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"Gergeza" was preferred over "Geraza" or "Gadara" (Commentary on John VI.40 (24) – see Matthew 8:28). Some common alterations include the deletion, rearrangement, repetition, or replacement of one or more words when the copyist's eye returns to a similar word in the wrong location of the original text.
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The Gospel of John, like all the gospels, is anonymous. [14] John 21:22 [15] references a disciple whom Jesus loved and John 21:24–25 [16] says: "This is the disciple who is testifying to these things and has written them, and we know that his testimony is true". [11]
The First Epistle of John stands out from the others due to its form, but they're united by language, style, contents, themes, and worldview. [9] The Second and Third Epistles of John are composed as regular greco-roman letters, with greetings and endings, while the First Epistle of John lacks such characteristic markings and instead resembles a sermon or an exhoratory speech.
Lutheran and social constructionist sociologist Peter L. Berger states that Schubert M. Ogden's The Reality of God (1966), Paul van Buren's The Secular Meaning of the Gospel and Anglican bishop John A. T. Robinson's Honest to God "marked the rather loud inauguration of what came to be known as secular theology on the Anglo-American scene".
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The first supposed witness to Johannine theology among the Fathers of the Church is in Ignatius of Antioch, whose Letter to the Philippians some claim references John 3:8 [13] and alludes to John 10:7-9 [14] and John 14:6, [15] but none of these are direct quotations or contain information exclusive to John.
The document re-iterates that the Church's one foundation is Jesus Christ, who is at the heart of every Christian action, and every Christian message. It refers to the Gospel of John's account of the Samaritan Woman at the Well as "a paradigm for our engagement with truth". 6. Points to note. This section mentions several items, also stressing ...