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John the Apostle (Aramaic: יוחנן שליחא‎ Yohanān Shliḥā; Hebrew: יוחנן בן זבדיYohanan ben Zavdi; Koine Greek: Ἰωάννης; Coptic: ⲓⲱⲁⲛⲛⲏⲥ or ⲓⲱ̅ⲁ; Latin: Ioannes; c. AD 6 – c. 100) was one of the Twelve Apostles of Jesus according to the New Testament, which refers to him as Ἰωάννης. Generally listed as the youngest apostle, he was the son of Zebedee and Salome or Joanna. His brother was James, who was another of the Twelve Apostles. The Church Fathers identify him as John the Evangelist, John of Patmos, John the Elder and the Beloved Disciple, and testify that he outlived the remaining apostles and that he was the only one to die of natural causes. The traditions of most Christian denominations have held that John the Apostle is the author of several books of the New Testament.

• 1References to John in the New Testament
• 2New Testament author
• 5Other views

References to John in the New Testament[edit]

John the Apostle was the son of Zebedee and the younger brother of James, son of Zebedee (James the Greater). According to Church tradition, their mother was Salome.^[5]

He was first a disciple of John the Baptist.^[6] John is traditionally believed to be one of two disciples (the other being Andrew) recounted in John 1: 35-39, who upon hearing the Baptist point out Jesus as the 'Lamb of God', followed Jesus and spent the day with him.

Zebedee and his sons fished in the Sea of Galilee. Jesus then called Peter, Andrew and these two sons of Zebedee to follow him. James and John are listed among the Twelve Apostles. Jesus referred to the pair as 'Boanerges' (translated 'sons of thunder').^[7] A gospel story relates how the brothers wanted to call down heavenly fire on an unhospitable Samaritan town, but Jesus rebuked them. ^{[Lk 9:51-6]}John lived for more than half a century following the martyrdom of James, who was the first Apostle to die a martyr's death.

Other references to John[edit]

Peter, James and John were the only witnesses of the raising of the Daughter of Jairus.^[8] All three also witnessed the Transfiguration, and these same three witnessed the Agony in Gethsemane more closely than the other Apostles did.^[9] John was the disciple who reported to Jesus that they had 'forbidden' a non-disciple from casting out demons in Jesus' name, prompting Jesus to state that 'he who is not against us is on our side'.^[10]

Jesus sent only John and Peter into the city to make the preparation for the final Passover meal (the Last Supper).^{[Lk 22:8][11]} At the meal itself, the 'disciple whom Jesus loved' sat next to Jesus. It was customary to lie along upon couches at meals, and this disciple leaned on Jesus.^[9] Tradition identifies this disciple as Saint John^{[Jn 13:23-25]}. After the arrest of Jesus, Peter and the 'other disciple' (according to Sacred Tradition), John followed him into the palace of the high-priest.^[9]

John alone among the Apostles remained near Jesus at the foot of the cross on Calvary alongside myrrhbearers and numerous other women; following the instruction of Jesus from the Cross, John took Mary, the mother of Jesus into his care as the last legacy of Jesus ^{[Jn 19:25-27]}. After Jesus' Ascension and the descent of the Holy Spirit at Pentecost, John, together with Peter, took a prominent part in the founding and guidance of the church. He was with Peter at the healing of the lame man at Solomon's Porch in the Temple ^{[Ac 3:1 et seq.]} and he was also thrown into prison with Peter.^{[Acts 4:3]} He went with Peter to visit the newly converted believers in Samaria.^{[Acts 8:14]}

While he remained in Judea and the surrounding area, the other disciples returned to Jerusalem for the Apostolic Council (about AD 51). Paul, in opposing his enemies in Galatia, recalls that John explicitly, along with Peter and James the Just, were referred to as 'pillars of the church' and refers to the recognition that his Apostolic preaching of a gospel free from Jewish Law received from these three, the most prominent men of the messianic community at Jerusalem.^[8]

The disciple whom Jesus loved[edit]

The phrase the disciple whom Jesus loved (Greek: ὁ μαθητὴς ὃν ἠγάπα ὁ Ἰησοῦς, ho mathētēs hon ēgapā ho Iēsous) or, in John 20:2, the Beloved Disciple (Greek: ὃν ἐφίλει ὁ Ἰησοῦς, hon ephilei ho Iēsous) is used five times in the Gospel of John,^[12] but in no other New Testament accounts of Jesus. John 21:24 claims that the Gospel of John is based on the written testimony of this disciple.

The disciple whom Jesus loved is referred to, specifically, six times in John's gospel:

• It is this disciple who, while reclining beside Jesus at the Last Supper, asks Jesus, after being requested by Peter to do so, who it is that will betray him.^{[Jn 13:23-25]}
• Later at the crucifixion, Jesus tells his mother, 'Woman, here is your son', and to the Beloved Disciple he says, 'Here is your mother.'^{[Jn 19:26-27]}
• When Mary Magdalene discovers the empty tomb, she runs to tell the Beloved Disciple and Peter. The two men rush to the empty tomb and the Beloved Disciple is the first to reach the empty tomb. However, Peter is the first to enter.^{[Jn 20:1-10]}
• In John 21, the last chapter of the Gospel of John, the Beloved Disciple is one of seven fishermen involved in the miraculous catch of 153 fish.^{[Jn 21:1-25][13]}
• Also in the book's final chapter, after Jesus hints to Peter how Peter will die, Peter sees the Beloved Disciple following them and asks, 'What about him?' Jesus answers, 'If I want him to remain until I come, what is that to you? You follow Me!'^{[John 21:20-23]}
• Again in the gospel's last chapter, it states that the very book itself is based on the written testimony of the disciple whom Jesus loved.^{[John 21:24]}

None of the other Gospels has anyone in the parallel scenes that could be directly understood as the Beloved Disciple. For example, in Luke 24:12, Peter alone runs to the tomb. Mark, Matthew and Luke do not mention any one of the twelve disciples having witnessed the crucifixion.

There are also two references to an unnamed 'other disciple' in John 1:35-40 and John 18:15-16, which may be to the same person based on the wording in John 20:2.^[14]

New Testament author[edit]

Church tradition has held that John is the author of the Gospel of John and four other books of the New Testament — the three Epistles of John and the Book of Revelation. In the Gospel, authorship is internally credited to the 'disciple whom Jesus loved' (ὁ μαθητὴς ὃν ἠγάπα ὁ Ἰησοῦς, o mathētēs on ēgapa o Iēsous) in John 20:2. John 21:24 claims that the Gospel of John is based on the written testimony of the 'Beloved Disciple'. The authorship of some Johannine literature has been debated since about the year 200.^[15][16]

In his Ecclesiastical History, Eusebius says that the First Epistle of John and the Gospel of John are widely agreed upon as his. However, Eusebius mentions that the consensus is that the second and third epistles of John are not his but were written by some other John. Eusebius also goes to some length to establish with the reader that there is no general consensus regarding the revelation of John. The revelation of John could only be what is now called the Book of Revelation.^[17] The Gospel according to John differs considerably from the Synoptic Gospels, which were likely written decades earlier. The bishops of Asia Minor supposedly requested him to write his gospel to deal with the heresy of the Ebionites, who asserted that Christ did not exist before Mary. John probably knew and undoubtedly approved of the Gospels of Matthew, Mark, and Luke, but these gospels spoke of Jesus primarily in the year following the imprisonment and death of John the Baptist.^[18] Around 600, however, Sophronius of Jerusalem noted that “two epistles bearing his name .. are considered by some to be the work of a certain John the Elder” and, while stating that Revelation was written by John of Patmos, it was “later translated by Justin Martyr and Irenaeus,”^[2] presumably in an attempt to reconcile tradition with the obvious differences in Greek style.

Until the 19th century, the authorship of the Gospel of John had been attributed to the Apostle John. However, most modern critical scholars have their doubts.^[19] Some scholars place the Gospel of John somewhere between AD 65 and 85;^{[20][page needed]}John Robinson proposes an initial edition by 50–55 and then a final edition by 65 due to narrative similarities with Paul.^{[21]:pp.284,307} Other scholars are of the opinion that the Gospel of John was composed in two or three stages.^[22]:p.43 Most contemporary scholars consider that the Gospel was not written until the latter third of the first century AD, and with an earliest possible date of AD 75-80.^[23] “..a date of AD 75-80 as the earliest possible date of composition for this Gospel.” Other scholars think that an even later date, perhaps even the last decade of the first century AD right up to the start of the 2nd century (i.e. 90 - 100), is applicable.^[24]

Nonetheless, today many theological scholars continue to accept the traditional authorship. Colin G. Kruse states that since John the Evangelist has been named consistently in the writings of early church fathers, “it is hard to pass by this conclusion, despite widespread reluctance to accept it by many, but by no means all, modern scholars.”^[25]

The Gospel of John was written by an anonymous author.^{[26][27][28][29][30][31][32][33][34]} According to Paul N. Anderson, the gospel “contains more direct claims to eyewitness origins than any of the other Gospel traditions.”^[35]F. F. Bruce argues that 19:35 contains an “emphatic and explicit claim to eyewitness authority.”^[36]Bart D. Ehrman, however, does not think the gospel claims to have been written by direct witnesses to the reported events.^[28][37][38]

Book of Revelation[edit]

According to the Book of Revelation, its author was on the island of Patmos 'for the word of God and for the testimony of Jesus', when he was honoured with the vision contained in Revelation.^{[Rev. 1:9]}

The author of the Book of Revelation identifies himself as “Ἰωάννης” (“John” in standard English translation)^[39] The early 2nd century writer, Justin Martyr, was the first to equate the author of Revelation with John the Apostle.^[40] However, most biblical scholars now contend that these were separate individuals.^[19][41]

John the Presbyter, an obscure figure in the early church, has also been identified with the seer of the Book of Revelation by such authors as Eusebius in his Church History (Book III, 39)^[42] and Jerome.^[43]

John is considered to have been exiled to Patmos, during the persecutions under Emperor Domitian. Revelation 1:9 says that the author wrote the book on Patmos: “I, John, both your brother and companion in tribulation.. was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ.” Adela Yarbro Collins, a biblical scholar at Yale Divinity School, writes:

Early tradition says that John was banished to Patmos by the Roman authorities. This tradition is credible because banishment was a common punishment used during the Imperial period for a number of offenses. Among such offenses were the practices of magic and astrology. Prophecy was viewed by the Romans as belonging to the same category, whether Pagan, Jewish, or Christian. Prophecy with political implications, like that expressed by John in the book of Revelation, would have been perceived as a threat to Roman political power and order. Three of the islands in the Sporades were places where political offenders were banished. (Pliny Natural History 4.69-70; Tacitus Annals 4.30)^[44]

Some modern higher critical scholars have raised the possibility that John the Apostle, John the Evangelist, and John of Patmos were three separate individuals.^[45] These scholars assert 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. Some Catholic scholars state that “vocabulary, grammar, and style make it doubtful that the book could have been put into its present form by the same person(s) responsible for the fourth gospel.”^[46]

Extrabiblical traditions[edit]

There is no information in the Bible concerning the duration of John's activity in Judea. According to tradition, John and the other Apostles remained some 12 years in this first field of labour. The persecution of Christians under Herod Agrippa I led to the scattering of the Apostles through the Roman Empire's provinces.^{[cf. Ac 12:1-17]}

A messianic community existed at Ephesus before Paul's first labors there (cf. 'the brethren'),^{[Acts 18:27]} in addition to Priscilla and Aquila. The original community was under the leadership of Apollos (1 Corinthians 1:12). They were disciples of John the Baptist and were converted by Aquila and Priscilla.^[47] According to Church tradition, after the Assumption of Mary, John went to Ephesus. From there he wrote the three epistles attributed to him. John was allegedly banished by the Roman authorities to the Greek island of Patmos, where, according to tradition, he wrote the Book of Revelation. According to Tertullian (in The Prescription of Heretics) John was banished (presumably to Patmos) after being plunged into boiling oil in Rome and suffering nothing from it. It is said that all in the audience of Colosseum were converted to Christianity upon witnessing this miracle. This event would have occurred in the late 1st century, during the reign of the Emperor Domitian, who was known for his persecution of Christians.

When John was aged, he trained Polycarp who later became Bishop of Smyrna. This was important because Polycarp was able to carry John's message to future generations. Polycarp taught Irenaeus, passing on to him stories about John. Similarly, Ignatius of Antioch was a student of John and later appointed by Saint Peter to be the Bishop of Antioch. In Against Heresies, Irenaeus relates how Polycarp told a story of

John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, 'Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within.'^[48]

It is traditionally believed that John was the youngest of the apostles and survived them. He is said to have lived to an old age, dying at Ephesus sometime after AD 98.^[49]

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An alternative account of John's death, ascribed by later Christian writers to the early second-century bishop Papias of Hierapolis, claims that he was slain by the Jews.^[50][51] Most Johannine scholars doubt the reliability of its ascription to Papias, but a minority, including B.W. Bacon, Martin Hengel and Henry Barclay Swete, maintain that these references to Papias are credible.^[52][53] Zahn argues that this reference is actually to John the Baptist.^[49] John's traditional tomb is thought to be located at Selçuk, a small town in the vicinity of Ephesus.^[54]

John is also associated with the pseudepigraphalapocryphal text of the Acts of John, which is traditionally viewed as written by John himself or his disciple, Leucius Charinus. It was widely circulated by the second century CE but deemed heretical at the Second Council of Nicaea (787 CE). Varying fragments survived in Greek and Latin within monastic libraries. It contains strong docetic themes, but is not considered in modern scholarship to be gnostic.^[55][56]

Liturgical commemoration[edit]

The feast day of Saint John in the Roman Catholic Church, which calls him 'Saint John, Apostle and Evangelist', and in the Anglican Communion and Lutheran Calendars, which call him 'Saint John the Apostle and Evangelist', is on 27 December.^[57] In the Tridentine Calendar he was commemorated also on each of the following days up to and including 3 January, the Octave of the 27 December feast. This Octave was abolished by Pope Pius XII in 1955.^[58] The traditional liturgical color is white.

Until 1960, another feast day which appeared in the General Roman Calendar is that of 'Saint John Before the Latin Gate' on 6 May, celebrating a tradition recounted by Jerome that St John was brought to Rome during the reign of the Emperor Domitian, and was thrown in a vat of boiling oil, from which he was miraculously preserved unharmed. A church (San Giovanni a Porta Latina) dedicated to him was built near the Latin gate of Rome, the traditional site of this event.^[59]

The Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite commemorate the 'Repose of the Holy Apostle and Evangelist John the Theologian' on 26 September. On 8 May they celebrate the 'Feast of the Holy Apostle and Evangelist John the Theologian', on which date Christians used to draw forth from his grave fine ashes which were believed to be effective for healing the sick.

Other views[edit]

Latter-day Saint view[edit]

The Church of Jesus Christ of Latter-day Saints (LDS Church) teaches that, 'John is mentioned frequently in latter-day revelation (1 Ne. 14:18–27; 3 Ne. 28:6; Ether 4:16; D&C 7; 27:12; 61:14; 77; 88:141). These passages confirm the biblical record of John and also provide insight into his greatness and the importance of the work the Lord has given him to do on the earth in New Testament times and in the last days. The latter-day scriptures clarify that John did not die but was allowed to remain on the earth as a ministering servant until the time of the Lord’s Second Coming (John 21:20–23; 3 Ne. 28:6–7; D&C 7)' ^[60]. It also teaches that in 1829, along with the resurrected Peter and the resurrected James, John visited Joseph Smith and Oliver Cowdery and restored the priesthood authority with Apostolic succession to earth.^[61] John, along with the Three Nephites, will live to see the Second Coming of Christ as translated beings.^[62]

The Church of Jesus Christ of Latter-day Saints teaches that John the Apostle is the same person as John the Evangelist, John of Patmos, and the Beloved Disciple.^[62]

Islamic view[edit]

The Quran also speaks of Jesus's disciples but does not mention their names, instead referring to them as 'supporters for [the cause of] Allah'.^[63] Sunnah did not mention their names either. However, some Muslim scholars mentioned their names ^[64], probably relying on the resources of Christians, who are considered 'People of the Book'. Notably, narrations of People of the Book (Christians and Jews) are not to be believed or disbelieved by Muslims as long as there is nothing that supports or denies them in Quran or Sunnah ^[65].

In art[edit]

As he was traditionally identified with the beloved apostle, the evangelist, and the author of the Revelation and several Epistles, John played an extremely prominent role in art from the early Christian period onward.^[66] He is traditionally depicted in one of two distinct ways: either as an aged man with a white or gray beard, or alternatively as a beardless youth.^[67][68] The first way of depicting him was more common in Byzantine art, where it was possibly influenced by antique depictions of Socrates;^[69] the second was more common in the art of Medieval Western Europe, and can be dated back as far as 4th century Rome.^[68]Principles of marketing by philip kotler 15th edition pdf free download.

Legends from the Acts of John, an apocryphal text attributed to John, contributed much to Medieval iconography; it is the source of the idea that John became an apostle at a young age.^[68] One of John's familiar attributes is the chalice, often with a serpent emerging from it.^[66] This symbol is interpreted as a reference to a legend from the Acts of John,^[70] in which John was challenged to drink a cup of poison to demonstrate the power of his faith (the poison being symbolized by the serpent).^[66] Other common attributes include a book or scroll, in reference to the writings traditionally attributed to him, and an eagle,^[68] which is argued to symbolize the high-soaring, inspirational quality of these writings.^[66]

In Medieval works of painting, sculpture and literature, Saint John is often presented in an androgynous or femininized manner.^[71] Historians have related such portrayals to the circumstances of the believers for whom they were intended.^[72] For instance, John's feminine features are argued to have helped to make him more relatable to women.^[73] Likewise, Sarah McNamer argues that because of his status as an androgynous saint, John could function as an 'image of a third or mixed gender'^[74] and 'a crucial figure with whom to identify'^[75] for male believers who sought to cultivate an attitude of affective piety, a highly emotional style of devotion that, in late-medieval culture, was thought to be poorly compatible with masculinity.^[76] After the Middle Ages, feminizing portrayals of Saint John continued to be made; a case in point is an etching by Jacques Bellange, shown to the right, described by art critic Richard Dorment as depicting 'a softly androgynous creature with a corona of frizzy hair, small breasts like a teenage girl, and the round belly of a mature woman.'^[77]

Gallery of art[edit]

• John the Apostle

• A portrait from the Book of Kells, c. 800

• St John at Patmos by Pieter Paul Rubens

• John the Apostle and St Francis by El Greco

• Martyrdom of Saint John the Evangelist by Master of the Winkler Epitaph

• Valentin de Boulogne, John and Jesus

• St. John the Evangelist in meditation by Simone Cantarini (1612-1648), Bologna

• Saint John and the Poisoned Cup by El Greco

• The Last Supper, anonymous painter

See also[edit]

• Vision of St. John on Patmos, frescos by Antonio da Correggio
• Acts of John, a pseudepigraphal account of John's miracle work

References[edit]

1. ^'Saint John the Apostle'. Encyclopædia Britannica.
2. ^ ^abSaint Sophronius of Jerusalem (2007) [c. 600], 'The Life of the Evangelist John', The Explanation of the Holy Gospel According to John, House Springs, Missouri, United States: Chrysostom Press, pp. 2–3, ISBN1-889814-09-1
3. ^Wills, Garry (10 March 2015). The Future of the Catholic Church with Pope Francis. Penguin Publishing Group. p. 49. ISBN978-0-698-15765-1. (Candida Moss marshals the historical evidence to prove that 'we simply don't know how any of the apostles died, much less whether they were martyred.')⁶ Citing Moss, Candida (5 March 2013). The Myth of Persecution: How Early Christians Invented a Story of Martyrdom. HarperCollins. p. 136. ISBN978-0-06-210454-0.
4. ^

   Nor do we have reliable accounts from later times. What we have are legends, about some of the apostles – chiefly Peter, Paul, Thomas, Andrew, and John. But the apocryphal Acts that tell their stories are indeed highly apocryphal.

   — Bart D. Ehrman, 'Were the Disciples Martyred for Believing the Resurrection? A Blast From the Past', ehrmanblog.org

   “The big problem with this argument [of who would die for a lie] is that it assumes precisely what we don’t know. We don’t know how most of the disciples died. The next time someone tells you they were all martyred, ask them how they know. Or better yet, ask them which ancient source they are referring to that says so. The reality is [that] we simply do not have reliable information about what happened to Jesus’ disciples after he died. In fact, we scarcely have any information about them while they were still living, nor do we have reliable accounts from later times. What we have are legends.”

   — Bart Ehrman, Emerson Green, 'Who Would Die for a Lie?'

5. ^By comparing Matthew 27:56 to Mark 15:40
6. ^Iverach, James. 'John, The Apostle', 'International Standard Bible Encyclopedia'. (James Orr, ed.), 1915
7. ^Media, Franciscan (27 December 2015). 'Saint John the Apostle'.
8. ^ ^ab'Fonck, Leopold. 'St. John the Evangelist.' The Catholic Encyclopedia. Vol. 8. New York: Robert Appleton Company, 1910. 6 Feb. 2013'. Newadvent.org. 1 October 1910. Retrieved 3 May 2013.
9. ^ ^abc'St John The Evangelist'. www.ewtn.com.
10. ^Luke 9:49-50 NKJV
11. ^While Luke states that this is the Passover,^{[Lk 22:7-9]} the Gospel of John specifically states that the Passover meal is to be partaken of on Friday^{[Jn 18:28]}
12. ^John 13:23, 19:26, 20:2, 21:7, 21:20
13. ^James D. G. Dunn and John William Rogerson, Eerdmans Commentary on the Bible, Wm. B. Eerdmans Publishing, 2003, p. 1210, ISBN0-8028-3711-5.
14. ^Brown, Raymond E. 1970. 'The Gospel According to John (xiii-xxi)'. New York: Doubleday & Co. Pages 922, 955.
15. ^Eusebius of Caesarea, Ecclesiastical History Book vi. Chapter xxv.
16. ^'CATHOLIC ENCYCLOPEDIA: Apocalypse'.
17. ^The History of the Church by Eusibius. Book three, point 24.
18. ^Thomas Patrick Halton, On illustrious men, Volume 100 of The Fathers of the Church, CUA Press, 1999. P. 19.
19. ^ ^abHarris, Stephen L., Understanding the Bible (Palo Alto: Mayfield, 1985) p. 355
20. ^Harris, Stephen L., Understanding the Bible. McGraw-Hill, 2006. ISBN978-0-07-296548-3
21. ^Robinson, John A.T. (1977). Redating the New Testament. SCM Press. ISBN978-0-334-02300-5.
22. ^Mark Allan Powell. Jesus as a figure in history. Westminster John Knox Press, 1998. ISBN0-664-25703-8 / 978-0664257033
23. ^Gail R O'Day, introduction to the Gospel of John in New Revised Standard Translation of the Bible, Abingdon Press, Nashville, 2003, p.1906
24. ^Reading John, Francis J. Moloney, SDB, Dove Press, 1995
25. ^Kruse, Colin G.The Gospel According to John: An Introduction and Commentary, Eerdmans, 2004, ISBN0-8028-2771-3, p. 28.
26. ^E P Sanders, The Historical Figure of Jesus, (Penguin, 1995) page 63 - 64.
27. ^Bart D. Ehrman (2000:43) The New Testament: a historical introduction to early Christian writings. Oxford University Press.
28. ^ ^abBart D. Ehrman (2005:235) Lost Christianities: the battles for scripture and the faiths we never knew Oxford University Press, New York.
29. ^Geoffrey W. Bromiley (1995:287) International Standard Bible Encyclopedia: K-P MATTHEW, GOSPEL ACCORDING TO. Wm. B. Eerdmans Publishing. Quote: 'Matthew, like the other three Gospels is an anonymous document.'
30. ^Donald Senior, Paul J. Achtemeier, Robert J. Karris (2002:328) Invitation to the Gospels Paulist Press.
31. ^Keith Fullerton Nickle (2001:43) The Synoptic Gospels: an introduction Westminster John Knox Press.
32. ^Ben Witherington (2004:44) The Gospel code: novel claims about Jesus, Mary Magdalene, and Da Vinci InterVarsity Press.
33. ^F.F. Bruce (1994:1) The Gospel of John Wm. B. Eerdmans Publishing.
34. ^Patrick J. Flannagan (1997:16) The Gospel of Mark Made Easy Paulist Press
35. ^Paul N. Anderson, The Riddles of the Fourth Gospel, p. 48.
36. ^F. F. Bruce, The Gospel of John, p. 3.
37. ^Bart D. Ehrman (2004:110) Truth and Fiction in The Da Vinci Code: A Historian Reveals What We Really Know about Jesus, Mary Magdalene, and Constantine. Oxford University Press.
38. ^Bart D. Ehrman(2006:143) The lost Gospel of Judas Iscariot: a new look at betrayer and betrayed. Oxford University Press.
39. ^'Revelation, Book of.' Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
40. ^Justin Martyr, Dialogue with Trypho, 81.4
41. ^Ehrman, Bart D. (2004). The New Testament: A Historical Introduction to the Early Christian Writings. New York: Oxford. p. 468. ISBN0-19-515462-2.
42. ^'Church History, Book III, Chapter 39'. The Fathers of the Church. NewAdvent.org. Retrieved 1 June 2015.
43. ^saint, Jerome. 'De Viris Illustribus (On Illustrious Men) Chapter 9 & 18'. newadvent.org. Retrieved 2 June 2015.
44. ^Adela Collins. 'Patmos.' Harper's Bible Dictionary. Paul J. Achtemeier, gen. ed. San Francisco: Harper & Row, 1985. p755.
45. ^Griggs, C. Wilfred. 'John the Beloved' in Ludlow, Daniel H., ed. Selections from the Encyclopedia of Mormonism: Scriptures of the Church (Salt Lake City, Utah: Deseret Book, 1992) p. 379. Griggs favors the 'one John' theory but mentions that some modern scholars have hypothesized that there are multiple Johns.
46. ^Introduction. Saint Joseph Edition of the New American Bible: Translated from the Original Languages with Critical Use of All the Ancient Sources : including the Revised New Testament and the Revised Psalms. New York: Catholic Book Pub., 1992. 386. Print.
47. ^'Vailhé, Siméon. 'Ephesus.' The Catholic Encyclopedia. Vol. 5. New York: Robert Appleton Company, 1909. 6 Feb. 2013'. Newadvent.org. 1 May 1909. Retrieved 3 May 2013.
48. ^Irenaeus, Against Heresies, III.3.4.
49. ^ ^ab'John the Apostle'. www.ccel.org.
50. ^Cheyne, Thomas Kelly (1901). Encyclopaedia Biblica, Volume 2. Adam and Charles Black. pp. 2509–11. Although Papias' works are no longer extant, the fifth century ecclesiastical historian Philip of Side and the ninth-century monk George Hamartolos both stated that Papias had written that John was 'slain by the Jews.'
51. ^Rasimus, Tuomas (2010). The Legacy of John: Second-Century Reception of the Fourth Gospel. BRILL. p. 5. ISBN9789004176331. Rasimus finds corroborating evidence for this tradition in 'two martyrologies from Edessa and Carthage' and writes that 'Mark 10:35-40//Matt. 20:20-23 can be taken to portray Jesus predicting the martyrdom of both the sons of Zebedee.'
52. ^Culpepper, R. Alan (2000). John, the Son of Zebedee: The Life of A Legend. Continuum International Publishing Group. p. 172. ISBN9780567087423.
53. ^Swete, Henry Barclay (1911). The Apocalypse of St. John (3 ed.). Macmillan. pp. 179–180.
54. ^Procopius of Caesarea, On Buildings. General Index, trans. H. B. Dewing and Glanville Downey, vol. 7, Loeb Classical Library 343 (Cambridge, Massachusetts: Harvard University Press, 1940), 319
55. ^'The Acts of John'. gnosis.org. Retrieved 11 February 2019.
56. ^Lost scriptures : books that did not make it into the New Testament. Ehrman, Bart D. New York: Oxford University Press. 2003. ISBN0195141822. OCLC51886442.CS1 maint: others (link)
57. ^'The Calendar'. 16 October 2013.
58. ^General Roman Calendar of Pope Pius XII
59. ^Saint Andrew Daily Missal with Vespers for Sundays and Feasts by Dom. Gaspar LeFebvre, O.S.B., Saint Paul, MN: The E.M. Lohmann Co., 1952, p.1325-1326
60. ^'John, Son of Zebedee'. wwwchurchofjesuschrist.org.
61. ^Doctrine and Covenants27:12
62. ^ ^ab'John', KJV (LDS): Bible Dictionary, LDS Church, 1979
63. ^Qur'an 3:52
64. ^Prophet's Sirah by Ibn Hisham, Chapter: Sending messengers of Allah's Messenger to kings, p.870
65. ^Musnad el Imam Ahmad Volume 4, Publisher: Dar al Fikr, p.72, Hadith#17225
66. ^ ^abcdJames Hall, 'John the Evangelist,' Dictionary of Subjects and Symbols in Art, rev. ed. (New York: Harper & Row, 1979)
67. ^Sources:
    • James Hall, Dictionary of Subjects and Symbols in Art, (New York: Harper & Row, 1979), 129, 174-75.
    • Carolyn S. Jerousek, 'Christ and St. John the Evangelist as a Model of Medieval Mysticism,' Cleveland Studies in the History of Art, Vol. 6 (2001), 16.
68. ^ ^abcd'Saint John the Apostle'. Encyclopædia Britannica Online. Chicago, Illinois: Encyclopædia Britannica, Inc. Retrieved 4 August 2017.
69. ^Jadranka Prolović, 'Socrates and St. John the Apostle: the interchangеable similarity of their portraits' Zograf, vol. 35 (2011), 9: 'It is difficult to locate when and where this iconography of John originated and what the prototype was, yet it is clearly visible that this iconography of John contains all of the main characteristics of well-known antique images of Socrates. This fact leads to the conclusion that Byzantine artists used depictions of Socrates as a model for the portrait of John.'
70. ^J.K. Elliot (ed.), A Collection of Apocryphal Christian Literature in an English Translation Based on M.R. James (New York: Oxford University Press, 1993/2005), 343-345.
71. ^
    • James Hall, Dictionary of Subjects and Symbols in Art, (New York: Harper & Row, 1979), 129, 174-75.
    • Jeffrey F. Hamburger, St. John the Divine: The Deified Evangelist in Medieval Art and Theology. (Berkeley: University of California Press, 2002), xxi-xxii; ibidem, 159-160.
    • Carolyn S. Jerousek, 'Christ and St. John the Evangelist as a Model of Medieval Mysticism,' Cleveland Studies in the History of Art, Vol. 6 (2001), 16.
    • Annette Volfing, John the Evangelist and Medieval Writing: Imitating the Inimitable. (Oxford: Oxford University Press, 2001), 139.
72. ^
    • Jeffrey F. Hamburger, St. John the Divine: The Deified Evangelist in Medieval Art and Theology. (Berkeley: University of California Press, 2002), xxi-xxii.
    • Carolyn S. Jerousek, 'Christ and St. John the Evangelist as a Model of Medieval Mysticism' Cleveland Studies in the History of Art, Vol. 6 (2001), 20.
    • Sarah McNamer, Affective Meditation and the Invention of Medieval Compassion, (Philadelphia: University of Pennsylvania Press, 2010), 142-148.
    • Annette Volfing, John the Evangelist and Medieval Writing: Imitating the Inimitable. (Oxford: Oxford University Press, 2001), 139.
73. ^
    • Carolyn S. Jerousek, 'Christ and St. John the Evangelist as a Model of Medieval Mysticism' Cleveland Studies in the History of Art, Vol. 6 (2001), 20.
    • Annette Volfing, John the Evangelist and Medieval Writing: Imitating the Inimitable. (Oxford: Oxford University Press, 2001), 139.
74. ^Sarah McNamer, Affective Meditation and the Invention of Medieval Compassion, (Philadelphia: University of Pennsylvania Press, 2010), 142.
75. ^Sarah McNamer, Affective Meditation and the Invention of Medieval Compassion, (Philadelphia: University of Pennsylvania Press, 2010), 145.
76. ^Sarah McNamer, Affective Meditation and the Invention of Medieval Compassion, (Philadelphia: University of Pennsylvania Press, 2010), 142-148.
77. ^Richard Dorment (15 February 1997). 'The Sacred and the Sensual'. The Daily Telegraph.

External links[edit]

• John the Apostle at Find a Grave
• Repose of the Holy Apostle and Evangelist John the Theologian Orthodox icon and synaxarion for September 26
• Works by John the Apostle at Project Gutenberg
• Works by or about John the Apostle at Internet Archive
• Works by or about Saint John at Internet Archive

St Andrews Missal

Catholic Daily Missal Books

• The Saint Andrew Daily Missal With Leather Case

  <p>The Saint Andrew Daily Missal With Leather Case. Condition is Used. Please review pictures very closely as they are part of my description. <br>This book is in good condition for its age. It comes with a leather case.</p>

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• The Saint Andrew Daily Missal~1956~Dom Gasper Lefebvre~ Belgium

  The Saint Andrew Daily Missal~1956~Dom Gasper Lefebvre~ Okay Condition~. Condition is Used. Shipped with USPS Media Mail.

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  $26.50 shipping

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• Saint Andrew Daily Missal by Dom Gaspar Lebebvre, 1958 Catholic Liturgy, Vespers

  Listed By: CS. Take a look at all photos for more detail. There are five book markers that have wear. In good condition with minor wear and tear to cover. Notes: In good condition with minor wear and tear to cover.

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  $25.50 shipping

• SAINT ST. ANDREW DAILY MISSAL DOM GASPAR LEFEBVRE 1949 CATHOLIC PRAYER BOOK VTG

  $24.00 shipping

• ST. ANDREW DAILY MISSAL W/ VESPERS--DOM GASPAR LEFEBVRE--1960--W/ HOLY CARDS

  Has a few issues but binding is tight, ribbons are good, and edges are nice and red. Very sweet. You get a feeling for the nun who owned this. Latin and English.

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• Saint Andrew Daily Missal Regular Edition 1956 (#39)

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  $11.99 shipping

• ST. ANDREW DAILY MISSAL W/ VESPERS--DOM GASPAR LEFEBVRE--1959-RESTORED--EXC.COND

  Imprimi Potest and Imprimatur, 1959. Latin and English.

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  $19.07 shipping

• ST. ANDREW DAILY MISSAL W/ VESPERS--LEFEBVRE--1958 EXC. COND. LEATHER/GILT

  Leather binding with shiny gilt edges. Binding as new, ribbons--the white one is clean and unused, the other two are a bit frayed. Only other issue.the gilt lettering on the spine is worn off. Imprimatur August, 1958.

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• LOVELY ST. ANDREW DAILY MISSAL W/ VESPERS-LEATHER/GILT--1956--NEW RIBBONS, COVER

  This copy has black leather binding and gilt edges. The binding is tight and there is a genuine leather cover to protect it, with a snap closure. A holy card is pasted in the inner cover and there are two holy cards enclosed.

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  $17.45 shipping

• SAINT ST. ANDREW DAILY MISSAL IN FOUR VOLUMES SET BOX LEFEBVRE 1955 CATHOLIC

  $37.50 shipping

• The Saint Andrew Daily Missal Hardcover 1999 Holy Funeral Cards

  <p>The Saint Andrew Daily Missal Hardcover 1999 Holy Funeral Cards. 31 cards. The missal is in great condition and comes from a smoke free estate. It measures 6 3/4” x 4 1/4”.</p>

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• ST. ANDREW DAILY MISSAL--4 VOL. - LEFEBVRE - LEATHER/ GILT--BOXED--UNUSED--1958

  Box is a bit worn from age but the prayer books are pristine.

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  $23.78 shipping

• ST. ANDREW DAILY MISSAL W/ VESPERS--VERY NICE ED.-NEW RIBBONS--1958/62--LEFEBVRE

  Four new ribbons have been inserted into the spine. This is a solid prayer book that does not look to be more than 50 years old. Prayers are in both Latin and English.

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  $18.55 shipping

• Saint Andrew Daily Missal Dom Gaspar Lefebvre Catholic Latin

  Saint Andrew Daily Missal. By Dom Gaspar Lefebvre. Softcover, 1149 pages. See photos. Binding a little loose.

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  $17.19 shipping

• SAINT ANDREW DAILY MISSAL 4 Vol Pocket Edition Black Leather Dusk Sleeve 1955

  <p>SAINT ANDREW DAILY MISSAL 4 Vol Pocket Edition Black Leather Dusk Sleeve 1955<br>Shipped with USPS Media Mail.<br>A few spots on leather covers due to age. The fourth edition had a few bent pages as seen in the photos. Dusk cover has some spilt seams and has some tape. The ribbon page markers are creased as seen in the photos. I have placed ribbons back into the books to straighten.</p>

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  Was: Previous Price$59.99

• SAINT ANDREW DAILY MISSAL by Dom Gaspar Lefebvre - 1957 - Catholic Latin Mass

  Dom Gaspar Lefebvre. Catholic daily missal with Imprimatur dated 26 Novembris 1957. Text in Latin and English. Ordo has Latin and English text on facing pages. Gilt foredges and five attached ribbon page markers.

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• Saint Andrew Daily Missal With Protective Cover By Dom Gaspar Lefebvre 1949

  <p>Saint Andrew Daily Missal By Dom Gaspar Lefebvre 1949. Good Vintage Condition! Comes With Protective Cover. Please Review All Photos As They Intrinsically Provide The Best Description Of Condition And Detail. I Can Provide More Photos As Needed. Please Ask Any And All Questions Before Purchase And Thank You For Looking. Shipped with USPS Priority Flat Rate Envelope. Will Be Placed In A Padded Envelope And Boxed First.</p>

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  $20.77 shipping

• SAINT ANDREW DAILY MISSAL Hardcover ENGLISH & LATIN Dom Gaspar Lefebvre VINTAGE

  It is the most complete traditional missal in print. SAINT ANDREW DAILY MISSAL by Dom Gaspar Lefebvre, O.S.B. of the Abby of S. Andre.

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• Saint Andrew Daily Missal Pocket 4 Volume Edition 1947/1950

  All four editions with prayer cards and a pressed leaf. Original prayer cards are still in the box.

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  $25.47 shipping

• Vintage 1949 Saint Andrew Daily Missal Traditional Catholic Book

  This was lovingly used in 1952 by an 8th grader. It does show wear and tear so will need to be handled carefully.

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  $24.00 shipping

• 1956 - SAINT ANDREW DAILY MISSAL, Bonded Leather Hardcover, Regular Edition

  1956 - SAINT ANDREW DAILY MISSAL, Bonded Leather Hardcover. Bonded Leather Hardcover, Regular Edition. Clean inside. No marks or writings. Nice collectible item. Size 4 1/2' x 7'. See my collection of other Reli gion Books.

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  $17.44 shipping

• ST. ANDREW DAILY MISSAL 4 VOLUME BOX SET--1959 Leather Complete

  ST. ANDREW DAILY MISSAL 4 VOLUME BOX SET--1959 Leather Complete. Shipped with USPS Media Mail.

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  $13.75 shipping

• Saint Andrew Daily Missal 4 Volume Edition - 1947

  It looks to have been hardly used. The binding is tight, the covers are black board. Otherwise, no other markings.

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  $22.66 shipping

• SAINT ANDREW DAILY MISSAL 4 Volume Set Pocket Edition ~1947 Leather ~ Sleeve

  Preowned in good condition. Slip case has major wear, has a tear. Books themselves have minimal wear. Pages are crisp and clean. See pictures.

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  $15.60 shipping

• Saint Andrew Daily Missal, 4-volume edition, Volume 2, Leather Bound, 1958

  Leather Bound, 1958.

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  $14.81 shipping