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He finds many parallels between the Egerton Gospel and the canonical Gospels that include editorial language particular to Matthew and Luke.
The fragmentary manuscript forms part of the Egerton Collection in the British Library.Because this papyrus presents traditions in a less developed form than John does, it was probably composed in the second half of the first century, in Syria, shortly before the Gospel of John was written." François Bovon observes that the Egerton fragments "sound very Johannine" but also includes a number of terms characteristic of the Gospel of Luke, Helmut Koester and J. Crossan have argued that despite its apparent historical importance, the text is not well known.It is a mere fragment, and does not bear a clear relationship to any of the four canonical gospels.The 1987 redating of the Egerton Papyrus had rested on a comment made by Eric Turner in 1971 (albeit that Turner himself had continued until his death in 1983 to accept a mid second century date for the Egerton Papyrus Porter notes that Turner had then nevertheless advanced several earlier dated examples of the practice from the later second century, and one (BGU III 715.5) dated to 101 CE.Porter proposes that, notwithstanding the discovery of the hooked apostrophe in P.
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There are women who believe women should not serve as pastors and that the Bible places restrictions on the ministry of women, and there are men who believe women can serve as preachers and that there are no restrictions on women in ministry.