In one thing the higher critics, like the modernists, however, overreached themselves, in claiming that the Gospel of John was not written in John's time but well after the first century, perhaps as late as 150 A.D..

This belief is grounded in the Gospel of John passage “ You heard me say, ‘ I am going away and I am coming back to you .’ If you loved me, you would be glad that I am going to the Father, for the Father is greater than I.

By the time the Gospels of Luke and Matthew were written, Jesus is portrayed as being the Son of God from the time of birth, and finally the Gospel of John portrays him as the pre-existent Word () as existing " in the beginning ".

They cite his defense of the Christology described in the first chapter of the Gospel of John and his significant theological works ( C. S.

At the time of his death he was working on a translation of the Gospel of St. John into English.

Eusebius ( c. 263 – 339 ) was inclined to class the Apocalypse with the accepted books but also listed it in the Antilegomena, with his own reservation for identification of John of Patmos with John the Apostle, pointing out there were large differences in Greek skill and styles between the Gospel of John, which he attributed to John the Apostle, and the Revelation.

The traditional theory holds that John the Apostle — considered to have written the Gospel and the epistles of John — was exiled on Patmos in the Aegean archipelago during the reign of Domitian, and there wrote Revelation.

Those in favor of apostolic authorship point to the testimony of the early church fathers ( see " Early Theories " above ) and similarities between the Gospel of John and Revelation.

In the Gospel of John and in Revelation, Jesus is referred to as " the Word of God " (), although the context in Revelation is very different from John.

Differences in style, theological content, and familiarity with Greek between the Gospel of John, the epistles of John, and the Revelation are seen by some scholars as indicating three separate authors.

John Robinson in " Redating the New Testament " ( 1976 ) has heavily criticised Charles ' position and accepted apostolic authorship, dating John's Gospel before the Siege of Jerusalem in 70 AD.

Although many assume that the biblical Mark the Cousin of Barnabas ( Colossians 4: 10 ) is the same as John Mark ( Acts 12: 12, 25 ; 13: 5, 13 ; 15: 37 ) and Mark the Evangelist, the traditionally believed author of the Gospel of Mark, according to Hippolytus of Rome, the three " Mark " s are distinct persons.

Two are found in chapter 3 of the Gospel of John, verses 3 and 7.

The quotation from the Gospel of John has raised some questions about the meaning and authenticity of the phrase " born again ".

In the Gospel of John, Jesus referred to himself as the Son of God far more frequently than in the Synoptic Gospels.

In the Gospel narratives that describe the life of Jesus, the first instance of him being called the Son of God appears during his Baptism by John the Baptist.

* Antisemitism in the Gospel of John

In 1648, preacher John Elliott was quoted in Thomas Shepherd's book " Clear Sunshine of the Gospel " with an account of the difficulties the Pilgrims were having in using the Indians to harvest cranberries as they preferred to hunt and fish.

The term " Christology from above " refers to approaches that begin with the divinity and pre-existence of Christ as the Logos ( the Word ), as expressed in the prologue to the Gospel of John ().

A different, but not necessarily conflicting legend concerns Mary Magdalene's efforts to spread the Gospel.

The Gospel of James, also known as the Infancy Gospel of James or the Protoevangelium of James, is an apocryphal Gospel probably written about AD 145, which expands backward in time the infancy stories contained the Gospels of Matthew and Luke, and presents a narrative concerning the birth and upbringing of Mary herself.

* ( 2011 ) The Gospel According to the Other Mary

In the Gospel of John, Mary Magdalene is also referred to simply as " Mary " at least twice.

According to the Gospel of Mary, they may refer to " the seven powers of wrath " spoken of in 8: 18-19:

The Gospel of John and the Gospel of Luke also mention a " Mary of Bethany ", who in some Christian traditions is regarded the same person as Mary Magdalene.

In, the author names three women in sequence: “ Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children .” In the Gospel of Mark, the author lists a group of women three times, and each time, Mary Magdalene ’ s name appears first.

Finally, in the Gospel of Luke, as already remarked, the author enumerates the women who reported the tomb visit, writing that, “ It was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them ,” which once again places Mary Magdalene at the head of the list.

Several Gnostic gospels, such as the Gospel of Mary, written in the early 2nd century, see Mary as the special disciple of Jesus who has a deeper understanding of his teachings and is asked to impart this to the other disciples.

The Gnostic Gospel of Philip names Mary Magdalene as Jesus ' companion.

In her introduction in The Complete Gospels, Karen King names the manuscripts available for the Gospel of Mary.

First discovered in 1896, the Gospel of Mary exalts Mary Magdalene over the male disciples of Jesus.

The Gospel of Mary provides important information about the role of women in the early church, although it is missing six pages from the beginning, and four from the middle.

It appears to have arisen over theological contentions concerning the meaning, figurative or literal, of a sentence from the Gospel of John: " the Word was made Flesh ".

Where the Diatessaron records Gospel quotations from the Jewish Scriptures, the text appears to agree with that found in the Syriac Peshitta Old Testament rather than that found in the Greek Septuagint — as used by the original Gospel authors.

An Old Latin version of Tatian's Syriac text appears to have circulated in the West from the late 2nd century ; with a sequence adjusted to conform more closely to that of the canonical Gospel of Luke, and also including additional material ( such as the pericope of the adulteress ), possibly from the Gospel of the Hebrews.

The older mixed Vulgate / Diatessaron text type also appears to have continued as a distinct tradition, as such texts appear to underlie surviving 13th-14th century Gospel harmonies in Middle Dutch, Middle High German, Middle French, Middle English, Tuscan and Venetian ; although no example of this hypothetical Latin sub-text has ever been identified.

* a layer derived from earlier source materials, almost certainly transmitted to the vernacular author / translator in Latin ; and comprising, at the least, those extensive passages in the Gospel of Barnabas that closely parallel pericopes in the canonical gospels ; but whose underlying text appears markedly distinct from that of the late medieval Latin Vulgate ( as for instance in the alternative version of the Lord's Prayer in chapter 37, which includes a concluding doxology, contrary to the Vulgate text, but in accordance with the Diatessaron and many other early variant traditions );

This anachronism appears to link the Gospel of Barnabas to the declaration of a Holy Year in 1300 by Pope Boniface VIII ; a Jubilee which he then decreed should be repeated every hundred years.

A young man in a robe also appears in, see also Secret Gospel of Mark.

The mysterious Egerton Gospel appears to represent a parallel but independent tradition to the Gospel of John.

In the New Testament of the Christian Bible, it appears in two forms: in the Gospel of Matthew as part of the discourse on ostentation in the Sermon on the Mount, and in the Gospel of Luke, which records Jesus being approached by " one of his disciples " with a request to teach them " to pray as John taught his disciples.

A version of this parable also appears in the non canonical Gospel of Thomas 76.

A version of the parable also appears in the Gnostic Gospel of Thomas ( Saying 76 ):

The Arabic Gospel of Youth appears to have been written in a geographical region where Zoroastrian communities were still present and well known to Christians.

The Yeti appears in Christopher Moore ’ s novel Lamb: The Gospel According to Biff, Christ's Childhood Pal, a story that follows Jesus ( Joshua ) on his travels before the age of 30.

In the Gospel of Luke, Gabriel appears to the virgin Mary and to Zechariah, foretelling the births of Jesus and John the Baptist, respectively ( Luke 1: 11 – 38 ).

It appears most directly in The Sheep and the Goats section of the Gospel of Matthew where the judgment is entirely based on help given or refused to " the least of these ":

In 1845 he became a follower of the Tübingen school, and in his work Das Evangelium Marcions und das kanonische Evangelium des Lukas, published in 1846 and in which he argued that the Gospel of Luke was based on the apocryphal Gospel of Marcion, he appears as a disciple of the Hegelian new testament scholarFerdinand Baur.

The text also appears in the account of the annunciation contained in the apocryphal Infancy Gospel of Matthew, in chapter 9.