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The phrase "the disciple whom Jesus loved" (ὁ μαθητὴς ὃν ἠγάπα ὁ Ἰησοῦς, ho mathētēs hon ēgapā ho Iēsous) or, in John 20:2; "the other disciple whom Jesus loved" (τὸν ἄλλον μαθητὴν ὃν ἐφίλει ὁ Ἰησοῦς, ton allon mathētēn hon ephilei ho Iēsous), is used six times in the Gospel of John, but in no other New Testament accounts of Jesus. John 21:24states that the Gospel of John is based on the written testimony of this disciple.
Since the end of the first century, the beloved disciple has been commonly identified with John the Evangelist. Scholars have debated the authorship of Johannine literature (the Gospel of John, Epistles of John, and the Book of Revelation) since at least the third century, but especially since the Enlightenment. The authorship by John the Apostle is rejected by many modern scholars, but not entirely. There is a consensus among Johannine scholars that the beloved disciple was a real historical person, but there is no consensus on who the beloved disciple was.
The disciple whom Jesus loved is referred to, specifically, six times in the Gospel of John:
It is this disciple who, while reclining beside Jesus at the Last Supper, asks Jesus who it is that will betray him, after being requested by Peter to do so.
Later at the crucifixion, Jesus tells his mother, "Woman, here is your son", and to the beloved disciple he says, "Here is your mother."
When Mary Magdalene discovers the empty tomb, she runs to tell the beloved disciple and Peter. The two men rush to the empty tomb and the beloved disciple is the first to reach it. However, Peter is the first to enter.
In John 21, the last chapter of the Gospel of John, the beloved disciple is one of seven fishermen involved in the miraculous catch of 153 fish.
Also in the book's final chapter, after Jesus implies the manner in which Peter will die, Peter sees the beloved disciple following them and asks, "What about him?" Jesus answers, "If I want him to remain until I come, what is that to you? You follow Me."
Again in the Gospel's last chapter, it states that the very book itself is based on the written testimony of the disciple whom Jesus loved.
The other Gospels do not mention anyone in parallel circumstances who could be directly linked to the beloved disciple. For example, in Luke 24:12, Peter runs to the tomb. Matthew, Mark, and Luke do not mention any one of the 12 disciples having witnessed the crucifixion.
Jesus and John at the Last Supper, by Valentin de Boulogne
The closing words of the Gospel of John state explicitly concerning the beloved disciple that "It is this disciple who testifies to these things and has written them, and we know that his testimony is true."
Nevertheless, while some modern academics continue to share the view of Augustine and Polycrates, a growing number[citation needed] do not believe that John the Apostle wrote the Gospel of John or indeed any of the other New Testament works traditionally ascribed to him, making this linkage of a 'John' to the beloved disciple difficult to sustain.[4]
Some scholars have additionally suggested a homoerotic interpretation of Jesus's relationship with the beloved disciple, although such a scriptural reading is disputed by others. Tilborg suggests that the portrait in the Gospel of John is "positively attuned to the development of possibly homosexual behaviour". However, he cautions that "in the code such imaginary homosexual behaviour is not an expression of homosexuality." Meanwhile, theologian Ismo Dunderberg has also explored the issue and argues that the absence of accepted Greek terms for "lover" and "beloved" discounts an erotic reading.
The relationship between Jesus and John was certainly interpreted by some as being of a physical erotic nature as early as the 16th century (albeit in a heretical context) – documented, for example, in the trial for blasphemy of Christopher Marlowe, who was accused of claiming that "St. John the Evangelist was bedfellow to Christ and leaned always in his bosom, that he used him as the sinners of Sodoma". In accusing Marlowe of the "sinful nature" of homosexual acts, James I of England inevitably invited comparisons to his own erotic relationship with the Duke of Buckingham, which he also compared with that of the beloved disciple. Finally, Francesco Calcagno, a friar of Venice faced trial and was executed in 1550 for claiming that "St. John was Christ's catamite".
Wayne Dynes also makes a link to the modern day where in 1970s New York a popular religious group was established called the "Church of the Beloved Disciple", with the intention of giving a positive reading of the relationship to support respect for same-sex love.
Was Jesus Gay?
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