What is the purpose of dating
He admits that many accept that John - 'The Word became flesh' - was 'added by the redactor as an attack on the opponents of I John' (1979, 109) but continues to write as if there were no revision of the Fourth Gospel. Cerinthus was "educated in the wisdom of the Egyptians, taught that the world was not made by a primary God, but by a certain Power far separated from him...
Helms states, "we need to note that part of the purpose of Irenaeus was to attack the teachings of Cerinthus, a gnostic Christian teacher who lived in Ephesus at the end of the first century" (op. Moreover, after [Jesus'] baptism, Christ descended upon him in the form of a dove from the Supreme Ruler, and that then he proclaimed the unknown Father, and performed miracles.
922) Norman Perrin believes that the redactor who added the sacramental passages to the Gospel of John also authored the first epistle of John, in which the sacraments are emphasized. This seems likely, until we reflect on the oddity of people who purportedly deny that 'Jesus Christ came in the flesh' citing a gospel that declares 'the Word became flesh,' and 'whoever eats my flesh and drinks my blood possesses eternal life.' Brown's argument founders on his insistence that 'John exactly as we have it' (108, his italics) was the text used by those who left the Johannine community.
Helms adduces evidence that there were divisions over the interpretation of John at an early period, as early as the writing of the epistles 1 John and 2 John. Brown refuses to 'exclude certain passages from the Fourth Gospel on the grounds that they were probably not in the tradition known to the secessionists but were added by the redactor (either later or as anti-secessionist revision)' (1979, 109).
In his ninth century Chronicle in the codex Coislinianus, George Hartolos says, "[John] was worth of martyrdom." Hamartolos proceeds to quote Papias to the effect that, "he [John] was killed by the Jews." In the de Boor fragment of an epitome of the fifth century Chronicle of Philip of Side, the author quotes Papias: Papias in the second book says that John the divine and James his brother were killed by Jews. 369-370): "That Papias source of information is simply an inference from Mark -40 or its parallel, Matt. None the less, this Marcan passage itself affords solid ground.
No reasonable interpretation of these words can deny the high probability that by the time these words were written [ca.
918) Note also the irony of : "If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our place [i.e.
But, very strangely, Epiphanius, in his book against the heretics, argues against those who actually believed that it was Cerinthus himself who wrote the Gospel of John!