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922) Norman Perrin believes that the redactor who added the sacramental passages to the Gospel of John also authored the first epistle of John, in which the sacraments are emphasized. This seems likely, until we reflect on the oddity of people who purportedly deny that 'Jesus Christ came in the flesh' citing a gospel that declares 'the Word became flesh,' and 'whoever eats my flesh and drinks my blood possesses eternal life.' Brown's argument founders on his insistence that 'John exactly as we have it' (108, his italics) was the text used by those who left the Johannine community.
Helms adduces evidence that there were divisions over the interpretation of John at an early period, as early as the writing of the epistles 1 John and 2 John. Brown refuses to 'exclude certain passages from the Fourth Gospel on the grounds that they were probably not in the tradition known to the secessionists but were added by the redactor (either later or as anti-secessionist revision)' (1979, 109).
The supposition that the author was one and the same with the beloved disciple is often advanced as a means of insuring that the evangelist did witness Jesus' ministry.
Two other passages are advanced as evidence of the same - and . does not claim that the author was the one who witnessed the scene but only that the scene is related on the sound basis of eyewitness.
is part of the appendix of the gospel and should not be assumed to have come from the same hand as that responsible for the body of the gospel.