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BIBLE CANONS (5) | JOHN
BIBLE CANON
A list of Texts a particular religious community regard as authoritative scripture
1. Marcion Canon (140 AD)
Marcionism was a religious movement based on the teachings of the 2nd-century Marcion of Sinope. Marcions Canon lists 14 books out of the 27 books in the New Testament. More specifically, these were Luke and Paul's 13 writings. Marcion even rejected the entire Old Testament of 39 books.

bible.ca/marcion
W Marcion_of_Sinope

John was Rejected (0%) by Marcion Canon
(No mention; no quotes; opinion unknown)
2. Muratorian Canon (170 AD)
The Muratorian Canon is an ancient list of New Testament books - the oldest such list we have found and lists 22 of the 27 books that were later included in the New Testament of the Christian Bible.

It is noteworthy that the Muratorian Canon omits several epistles that later did win acceptance in the Christian New Testament such as the books of James and 2 Peter.

gotquestions.org/muratorian
W Muratorian_fragment

John was Fully Accepted (100%) by Muratorian Canon
(Fully accepted; true scripture; quoted approvingly)
3. Apostolic Canon (300 AD)
Apostolic Canons or Ecclesiastical Canons
W Canons_of_the_Apostles

John was Fully Accepted (100%) by Apostolic Canon
(Fully accepted; true scripture; quoted approvingly)
4. Cheltenham/ Mommsen List (360 AD)
The Cheltenham or Mommsen List is a Latin manuscript discovered by the German classical scholar Theodor Mommsen (published 1886) which probably originated in North Africa in the 4th century.

It has 24-book Old Testament and 24-book New Testament which omits Jude and James, and perhaps Hebrews, and questions the epistles of John and Peter.

bible-researcher.com/cheltenham
W Theodor_Mommsen

John was Fully Accepted (100%) by Cheltenham/ Mommsen List
(Fully accepted; true scripture; quoted approvingly)
5. Council of Rome (382 AD)
The Council of Rome was a meeting of Catholic Church officials and theologians which took place in 382 under the authority of Pope Damasus I, bishop of Rome.

According to a document appended to some manuscripts, the Council of Rome affirmed the authority of the Old and New Testament canon in a decretal or damasine list.
W Council_of_Rome

John was Fully Accepted (100%) by Council of Rome
(Fully accepted; true scripture; quoted approvingly)
Bible Canon (367 AD)
In 367 AD, Bishop Athanasius of Alexandria, first gave a list of the 27-books to become the New Testament 'Bible Canon'
W Development_of_the_New_Testament_canon

CHURCH FATHERS (17) | JOHN
Bible Canon (367 AD)
In 367 AD, Bishop Athanasius of Alexandria, first gave a list of the 27-books to become the New Testament 'Bible Canon'
W Development_of_the_New_Testament_canon

TEXTUAL CRITICISM | JOHN
CHURCH FATHER
Ancient and generally influential Christian theologians, eminent teachers and great bishops
1. Clement of Rome (97 AD)

John was Approved (75%) by Clement of Rome
(Citation; approving quotation; alluded to; acceptable with changes)
2. Ignatius of Antioch (110 AD)

John was Rejected (0%) by Ignatius of Antioch
(No mention; no quotes; opinion unknown)
3. Barnabas (130 AD)

John was Rejected (0%) by Barnabas
(No mention; no quotes; opinion unknown)
4. Hermas (140 AD)

John was Rejected (0%) by Hermas
(No mention; no quotes; opinion unknown)
5. Papias of Hierapolis (140 AD)

John was Approved (75%) by Papias of Hierapolis
(Citation; approving quotation; alluded to; acceptable with changes)
6. Polycarp (150 AD)

John was Approved (75%) by Polycarp
(Citation; approving quotation; alluded to; acceptable with changes)
7. Didache (150 AD)

John was Rejected (0%) by Didache
(No mention; no quotes; opinion unknown)
8. Diognetus (150 AD)

John was Rejected (0%) by Diognetus
(No mention; no quotes; opinion unknown)
9. Justin Martyr (155 AD)

John was Fully Accepted (100%) by Justin Martyr
(Fully accepted; true scripture; quoted approvingly)
10. Irenaeous (202 AD)

John was Fully Accepted (100%) by Irenaeous
(Fully accepted; true scripture; quoted approvingly)
11. Clement of Alexandria (215 AD)

John was Approved (75%) by Clement of Alexandria
(Citation; approving quotation; alluded to; acceptable with changes)
12. Tertullian (220 AD)

John was Approved (75%) by Tertullian
(Citation; approving quotation; alluded to; acceptable with changes)
13. Origen (254 AD)

John was Approved (75%) by Origen
(Citation; approving quotation; alluded to; acceptable with changes)
14. Eusebius of Caesarea (340 AD)

John was Fully Accepted (100%) by Eusebius of Caesarea
(Fully accepted; true scripture; quoted approvingly)
15. Athanasius of Alexandria (367 AD)

John was Fully Accepted (100%) by Athanasius of Alexandria
(Fully accepted; true scripture; quoted approvingly)
16. Cyril of Jerusalem (386 AD)

John was Fully Accepted (100%) by Cyril of Jerusalem
(Fully accepted; true scripture; quoted approvingly)
17. Augustine of Hippo (400 AD)

John was Fully Accepted (100%) by Augustine of Hippo
(Fully accepted; true scripture; quoted approvingly)
There was considerable controversy over the Gospel of John in the early church councils. Many bishops felt that it should be rejected from the canon
In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water

Bible Translations: Missing/Disputed Verse
Displayed as above
Missing Verse
Disputed Verse
Textual Criticism
The Triumphal Entry: Did Jesus request a donkey, take the donkey himself or return the donkey to its owner later? - Comparing the accounts given in Matthew 21:3, Mark 11:3, Luke 19:31 and John 12:14
E.P. Sanders, The Historical Figure Of Jesus
On the Gospel of John, he said:

It is impossible to think that Jesus spent his short ministry teaching in two such completely different ways, conveying such different contents, and there were simply two traditions, each going back to Jesus, one transmitting 50% of what he said and another one the other 50%, with almost no overlaps. Consequently, for the last 150 or so years scholars have had to choose.

They have almost unanimously, and I think entirely correctly, concluded that the teaching of the historical Jesus is to be sought in the synoptic gospels and that JOHN [Gospel of] represents an advanced theological development, in which meditations on the person and work of Christ are presented in the first person, as if Jesus said them.


E.P. Sanders, The Historical Figure Of Jesus, 1993, Penguin Books, pp. 70-71

JOHN
CHAPTER: 15 | VERSES: 27

Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
1 of 27
Now ye are clean through the word which I have spoken unto you.
2 of 27
Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
3 of 27
I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
4 of 27
If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
5 of 27
If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
6 of 27
Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
7 of 27
As the Father hath loved me, so have I loved you: continue ye in my love.
8 of 27
If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.
9 of 27
These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
10 of 27
This is my commandment, That ye love one another, as I have loved you.
11 of 27
Greater love hath no man than this, that a man lay down his life for his friends.
12 of 27
Ye are my friends, if ye do whatsoever I command you.
13 of 27
Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
14 of 27
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
15 of 27
These things I command you, that ye love one another.
16 of 27
If the world hate you, ye know that it hated me before it hated you.
17 of 27
If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
18 of 27
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.
19 of 27
But all these things will they do unto you for my name's sake, because they know not him that sent me.
20 of 27
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin.
21 of 27
He that hateth me hateth my Father also.
22 of 27
If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
23 of 27
But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.
24 of 27
But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
25 of 27
And ye also shall bear witness, because ye have been with me from the beginning.
26 of 27
Chapter:
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21

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IMPORTANT: All Scripture text has context and background. Scripture should never be read literally or in isolation. Always seek clarification from religious scholars and teachers. In general, Scripture adheres to four principles: (1) Literal Meaning - What the Scripture says (2) Historical Setting - The story events; how the Scripture was understood in its time (3) Grammar - The surrounding sentence and paragraph; textual context (4) Synthesis - A comparison with similar Scripture to give a better contextual understanding

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