Saint John, a Galilean fisherman and the son of Zebedee, was one of the Twelve Apostles.圣约翰，伽利略和渔民的儿子， zebedee ，是一个十二使徒。 John and his brother, Saint James (the Great), were called Boanerges, or Sons of Thunder, by Christ.约翰和他的兄弟，圣詹姆斯（伟大） ，被称为boanerges ，或有雷雨的儿子，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).几个通道，在圣经中暗示这说明其激烈的忠诚度和积极的热情（马克9时38分;路加福音9时49分， 54岁） 。 John was one of the inner circle among the Twelve.约翰是其中的小圈子之间的12 。 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).圣彼得大教堂，詹姆斯和约翰目睹变形（ matt. 17时01分;马克9时02分;路加福音9时28分）和到gethsemane与耶稣（ matt. 26:37 ;马克14时33分） 。
Many people believe that John was the beloved disciple referred to in the fourth gospel.许多人认为，约翰是心爱的弟子提到，在第四福音。 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).如果是的话，他旁边的耶稣在最后晚餐（约翰13时23分） ，被要求照顾耶稣的母亲玛利亚（约翰19时26分） ，并且是第一次理解耶稣的复活（约翰20:2-9 ） 。 John had a prominent role in the early church (Acts 1:13, 8:14).约翰了突出的作用，在早期教会的（行为1时13分， 8时14分） 。 Traditionally, five New Testament books are ascribed to him: the fourth gospel, three Epistles, and the Book of Revelation.传统上，五年新约圣经的书籍是归因于他：第四福音，三书信，和这本书的启示。 Feast day: Dec. 27 (Western); Sept. 26 (Eastern).节日： 12月27日（西部） ; 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，他听到宣布， “看哪上帝的羔羊” ，随即，就邀请耶稣，成为弟子和跻身他的追随者（约翰1时36分， 37岁） ，为一段时间。 He and his brother then returned to their former avocation, for how long is uncertain.他和他的兄弟，然后返回其前avocation ，是多久的不确定性。 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（ matt. 4 ： 21个;路加福音5:1-11 ） ，而现在他们离开所有的和永久的重视自己的公司他的弟子。 He became one of the innermost circle (Mark 5:37; Matt. 17:1; 26:37; Mark 13:3).他成为其中的内心圆（马克5时37分;马特。 17时01分; 26:37 ;马克13时03分） 。 He was the disciple whom Jesus loved.他是耶稣的门徒，其中被爱。 In zeal and intensity of character he was a "Boanerges" (Mark 3:17).在热情和强度的性格，他是一个“ boanerges ” （马克3时17分） 。 This spirit once and again broke out (Matt. 20:20-24; Mark 10:35-41; Luke 9:49, 54).本着这种精神，一次又一次爆发（ matt. 20:20-24 ;马克10:35-41 ;路加福音9时49分， 54岁） 。 At the betrayal he and Peter follow Christ afar off, while the others betake themselves to hasty flight (John 18:15).在背叛他和彼得追随基督远方的小康，而其他betake自己草率的飞行（约翰18时15分） 。 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，他如下基督到安理会会议厅，再以praetorium （ 18时16分， 19 ， 28 ）和地方在十字架上（ 19时26分， 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，玛丽首先传达福音的复活（ 20时02分） ，它们都是首次去看看她的奇怪的话的意思。 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，他和彼得再次返回到海上的加利利湖，那里的主揭示了自己向他们（ 21时01分， 7 ） 。 We find Peter and John frequently after this together (Acts 3:1; 4: 13).我们发现彼得和约翰频繁后，这一起（ 3:1行为; 4 ： 13 ） 。 John remained apparently in Jerusalem as the leader of the church there (Acts 15:6; Gal. 2:9).约翰显然仍是在耶路撒冷，作为领导人，教会有（ 15时06分行为; GAL的。 2时09分） 。 His subsequent history is unrecorded.他随后的历史是无。 He was not there, however, at the time of Paul's last visit (Acts 21:15-40).他是不存在，然而，在时间，保罗的最后一次访华（行为21:15-40 ） 。 He appears to have retired to Ephesus, but at what time is unknown.他似乎已经退休，到以弗所，但在什么时候是未知之数。 The seven churches of Asia were the objects of his special care (Rev. 1:11).七个教会的亚洲的对象，他特别的照顾（启示录1时11分） 。 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，被流放到帕特莫斯（ 1时09分） ; whence他再次回到以弗所，在那里他死了，可能是关于广告98 ，有outlived所有或几乎所有的朋友和同伴，甚至他的成熟年。 There are many interesting traditions regarding John during his residence at Ephesus, but these cannot claim the character of historical truth.有很多有趣的传统，对于约翰在他的住所在以弗所，但这些不能自称的性格历史的真相。
I. New Testament Accounts一，新约圣经的帐户
II.二。 The Alleged Presbyter John据称presbyter约翰
III.三。 The Later Accounts of John后来的帐目，约翰
IV.四。 Feasts of St. John节日的圣约翰
V. St. John in Christian Art五，圣约翰在基督教艺术
I. NEW TESTAMENT ACCOUNTS一，新约圣经的帐户
John was the son of Zebedee and Salome, and the brother of James the Greater.约翰的儿子zebedee和莎乐美，和兄弟詹姆斯更大。 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).在福音两兄弟通常被称为后，他们的父亲“的儿子， zebedee ” ，并收到来自基督这位标题boanerges ，即“雷声大的儿子” （马克3时17分） 。 Originally they were fishermen and fished with their father in the Lake of Genesareth.原来，他们的渔民和捕捞与他们的父亲在湖genesareth 。 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).按照惯常的和完全可能的解释，他们成了，不过，今后一个时期的门徒施洗约翰，和被称为基督从循环的约翰的追随者，再加上彼得和郑家富，成为他的弟子（约翰福音1点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.).第一弟子返回他们的新主人，从约旦到加利利，显然约翰和其他人保持一段时间，与耶稣（参见约翰二世， 12 ， 22日;四， 2日， 8日， 27日sqq ） 。 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).但在第二次返回，从朱迪亚，约翰和他的同伴再次回到他们的贸易捕鱼，直到他和他们所谓的基督门徒，以明确的（马太4:18-22 ;马克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).在名单使徒约翰有第二位（行为1时13分） ，第三（马克3时17分）和第四（马太10时03分;卢克6时14分） ，但始终后，詹姆斯与例外数通道（卢克8时51分; 9时28分在希腊的文本;行为1时13分） 。
From James being thus placed first, the conclusion is drawn that John was the younger of the two brothers.由詹姆斯，因此被放在第一，得出结论，约翰是年轻的两兄弟。 In any case John had a prominent position in the Apostolic body.在任何情况下约翰有一个突出的位置，在使徒机构。 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，詹姆斯，他是唯一证人的提高jairus的女儿（马克5时37分） ，该变形（马太17时01分） ，和痛苦，在盖特塞马尼（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，被送往到城市，使准备进行最后的晚餐（路加福音22时08分） 。 At the Supper itself his place was next to Christ on Whose breast he leaned (John 13:23, 25).在晚饭的地方，他本身是旁边的基督就其乳房，他倾斜（约翰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).按照一般的解释约翰也指出， “其他弟子”谁与Peter其次是基督后，逮捕到宫高神父（约翰18时15分） 。 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).约翰仅保持在接近他心爱的硕士在脚下的两岸对calvary与耶稣的母亲和虔诚的妇女，并采取了荒凉的母亲一样照顾他作为最后的遗产基督（约翰福音19:25-27 ） 。
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).复活之后约翰与彼得是第一的弟子，以加快到坟墓和他是第一个相信基督真正上升（约翰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).稍后，当基督出现在湖genesareth约翰也是首先七个弟子，目前谁承认他的主人，站在岸上（约翰21时07分） 。 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".第四传播者向我们表明，最清楚如何密切的关系，是在他始终站在他的勋爵和掌握由标题，使他习惯于以显示自己，而不给予他的名字： “耶稣的门徒，其中爱” 。 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.之后，基督的阿森松岛和后裔的圣灵，约翰了，再加上彼得，一个突出的一部分，在成立和指导教会。 We see him in the company of Peter at the healing of the lame man in the Temple (Acts 3:1 sqq.).我们看到他在该公司的彼得在愈合的跛脚男子，在庙（ 3:1行为sqq ） 。 With Peter he is also thrown into prison (Acts 4:3).与Peter他亦是扔进监狱（行为4:3 ） 。 Again, we find him with the prince of the Apostles visiting the newly converted in Samaria (Acts 8:14).再次，我们发现他与王子使徒来访的新转换在撒马利亚（行为8时14分） 。
We have no positive information concerning the duration of this activity in Palestine.我们没有任何的积极信息有关的期限这项活动在巴勒斯坦。 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).约翰显然是在共同与其他使徒仍然是一些十二年在这第一场的劳工，直到迫害希律阿格里帕我率领向散射的使徒们通过各省的罗马帝国（参见行为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.尽管舆论相反的许多作家，它不会出现难以琢磨的约翰接着为第一次到小亚细亚和行使其使徒办公室在各省有。 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.).在任何情况下是一个基督教社会业已存在的在以弗所之前，保罗的第一劳动力有（参见“兄弟” ， 18时27分行为中，除了普里西拉和Aquila ） ） ，很容易连接逗留约翰在这些省与一个事实，就是圣灵没有许可证的使徒保罗对他的第二个传教之旅宣告福音在亚洲，每西亚， bithynia （行为16时06平方） 。 There is just as little against such an acceptation in the later account in Acts of St. Paul's third missionary journey.因此，正如很少对这种验收在后来的帐户中的行为圣保禄的第三传教之旅。 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，如逗留由约翰在亚洲在这方面，第一期既不是长期的，也没有中断。 He returned with the other disciples to Jerusalem for the Apostolic Council (about AD 51).他返回与其他弟子以耶路撒冷为使徒会（关于广告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).圣保禄在反对他的敌人在加拉太任命John明确随着彼得和詹姆斯少一个“支柱教会” ，是指以不承认他的使徒的说教一个福音，不受法律所收到的这3个，最突出的男子的老母亲教会在耶路撒冷（加拉太2时09分） 。 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.当保罗又来了以耶路撒冷后，第二次和第三次后，旅（ 18时22分行为; 21时17平方） ，他似乎不再有会见了约翰。 Some wish to draw the conclusion from this that John left Palestine between the years 52 and 55.一些想得出这样的结论：从这个约翰离开巴勒斯坦之间的52年和55 。
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.至于其他的新约圣经的著作，这只不过是从3书信的约翰和启示，任何进一步的了解，关于人的使徒。 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.我们可获准在这里以作为证明的统一，作者在这三个著作传世的名义下，约翰和他的身份与传播者。 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.双方书信和启示，然而，假定他们的作者约翰属于众多的个人目击者的生活和工作的基督（参见特别是约翰一1:1-5 ; 4时14分） ，他曾住一个长期的时间在小亚细亚，被彻底熟悉的条件，在现有的各种基督教社区，和他有权力地位都承认的基督教社区，作为领导人这部分的教会。 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，启示告诉我们，它的作者是上岛的帕特莫斯“上帝的话，并为耶稣的证词”时，他曾荣幸地与天上的启示中所载的启示（启示1时09分） 。
II.二。 THE ALLEGED PRESBYTER JOHN据称presbyter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".作者第二次和第三次书信约翰指定自己，在superscription每个由名称（何presbyteros ） ， “古” ， “旧” 。 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hierapolis ，也使用相同的名称指定为“ presbyter约翰”在除了亚里斯提安，他的特别权力，直接后，他已命名为presbyters郑家富，黄匡源，弘，托马斯，詹姆斯，约翰，和Matthew （在尤西比乌斯， “历史。传道书” ，第三，第39届， 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.尤西比乌斯是首次提请，对这些帐户的话，帕皮亚，之间的区别presbyter约翰和使徒约翰，这区别也蔓延在西欧的圣杰罗姆对权威的尤西比乌斯。 The opinion of Eusebius has been frequently revived by modern writers, chiefly to support the denial of the Apostolic origin of the Fourth Gospel.意见尤西比乌斯一直经常复苏的现代作家，主要是支持拒绝使徒的起源第四个福音。 The distinction, however, has no historical basis.区别，不过，已没有历史的基础上。 First, the testimony of Eusebius in this matter is not worthy of belief.首先，证词尤西比乌斯在这件事是不值得相信。 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.他违背了自己，正如他在“纪事” ，他明确呼吁使徒约翰的老师，帕皮亚（ “广告每年abrah 2114 ” ） ，是否也杰罗姆在的EP 。 lxxv, "Ad Theodoram", iii, and in "De viris illustribus", xviii. lxxv ， “广告theodoram ” ，三，在“时点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.尤西比乌斯也影响他的错误理论的意见，他否认了使徒的起源的启示和归因于这个以书面形式向作者从不同的圣约翰，但相同的名称。 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也积极指定使徒约翰和传播者，作为教师帕皮亚，既不他或任何其他作家之前，尤西比乌斯有任何的想法第二约翰在亚洲（ adv. haer 。 ，五，三十三， 4 ） 。 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，在这方面通过字presbyters只有使徒是可以理解的。 If John is mentioned twice the explanation lies in the peculiar relationship in which Papias stood to this, his most eminent teacher.如果约翰提到两次的解释是，在特殊的关系，在这种关系帕皮亚站在这，他最杰出的教师。 By inquiring of others he had learned some things indirectly from John, just as he had from the other Apostles referred to.由探究别人的，他学到了一些东西，间接地从约翰，正如他曾从其他使徒所指的。 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，他曾接获有关的资料的教义和行为的耶稣直接，没有干预他人的，从仍然生活“ presbyter约翰” ，他还从亚里斯提安。 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，教学帕皮亚演员毫无疑问，后有什么新约圣经的著作假定，并明确提到关于居住的传道者约翰在亚洲。
III.三。 THE LATER ACCOUNTS OF JOHN后来的帐目，约翰
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.基督教作家的第二和第三世纪作证，我们作为一个传统公认的，并质疑由没有人说，使徒和传道者约翰住在小亚细亚在过去几十年中的第一个世纪，从以弗所指导教会该省。 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.在他的“对话与tryphon ” （第81章）圣贾斯汀烈士是指“约翰，其中的基督的使徒”作为证人谁住“与我们” ，即是在以弗所。 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讲话在很多地方的使徒约翰和他的住所在亚洲和明确宣布，他写道：他的福音，在以弗所（ adv. haer ，三，我， 1 ） ，和他住在这里，直到统治图拉真（ loc.引文中，二，二十二， 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).与尤西比乌斯（ hist.传道书，三，十三， 1 ）和其他我们有责任把使徒的流放到帕特莫斯在统治皇帝多米田（ 81-96 ） 。 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.前此，根据良的证词（德praescript ， XXXVI ）号决议，约翰已被扔进一釜沸腾的石油之前，门latina在罗马签署的无损伤的痛苦。 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.后多米田的死亡使徒返回以弗所统治期间的图拉真，并在以弗所他死于关于广告100在一个伟大时代。 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).传统的报告，许多美丽的性状的最后几年，他的生活：他拒绝留在同一屋顶下，与克林妥（爱任纽“的广告。 haer ” ，三，三，四） ;焦虑，他在谈到关于青年谁已成为一个劫匪（克莱门斯徐家， “什么潜水salvetur ” ，十三） ;他不断重复的话，告诫在结束其生命， “小孩子，要彼此相爱” （杰罗姆， “通讯中的EP 。广告。 GAL的” 。 ，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.在另一方面的故事，告诉在猜测的行为，约翰，这似乎是早在第二世纪，是保的发明。
IV.四。 FEASTS OF ST.节日圣。 JOHN约翰
St. John is commemorated on 27 December, which he originally shared with St. James the Greater.圣约翰是为纪念12月27日，他原本共享与圣雅各福群会更大。 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，虽然双方的名字被发现在迦太基日历， hieronymian martyrology ，和gallican礼仪的书籍。 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. “离境”或“假设”使徒是指出，在menology君士坦丁堡和日历那不勒斯（ 9月26日） ，似乎也被视为迄今为止他的死因。 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).节日圣约翰之前，拉美门，以纪念假定的献身精神，教会附近的门latina ，是第一次提到，在sacramentary阿德里安（ 772-95 ） 。
V. ST.五，圣。 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，通常代表圣约翰与鹰，象征着高地，因为他上升，在第一章中，他的福音。 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.该chalice作为象征性的圣约翰，其中，根据一些机关，没有获得通过，直到13世纪，有时是解释与参考最后的晚餐，再与传说，根据该圣约翰已交由杯中毒的葡萄酒，其中，在他的祝福，毒药玫瑰在形状蛇。 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).也许是最自然的解释是，可以发现，在基督的话，以约翰和詹姆斯： “我chalice事实上，您应喝” （马太20时23分） 。
Publication information Written by Leopold Fonck.出版的资料，撰写的利奥波德方克。 Transcribed by Michael Little.转录由Michael不大。 The Catholic Encyclopedia, Volume VIII.天主教百科全书，货量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
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