Saint John, a Galilean fisherman and the son of Zebedee, was one of the Twelve Apostles.圣约翰，一个伽利略渔夫和西庇太的儿子，是十二门徒之一。John and his brother, Saint James (the Great), were called Boanerges, or Sons of Thunder, by Christ.约翰和他的弟弟，圣詹姆斯（大），被称为Boanerges，或迅雷儿子，由基督。Several passages in the Bible imply that this describes their intense loyalty and aggressive zeal (Mark 9:38; Luke 9:49, 54).圣经中的一些段落暗示，这说明他们的忠诚和强烈的进取热情（马克9点38分，路加福音9点49，54）。John was one of the inner circle among the Twelve.约翰的内心中圈选一个十二。Saint Peter, James, and John witnessed the Transfiguration (Matt. 17:1; Mark 9:2; Luke 9:28) and went to Gethsemane with Jesus (Matt. 26:37; Mark 14:33).圣彼得，雅各，约翰目睹变形（太17:1;马克9点02分，路加福音9:28），前往与耶稣（马太福音26:37，马可福音14:33）到客西马尼。
Many people believe that John was the beloved disciple referred to in the fourth gospel.许多人认为约翰是心爱的弟子中提到的第四个福音。If so, he was beside Jesus at the Last Supper (John 13:23), was asked to care for Jesus' mother Mary (John 19:26), and was the first to comprehend Jesus' Resurrection (John 20:2-9).如果是这样，他旁边的耶稣在最后的晚餐（约13:23），被要求照顾耶稣的母亲玛利亚（约翰19时26分），并且是第一个理解耶稣的复活（约翰福音20:2-9 ）。John had a prominent role in the early church (Acts 1:13, 8:14).约翰在早期教会突出作用（徒1:13，8:14）。Traditionally, five New Testament books are ascribed to him: the fourth gospel, three Epistles, and the Book of Revelation.传统上，五个新约书归功于他：第四个福音，三书信和启示录。Feast day: Dec. 27 (Western); Sept. 26 (Eastern).盛宴的日子：12月27日（西方）; 9月26日（东区）。
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There he heard the announcement, "Behold the Lamb of God," and forthwith, on the invitation of Jesus, became a disciple and ranked among his followers (John 1:36, 37) for a time.在那里，他听到了公告，“看哪，神的羔羊”，并随即在耶稣的邀请，成为他的弟子和追随者名列一段时间（约1点36分，37）。 He and his brother then returned to their former avocation, for how long is uncertain.他和他的弟弟，然后回到了他们以前的副业，多久是不确定的。Jesus again called them (Matt. 4: 21; Luke 5:1-11), and now they left all and permanently attached themselves to the company of his disciples.耶稣再次呼吁他们（太4：21，路加福音5:1-11），现在他们离开了所有和永久附着在他的弟子的公司。 He became one of the innermost circle (Mark 5:37; Matt. 17:1; 26:37; Mark 13:3).他成为了最里面的圆（马克5时37分;太17:1; 26:37，马可福音13:3）之一。He was the disciple whom Jesus loved.他是耶稣所爱的门徒。In zeal and intensity of character he was a "Boanerges" (Mark 3:17).在热情和力度的性格，他是一个“Boanerges”（马可福音3:17）。This spirit once and again broke out (Matt. 20:20-24; Mark 10:35-41; Luke 9:49, 54).这种精神一次又一次爆发（马太福音20:20-24，马可福音10:35-41，路加福音9点49分，54）。At the betrayal he and Peter follow Christ afar off, while the others betake themselves to hasty flight (John 18:15).在背叛他和彼得跟随基督远处，而其他奔往自己匆忙飞行（约18:15）。At the trial he follows Christ into the council chamber, and thence to the praetorium (18:16, 19, 28) and to the place of crucifixion (19:26, 27).在审讯中他跟随基督进入会议室，并从那里向praetorium（18:16，19，28）和对受难的地方（19:26，27）。
To him and Peter, Mary first conveys tidings of the resurrection (20:2), and they are the first to go and see what her strange words mean.他和彼得，玛丽首先传达了复活（20:2）福音，他们是第一次去，看看她的怪话的意思。After the resurrection he and Peter again return to the Sea of Galilee, where the Lord reveals himself to them (21:1, 7).复活之后，他和彼得再次回到加利利，其中主显露自己对他们（21点01，7）海。We find Peter and John frequently after this together (Acts 3:1; 4: 13).我们发现，彼得和约翰经常在一起后，本（徒3:1; 4：13）。John remained apparently in Jerusalem as the leader of the church there (Acts 15:6; Gal. 2:9).约翰依然明显在耶路撒冷作为教会领袖那里（徒15:6;加拉太书2:9）。His subsequent history is unrecorded.他后来的历史，是未被记录。He was not there, however, at the time of Paul's last visit (Acts 21:15-40).他不存在，但是，在保罗的最后一次访问（徒21:15-40）的时间。He appears to have retired to Ephesus, but at what time is unknown.他似乎已经退休了以弗所，但在什么时候是未知的。 The seven churches of Asia were the objects of his special care (Rev. 1:11).亚洲的七个教会是他特殊照顾的对象（启1:11）。He suffered under persecution, and was banished to Patmos (1:9); whence he again returned to Ephesus, where he died, probably about AD 98, having outlived all or nearly all the friends and companions even of his maturer years.他遭受迫害下，被放逐到帕特莫斯（1:9）;何处，他再次回到以弗所，在那里他死了，大概在公元98，具有活得比所有或几乎所有的朋友，甚至他的较为成熟的多年伴侣。 There are many interesting traditions regarding John during his residence at Ephesus, but these cannot claim the character of historical truth.有很多关于他在以弗所居住在约翰有趣的传统，但这些不能说的历史真相字符。
I. New Testament Accounts一，新约帐户
II. II。The Alleged Presbyter John据称牧师约翰
III. III。The Later Accounts of John约翰后来的帐户
IV. IV。Feasts of St. John节日的圣约翰
V. St. John in Christian Art五，圣约翰基督教艺术
I. NEW TESTAMENT ACCOUNTS一，新约账目
John was the son of Zebedee and Salome, and the brother of James the Greater.约翰是西庇太的儿子和莎乐美，和雅各的兄弟大。In the Gospels the two brothers are often called after their father "the sons of Zebedee" and received from Christ the honourable title of Boanerges, ie "sons of thunder" (Mark 3:17).在福音的两兄弟常常被称为他们的父亲后，“西庇太的儿子”，并从基督获得了荣誉称号Boanerges，即“儿子的雷声”（马可福音3:17）。 Originally they were fishermen and fished with their father in the Lake of Genesareth.原来他们是渔民和他们的父亲捕捞的Genesareth湖。According to the usual and entirely probable explanation they became, however, for a time disciples of John the Baptist, and were called by Christ from the circle of John's followers, together with Peter and Andrew, to become His disciples (John 1:35-42).根据通常的和完全可能的解释，他们成为了，然而，施洗约翰的时候弟子，被称为是由基督从约翰的追随者圈，连同彼得和安德鲁，成为他的门徒（约翰1时35分 - 42）。The first disciples returned with their new Master from the Jordan to Galilee and apparently both John and the others remained for some time with Jesus (cf. John ii, 12, 22; iv, 2, 8, 27 sqq.).第一个弟子一起返回他们的新的主从约旦到加利利，显然约翰和其他一些与耶稣（参约翰二世，12，22;四，2，8，27 SQQ）的时间仍然存在。Yet after the second return from Judea, John and his companions went back again to their trade of fishing until he and they were called by Christ to definitive discipleship (Matthew 4:18-22; Mark 1:16-20).然而，去了后，从朱迪亚，约翰和他的同伴第二回再次回到他们的捕鱼业，直到他和他们被称为基督门徒到最终（太4:18-22，马可福音1:16-20）。 In the lists of the Apostles John has the second place (Acts 1:13), the third (Mark 3:17), and the fourth (Matthew 10:3; Luke 6:14), yet always after James with the exception of a few passages (Luke 8:51; 9:28 in the Greek text; Acts 1:13).在使徒约翰列出了第二位（徒1:13），第三（马可福音3:17），第四（马太十点03，路加福音6:14），但总是在与詹姆斯的异常A（;在希腊文9时28分;行为1时13分卢克8点51分）几段。
From James being thus placed first, the conclusion is drawn that John was the younger of the two brothers.因此，从詹姆斯被放在第一，得出的结论是，约翰是两兄弟年轻。In any case John had a prominent position in the Apostolic body.在任何情况下，约翰在使徒身上突出的位置。Peter, James, and he were the only witnesses of the raising of Jairus's daughter (Mark 5:37), of the Transfiguration (Matthew 17:1), and of the Agony in Gethsemani (Matthew 26:37).彼得，雅各，他是对睚鲁的女儿（马可福音5时37）提高的唯一证人的变形（太17:1），以及在Gethsemani痛苦（马太26:37）。 Only he and Peter were sent into the city to make the preparation for the Last Supper (Luke 22:8).只有他和彼得被送进城市，以便为最后的晚餐（路加福音22时零八）编制。At the Supper itself his place was next to Christ on Whose breast he leaned (John 13:23, 25).在晚餐本身他的位置旁边是基督在谁的乳房，他俯下身（约13时23分，25）。
According to the general interpretation John was also that "other disciple" who with Peter followed Christ after the arrest into the palace of the high-priest (John 18:15).根据一般解释约翰也认为，“门徒”谁与彼得后依次进入了高牧师（约翰福音18:15）宫殿逮捕基督。John alone remained near his beloved Master at the foot of the Cross on Calvary with the Mother of Jesus and the pious women, and took the desolate Mother into his care as the last legacy of Christ (John 19:25-27).约翰独自保持在接近他心爱的法师在上各各与耶稣的母亲和虔诚的妇女跨脚，到了他的照顾，过去遗留下来的基督（约19:25-27）荒凉的母亲。
After the Resurrection John with Peter was the first of the disciples to hasten to the grave and he was the first to believe that Christ had truly risen (John 20:2-10).复活后与彼得约翰的门徒首先加速到坟墓，他是第一个真正相信基督复活（约20:2-10）。When later Christ appeared at the Lake of Genesareth John was also the first of the seven disciples present who recognized his Master standing on the shore (John 21:7).当基督出现在后来的Genesareth约翰湖也是目前的七个弟子谁承认在岸边（约21点07分），他的主人站在第一。 The Fourth Evangelist has shown us most clearly how close the relationship was in which he always stood to his Lord and Master by the title with which he is accustomed to indicate himself without giving his name: "the disciple whom Jesus loved".第四福音表明我们最清楚如何密切的关系，他始终是站在他的主，由与他有习惯表示自己没有给他的名字标题母版：“耶稣所爱的门徒”。 After Christ's Ascension and the Descent of the Holy Spirit, John took, together with Peter, a prominent part in the founding and guidance of the Church.经过基督的阿森松岛和圣灵下降，约翰了，加上彼得，在建立和教会的指导突出的部分。We see him in the company of Peter at the healing of the lame man in the Temple (Acts 3:1 sqq.).我们看到，在彼得在跛脚男子在寺庙愈合公司他（使徒3点01分SQQ）。With Peter he is also thrown into prison (Acts 4:3).与彼得他也投进监狱（徒4:3）。Again, we find him with the prince of the Apostles visiting the newly converted in Samaria (Acts 8:14).同样，我们找到了新的使徒访问在撒马利亚转换（徒8:14）王子他。
We have no positive information concerning the duration of this activity in Palestine.我们没有任何积极的信息对本活动在巴勒斯坦的持续时间。Apparently John in common with the other Apostles remained some twelve years in this first field of labour, until the persecution of Herod Agrippa I led to the scattering of the Apostles through the various provinces of the Roman Empire (cf. Acts 12:1-17).显然，与其他使徒约翰常见的一些十二年保持这种劳动的第一个字段，直到希律亚基帕迫害我带领的罗马帝国的各个省份的使徒散射（参徒12:1-17 ）。Notwithstanding the opinion to the contrary of many writers, it does not appear improbable that John then went for the first time to Asia Minor and exercised his Apostolic office in various provinces there.尽管对许多作家相反的意见，它不会出现不可能，约翰接着，第一次到小亚细亚和各省在那里行使他的使徒办公室。In any case a Christian community was already in existence at Ephesus before Paul's first labours there (cf. "the brethren", Acts 18:27, in addition to Priscilla and Aquila), and it is easy to connect a sojourn of John in these provinces with the fact that the Holy Ghost did not permit the Apostle Paul on his second missionary journey to proclaim the Gospel in Asia, Mysia, and Bithynia (Acts 16:6 sq.).在任何情况下，基督教社会已经存在之前，保罗在以弗所的第一个劳动有（见“弟兄们”，使徒18时27分，除了百基拉和亚居拉），并且很容易在这些连接的约翰逗留省份的事实，不容许圣灵在他的第二次传教之旅使徒保罗宣布在亚洲，Mysia和庇推尼福音（徒16:6平方）。 There is just as little against such an acceptation in the later account in Acts of St. Paul's third missionary journey.有同样反对这种在圣保罗的第三宣教旅程行为在后来的帐户词义很少。But in any case such a sojourn by John in Asia in this first period was neither long nor uninterrupted.但在任何情况下这样的这第一期在亚洲约翰逗留既不长也不中断。He returned with the other disciples to Jerusalem for the Apostolic Council (about AD 51).他回到与其他门徒的使徒理事会耶路撒冷（约公元51）。St. Paul in opposing his enemies in Galatia names John explicitly along with Peter and James the Less as a "pillar of the Church", and refers to the recognition which his Apostolic preaching of a Gospel free from the law received from these three, the most prominent men of the old Mother-Church at Jerusalem (Galatians 2:9).圣保罗在加拉太名反对他的敌人约翰与彼得和詹姆斯欠明确地沿着为“教会的支柱”，并承认这是指他的一个福音，从法律的自由使徒讲道这三个欢迎，最突出的男子在耶路撒冷（加拉太书2:9）的老母亲教会。 When Paul came again to Jerusalem after the second and after the third journey (Acts 18:22; 21:17 sq.) he seems no longer to have met John there.当保罗再次传来之后的第二和第三的旅程后，耶路撒冷（使徒18时22分，21时17平方），他似乎不再有满足约翰那里。 Some wish to draw the conclusion from this that John left Palestine between the years 52 and 55.一些想借助这个约翰离开巴勒斯坦之间的52和55年的结论。
Of the other New-Testament writings, it is only from the three Epistles of John and the Apocalypse that anything further is learned concerning the person of the Apostle.其他新约圣经的著作，它仅仅是从三个约翰书信和有关的使徒人的什么都进一步据悉启示。We may be permitted here to take as proven the unity of the author of these three writings handed down under the name of John and his identity with the Evangelist.我们可能被允许在这里作为证明了这三种著作交给下，约翰和他与传播者身份的名称下作者的统一。Both the Epistles and the Apocalypse, however, presuppose that their author John belonged to the multitude of personal eyewitnesses of the life and work of Christ (cf. especially 1 John 1:1-5; 4:14), that he had lived for a long time in Asia Minor, was thoroughly acquainted with the conditions existing in the various Christian communities there, and that he had a position of authority recognized by all Christian communities as leader of this part of the Church.无论是书信和启示，然而，先决条件，即他们的作者约翰属于个人目击者的生活和工作的基督（参约翰一书1:1-5特别; 4:14）千头万绪，他曾居住在小亚细亚长的时间，彻底熟悉的基督教社区中的各种现有那里的条件，他有一个由作为本部分的教会领袖所有的基督教社区公认的权威地位。 Moreover, the Apocalypse tells us that its author was on the island of Patmos "for the word of God and for the testimony of Jesus", when he was honoured with the heavenly Revelation contained in the Apocalypse (Revelation 1:9).此外，启示录告诉我们，它的作者在拔摩岛“为上帝的话和耶稣的见证”，当他在启示录（启示录1:9）中的天上的启示荣幸了。
II. II。THE ALLEGED PRESBYTER JOHN所称牧师约翰
The author of the Second and Third Epistles of John designates himself in the superscription of each by the name (ho presbyteros), "the ancient", "the old".而约翰的第二和第三书信的作者指定的由名称（HO presbyteros）每上标自己，“古”，“老”。Papias, Bishop of Hierapolis, also uses the same name to designate the "Presbyter John" as in addition to Aristion, his particular authority, directly after he has named the presbyters Andrew, Peter, Philip, Thomas, James, John, and Matthew (in Eusebius, "Hist. eccl.", III, xxxix, 4).帕皮亚，主教的希拉波利斯，也使用相同的名称指定为除亚里斯提安的“长老约翰”，他的特殊权力，直接在他有一个名为安德鲁的长老，彼得，菲利普，托马斯，詹姆斯，约翰，和马修（在优西比乌，“组织胺。传道书”，三，三十九，4）。 Eusebius was the first to draw, on account of these words of Papias, the distinction between a Presbyter John and the Apostle John, and this distinction was also spread in Western Europe by St. Jerome on the authority of Eusebius.尤西比乌斯是第一个借鉴的帕皮亚这些话的帐户，之间的牧师约翰和使徒约翰，这种区别的区别也蔓延圣杰罗姆对尤西比乌斯权力在西欧。 The opinion of Eusebius has been frequently revived by modern writers, chiefly to support the denial of the Apostolic origin of the Fourth Gospel.而尤西比乌斯舆论普遍经常复兴现代作家，主要是支持的第四福音使徒的起源拒绝。The distinction, however, has no historical basis.这种区别，但是，没有历史依据。First, the testimony of Eusebius in this matter is not worthy of belief.首先，在这个问题上的尤西比乌斯证词是不值得相信。He contradicts himself, as in his "Chronicle" he expressly calls the Apostle John the teacher of Papias ("ad annum Abrah 2114"), as does Jerome also in Ep.他违背自己，因为在他的“纪事”，他明确呼吁使徒约翰帕皮亚老师（“广告每年Abrah 2114”），杰罗姆也一样在EP。 lxxv, "Ad Theodoram", iii, and in "De viris illustribus", xviii.lxxv，“广告Theodoram”，三，并在“德viris illustribus”，十八。Eusebius was also influenced by his erroneous doctrinal opinions as he denied the Apostolic origin of the Apocalypse and ascribed this writing to an author differing from St. John but of the same name.尤西比乌斯也影响了他的错误的教条意见，他否认了启示使徒的起源和归属本写作者从圣约翰但同名的不同。St. Irenæus also positively designates the Apostle and Evangelist John as the teacher of Papias, and neither he nor any other writer before Eusebius had any idea of a second John in Asia (Adv. haer., V, xxxiii, 4).圣irenæus还积极指定的使徒和教师的帕皮亚约翰福音，既不他也没有任何其他作家之前尤西比乌斯有任何一个亚洲第二约翰（Adv. haer。，V，三十三，4）的思想。In what Papias himself says the connection plainly shows that in this passage by the word presbyters only Apostles can be understood.在什么帕皮亚自己说的连接显然表明，在这段话的字只有长老使徒可以理解的。 If John is mentioned twice the explanation lies in the peculiar relationship in which Papias stood to this, his most eminent teacher.如果约翰是两次提到的解释是在特殊的关系，即帕皮亚站在这一点，他最杰出的老师。By inquiring of others he had learned some things indirectly from John, just as he had from the other Apostles referred to.通过别人询问他学到了一些东西间接从约翰，就像他转介至其他使徒了。In addition he had received information concerning the teachings and acts of Jesus directly, without the intervention of others, from the still living "Presbyter John", as he also had from Aristion.此外，他收到了有关耶稣的教义和行为的直接，没有他人的介入，从仍然生活“长老约翰”，他还从亚里斯提安了。Thus the teaching of Papias casts absolutely no doubt upon what the New-Testament writings presuppose and expressly mention concerning the residence of the Evangelist John in Asia.因此，帕皮亚教学蒙上后什么新约圣经的著作前提毫无疑问，并明确提到关于在亚洲的福音约翰的住所。
III. III。THE LATER ACCOUNTS OF JOHN约翰后来的帐目
The Christian writers of the second and third centuries testify to us as a tradition universally recognized and doubted by no one that the Apostle and Evangelist John lived in Asia Minor in the last decades of the first century and from Ephesus had guided the Churches of that province.第二和第三世纪的基督教作家作证作为一个传统，我们的普遍认可和没有人怀疑，约翰福音使徒和生活在小亚细亚的第一个世纪的最后十年，从以弗所了指导该省的教会。 In his "Dialogue with Tryphon" (Chapter 81) St. Justin Martyr refers to "John, one of the Apostles of Christ" as a witness who had lived "with us", that is, at Ephesus.他在“对话与Tryphon”（第81章）圣贾斯汀烈士是指“约翰，基督的使徒之一”作为谁曾住“与我们”，即在以弗所的见证。 St. Irenæus speaks in very many places of the Apostle John and his residence in Asia and expressly declares that he wrote his Gospel at Ephesus (Adv. haer., III, i, 1), and that he had lived there until the reign of Trajan (loc. cit., II, xxii, 5).圣irenæus讲使徒约翰在他的住所，并在亚洲很多地方，并明确声明，他写在以弗所（Adv. haer，，三，一，1）他的福音，他曾在此居住，直到有统治图拉真（如上。，II，22，5）。With Eusebius (Hist. eccl., III, xiii, 1) and others we are obliged to place the Apostle's banishment to Patmos in the reign of the Emperor Domitian (81-96).随着尤西比乌斯（Hist.传道书。，三，十三，1），我们有责任放置在皇帝多米提安（81-96）统治使徒的放逐到帕特莫斯他人。 Previous to this, according to Tertullian's testimony (De praescript., xxxvi), John had been thrown into a cauldron of boiling oil before the Porta Latina at Rome without suffering injury.在此之前，根据良的证词（德praescript。，三十六），约翰被扔进了油锅前在罗马肝门拉丁釜无痛苦的伤害。 After Domitian's death the Apostle returned to Ephesus during the reign of Trajan, and at Ephesus he died about AD 100 at a great age.多米提安后死亡的使者回到以弗所的图拉真在位期间，与他在以弗所约公元100年去世，享年一个伟大的时代。Tradition reports many beautiful traits of the last years of his life: that he refused to remain under the same roof with Cerinthus (Irenaeus "Ad. haer.", III, iii, 4); his touching anxiety about a youth who had become a robber (Clemens Alex., "Quis dives salvetur", xiii); his constantly repeated words of exhortation at the end of his life, "Little children, love one another" (Jerome, "Comm. in ep. ad. Gal.", vi, 10).传统报告了他生命的最后几年许多美丽的特质：他拒绝继续根据与Cerinthus（爱任纽“。广告haer”，三，三，四）同一屋檐下，他的感人焦虑有关谁已成为青年强盗（克莱门斯亚历克斯，“Quis潜水salvetur”，十三）;他不断重复的劝勉词在他生命的尽头，“小的孩子，彼此相爱”（杰罗姆，“商业广告中的EP加仑。” ，六，10）。On the other hand the stories told in the apocryphal Acts of John, which appeared as early as the second century, are unhistorical invention.在另一方面，在约翰的故事杜撰的行为，这似乎早在公元二世纪告诉记者，是文保发明。
IV. IV。FEASTS OF ST.节日圣。JOHN JOHN
St. John is commemorated on 27 December, which he originally shared with St. James the Greater.圣约翰是纪念12月27日，他最初与圣雅各福群共享大。At Rome the feast was reserved to St. John alone at an early date, though both names are found in the Carthage Calendar, the Hieronymian Martyrology, and the Gallican liturgical books.在罗马的节日是保留给圣约翰独自早日，虽然两个名字都在迦太基日历，Hieronymian Martyrology，并发现该gallican礼仪书籍。The "departure" or "assumption" of the Apostle is noted in the Menology of Constantinople and the Calendar of Naples (26 September), which seems to have been regarded as the date of his death.在“离开”或“假设”的使徒是注意到在君士坦丁堡Menology和那不勒斯（26月），这似乎已被他的死亡日期视为日历。 The feast of St. John before the Latin Gate, supposed to commemorate the dedication of the church near the Porta Latina, is first mentioned in the Sacramentary of Adrian I (772-95).前拉丁门盛宴的圣约翰，应该纪念肝门附近的拉丁教会的奉献，是第一次提到在阿德里安一（772-95）Sacramentary。
V. ST.五，ST。JOHN IN CHRISTIAN ART约翰在基督教艺术
Early Christian art usually represents St. John with an eagle, symbolizing the heights to which he rises in the first chapter of his Gospel.早期基督教艺术通常代表与老鹰圣约翰，象征的高度，以他在他的福音第一章上升。The chalice as symbolic of St. John, which, according to some authorities, was not adopted until the thirteenth century, is sometimes interpreted with reference to the Last Supper, again as connected with the legend according to which St. John was handed a cup of poisoned wine, from which, at his blessing, the poison rose in the shape of a serpent.作为圣约翰，其中，根据一些部门，直到十三世纪通过象征性的圣杯有时参照最后的晚餐解释，再次为连接与传说根据该圣约翰是递了杯的毒酒，从中，他的祝福，毒玫瑰的蛇的形状。 Perhaps the most natural explanation is to be found in the words of Christ to John and James "My chalice indeed you shall drink" (Matthew 20:23).也许最自然的解释是要在基督的话发现约翰和詹姆斯“我的圣杯确实你必喝”（马太20:23）。
Publication information Written by Leopold Fonck.出版信息写利奥波德方克。Transcribed by Michael Little.转录由迈克尔小。The Catholic Encyclopedia, Volume VIII.天主教百科全书，音量八。Published 1910.发布1910年。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。Nihil Obstat, October 1, 1910. Nihil Obstat，1910年10月1日。Remy Lafort, STD, Censor.人头马lafort，性病，检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教，大主教纽约
(This information may not be of the scholastic quality of the other articles in BELIEVE. Since few Orthodox scholarly articles have been translated into English, we have had to rely on Orthodox Wiki as a source. Since the Wikipedia collections do not indicate the author's name for articles, and essentially anyone is free to edit or alter any of their articles (again, without any indication of what was changed or who changed it), we have concerns. However, in order to include an Orthodox perspective in some of our subject presentations, we have found it necessary to do this. At least until actual scholarly Orthodox texts are translated from the Greek originals!) （此信息可能不是在相信其他文章的学术质量。由于很少有正统学术文章已被翻译成英文，我们不得不依赖于作为源东正教的Wiki，由于维基百科集合不注明作者姓名的文章，而且基本上任何人都可以自由地编辑或改变他们的任何文章（同样没有任何的改变是什么或谁改变了它的指示），我们有顾虑，但为了我们的主题包括在一些正统的角度介绍，我们发现有必要做到这一点。至少到实际的学术正统的希腊文本从原稿翻译！）
The holy, glorious and all-laudable Apostle and Evangelist John is also known as John the Theologian.神圣，光荣的，全值得称赞的使徒和福音约翰也被称为约翰的神学家。He was one of the original twelve Apostles, and wrote the Gospel bearing his name; three canonical letters: I John, II John, and III John; and the Book of Revelation.他是原十二使徒之一，并写下他的名字命名的福音，三个规范的字母：约翰一，二，约翰，约翰三世，以及启示录。 His primary feast day is celebrated on May 8, that of the twelve apostles on June 30, and his repose on September 26.他的主要节日是庆祝5月8日，6月30日的十二门徒，他的9月26日安息了。St. John was the son of Salome the myrrh-bearer and Zebedee, a fisherman.圣约翰是莎乐美的儿子没药旗手和西庇太，一名渔民。 His brother was St. James, another apostle.他的哥哥是圣雅各福群，另一个使徒。
In his own Gospel account, he refers to himself as "the disciple whom Jesus loved" rather than use his name.用他自己的福音帐户，他指的是自称为“耶稣所爱的门徒”，而不是用他的名字。He was the youngest of the twelve apostles, and especially close to the Lord.他是最年轻的十二个使徒，特别是靠近主。 This closeness is often portrayed in icons of the mystical supper, where St. John leans on Jesus.这种亲近，往往描绘了神秘的晚餐，其中圣约翰斜靠在耶稣的图标。
He was present for the Transfiguration of Christ with Peter and his brother James.他是为基督与彼得和他的弟弟詹姆斯变形存在。
St. John was exiled to the island of Patmos by Emperor Domitian around 90-95 AD, and it was there that he received and wrote the Book of Revelation.圣约翰被流放到帕特莫斯英皇约公元90-95多米提安岛屿，在那里，他接受并写了启示录。"Account of the miracle that occurred at his grave: When over 100 years old, St. John took seven disciples outside of Ephesus and had them dig a grave in the shape of a cross. St. John then went into the grave, and the disciples buried him there, alive. Later on, when his grave was opened, St. John's body was not there. 'On May 8 of each year, dust rises up from his grave, by which the sick are healed of various diseases.' “帐户的奇迹，在他的坟墓发生：当超过100岁，圣约翰了外面的以弗所seven弟子，并让他们挖了一个十字架的形状严重圣约翰再进了坟墓，而弟子埋葬了他那里，活着，后来，当他的坟墓被打开了，圣约翰的身体是不存在。“论每年5月8日，灰尘升起从他的坟墓，其中有各种疾病的病治好。” " [1]“[1]
Hymns赞美诗
There is an akathist hymn dedicated to him.有一个akathist赞歌献给他。
Troparion (Tone 2) [2]Troparion（音频2）[2]
Beloved apostle
of Christ our God,亲爱的使徒基督我们的上帝，
hasten to deliver a defenseless
people.加速提供一个手无寸铁的人。
He who allowed you to recline on His
breast,他是谁允许你放倒在胸前，
receives you as you bow before
Him.接收你，你在他面前低头。
Implore Him, John the
Theologian,恳求他，约翰的神学家，
to disperse the persistent threat from
the heathens,驱散从异教徒持续威胁，
entreating for us peace and great
mercy.恳求我们的和平与大悲。
Kontakion (Tone 2)集祷颂（音2）
Who shall declare
declare your greatness,谁应宣布声明的伟大，
O virgin disciple,童贞的弟子，
for you pour
forth wonders and are a source of healings,你滔滔不绝的奇迹，而且是医治源，
and pray for our
souls as Theologian and friend of Christ.并祈求作为神学家和基督的朋友我们的灵魂。
External links外部链接
Holy Apostle and
Evangelist John the Theologian (OCA)圣使徒和福音神学家约翰（OCA）
Repose of the Holy Apostle and
Evangelist John the Theologian (OCA)安息圣使徒和福音神学家约翰（OCA）
John the Apostle, Evangelist, and
Theologian (GOARCH)使徒约翰，传播者，和神学家（GOARCH）
The Falling Asleep of St. John the
Evangelist and Theologian (GOARCH)高空掷圣约翰睡着的传播者和神学家（GOARCH）
The Commemoration
of St. John The Evangelist (Coptic)而圣约翰的福音（科普特人）纪念
The Departure of St. John the
Evangelist and Theologian (Coptic)出发的圣约翰福音传教士和神学家（科普特人）
Cave of the
Apocalypse洞的启示
St. John the Theologian Icon and
Story圣约翰的图标和神学家的故事
This subject presentation in the original English language这在原来的主题演讲， 英语