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.

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 ().

Bede's works included Commentary on Revelation, Commentary on the Catholic Epistles, Commentary on Acts, Reconsideration on the Books of Acts, On the Gospel of Mark, On the Gospel of Luke, and Homilies on the Gospels.

These include only Philemon, Galatians, Ephesians, and Titus ( hastily composed 387-388 ); Matthew ( dictated in a fortnight, 398 ); Mark, selected passages in Luke, Revelation, and the prologue to the Gospel of John.

Traditionally he has been identified with the author of the other Johannine works in the New Testament — the three Epistles of John and the Book of Revelation, written by a John of Patmos — as well as with John the Apostle and the Beloved Disciple mentioned in the Gospel of John.

Collectively, the Gospel, the four Epistles, and Revelation are known as Johannine literature.

Traditional Christian thought on the subject points to St. John the Apostle as the author of the Gospel, the three Epistles and the Book of Revelation that bear his name, and there is some internal textual evidence to suggest they may have been authored by the same person ( see textual criticism ).

Of the Johannine literature, Revelation bears the least grammatical similarity to the Gospel.

Benedict XI was the author of a volume of sermons and commentaries on the Gospel of Matthew, the Psalms, the Book of Job, and the Book of Revelation.

Three examples of the kind of observations made by the critics come from Psalm 1, the Gospel of John, and Revelation.

The Church Fathers generally identify him as the author of five books in the New Testament: the Gospel of John, three Epistles of John, and the Book of Revelation.

Certain lines of evidence suggest that John of Patmos wrote Revelation but neither the Gospel of John nor the Epistles of John.

For one, the author of Revelation identifies himself as " John " several times, but the author of the Gospel of John never identifies himself directly.

In Orthodox icons, he is often depicted looking up into heaven and dictating his Gospel ( or the Book of Revelation ) to his disciple, traditionally named Prochorus.

* Second Lesson ( An Epistle, the Acts of the Apostles, the Revelation to John or a Gospel )

In the East, the Stichometry of Nicephorus, the list appended by the 9th century Patriarch of Jerusalem to his Chronography, lists the Epistle of Barnabas in a secondary list, of books that are antilegomena — " disputed "— along with the Revelation of John, the Revelation of Peter and the Gospel of the Hebrews.

This term appears in two verses of the canonical Gospel of Matthew, twenty-four verses of the Acts of the Apostles, fifty-eight verses of the letters of Paul the Apostle ( including the earliest instances of its use in relation to a Christian body ), two verses of the Letter to the Hebrews, one verse of the Epistle of James, three verses of the Third Epistle of John, and nineteen verses of the Book of Revelation.

A 2nd-or 3rd-century heretical Christian sect ( later dubbed the Alogi ) alleged Cerinthus was the true author of the Gospel of John and Book of Revelation.

Her popular books include The Gnostic Gospels ( 1979 ), Adam, Eve, and the Serpent ( 1988 ), The Origin of Satan ( 1995 ), Beyond Belief: The Secret Gospel of Thomas ( 2003 ), Reading Judas: The Gospel of Judas and the Shaping of Christianity ( 2007 ), and Revelations: Visions, Prophecy, and Politics in the Book of Revelation ( 2012 ).

Altruism was central to the teachings of Jesus found in the Gospel, especially in the Sermon on the Mount and the Sermon on the Plain.

According to the Gospel of Matthew, at the death of Jesus tombs were opened, and at his resurrection many saints who had died emerged from their tombs and went into " the holy city ", presumably New Jerusalem.

* Man has free will to respond or resist: Free will is limited by God's sovereignty, but God's sovereignty allows all men the choice to accept the Gospel of Jesus through faith, simultaneously allowing all men to resist.

“ Acts, then is a continuation of the Lucan Gospel, not in the sense that it relates what Jesus continued to do, but how his followers carried out his commission under the guidance of his Spirit .” Thus, part of the answer to the purpose of Acts is that Luke is writing to Theophilus, who is also mentioned in Luke 1: 3, in order to explain to him the occurrences that take place in the church that fulfill Jesus ’ promise to his disciples that “ you will be baptized with, the Holy Spirit not many days from now ” ( Acts 1: 5 ).

* Steiner also believed that there were two different Jesus children involved in the Incarnation of the Christ: one child descended from Solomon, as described in the Gospel of Matthew, the other child from Nathan, as described in the Gospel of Luke.

* 1990: Best Gospel Vocal Performance, Female – "' Tis So Sweet to Trust in Jesus "

A similar confusion occurs in Gospel of Mark 2: 26: In reporting Jesus ' words, the evangelist confused Abiathar with Ahimelech, a mistake into which he was led by the constant association of David ‘ s name with Abiathar.

Ruth figures as one of four females named in the genealogy of Jesus at the beginning of the Gospel of Matthew ( Matthew 1: 1-17 ).

Contrary to the canonical Christian Gospels, and in accordance with the Islamic view of Jesus, this later " Gospel of Barnabas " states that Jesus was not the son of God, but a prophet and messenger.

First page of Gospel of Mark | Mark, by Sargis Pitsak ( 14th century ): " The beginning of the gospel of Jesus Christ, the Son of God ".

The opening words in the Gospel of Mark, namely " The beginning of the gospel of Jesus Christ, the Son of God " also identify Jesus as both Christ and the Son of God.

Jesus ' ministry, sacrificial death, and subsequent resurrection, are often referred to as the Gospel message (" good news ").

Christians call the message of Jesus Christ the Gospel (" good news ") and generally adhere to the Ten Commandments.

Among the teachings of Jesus Christ in the Gospel of Luke and the Gospel of Matthew, the message to his followers that one should " Turn the other cheek " and his example in the story Pericope Adulterae, in which Jesus intervenes in the stoning of an adulteress, are generally accepted as his condemnation of physical retaliation ( though most scholars agree that the latter passage was " certainly not part of the original text of St John's Gospel ") More militant Christians consider Romans 13: 3 – 4 to support the death penalty.