SESSION #11
JOHANNINE
LITERATURE
Theo 210A – The New Testament, Week #11
Johannine Community (cont'd.)
Authorship and date
◦ 1 Jn (anonymous) possibly the same
author as the gospel who sees
himself as a "witness" of Jesus to
confront the Docetist heresy
◦ 2 & 3 Jn authored by "the Elder,"
an anonymous church leader in
the Johannine community
Theo 210A – The New Testament, Week #11
Letters - Johannine Community
• Reveal community devoted to Beloved
Disciple and torn by internal dissension
• Opponents:
proto-Gnostics who
denied real humanity of Jesus
• Author writes to affirm that Jesus
Christ had real fleshly existence
Theo 210A – The New Testament, Week #11
Conflicts in Community
• Each of the letters indicates in its own way that
there is conflict among the readers.
• In 1 Jn, doctrinal and moral
disagreements dominate. The conflict
appears to be one generated from within
rather than from without.
Theo 210A – The New Testament, Week #11
Conflicts in Community
• In contrast to the Gospel of John, the issue is
not hostility or persecution from the world but
internal disputes and rivalries…
Theo 210A – The New Testament, Week #11
Conflicts in Community
• In 2 Jn, that conflict is connected to
the issue of proper teaching.
• In 3 Jn, the dispute appears at first
reading to be purely political, taking the
form of a conflict between rival leaders.
Theo 210A – The New Testament, Week #11
The Evangelist’s
I John
Theo 210A – The New Testament, Week #11
About Docetism
A 1st Century heresy that stated that
Christ only appeared to have a human
body ("clothed in the likeness of our
flesh"), but was not truly born of a
human mother, nor did he himself die
on the cross. Jesus' body was
reduced to the level of an apparition.
Opposed by St. Ignatius of Antioch.
Theo 210A – The New Testament, Week #11
About the Author of 1 John
• Certainly, by a writer in the Johannine
tradition, possibly by the one responsible
for most of the Gospel.
• Thus, author is seen most likely as the same
witness of Jesus as in the gospel.
Theo 210A – The New Testament, Week #11
Key Topics/Themes
• Most likely written after The Gospel
according to John, circa 100 AD.
• Christians of the Johannine community
who had undergone a schism.
• The "Johnanine Comma" or additional
Trinitarian material in 5: 6-8 is a 3rd - 4th
Century Latin theological gloss;
otherwise no additions.
Theo 210A – The New Testament, Week #11
About the First Letter of John
This book is devoted to the welfare of the
spiritual life of the believer. Thus, the focus of
on the first letter of John is as follows:
Many have fallen away within the faith, the
Church has become divided but the
community of faith should not chastise
them. Instead, learn the lesson of those
who have fallen away and dedicate
themselves to following Christ.
Theo 210A – The New Testament, Week #11
About the First Letter of John
Two "schools" of John were established at
this time – the first group was established
that believed that believing in "the Word"
was simply enough. The second group,
those who followed the path of this letter,
believed that parameters needed to be set
in order to follow the word.
Theo 210A – The New Testament, Week #11
Testing the Teachers
This letter proposes that two tests
be applied before accepting anyone
who claims to have been informed
by the Spirit of God…
Theo 210A – The New Testament, Week #11
Testing the Teachers
One of these tests is doctrinal in
character. It states that anyone who
denies that Jesus Christ has come in
the flesh is not of God. This test was
directed especially against a form of
Gnostic philosophy known as Docetism.
Theo 210A – The New Testament, Week #11
Testing the Teachers
The other test is an ethical one. People
who claim to be possessed by the
Spirit of God must be examined before
being accepted in the church. If their
conduct does not harmonize with the
ethical teachings of Jesus, they are not
to be received into church fellowship.
Theo 210A – The New Testament, Week #11
Testing the Teachers
The church is warned against the many
false prophets and teachers who have
arisen, and the church is urged to apply
the test of brotherly love, as well as that
of obedience to the commandments of
God. Summarized in 1 Jn 5: 21, where
false Christology is paralleled to idolatry.
Theo 210A – The New Testament, Week #11
The Theme of 1 John
Thus, the focus of on the first letter of John
is as follows: Many have fallen away within
the faith, but the community of faith should
not chastise them. Instead, learn the lesson
of those who have fallen away and dedicate
themselves to following Christ.
Theo 210A – The New Testament, Week #11
Cain & Abel
The illustration that 1 Jn uses to compare
those in darkness vs. those in the light
comes from the story of Cain & Abel, which
the author discusses in 1 Jn 3: 12-13.
Theo 210A – The New Testament, Week #11
About the First Letter of John
• Presence of opponents in author's community
as evidence that the "last hour" has arrived
• Author emphasizes presence of Holy Spirit
(Paraclete) in the community
• Advocates ability to distinguish "spirit of
truth" from "spirit of error" – Test the Spirits!!
Theo 210A – The New Testament, Week #11
The Verdict in 1 John
• The verdict: "This is the verdict: Light has come
into the world, but men loved darkness instead of
light because their deeds were evil (sinful).
Everyone who does evil hates the light, and will not
come into the light for fear that his deeds will be
exposed." (1 Jn 3: 19-20)
• The men living in darkness are called "Anti-
Christs" by the author (1 Jn 2: 18)
Theo 210A – The New Testament, Week #11
STRUCTURE
OF I JOHN
Theo 210A – The New Testament, Week #11
The Structure of 1 John
• Prologue (1: 1-4; Parallels Jn’s Gospel)
• Part One: God is Light and we must
walk in light (1: 5 - 3: 10)
• Part Two: Walk as the children of the God who
has loved us in Christ (3: 11 - 5: 12)
• Conclusion (5: 13-21)
Theo 210A – The New Testament, Week #11
The Evangelist’s
Second Letter
II John
Theo 210A – The New Testament, Week #11
About the Author of II John
By a writer in the Johannine tradition
called "The Presbyter/Elder," who
probably wrote III Jn.
Theo 210A – The New Testament, Week #11
Key Topics/Themes
• Written About the same time as 1 Jn,
thus circa 100 AD.
• Christians of a Johannine community
threatened by the advent of schismatic
missionaries.
Theo 210A – The New Testament, Week #11
The Second Letter of John
The focus of this letter was to strengthen
"The Children" (the Church congregation)
with (the central Church) "The Chosen
Lady" by instructing them to "obey the
teachings" of the Central Church and not to
be misled by false teachings that deny the
incarnation and death of Jesus Christ – the
heresy of Docetism.
Theo 210A – The New Testament, Week #11
The Second Letter of John
• Addressed to a house church
• Warns of anti-Christ figures who deny
physical humanity of Jesus
• Encourages the faithful to follow those
"brothers" who walk in the truth and obey
God's commands (gives the impression that
the author of 2 Jn knows the community with
whom he is communicating)
Theo 210A – The New Testament, Week #11
The Second Letter of John
2 Jn is a very short letter written by
an elder called "The Presbyter" to a
sister church that he designates as
the "Elect Lady with her Children."
Theo 210A – The New Testament, Week #11
The Second Letter of John
The letter indicates that the false
teachers who deny that Jesus Christ was
present in the flesh have made inroads in
the church and are causing a serious
schism (the Docetists). The church is
warned concerning these deceivers and
told to show no hospitality toward them.
Theo 210A – The New Testament, Week #11
STRUCTURE
OF II JOHN
Theo 210A – The New Testament, Week #11
Structure of II John
• Opening Formula
• Body
◦ (vss. 4-12) - Verse 4: Transitional
expression of joy
◦ (vss. 5-12) - Message
• (v. 13) Concluding Formula
Theo 210A – The New Testament, Week #11
The Evangelist’s
Third Letter
III John
Theo 210A – The New Testament, Week #11
About the Author of III John
By a writer in the Johannine
tradition called "The Presbyter,"
who probably wrote II Jn.
Theo 210A – The New Testament, Week #11
Key Topics/Themes
Written perhaps after I & II Jn, reflecting
attempts to deal with the situation
described in those writing; III John may be
related to the pastoral development in Jn
21 and thus written shortly after 100 AD.
Theo 210A – The New Testament, Week #11
Key Topics/Themes
Written to Gaius, his "dear friend." Gaius
was a Johannine Christian friendly to the
presbyter, because Diotrephes, who had
taken over leadership (in a neighboring
community), is not friendly.
Theo 210A – The New Testament, Week #11
The Third Letter of John
This is a personal letter addressed to
Gaius. It speaks of godly living, the
treatment of traveling ministers, and the
selfishness of Gaius. This letter serves
as a warning against false teachers, in
this case Diotrephes, who do not listen
to the teachings of the presbyter.
Theo 210A – The New Testament, Week #11
The Third Letter of John
In this letter from the same "Presbyter"
from 2 Jn, the church is commended for
receiving Gaius, who performed important
services for the congregation. Also, the
church is warned about a certain man
named Diotrephes, who has spoken
slanderously about the elder and tried to
have him thrown out of the church.
Theo 210A – The New Testament, Week #11
The Third Letter of John
• A private letter to "Gaius"
• Requests that Gaius extend hospitality to
emissaries from the author's congregation
Theo 210A – The New Testament, Week #11
STRUCTURE
OF III JOHN
Theo 210A – The New Testament, Week #11
Structure of III John
• Opening Formula (vss. 1-2)
• Body (vss. 3-14): Transitional
expression of joy
• Message (vss. 5-14)
• Concluding Formula (v. 15)
Theo 210A – The New Testament, Week #11
The Revelation
Of Jesus Christ
Theo 210A – The New Testament, Week #11
VIDEO CLIP – The Book of Revelation
(From "What Every Catholic Needs to Know about the Bible")
Theo 210A – The New Testament, Week #11
About the Author of Revelation
• Written by a Jewish Christian prophet
named John who was neither John son of
Zebedee nor the writer of the Johannine
Gospel or of the Epistles.
• Supposedly wrote Revelation while living on
the Mediterranean island of Patmos.
Theo 210A – The New Testament, Week #11
Theo 210A – The New Testament, Week #11
Key Topics/Themes
◦ Revelation literally means "unveiling,"
referring both to the political climate of the
first century (specifically Nero and the
government of Rome) and of the eschaton
(the end of time).
◦ Written probably between 92-96 AD at the end of
the Emperor Domitian's reign.
◦ Churches in the western sector of Asia Minor.
Theo 210A – The New Testament, Week #11
Key Topics/Themes
◦ Only a few scholars contend that two
apocalypses (from the same hand or school)
have been joined-an attempt to explain the
repetitions and seemingly different time
perspectives.
◦ Apocalyptic themes were also used in the Old
Testament book of Daniel.
Theo 210A – The New Testament, Week #11
Key Topics/Themes
◦ The writer may have included visions and
passages that were already part of Christian
apocalyptic tradition, but overall the work is
entirely his own.
◦ Used apocalyptic imagery as a "code" to
communicate with those who understood the
faith, hiding the faith from those pagan
persecutors of the faith.
Theo 210A – The New Testament, Week #11
The Audience
Written to seven Church communities
in Asia, this treatise (with great
symbolic imagery) commends those
communities that stay true to the faith
and chastises those who do not by
depicting what will take place on this
last day to both the just and the unjust.
Theo 210A – The New Testament, Week #11
The Audience
The seven churches of Asia to which
John writes (Rev 1: 4) are located in wellknown cities: Ephesus, Smyrna,
Pergamum, Thyatira, Sardis, Philadelphia,
and Laodicea. The letters contain small
touches that may reflect knowledge of
local conditions and traditions.
Theo 210A – The New Testament, Week #11
The Audience
The churches in Philadelphia and
Smyrna also received letters from
Ignatius of Antioch early in the second
century, and Ephesus was the
destination of letters written by both
Paul and Ignatius. Laodicea is also
mentioned in Paul's epistle sent to the
Colossian community (Col. 4: 13–16).
Theo 210A – The New Testament, Week #11
Purpose of Book
The purpose of the book was to
strengthen the faith of the members
of these churches by giving to them
the assurance that deliverance from
the evil powers arrayed against
them was close at hand.
Theo 210A – The New Testament, Week #11
Purpose of Book
The author was confident that the great
day of divine intervention would occur
within a comparatively short time, but
in accordance with the apocalyptic
literature with which Jewish Christians
were familiar, he knew that many
terrifying events would take place first.
Theo 210A – The New Testament, Week #11
The Book of Revelation
◦ Jesus Christ is the center of this book and
this book is His revelation written by John.
The book has four principal views or
interpretations.
◦ Preterist which is a view of prophecy as
already being fulfilled.
◦ Historical this is a portrayal of church history
from the days of John to the end of time.
Theo 210A – The New Testament, Week #11
The Book of Revelation
◦ Idealist which is a picture of events as
they are unfolding and in conflict.
◦ Futurist which is a view of the majority of
the book having not yet happened.
◦ The book is one that is to be understood
by those desiring to read it and gain its
wisdom.
Theo 210A – The New Testament, Week #11
Key Topics/Themes
• Revelation
◦ Expresses hope for imminent
transformation of world
◦ Assures faithful of the completion of
God's prearranged plan
• Other Hellenistic apocalyptic writings help place
New Testament Book of Revelation in context
Theo 210A – The New Testament, Week #11
Revelation & Apocalyptic Tradition
• Revelation at end of New Testament as
thematically appropriate
• Revelation's portrayal of Jesus determined
by author's apocalyptic viewpoint
Theo 210A – The New Testament, Week #11
Revelation & Apocalyptic Tradition
• The origins of apocalyptic literature
• Characteristics of apocalyptic writing
• Authorship and date of Revelation
• Significance of the emperor cult
• Purpose and organization of Revelation
• Revelation's use of symbols
Theo 210A – The New Testament, Week #11
Apocalypticism
In the Book of Revelation, the apocalyptic
hopes of the early Christian community
find their clearest and most complete
expression. Apocalypticism was not a
new phenomenon among Christians…
Theo 210A – The New Testament, Week #11
Apocalypticism
…it was a well-established belief among
Jews, who held that the coming of the
kingdom of God would not be brought
about by a gradual transformation but
by a sudden intervention, when God
would end the present age and establish
his kingdom in the world made new.
Theo 210A – The New Testament, Week #11
STRUCTURE
Of REVELTION
Theo 210A – The New Testament, Week #11
The Letter to Seven Churches
• Letters to the Seven Churches (1: 4 – 3: 22)
• Opening Formula with attached praise,
promise, and divine response (1: 4-8)
• Inaugural Vision (1: 9-20)
• Seven Letters (2: 1 – 3: 22)
Theo 210A – The New Testament, Week #11
The Letter to Seven Churches
• All seven letters follow the same pattern
• Refer to actual historical circumstances
in those churches in the first century
• Advice to churches exemplifies the
radical exclusivism of the author
Theo 210A – The New Testament, Week #11
Part I of Rev. Experience (4: 1 – 11: 19)
• Seals to a document containing God's
preordained history
• Breaking of each seal releases a sign or
event in God's plan
• The End portrayed as set of
astronomical catastrophes
• The seven trumpets
◦ Each trumpet announces a plague
or disaster from God
Theo 210A – The New Testament, Week #11
Part I of Rev. Experience (4: 1 – 11: 19)
• Eating the scroll – Derived from Ez
2: 8 - 3: 3; symbolizes John
internalizing God's foreordained
plan
• Two witnesses prophesy for God, are
killed, and then come back to life
Theo 210A – The New Testament, Week #11
Part I of Rev. Experience (4: 1 – 11: 19)
• Visions of the Heavenly Court: The One
Enthroned and the Lamb (4: 1 – 5: 14)
• Seven Seals (6: 1 – 8: 1)
• Seven Trumpets (8: 2 – 11: 19)
Theo 210A – The New Testament, Week #11
Part II of Rev. Experience (12: 1 – 16: 21)
• Preparation for Armageddon, the final
conflict between Good and Evil
• The celestial woman, the Dragon, and
the beast from the sea (possibly a
reference to Nero)
• John's numerical symbols
Theo 210A – The New Testament, Week #11
Part II of Rev. Experience (12: 1 – 16: 21)
• Visions of the Dragon, the Beasts, and the
Lamb (12: 1 – 14: 20)
• Seven Plagues and Seven Bowls (15: 1 – 16: 21)
Judgment of Babylon, the Great Harlot (17:1-19: 10)
• Victory of Christ, "The Second Death" (= Loss
of Faith) and the End of History (19: 11– 22: 5)
Theo 210A – The New Testament, Week #11
Visions of the Final Triumph
• Visions found in 21: 1 – 22: 5
• The Millennium
• The Lake of Fire
• The Wedding of the Lamb and The
Holy City
Theo 210A – The New Testament, Week #11
Epilogue (22: 6-21)
Includes Final Blessing
Theo 210A – The New Testament, Week #11
Interpreting Revelation
• Symbols in Revelation refer to events in
first century only
• Symbols in Revelation predictions concerning
future events
• Symbols in Revelation have applications that
transcend any particular time or place
Theo 210A – The New Testament, Week #11
Theo 210A – The New Testament, Week #11
Summary
• An anthology of miscellaneous Christian
writings
• Documents attributed to various leaders in
Jerusalem church
• Interests
◦ Defense of church order
◦ Defense of various theological
positions
◦ Defense of traditional eschatology
Theo 210A – The New Testament, Week #11
Theo 210, Week #11:
Major Heresies of the Early Church
Adoptionism
A 2nd-3rd century heresy that affirmed that Jesus’ divine identity
began with his baptism (God adopted the man Jesus to be his
Son, making him divine through the gift of the Holy Spirit). It
was advocated by Elipandus of Toledo and Felix of Urgel, but
condemned by Pope Adrian I in 785 and again in 794. When
Peter Abelard (1079-1142) renewed a modified form of this
teaching in the twelfth century, it was condemned by Pope
Alexander III in 1177 as a theory proposed by Peter Lombard.
Apollinarianism
Heretical doctrine of Appolinaris the younger (310-90), Bishop
of Laodicea, that Christ had a human body and only a sensitive
soul, but had not rational mind or a free human will (i.e., Jesus
was not fully human). His rational soul was replaced by the
Divine Logos, or Word of God. The theory was condemned by
Roman councils in 377 and 381, and also by the 1st Council of
Constantinople in 381.
Arianism
A fourth century heresy that denied the divinity of Jesus
Christ. Its author was Arius (256-336), a priest of Alexandria
who in 318 began to teach the doctrine that now bears his
name. According to Arius, there are not three distinct persons
in God, co-eternal and equal in all things, but only one person,
the Father. The Son is only a creature, made out of nothing, like
all other created beings. He may be called God by only by an
extension of language, as the first and greatest person chosen to
be divine intermediary in the creation and redemption of the
world. Opposed by St. Athanasius and condemned at the
Council of Nicea in 325.
Theo 210, Week #11 (Johannine Literature)
Page 1
Docetism
A 1st century heresy that stated that Christ only appeared to
have a human body (“clothed in the likeness of our flesh”), but
was not truly born of a human mother, nor did he himself die
on the cross. Jesus’ body was reduced to the level of an
apparition. Opposed by St. Ignatius of Antioch.
Ebionism
A second century Jewish-Christian heresy that rejected the
divinity of Christ on the grounds that it conflicted with Old
Testament monotheism. Jesus was the natural son of Mary &
Joseph who was filled with the Holy Spirit at Baptism.
Gnosticism
An early Church heresy, related to Docetism, that claimed that
“the Christ” was a pre-existent spiritual being (“one eon among
others”) who descended on Jesus of Nazareth. The opponent of
this heresy was Irenaeus.
Millenarianism
Belief that an ideal society will be produced in the near future,
most likely within a 1000-year period (Y2K was the most
current example of this heresy).
Modalism
A Christian heresy introduced by Sabellius (a priest
excommunicated by Pope Callistus I in 220) which taught that
Jesus Christ and God the Father were not distinct persons, but
two aspects or offices of one person. The Father, Son and Holy
Spirit are merely three aspects or manifestations (masks) of
God. Condemned by the Synod of Rome in 262.
Monophysitism
A historical system that arose in the fifth century, claiming that
in Christ there was only one nature (divine). It came as a
reaction to Nestorianism, which postulated two persons in
Christ. Here, the two natures existed before the union, and one
divine nature after the union of both. Among the early
Monophysites was Eutyches (378-454), head of a monastery
near Constantinople. In his effort to save the unity of the Word
Incarnate, he suppressed Christ’s human nature. Other
Monophysites spoke of a single combined nature that was both
human and divine. Condemned by the Council of Chalcedon in
451, Monophysitism still prevails in the East among the Copts
and the Syrian Jacobites.
Theo 210, Week #11 (Johannine Literature)
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Monothelitism
A heresy that began in the seventh century out of an attempt to
conciliate the Monophysites. The latter confused the idea of
personality with the undivided activity of a single will,
claiming that there was a kind of divine-human operation in
Christ. The Monothelites recognized the orthodox doctrine of
Christ’s two natures but taught that these two natures had a
common will and a common activity. This view was urged by
Sergius (d. 638), Patriarch of Constantinople. Opposed by
Maximus the Confessor and rejected in 681 at the 3rd Council of
Constantinople.
Montanism
During the late 2nd century, Montanus began his career
innocently enough through preaching a return to penance and
fervor. His movement also emphasized the continuance of
miraculous gifts, such as speaking in tongues and prophecy.
However, he also claimed that his teachings were above those
of the Church, and soon he began to teach Christ’s imminent
return in his home town in Phrygia. There were also statements
that Montanus himself either was, or at least specially spoke
for, the Paraclete that Jesus had promised would come (in
reality, the Holy Spirit). Opposed by St. Irenaeus of Lyons.
Nestorianism
A 2nd-4th century heresy that claimed that Mary was not the
mother of God (i.e., Mary gave birth to the humanity of Christ
but not to his divinity since the Divine Word is immutable and
impassable). Condemned Cyril of Alexandria and the Council
of Ephesus in 431, a council which stated that Mary was the
Theotokos, the true mother of God.
Patripassianism
A Christian heresy introduced by Sabellius which claimed that
the Father (the First Person of the Trinity) suffered on the cross.
Condemned by the Synod of Rome in 262.
Sebellianism
See Modalism
Subordinationism Related to Arianism, this heresy denied the divinity of the
Eternal Word (not the Incarnate Word as adoptionism did).
Theo 210, Week #11 (Johannine Literature)
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Theo 210, Week #11:
Questions about the Johannine Letters
True/False
1.
Many scholars believe that the opponents denounced in 1
Jn espoused Docetism, the view that Jesus was pure spirit
and only seemed to be human.
2.
The author of 1 Jn claims that people who do not love
cannot know God because God is love. (1 Jn 1: 9)
3.
Many apocalyptic writers viewed history as running in a
straight line toward a predestined end.
4.
Modern-day apocalypticists tend to interpret the Book of
Revelation predictively, holding that its many visions and
symbols relate to contemporary events.
5.
Virtually all modern scholars believe that the Gospel of
John and the Book of Revelation stem from the same
author.
6.
The author of the Book of Revelation is one of many New
Testament authors who explicitly claimed divine
inspiration for his work. (Rev. 1: 10-11)
7.
Many believe that the number 666 in the Book of Revelation
is a symbolic representation of the emperor Nero.
Theo 210, Week #11 (The Johannine Letters)
Page 1
Short Answer / Multiple Choice
The Letters of John
1.
Historically, the author of John’s gospel has been regarded as
the author of 1 Jn as well. In what way does the writer, in his
introduction, seek to reinforce the truth of his message?
2.
What is the message that the author of 1 Jn claims to have heard from
Jesus and is now proclaiming to his readers? (1 Jn 1: 5)
3.
The author of 1 Jn says that some people deceive themselves - the
truth is not in them - when they say that they are living without
what? (1 Jn 1: 8)
4.
The author of 1 Jn accuses those who deny the humanity of Jesus of
being in grave doctrinal and moral error, calling them what?
5.
At the beginning of 1 Jn: 2, the author encourages his readers, saying
that that they have Jesus to help them in their fight with sin. Which
of these is NOT one of the phrases that he uses to describe this work
of Jesus?
a.
b.
c.
d.
He is an atoning sacrifice for our sins.
He is the “Righteous One.”
His punishment will stop us making the same mistake again.
He speaks to the Father in our defense.
Theo 210, Week #11 (The Johannine Letters)
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6.
People are torn, according to the author, between the things of the
world and the things of God. He implores his readers not to love the
world or anything in it. Which word completes the following quote?
“Yet the world and its enticement are passing away. But whoever
does the will of God remains _____.” (1 Jn 2: 17)
7.
In 1 Jn 2 - 3, the author addresses three groups of people,
differentiated by age. Which of these is NOT one of those groups?
a.
b.
Fathers
Grandfathers in the Faith
c.
d.
Young Men
Dear Children
8.
Like many in the early church, the author of 1 John believed that the
end times and second coming were near. John refers to which
happening in order to support this belief? (1 Jn 2: 18-19)
9.
“Those who obey his commands live in him, and he in them.” (1 Jn 3:
24) What does the author of 1 Jn offer as evidence that Jesus lives in
Christians?
10. Echoing many of the New Testament writers, the author warns that
his readers should not be surprised if the world hates them. To which
Old Testament story does he refer, claiming that it shows an evil man
killing his righteous brother? (1 Jn 3: 12-13)
Theo 210, Week #11 (The Johannine Letters)
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11. At the beginning of 1 Jn 4, what does the author say it is necessary
to do when anyone claims spiritual revelation?
12. The author of 2 & 3 Jn identifies himself only as what?
13. In 2 Jn, he is writing to “the chosen lady and her children.” What do
most people interpret this to mean?
14. In 2 & 3 Jn, the author describes the recipients as having brought him
great joy by doing what?
15. It appears that John is having to address an element of disorder
within the church. He returns to a familiar theme - “Love one
another” - but how does he define love on this occasion? (2 Jn 5-6)
16. John warns the church against deceivers. What is the particular
heresy that he attributes to these people? (2 Jn 7)
17. How does John urge his readers to treat any visitors that do not bring
“the teaching of Christ”? (2 Jn 10)
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18. John’s third letter is addressed to Gaius, an individual whom John is
clearly seeking to bring to his point of view. How does he describe
Gaius in the introduction? (3 Jn 1)
19. It appears, from 3 Jn, that John is having problems with a fellow
church leader named Diotrephes. Which of these is NOT a fault that
John attributes to him?
a.
b.
c.
d.
Slanderous gossip
Refusing to have anything to do with John
Putting people out of the church
Gross immorality
20. By contrast, 3 John is full of praise for someone who shares a name
with a silversmith that caused a riot in Ephesus when Paul was
visiting. What is this name? (3 Jn 12)
21. In both letters, the elder says that there is more to be said but doesn’t
want to do so in writing. Instead, how is he intending to
communicate? (2 Jn 12; 3 Jn 13-14)
The Book of Revelation
1.
The term “revelation” translates the Greek word apokalypsis, which
means what?
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2.
The term “eschatology” means the study of beliefs about what?
3.
An example of apocalyptic writing in the Hebrew Bible would be
found in what book of the Bible?
4.
Why did many apocalyptic books used bizarre symbols and code
words?
5.
The author of Revelation claims to be on what Mediterranean island
when he receives the visions recorded in his book? (Rev 1: 9)
6.
If the image of the lamb represents Christ in the Book of
Revelation, then what image represents Satan?
7.
In the Book of Revelation, events happen most often in what number
of sets?
8.
In Rev. 12-16, a war in heaven parallels what battle, a
climactic confrontation between Good and Evil on the earth?
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9.
Most modern scholars believe that the beast in Rev. 13 is a symbol for
what?
10. Revelation 20 portrays the final place of the wicked as a lake of fire,
which the author also calls what?
11. In Rev. 21-22, the author’s image of heaven is described using
the bizarre symbol of a wedding between what?
Essay Questions:
1.
What sort of conflict appears in each of the three Johannine letters?
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2.
What accusations are made against those who left the Johannine
community?
3.
What do the Johannine epistles share in common with the Gospel of
John in terms of vocabulary, theme, and perspective?
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4.
Identify the “family” metaphors in the Johannine letters. What does
this tell you about the author’s understanding of church? What
relationships do these terms describe?
5.
What do the terms “millenarian” and “apocalyptic” mean? In what senses is
Revelation an apocalypse? How is it different?
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6.
What does Revelation share in common with the Gospel of John in
terms of vocabulary, theme, and perspective?
7.
How would you state the central message of the letters to the seven
churches in your own words? How was this message particularly
important in the first century? In what sense is it an enduring
message?
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8.
What role does persecution play in Revelation? What do we know
about the persecutions of the early church in the first century?
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