We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. All he did was underline the most important message, which he formulated in the prologue to his Gospel: The Word became flesh and made his dwelling among us. John the Evangelist did not write anything that is not found in the other books of the New Testament. For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities all things have been created through him and for him. Elsewhere, Paul writes: The Son is the image of the invisible God, the firstborn over all creation. I did not receive it from any man, nor was I taught it rather, I received it by revelation from Jesus Christ. He wrote: I want you to know, brothers and sisters, that the gospel I preached is not of human origin. (Matthew 12: 5-6).Įven before the gospels, Apostle Paul reaffirmed the divinity of Christ in his epistles. Matthew also gives the following account of Christ’s reasoning with the overzealous Pharisees: “Haven’t you read in the Law that the priests on Sabbath duty in the temple desecrate the Sabbath and yet are innocent? I tell you that something greater than the temple is here. In the passage, Jesus appears as the lord of the angels, the judge of all people, the King, and consequently God. “Truly I tell you, some who are standing here will not taste death before they see the Son of Man coming in his kingdom.” (Matthew 16: 27-28). In the book of Matthew, for example, we read the following words of Jesus: For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what they have done. John the Evangelist underscored this point in his gospel, but there are many other fragments throughout the New Testament that show that the Christian church in the apostolic times did not doubt the divine nature of Jesus Christ. But is not John the only evangelist who says that Jesus Christ is equal to the Father? If so, does the central tenet of the Christian teaching rely on the text of this one Gospel?Ĭertainly not. Many more examples of the same can be found throughout the Book of John. Jesus does not correct Apostle Thomas who exclaims, having seen Him resurrected: “My Lord and my God!” Instead, he reassures him: “Because you have seen me, you have believed blessed are those who have not seen and yet have believed.” (John 20: 28, 29). Having confronted His disciples, Jesus prays: And now, Father, glorify me in your presence with the glory I had with you before the world began. Rather, it is the Father, living in me, who is doing his work. How can you say, ‘Show us the Father’? Don’t you believe that I am in the Father and that the Father is in me? The words I say to you I do not speak on my own authority. Phillip, one of Jesus’ disciples asks Jesus: ” “Lord, show us the Father and that will be enough for us.” Jesus answers: “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father. “I and the Father are one ,” says Jesus in his encounter with the Jews. John’s intent was not just to report the events, but to convey his key message: Jesus Christ is not just a teacher, but the Son of God, equal to His Father in every respect.
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