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) Page 2 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) Page 3 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) Page 2 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) Page 3 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) Theo 210, Week #11 (The Johannine Letters) Page 4 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? Theo 210, Week #11 (The Johannine Letters) Page 5 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? Theo 210, Week #11 (The Johannine Letters) Page 6 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? Theo 210, Week #11 (The Johannine Letters) Page 7 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? Theo 210, Week #11 (The Johannine Letters) Page 8 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? Theo 210, Week #11 (The Johannine Letters) Page 9 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? Theo 210, Week #11 (The Johannine Letters) Page 10 8. What role does persecution play in Revelation? What do we know about the persecutions of the early church in the first century? Theo 210, Week #11 (The Johannine Letters) Page 11
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