Johannine

It bore a Johannine capital, the crook crossed by a tau.

The Johannine writings include other, similar passages.

A Johannine priest was holding service.

Johannine prayers are different from Petrine.

The Book of Revelation does not go into several typically Johannine themes, such as light, darkness, truth, love, and "the world" in a negative sense.

Collectively, the Gospel, the four Epistles, and Revelation are known as Johannine literature.

The Johannine epistles were written (whether by the author of the Gospel or someone in his circle) to argue against gnostic doctrines.

Most scholars regard the discourses as having been assembled over time, representing the theology of the "Johannine circle" more than the message of the historical Jesus.

(Revelation stands somewhat by itself because of its unique perspective and literary form, but its placement here also acknowledges its customary association with Johannine literature.)

The full Johannine development of the Father-Son relationship rests on an authentic basis in the Jesus-tradition (Mark 14:36; Matt.

Bach's musical text, Mr. Marissen writes, can be "even more strikingly Johannine than John's actual verbal text."

While evidence regarding the author is slight, some scholars believe this gospel developed from a school or Johannine circle working at the end of the 1st century, possibly in Ephesus.

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

However, textual criticism, the nature of the theology, and the author's apparent familiarity with the 'Book of revelation' and other Johannine texts, set the date of composition securely in the 2nd century.

Johannine literature is the collection of New Testament works that are attached by tradition to the person of John the Apostle or to the Johannine community.

Co-editor with Prof Gilbert van Belle, and P. Maritz, Peeters:Leuven 560 pages (collection of essays by leading international scholars on Johannine literature.

Hill gives evidence that the Gospel of John was complete and in use between 90 and 130, and of the possible use of uniquely Johannine gospel material in several works which date from this period.

He was regarded as a specialist concerning the hypothetical 'Johannine community', which he speculated contributed to the authorship of the Gospel of John, and he also wrote influential studies on the birth and death of Jesus.

The author is distinctly hostile to Judaism, but as he knows little about it, the text is presumably not from Judea; the author's vague grasp of details of Temple rituals have suggested a Johannine circle, perhaps in Syria.

We cannot be far wrong in suspecting that Valentinus was influenced by the prologue of the fourth Gospel (we also find the probably Johannine names Monogenes and Parakletos in the series of Aeons).

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.

It is by no means clear what role the gentiles played in the thought of the historical Jesus, and many exegetes would hesitate to put Johannine phraseology about "my kingdom" (as opposed to the kingdom of God) into the mouth of the historical Jesus.

Johannine writings specifically present the view of eternal life as not simply futuristic, but also pertaining to the present, so those who hear the words of Jesus and trust in Yaweh can possess life "here and now" as well as in eternity, for they have "passed from death to life", as in John 5:24.