Harris believes that the tradition that John lived to old age in Ephesus developed in the late 2nd century, although the tradition does appear in the last chapter of the gospel, though this debatable tradition assumes that John the Evangelist, John the Apostle, the Beloved Disciple mentioned in John 21 and sometimes also John the Presbyter are the same person.

However this is a matter of debate, with some attributing authorship to John of Patmos or John the Presbyter.

The most widely accepted view is that-whether or not the same man wrote all the Johannine literature-it all came out of the same community in Asia Minor, which had some connection to John the Evangelist, John of Patmos, and John the Presbyter.

In particular, he heard the account of Polycarp's discussion with " John the Presbyter " and with others who had seen Jesus.

This is assumed by some to be John the Presbyter.

A fourth century Council of Rome decreed that John the Evangelist should be distinguished from John the Presbyter.

By the end of the fourth century the Presbyter ( author of 2 and 3 John ) was thought to be a different person to the Apostle John.

" and 3 John, in comparison, are written by the mysterious " elder " or " Presbyter ".

* John the Presbyter

The legends of Prester John ( also Presbyter Johannes ) were popular in Europe from the 12th through the 17th centuries, and told of a Christian patriarch and king said to rule over a Christian nation lost amidst the Muslims and pagans in the Orient.

Additionally, a kernel of the tradition may have been drawn from the shadowy early Christian figure John the Presbyter of Syria, whose existence is first inferred by the ecclesiastical historian and bishop Eusebius of Caesarea based on his reading of earlier church fathers.

And also if any follower of the Presbyters happened to come, I would inquire for the sayings of the Presbyters, what Andrew said, or what Peter said, or what Philip or what Thomas or James or what John or Matthew or any other of the Lord's disciples, and for the things which other of the Lord's disciples, and for the things which Aristion and the Presbyter John, the disciples of the Lord, were saying.

: ` And this the Presbyter used to say is in the plural implying John the Elder would employ this argument multiple times in defense of Mark's Gospel: " Mark, being the recorder of Peter, wrote accurately but not in order whatever he remembered of the things either said or done by the Lord ; for he had neither heard the Lord nor followed him, but later, as I said, Peter, who used to make teachings according to the cheias, special kind of anecdote but not making as it were a systematic composition of the Lord's sayings ; so that Mark did not err at all when he wrote certain things just as he had recalled.

The options for this John are John the son of Zebedee traditionally viewed as the author of the Fourth Gospel, or John the Presbyter ( Lake 1912 ).

John Hick also raises some questions regarding personal identity in his book, Death and Eternal Life using an interesting example of a person ceasing to exist in one place while an exact replica appears in another.

* 1879 – The Virgin Mary, along with St. Joseph and St. John the Evangelist, reportedly appears at Knock Shrine in Knock, County Mayo, Ireland.

Andrew's report to his sovereign, whom he rejoined in 1251 at Caesarea in the Palestine, appears to have been a mixture of history and fable ; the latter affects his narrative of the Mongols ' rise to greatness, and the struggles of their leader Genghis Khan with Prester John ; it is still more evident in the position assigned to the Mongols ' homeland, close to the prison of Gog and Magog.

When the word ballad appears in the title of a song, as for example in The Beatles's " The Ballad of John and Yoko " or Billy Joel's " The Ballad of Billy the Kid ", the folk-music sense is generally implied.

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.

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 ".

The first British person to see Darwin harbour appears to have been Lieutenant John Lort Stokes of HMS Beagle on 9 September 1839.

* In The Fall of Hyperion, John Keats appears as one of the main characters.

In Christianity, the New Testament describes how both Jesus and John the Baptist are compared with Elijah, and on some occasions, thought by some to be manifestations of Elijah, and Elijah appears with Moses during the Transfiguration of Jesus.

Sir John Falstaff is a fictional character who appears in three plays by William Shakespeare.

Shakespeare's Henry IV plays and Henry V adapted and developed the material in an earlier play called the Famous Victories of Henry V, in which Sir John " Jockey " Oldcastle appears as a dissolute companion of the young Henry.

It appears that John might have also been rebuking a proto-Gnostic named Cerinthus, who also denied the true humanity of Christ.

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

Dodd proposes that historians may mix and match between John and the synoptics on the basis of whichever appears strongest on a particular episode.

* John never lists all of the Twelve Disciples and names at least one disciple ( Nathanael ) whose name is not found in the synoptics ; Nathanael appears to parallel the apostle Bartholomew found in the synoptics, as both are paired with Philip in the respective gospels.

Because the death of John also appears prominently in the Christian gospels, this passage is considered an important connection between the events Josephus recorded, the chronology of the gospels and the dates for the Ministry of Jesus.

An argument based on the flow of the text in the document is that given that the mention of Jesus appears in the Antiquities before that of the John the Baptist a Christian interpolator may have inserted it to place Jesus in the text before John.

Wycliffe's Bible appears to have been completed by 1384, with additional updated versions being done by Wycliffe's assistant John Purvey and others in 1388 and 1395.

Richard appears to have started to recognise John as his legitimate heir in the final years before his death, but the matter was not clear-cut and medieval law gave little guidance as to how the competing claims should be decided.

As the situation became worse for John, he appears to have decided to have Arthur killed, with the aim of removing his potential rival and of undermining the rebel movement in Brittany.

Some contemporary chroniclers suggested that in January Philip II of France had been charged with deposing John on behalf of the papacy, although it appears that Innocent merely prepared secret letters in case Innocent needed to claim the credit if Philip did successfully invade England.

John paid some of the compensation money he had promised the church, but he ceased making payments in late 1214, leaving two-thirds of the sum unpaid ; Innocent appears to have conveniently forgotten this debt for the good of the wider relationship.

John appears to have been playing for time until Pope Innocent III could send letters giving him explicit papal support.

He appears, portrayed by John Huston, in the 1975 film The Wind and the Lion, a fictionalization of the Perdicaris Affair in Morocco in 1904.

John V. Luce notes that when he writes about the genealogy of Atlantis's kings, Plato writes in the same style as Hellanicus and suggests a similarity between a fragment of Hellanicus's work and an account in the Critias.

Christianity spread throughout Egypt within half a century of Saint Mark's arrival in Alexandria, as is clear from the New Testament writings found in Bahnasa, in Middle Egypt, which date around the year AD 200, and a fragment of the Gospel of John, written in Coptic, which was found in Upper Egypt and can be dated to the first half of the 2nd century.

Probably the earliest surviving New Testament manuscript, Rylands Library Papyrus P52 is a Greek papyrus fragment discovered in Egypt in 1920 ( now at the John Rylands Library, Manchester ).

Liberal scholar Robert W. Funk and the Jesus Seminar place the Egerton fragment in the 2nd century, perhaps as early as 125, which would make it as old as the oldest fragments of John.

The late 2nd-century Muratorian fragment also recognizes only the three synoptic gospels and John.

This link is based on the interpretation of a fragment by John of Antioch ( 209. 1 ), which states that Odoacer and Armatus, Basiliscus ' nephew, were brothers.

The earliest extant fragment of the New Testament is the Rylands Library Papyrus P52, a piece of the Gospel of John dated to the first half of the 2nd century.

It contains, in both Greek and Latin, most of the four Gospels and Acts, with a small fragment of the 3 John.

The recto of Rylands Greek Papyrus P52 ( fragment of the Gospel of John )

The most notable are the St John Fragment, believed to be the oldest extant New Testament text, Rylands Library Papyrus P52, the earliest fragment of the text of the canonical Gospel of John ; the earliest fragment of the Septuagint, Papyrus Rylands 458 ; and Papyrus Rylands 463, a manuscript fragment of the apocryphal Gospel of Mary.

The Muratorian fragment states: " the Apocalypses also of John and Peter only do we receive, which some among us would not have read in church.

When the Egerton fragment was first analyzed, the estimated date was rivaled in age only by the John Rylands Library fragment of the Gospel of John.

The comma is also absent from an extant fragment of Clement of Alexandria ( c. 200 ), through Cassiodorus ( 6th century ), with homily style verse references from 1 John, including verse 1 John 5: 6 and 1 John 5: 8 without verse 7, the heavenly witnesses.

His complete works, including The Death of Eve, a fragment of the third member of the proposed trilogy mentioned above, were edited with an introduction by John M. Manly ( 1912 ).

The Rylands Library Papyrus P52, also known as the St. John's fragment, is a fragment from a papyrus codex, measuring only 3. 5 by 2. 5 inches ( 8. 9 by 6 cm ) at its widest ; and conserved with the Rylands Papyri at the John Rylands University Library ( Gr. P. 457 ), Manchester, UK.