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 ().

The author of the Gospel of John never identifies himself by name, but the text identifies him as the " Beloved Disciple " repeatedly referred to in the Gospel.

Orthodox Roman Catholic scholarship, some Protestant Churches, and the entire Eastern Orthodox Church attributes all of the Johannine literature to the same individual, the " Holy Apostle and Evangelist, John the Theologian ", whom it identifies with the " Beloved Disciple " in the Gospel 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.

He identifies this follower as John, the source of the Gospel many decades later whilst living in Asia Minor.

Christianity in turn adopted these ideas and applied them to Jesus: the Epistle to the Colossians calls Jesus "... image of the invisible God, first-born of all creation ...", while the Gospel of John identifies him with the creative word (" In the beginning was the Word, and the Word was with God, and the Word was God ").

The inclusion of this inscription again identifies the Gospel Book with Christ.

The section in this catechism known as " The Office of the Keys " ( not written by Luther but added with his approval ) identifies the " called ministers of Christ " as being the ones who exercise the binding and loosing of absolution and excommunication through Law and Gospel ministry.

Fomenko also merges Jerusalem, Rome and Troy, contrary to the conventional history that places them in different locations of the Ancient World separated by hundreds of years, and identifies them as: " New Rome " = Gospel Jerusalem ( in the period 12-13th centuries ) = Troy = Yoros Castle.

The Gospel of John identifies Jesus as the human incarnation of the divine Word or " Logos " ( see Jesus the Logos ) and True Vine.

Epiphanius mistakenly identifies it as the " Hebrew " gospel, believing it to be a truncated and modified version of the Gospel of Matthew.

Epiphanius identifies the gospel only as " in the Gospel used by them, called ' according to Matthew '" and " they call it ' the Hebrew '".

The first 14 verses of the Gospel of John are devoted to the divinity of Jesus as the Logos, usually translated as " Word ", along with his pre-existence, and they emphasize the cosmic significance of Christ, e. g.: " All things were made through him, and without him was not any thing made that was made.

( John had used Logos terminology in the Gospel of John and the letter of 1 John ).

There is, however, a difference between the Egyptian and Hebrew logos mythologies: in Genesis 1 the divine word of the Elohim is an act of " making into "; the word of Egyptian creator-god, by contrast, is an almost magical activation of something inherent in pre-creation: as such, it goes beyond the concept of fiat ( divine act ) to something more like the Logos of the Gospel of John.

Early translators from Greek, like Jerome in the 4th century, were frustrated by the inadequacy of any single Latin word to convey the Logos expressed in the Gospel of John.

The Christian concept of the Logos is derived from the first chapter of the Gospel of John, where the Logos ( often translated as “ Word ”) is described in terms that resemble, but likely surpass, the ideas of Philo:

* " In the beginning was the word ", the opening of the Gospel of John, the source of the conception of the Christian Logos

The Catholic Church teaches that Jesus Christ, " the Logos made Flesh " ( Gospel of John 1: 14 ), is the source of divine revelation.

OM and Verwer ’ s vision for spreading the Gospel expanded to the seas and a ship with the purchase of the MV Logos in October 1970.

The identification of Jesus as the Logos which became Incarnate appears only at the beginning of the Gospel of John and the term Logos / Word is used only in two other Johannine passages: 1 John 1: 1 and Revelation 19: 13.

The series of statement regarding the Logos at the very beginning of the Gospel of John build on each other.

Just as the Gospel of John proclaims the universal relevance of the Incarnation of Jesus as Logos, the Pauline view emphasizes the cosmic view that his birth, Crucifixion and Resurrection brought forth a new man and a new world.

* Logos ( Christianity ); according to the Gospel of John, Jesus is the Word of God.

They explicitly deny the Logos doctrine in John chapter 1 and they deny Johannine authorship by comparing his Gospel with the synoptic Gospels.

Epiphanius contemplates that they may not reject Christ ’ s deity outright, but instead just the “ Logos form from which the doctrine is presented in the Gospel .” He therefore is not so much concerned with their Christology as much as he is concerned with their biblical criticism.

Nevertheless Epiphanius is harsh in his condemnation of them and asserts that the bottom line for the Alogi is that they deny the Gospel of John and consequently the Word-Flesh Logos doctrine.

Those who rejected the identification of Jesus with the Logos, rejecting also the Gospel of John, were called Alogi ( see also Monarchianism ).

Also influenced by Stoic philosophical concepts, he used the Greek term logos, " word ," for the role and function of Wisdom, a concept later adapted by the author of the Gospel of John in the opening verses and applied to Jesus Christ as the eternal Word ( Logos ) of God the Father.

Highlighting these mutually exclusive claims about the designer, Dembski, despite having said that the intelligent designer or designers could be any god or gods, or even space aliens, has also said that " intelligent design should be understood as the evidence that God has placed in nature to show that the physical world is the product of intelligence and not simply the result of mindless material forces " and that " Intelligent design is just the Logos theology of John's Gospel restated in the idiom of information theory.