By Scott Manor
During this paintings T. Scott Manor offers a brand new point of view on a standard view, often called the Johannine Controversy, which continues that the early church as soon as attempted to jettison the Gospel and Apocalypse of John as heretical forgeries. fundamental facts comes from Epiphanius of Salamis, who mentions a heretical workforce with such perspectives, the "Alogi." This besides with different proof from assets together with Irenaeus, Hippolytus, Origen, Eusebius, Photius, Dionysius bar Salibi, Ebed-Jesu and others has ended in the belief convinced Gaius of Rome led the "Alogi" during this anti-Johannine crusade. through conscientiously reading Epiphanius account relating to those different assets, Manor arrives at very varied conclusions that question even if the sort of controversy ever existed at all."
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Extra resources for Epiphanius’ "Alogi" and the Johannine Controversy: A Reassessment of Early Ecclesial Opposition to the Johannine Corpus
Xii. Syriac—Dionysius (Jacob) Barsalibi; Commentarius in Quator Evangelia. Written by Matthew, son of John, for his nephew Matthew, son of Bakhititujar, A. Gr. 1509; AD 1198. 43 Harris, 48. 30 The ‘ Johannine Controversy ’ Theory the words of Harris, ‘as we can see no reason for the omission of the name of Gaius in these two copies, we suspect that it has come in by editorial correction. ’44 However, given that this anonymous objection is followed by a rebuttal by Hippolytus, as in the case of the objections to the Apocalypse, Harris maintained Gaius’ name was rightly added by a later source for the sake of identification.
M. 23 In his work, Orthodoxy and Heresy in Earliest Christianity, he did not give particular attention to the details surrounding the numerous dimensions of the study of the Alogi upon which previous scholars had focused. Rather, he was content to amalgamate prior scholarship into a tidy summary of Gaius and the Alogi that fit squarely within his overall purpose, which was to demonstrate that early Christianity was far more diverse and complex in nature than the traditional narrative suggests. Bauer argued that Gaius of Rome ‘vigorously’ rejected the Fourth Gospel and is ‘closely connected’ with Epiphanius’ Alogi.
47 See Gwynn, 410. , 491. The Evidence 31 type of the language of the Gospel. Also John makes no mention of his name at all in the Gospel, but does put his name at the beginning and end of the Revelation. Now we agree that he received the Revelation of which he wrote from our Lord. Irenaeus the bishop, and Hippolytus of Bozra say that the Revelation is that of John the Evangelist, and that it was granted about the end of the reign of Domitian. And Eusebius of Caesarea agrees with this, but immediately says that some do not accept it as being the Revelation of John the Apostle, so saying that it is the work of John the Elder, who was a contemporary of John the Apostle.
Epiphanius’ "Alogi" and the Johannine Controversy: A Reassessment of Early Ecclesial Opposition to the Johannine Corpus by Scott Manor