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00:00John's second letter, unlike the first, presents the characteristic formula
00:11of a letter. Let's see how this one begins.
00:16The old man greets the community chosen by God and those who belong to it. I love you.
00:23Truly, and not only I, but also all who have come to know the truth. I love you all.
00:29because of the truth we have in our hearts and that will be with us forever.
00:36May God the Father and Jesus Christ the Son of the Father pour out their grace upon you and
00:43Give mercy and peace in truth and love. The author calls himself the old man or
00:51priest, without giving further details. The letter is addressed to a designated Johannine community
00:58with the symbolic title The Chosen Lady, but its location is not indicated
01:04This community. The priest loves this community in Jesus Christ who dwells in Christians.
01:11This short writing revisits two themes developed in the First Letter of John: brotherly love.
01:18and faith in Jesus Christ in the face of false teachers. The commandment of love is typically Johannine.
01:25as well as the need to live according to the commandments. The source of the problems
01:31The situation the community is experiencing appears to be the same as in the first letter. To commit such
01:38This error would deprive Christians of the reward of eternal life for which the priest
01:44He has worked, and this remains relevant for God's people. We must be careful.
01:50not to lose the fruit of faith, to take care of the doctrine received, not listening to the voice
01:57of those who claim to have the same beliefs as us, but who nevertheless do not act as
02:03They do not teach us what the Holy Mother Church teaches, but rather they twist the faith received with their false interpretations.
02:11Today the risk for God's people remains the same. We are gambling with the prize.
02:16of eternity when we stray from sound doctrine. Regarding the outline of the letter
02:23It would be as follows: Verses 1-3, greeting. Verses 4-6,
02:31The commandment of love. Verses 7-11, true faith in Jesus Christ. Verses
02:38From 12 to 13, farewell.
02:44In the case of the third letter of John, we are dealing with the shortest writing in the New Testament,
02:51A note that has a total of 220 words. It's a real letter, and it also has character.
02:59personal, since it contains the recipient's name and the author identifies himself as the priest or
03:06The old man. The recipient is named Gallo, a man who has not appeared before in the writings.
03:12Johannine. The situation reflected in the letter is very clear. The author, who seems to have a certain
03:20responsibility in some Johannine community, has had difficulties with a certain Diotrephes who seems
03:28to have authority in another community. According to the author of the letter, Diotrephes acts in a way
03:35She is authoritarian and has refused to receive those sent by the priest. Gallo, on the other hand, does receive them.
03:43sent to his home. Therefore, the priest expresses his gratitude and asks him to return to
03:50to offer hospitality to the envoys and provide for them during their journey. The very small extent of the
03:57The letter makes it difficult to delve into its contents. With all the information provided above, it is evident.
04:08which makes it difficult to establish with certainty the data regarding authorship, place and time of
04:15composition of the work. Based on the same information, we say that the author refers to himself as
04:20the priest. What current criticism tells us is that the author of this letter is the same as the one of
04:27Second John, so we only lack certainty as to whether the elder or presbyter is also the author of
04:34The first letter of John. It is difficult with this information to identify such a presbyter, although we know
04:42A tradition from Ephesus identifies a presbyter named John. So if there is a
04:49There must also be some relationship between the second and third of Juan's names, if any, between the third and first.
04:56of John. They also belong to the same Christian group or community and date more or less from the
05:02same period. From the information provided by the letter, we can infer that the Johannine communities
05:09They are distributed in various urban locations and far from one community to another, since
05:17The author requests support for the travel and lodging of the envoys. We also see the value
05:24that certain people who are already vested with a certain authority have, the presbyter, Diotrephes and rooster.
05:32Also noteworthy is the presence of itinerant missionaries within these communities. Finally,
05:39The names mentioned, Diotrefes, Demetro and Gallo, are common names of Greco-Roman origin.
05:45which indicates that the Johannine communities received non-Jewish members almost from the beginning
05:52Jews. Tradition still places the origin of this letter in Ephesus towards the end of the first century.
05:59or the beginning of the second century.
06:01Tradition has attributed three letters, the fourth gospel, and the apocalypse to Saint John, referring
06:14Undoubtedly, it was the apostle John, brother of James, both sons of Zebedee. This attribution was debated.
06:22especially in relation to the apocalypse by Dionysius of Alexandria. According to his hypothesis, this book could have been
06:30Written by a different author, John the Presbyter, mentioned in a confusing text of porridge. In the
06:38Over the last 150 years, criticism has highlighted the difficulties posed by traditional opinion,
06:45where only the letters and the gospel would have a much higher probability of having the same author.
06:53The relationship between these four writings is quite evident. In them we discover
07:00There are similarities both in the language used and in the style. However, we cannot fail to mention that
07:07There are also notable differences. In the letters, as well as in the fourth gospel,
07:13We find the testimony of the beloved disciple. For us, the apostle Saint John, although he is more
07:20It is important to mention that the composition of these was the result of a long effort by the disciples.
07:27of the apostle, that is, the school of John. The commentary on the New Jerusalem Bible tells us
07:34It discusses the main doctrinal similarities that we can find in these writings, due to the
07:41close relationship that exists between them and that is a fact never disputed to this day.
07:48Dionysius of Alexandria himself defends it with irrefutable arguments. Let us briefly recall
07:55the following contacts. Section A, the incarnation of the word of life. Section B, the divine filiation of
08:04Jesus. Section C, the Father sending the Son to save us. Section D, He gave his life for us.
08:14Section E, the adoptive filiation of the believer. Section F, the response of faith to the revelation of love.
08:23The answer of love and the new commandment. Section G, the antithesis between the one who hates and the one who loves.
08:32Section H, the murderous devil from the beginning. For his part, the exegete Raymond Brown presents us with
08:41The most obvious differences. Section A, the prologue of the first letter of John does not emphasize the
08:49incarnation of the personified word, but the testimony concerning the word of life that was seen,
08:55heard and felt. That is, the human life of Jesus. Section B, some traits that the gospel attributes to
09:03Jesus' teachings are applied in the first letter of John to God. Section C, in the letters, less emphasis is placed on
09:12The spirit as a person, and the evangelical term, paraclete, is never used to refer to the spirit.
09:21Section D, the final eschatology is more emphasized in the First Letter of John than in the Gospel,
09:28where realized eschatology dominates. Section E, the parallels of the Dead Sea Scrolls,
09:35especially regarding vocabulary, they are more relevant in the first letter of John than in
09:41The fourth gospel. Logically, all this information leads us to the question of the
09:47authorship of these writings. As we can see, the identity is never revealed.
09:54by the author. However, because it is so closely related to the fourth gospel, the church
10:01has always attributed it to the apostle John.