John the Apostle in the context of "St. John the Theologian"

Paul, also named Saul of Tarsus, commonly known as Paul the Apostle or Saint Paul, was a Christian apostle (c. 5 – c. 64/65 AD) who spread the teachings of Jesus in the first-century AD. For his contributions towards the New Testament, he is generally regarded as one of the most important figures of the Apostolic Age, and he also founded several Christian communities in Asia Minor and Europe from the mid-40s to the mid-50s AD.

The main sources of information on Paul's life and works are Paul's letters and the Acts of the Apostles in the New Testament. Approximately half of its content documents his travels, preaching, and miracles. Paul was not one of the Twelve Apostles, and he did not know Jesus during his lifetime. Nonetheless, Paul was a contemporary of Jesus and personally knew eyewitnesses of Jesus such as his closest disciples (Peter and John) and brother James since the mid 30s AD, within a few years of the crucifixion (ca. 30–33 AD). He had knowledge of the life of Jesus and his teachings. According to the Acts, Paul lived as a Pharisee and participated in the persecution of early disciples of Jesus before his conversion. On his way to arrest Christians in Damascus, Paul saw a bright light, heard Christ speak, was blinded, and later healed by Ananias. After these events, Paul was baptized, beginning immediately to proclaim that Jesus of Nazareth was the Jewish messiah and the Son of God. He made three missionary journeys to spread the Christian message to non-Jewish communities.

John of Patmos (also called John the Revelator, John the Divine, John the Theologian; Ancient Greek: Ἰωάννης ὁ Θεολόγος, romanized: Iōannēs ho Theologos) is the name traditionally given to the author of the Book of Revelation. Revelation 1:9 states that John was on Patmos, an Aegean island off the coast of Roman Asia, where according to some biblical historians, he was exiled as a result of anti-Christian persecution under the Roman emperor Domitian.

Christian tradition has considered the Book of Revelation's writer to be the same person as John the Apostle, though some Christian scholars since medieval times have separated the disciple from the writer of Revelation. A minority of ancient clerics and scholars, such as Eusebius (d. 339/340), recognize at least one further John as a companion of Jesus, John the Presbyter.

An apostle (/əˈpɒsəl/), in its literal sense, is an emissary. The word is derived from Ancient Greek ἀπόστολος (apóstolos), literally "one who is sent off", itself derived from the verb ἀποστέλλειν (apostéllein), "to send off". The purpose of such sending off is usually to convey a message, and thus "messenger" is a common alternative translation; other common translations include "ambassador" and "envoy". The term in Ancient Greek also has other related meanings.

In Christianity, the term was used in the New Testament for Jesus' Twelve Apostles (including Peter, James, and John), as well as a wider group of early Christian figures, including Paul, Barnabas, and Junia. The term is also used to designate an important missionary of Christianity to a region or a group, e.g. Patrick, the apostle of Ireland, or Boniface, the "apostle of the Germans". Some other religions use the term for comparable figures in their history. The word in this sense may be used metaphorically in various contexts, but is mostly found used specifically for early associates of the founder of a religion, who were important in spreading their teachings. The term is also used to refer to someone who is a strong supporter of something.

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The Basilica of St. John (Greek: Βασιλική του Αγίου Ιωάννη του Θεολόγου) was a basilica in Ephesus, Turkey. It was constructed by Justinian I in the 6th century at a site where John the Apostle was said to have been buried. It was modeled after the now-demolished Church of the Holy Apostles in Constantinople.

The Agony in the Garden of Gethsemane is an episode in the life of Jesus, which occurred after the Last Supper and before his betrayal and arrest, all part of the Passion of Jesus leading to his crucifixion and death. This episode is described in the three Synoptic Gospels in the New Testament. According to these accounts, Jesus, accompanied by Peter, John and James, enters the garden of Gethsemane on the Mount of Olives where he experiences great anguish and prays to be delivered from his impending suffering, while also accepting God's will.

This episode is a significant event in Christian tradition, especially in Catholic devotional practices. The agony of Jesus in the Garden is the first (or second) station of the Scriptural Way of the Cross (modern version of the Via Crucis) and the first "sorrowful mystery" of the Dominican Rosary, and it is the inspiration for the Holy Hour devotion in the Eucharistic adoration. It has been a frequent theme in Christian art depicting the life of Jesus.

The phrase "the disciple whom Jesus loved" (Ancient Greek: ὁ μαθητὴς ὃν ἠγάπα ὁ Ἰησοῦς, romanized: 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 21:24 states 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 often (but not unanimously) been 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 of the Epistles 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 Johannine epistles, the Epistles of John, or the Letters of John are the First Epistle of John, the Second Epistle of John, and the Third Epistle of John, three of the catholic epistles in the New Testament. In content and style they resemble the Gospel of John. Specifically in the First Epistle of John, Jesus is identified with the divine Christ, and more than in any other New Testament text, God's love of humanity is emphasised.

The letters are anonymous, but since the late second century, when Irenaeus referred to the first two epistles, they have been connected to John, son of Zebedee, who according to the gospels was one of the twelve disciples and part of Jesus's closest circle. The third epistle is mentioned beginning in the middle of the third century, and due to its similarity with the Second Epistle of John (e.g. both being written by someone referred to as the elder) it was included with the other two, creating the collection known as the Johannine epistles. Athaneus's festal letter of 367 is the earliest case of the three letters being counted as catholic. While the second and third epistles appear to be real letters, the first epistle lacks both introduction and ending, more resembling an exhortatory writing or a sermon.

Johannine literature is a modern collective term for five New Testament writings that early Christian tradition linked in various ways with John the Apostle or a related circle of teachers: the Gospel of John, the three Johannine epistles (1 John, 2 John, and 3 John), and the Book of Revelation. The designation identifies a literary family with shared vocabulary and theology without implying single authorship, and it reflects how ancient readers grouped the texts while acknowledging distinct voices within them.

Current scholarship usually dates the Gospel and Letters to the final decades of the first century, often AD 90–110; some pursue earlier signs and editions, while recent scholarship increasingly views the gospel as a literary unity by a single author. Revelation is most often dated within the reign of Domitian (AD 81–96) because of its address to seven assemblies in Roman Asia and its critique of imperial cult imagery, though a minority advocates an earlier context in the late 60s under Nero or Galba.