By Scott Manor
During this paintings T. Scott Manor offers a brand new point of view on a standard view, referred to as the Johannine Controversy, which keeps that the early church as soon as attempted to jettison the Gospel and Apocalypse of John as heretical forgeries. basic facts comes from Epiphanius of Salamis, who mentions a heretical crew 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 resulted in the belief sure Gaius of Rome led the "Alogi" during this anti-Johannine crusade. by means of conscientiously analyzing Epiphanius account relating to those different assets, Manor arrives at very assorted conclusions that question even if such a controversy ever existed at all."
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Sample text
Jo. 16 Later, in the same book, Origen provides some additional comments that have been compared with Epiphanius’ comments on the Alogi. I have cited lengthy sections from the Gospels, but I think it has been necessary to do so in order to render the stated discrepancy. Three Gospels place these events, which are assumed to be the same as those written by John, as occurring in one journey of the Lord to Jerusalem. But John places them in connection with two visits, which are divided from each other, in between which there were many acts of the Lord and journeys made to other places.
3 Dionysius bar Salibi refers to ‘Caius haereticus’ in the first and fifth objections raised by Gaius against the Apocalypse of John. See Gwynn, 399, 402; Comm. Apoc. 8, 19. In contrast, Photius goes so far as to suggest that Gaius was a presbyter of the church in Rome and was ordained ‘bishop of the Gentiles’ (Bibl. 48). ��63/9789004309395_004 An Implausible Consensus And A New Way Forward 35 Alogi and Gaius of Rome to the point where they became the epicentre of the ‘Johannine Controversy’. 5 For Schwartz, Irenaeus’ use of the plural ‘others’ (Alii), along with Epiphanius’ Alogi, does not necessitate that this opposition to the Johannine writings indicated numerous opponents.
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. And there are two tombs in Asia, one being that of the Evangelist, the other that of John the Elder. Hippolytus of Rome states that a man named Gaius had appeared, who said that neither the Gospel nor yet the Revelation was John’s; but that they were the work of Cerinthus the heretic.