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Anonymous

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Anonymous Fri 29 Mar 2024 14:03:14 No.19912575 View View Report

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>>19912573
>As reasonable as this uniquely skeptical interpretation seems, there was a good reason for Eusebius to split the authorship that way. As mentioned earlier, Revelation contains the Cerinthian theology of premillennialism, a holdover from the heydays of the Jewish earthly revolution against Rome, which naturally made the emperor's historian uncomfortable enough to disqualify the Book of Revelation as canonical. Despite what Eusebius thought, Ireaneus insisted that his John was the disciple John and the Catholic Church decided to side with Irenaeus over Eusebius, as well as keeping the Book of Revelation canon

>Although Eusebius was certainly right that Polycarp's John was not the disciple John, the Gospel and Apocalypse of John appear to have had a long history together. They both appear to have originated with the Cerinthians and then got adopted by the Valentinians and only then got procured by the Presbyters of the Apostolic Church. Irenaeus said that the Gospel of John was written to refute the Cerinthians but he also said that it was used by the Valentinians. The earliest surviving commentary to the Gospel of John comes from Heracleon, a disciple of Valentinus. Rudolf Bultmann and Randel McCraw Helms both saw the Gospel of John having three different layers: 1) a Jewish Signs Gospel that listed seven miraculous signs performed by Jesus; 2) a spiritualized Gnostic version of John that was anti-Baptism and anti-Eucharist and emphasized that the Logos took on a spiritual body; and 3) an apocalyptic version of John that was pro-Baptism and pro-Eucharist and emphasized that the Logos took on a physical body that was physically crucified and resurrected

Anonymous

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Anonymous Mon 11 Mar 2024 00:37:58 No.19780301 View View Report

Quoted By:

>>19780300
>As reasonable as this uniquely skeptical interpretation seems, there was a good reason for Eusebius to split the authorship that way. As mentioned earlier, Revelation contains the Cerinthian theology of premillennialism, a holdover from the heydays of the Jewish earthly revolution against Rome, which naturally made the emperor's historian uncomfortable enough to disqualify the Book of Revelation as canonical. Despite what Eusebius thought, Ireaneus insisted that his John was the disciple John and the Catholic Church decided to side with Irenaeus over Eusebius, as well as keeping the Book of Revelation canon

>Although Eusebius was certainly right that Polycarp's John was not the disciple John, the Gospel and Apocalypse of John appear to have had a long history together. They both appear to have originated with the Cerinthians and then got adopted by the Valentinians and only then got procured by the Presbyters of the Apostolic Church. Irenaeus said that the Gospel of John was written to refute the Cerinthians but he also said that it was used by the Valentinians. The earliest surviving commentary to the Gospel of John comes from Heracleon, a disciple of Valentinus. Rudolf Bultmann and Randel McCraw Helms both saw the Gospel of John having three different layers: 1) a Jewish Signs Gospel that listed seven miraculous signs performed by Jesus; 2) a spiritualized Gnostic version of John that was anti-Baptism and anti-Eucharist and emphasized that the Logos took on a spiritual body; and 3) an apocalyptic version of John that was pro-Baptism and pro-Eucharist and emphasized that the Logos took on a physical body that was physically crucified and resurrected

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