., 1901), the Johannine books (1890; 2nd ed., 1893), and the Acts of the Apostles (1901), in the series Handkommentar zum Neuen Testament.

The Johannine discourses reveal differences from the Synoptists so profound as to be admitted by all.

Yet Christian orthodoxy, which itself has, all but uniformly, understood this passage of the spiritual radiation throughout the world of the Word before His incarnation, has been aided towards such breadth as to the past by the Johannine outlook into the future.

Epistles, show many preformations of Johannine phrases and ideas.

Hence the precariousness of the proofs derived from more or less close parallels to Johannine passages in the apostolic fathers.

The Spanish Jesuit Juan Maldonatus' Latin commentary, published 1596 (critical reprint, edited by Raich, 1874), a pathfinder on many obscure points, is still a model for tenacious penetration of Johannine ideas.

The leading varieties of teaching, the Sayings of Jesus, Paul, the Johannine writings, the Epistle to the Hebrews, connect the atonement with Christ especially with His death, and associate it with faith in Him and with repentance and amendment of life.12 These ideas are also common to Christian teaching generally.

The three Johannine epistles may be more conveniently treated under the next head.

More weighty contributions are the anonymous theological discussion The Kernel and the Husk (1886), Philomythus (1891), his book on Cardinal Newman as an Anglican (1892), and his article "The Gospels" in the ninth edition of the Encyclopaedia Britannica, embodying a critical view which caused considerable stir in the English theological world; he also wrote St Thomas of Canterbury, his Death and Miracles (1898), Johannine V ocabulary (1905), Johannine Grammar (1906).

The Johannine account of the call of Peter is quite different.

The saying of the Johannine Gospel - that God is to be adored neither in Jerusalem nor on Gerizim, but that His true worshipper must worship Him in spirit and in truth - is in complete harmony with the old Christian piety.

Olshausen's commentary, himself writing the volumes on the Epistle to the Hebrews, the Johannine Epistles, and Revelation.

There is a Stoic element in the ethic of the Pauline epistles, but the theological affinity that the Johannine gospel, with its background of philosophic ideas, exhibits to Platonic and Neoplatonist teaching caused the effort at absorption to be directed rather in that direction.

In the Johannine writings he is the Son of God - the Logos who in the beginning was with God - of whom are all things - who lightens every man - and who was incarnate in Jesus.

The Johannine Gospel and Epistles are later than Paulinism, and presuppose its leading or less startling positions.

The Johannine Apocalypse is chiefly interesting as an apocalypse.

Yet the great bulk of the sayings remain substantially authentic; if the historicity of certain words and acts is here refused with unusual assurance, that of other sayings and deeds is established with stronger proofs; and the redemptive conception of the Passion and the sacramental interpretation of the Last Supper are found to spring up promptly and legitimately from our Lord's work and words, to saturate the Pauline and Johannine writings, and even to constitute an element of all three synoptic Gospels.

It is too much to say with Hommel that "Adapa is the archetype of the Johannine Logos."

Johannine tradition [13] .