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John 17
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These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
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As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
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And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
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I have glorified thee on the earth: I have finished the work which thou gavest me to do.
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And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
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I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.
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Now they have known that all things whatsoever thou hast given me are of thee.
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For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
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I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.
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And all mine are thine, and thine are mine; and I am glorified in them.
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And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
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While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
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And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.
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I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.
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I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.
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They are not of the world, even as I am not of the world.
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Sanctify them through thy truth: thy word is truth.
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As thou hast sent me into the world, even so have I also sent them into the world.
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And for their sakes I sanctify myself, that they also might be sanctified through the truth.
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Neither pray I for these alone, but for them also which shall believe on me through their word;
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That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
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And the glory which thou gavest me I have given them; that they may be one, even as we are one:
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I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
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Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
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O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.
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And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.


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John 17
  CHURCH FATHERS: 17
1. Clement of Rome | CHURCH FATHER 97 AD
John was APPROVED (75%) by Clement of Rome
(Citation; approving quotation; alluded to; acceptable with changes)
2. Ignatius of Antioch | CHURCH FATHER 110 AD
John was REJECTED (0%) by Ignatius of Antioch
(No mention; no quotes; opinion unknown)
3. Barnabas | CHURCH FATHER 130 AD
John was REJECTED (0%) by Barnabas
(No mention; no quotes; opinion unknown)
4. Hermas | CHURCH FATHER 140 AD
John was REJECTED (0%) by Hermas
(No mention; no quotes; opinion unknown)
5. Papias of Hierapolis | CHURCH FATHER 140 AD
John was APPROVED (75%) by Papias of Hierapolis
(Citation; approving quotation; alluded to; acceptable with changes)
6. Polycarp | CHURCH FATHER 150 AD
John was APPROVED (75%) by Polycarp
(Citation; approving quotation; alluded to; acceptable with changes)
7. Didache | CHURCH FATHER 150 AD
John was REJECTED (0%) by Didache
(No mention; no quotes; opinion unknown)
8. Diognetus | CHURCH FATHER 150 AD
John was REJECTED (0%) by Diognetus
(No mention; no quotes; opinion unknown)
9. Justin Martyr | CHURCH FATHER 155 AD
John was FULLY ACCEPTED (100%) by Justin Martyr
(Fully accepted; true scripture; quoted approvingly)
10. Irenaeous | CHURCH FATHER 202 AD
John was FULLY ACCEPTED (100%) by Irenaeous
(Fully accepted; true scripture; quoted approvingly)
11. Clement of Alexandria | CHURCH FATHER 215 AD
John was APPROVED (75%) by Clement of Alexandria
(Citation; approving quotation; alluded to; acceptable with changes)
12. Tertullian | CHURCH FATHER 220 AD
John was APPROVED (75%) by Tertullian
(Citation; approving quotation; alluded to; acceptable with changes)
13. Origen | CHURCH FATHER 254 AD
John was APPROVED (75%) by Origen
(Citation; approving quotation; alluded to; acceptable with changes)
14. Eusebius of Caesarea | CHURCH FATHER 340 AD
John was FULLY ACCEPTED (100%) by Eusebius of Caesarea
(Fully accepted; true scripture; quoted approvingly)
15. Athanasius of Alexandria | CHURCH FATHER 367 AD
John was FULLY ACCEPTED (100%) by Athanasius of Alexandria
(Fully accepted; true scripture; quoted approvingly)
16. Cyril of Jerusalem | CHURCH FATHER 386 AD
John was FULLY ACCEPTED (100%) by Cyril of Jerusalem
(Fully accepted; true scripture; quoted approvingly)
17. Augustine of Hippo | CHURCH FATHER 400 AD
John was FULLY ACCEPTED (100%) by Augustine of Hippo
(Fully accepted; true scripture; quoted approvingly)
John 17
  BIBLE CANON: 5
A biblical canon is a set of texts (or "books") which a particular religious community regards as authoritative scripture. Christians were the first to use the term in reference to scripture.

These bible canons have developed through debate and agreement by the religious authorities.
W Biblical_canon
1. Marcion Canon | BIBLE 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
John was REJECTED (0%) by Marcion Canon
(No mention; no quotes; opinion unknown)
2. Muratorian Canon | BIBLE 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
John was FULLY ACCEPTED (100%) by Muratorian Canon
(Fully accepted; true scripture; quoted approvingly)
3. Apostolic Canon | BIBLE CANON 300 AD
Apostolic Canons or Ecclesiastical Canons
John was FULLY ACCEPTED (100%) by Apostolic Canon
(Fully accepted; true scripture; quoted approvingly)
4. Cheltenham/ Mommsen List | BIBLE CANON 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
John was FULLY ACCEPTED (100%) by Cheltenham/ Mommsen List
(Fully accepted; true scripture; quoted approvingly)
5. Council of Rome | BIBLE CANON 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.
John was FULLY ACCEPTED (100%) by Council of Rome
(Fully accepted; true scripture; quoted approvingly)
John 17
  TEXTUAL CRITICISM
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 [Gospel of] John 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 17
  VIDEO: 224
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