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Contents
1 Composition of the canonical gospels (Matthew, Mark, Luke and John)
1.1 Authors, dates and sources 1.2 Contents
2 Genre and reliability 3 Canonisation and the non-canonical gospels
3.1 Canonisation 3.2 Non-canonical gospels
4 See also 5 Notes 6 References
6.1 Citations 6.2 Bibliography
7 External links
Composition of the canonical gospels (Matthew, Mark, Luke and John)[edit]
The Synoptics sources: the
Gospel of Mark
Gospel of Mark (the triple tradition), Q
(the double tradition), and material unique to Matthew (the M source),
Luke (the L source), and Mark[6]
Main articles:
Synoptic problem
Synoptic problem and Oral gospel traditions
Authors, dates and sources[edit]
Main article: Synoptic gospels
The four canonical gospels, like the rest of the New Testament, were
written in Greek,[7] Mark probably c. AD 66–70,[8] Matthew and Luke
around AD 85–90,[9] and John AD 90–110.[10] Despite the
traditional ascriptions, all four are anonymous, and none were written
by eyewitnesses.[11]
In the immediate aftermath of Jesus' death his followers expected him
to return at any moment, certainly within their own lifetimes, and in
consequence there was little motivation to write anything down for
future generations, but as eyewitnesses began to die, and as the
missionary needs of the church grew, there was an increasing demand
and need for written versions of the founder's life and teachings.[12]
The stages of this process can be summarised as follows:[13]
Oral traditions — stories and sayings passed on largely as separate self-contained units, not in any order; Written collections of miracle stories, parables, sayings, etc., with oral tradition continuing alongside these; Written proto-gospels preceding and serving as sources for the gospels — the dedicatory preface of Luke, for example, testifies to the existence of previous accounts of the life of Jesus.[14] Gospels formed by combining proto-gospels, written collections and still-current oral tradition.
Mark, the first gospel to be written, uses a variety of sources,
including conflict stories (Mark 2:1–3:6), apocalyptic discourse
(4:1–35), and collections of sayings, although not the sayings
gospel known as the
Gospel of Thomas
Gospel of Thomas and probably not the Q source
used by Matthew and Luke.[15] The authors of Matthew and Luke, acting
independently, used Mark for their narrative of Jesus's career,
supplementing it with the collection of sayings called the Q document
and additional material unique to each called the
M source
M source (Matthew)
and the
L source
L source (Luke).[16][Notes 2] Mark, Matthew and Luke are
called the synoptic gospels because of the close similarities between
them in terms of content, arrangement, and language.[17] The
author(s)/editor(s) of John may have known the synoptics, but did not
use them in the way that Matthew and Luke used Mark.[18] There is a
near-consensus that this gospel had its origins as a "signs" source
(or gospel) that circulated within the Johannine community (the
community that produced John and the three epistles associated with
the name), later expanded with a Passion narrative and a series of
discourses.[19][Notes 3]
All four also use the Jewish scriptures, by quoting or referencing
passages, or by interpreting texts, or by alluding to or echoing
biblical themes.[20] Such use can be extensive: Mark's description of
the
Parousia (second coming) is made up almost entirely of quotations
from scripture.[21] Matthew is full of quotations and allusions,[22]
and although John uses scripture in a far less explicit manner, its
influence is still pervasive.[23] Their source was the Greek version
of the scriptures, called the
Septuagint
Septuagint - they do not seem familiar
with the original Hebrew.[24]
Contents[edit]
The gospels are memories of the deeds and words of Jesus.[25] The four
narratives share a story in which the earthly career of Jesus
culminates in his death and resurrection, an event of crucial
redemptive significance.[26] The four are inconsistent in detail.[27]
John and the three synoptics relate the same basic story-line, but
within this overall framework they present completely different
pictures of Jesus' career.[28] John has no baptism, no temptation, no
transfiguration, and lacks the
Lord's Supper
Lord's Supper and stories of Jesus'
ancestry, birth, and childhood.[28] Jesus's career in the synoptics
takes up a single year while in John it takes three, with the
cleansing of the Temple at the beginning of his ministry while in the
synoptics it happens at the end, and in the synoptics the Last Supper
takes place as a Passover meal, while in John it happens on the day
before Passover.[29]
Mark, the first gospel, never calls
Jesus
Jesus "God" or claims that Jesus
existed prior to his earthly life, never mentions a virgin birth (the
author apparently believes that
Jesus
Jesus had a normal human parentage and
birth), and makes no attempt to trace Jesus' ancestry back to King
David or Adam.[30] Crucially, Mark originally had no post-resurrection
appearances of Jesus,[31] although Mark 16:7, in which the young man
discovered in the tomb instructs the women to tell "the disciples and
Peter" that
Jesus
Jesus will see them again in Galilee, hints that the
author may have known of the tradition.[32]
Matthew reinterprets Mark,[33] stressing Jesus' teachings as much as
his acts,[34] and making subtle changes to the narrative in order to
stress his divine nature – Mark's "young man" who appears at Jesus'
tomb, for example, becomes a radiant angel in Matthew.[35] The miracle
stories in Mark confirm Jesus' status as an emissary of God (which was
Mark's understanding of the Messiah), but in Matthew they demonstrate
his divinity.[36] Luke, while following Mark's plot more faithfully
than does Matthew, has expanded on the source, corrected Mark's
grammar and syntax, and eliminating some passages entirely, notably
most of chapters 6 and 7, which he apparently felt reflected poorly on
the disciples and painted
Jesus
Jesus too much like a magician.[37]
The synoptic gospels represent
Jesus
Jesus as an exorcist and healer who
preached in parables about the coming Kingdom of God. He preached
first in Galilee and later in Jerusalem, where he cleansed the temple.
He states that he offers no sign as proof (Mark) or only the sign of
Jonah (Matthew and Luke).[38] In Mark, apparently written with a Roman
audience in mind,
Jesus
Jesus is a heroic man of action, given to powerful
emotions, including agony.[39] In Matthew, apparently written for a
Jewish audience,
Jesus
Jesus is repeatedly called out as the fulfillment of
Hebrew prophecy.[39]
In Luke, apparently written for gentiles,
Jesus
Jesus is especially
concerned with the poor.[39] Luke emphasizes the importance of prayer
and the action of the
Holy Spirit
Holy Spirit in Jesus's life and in the Christian
community.[40]
Jesus
Jesus appears as a stoic supernatural being, unmoved
even by his own crucifixion.[41] Like Matthew, Luke insists that
salvation offered by Christ is for all, and not only for the
Jews.[40][42] The
Gospel of John
Gospel of John is the only gospel to call
Jesus
Jesus God,
and in contrast to Mark, where
Jesus
Jesus hides his identity as messiah, in
John he openly proclaims it.[43] It represents
Jesus
Jesus as an incarnation
of the eternal Word (Logos), who spoke no parables, talked extensively
about himself, and did not explicitly refer to a Second Coming.[39]
Jesus
Jesus preaches in Jerusalem, launching his ministry with the cleansing
of the temple. He performs several miracles as signs, most of them not
found in the synoptics. The
Gospel of John
Gospel of John ends:(21:25) "And there are
also many other things which
Jesus
Jesus did, the which, if they should be
written every one, I suppose that even the world itself could not
contain the books that should be written. Amen."
Genre and reliability[edit]
The consensus among modern scholars is that the gospels belong to the
ancient genre of bios, or biography.[44] Ancient biographies were
concerned with providing examples for readers to emulate while
preserving and promoting the subject's reputation and memory, and so
they included both propaganda and kerygma (preaching) in their
works.[45] Mark, for example, is not biography in the modern sense but
an apocalyptic history depicting
Jesus
Jesus caught up in events at the end
of time.[46] Despite this, scholars are confident that the gospels do
provide a good idea of the public career of Jesus, and that critical
study can attempt to distinguish the ideas of
Jesus
Jesus from those of
later authors and editors.[5]
As Luke's attempt to link the birth of
Jesus
Jesus to the census of
Quirinius demonstrates, there is no guarantee that the gospels are
historically accurate.[4] Matthew and Luke have frequently edited Mark
to suit their own ends, and the contradictions and discrepancies
between John and the synoptics make it impossible to accept both as
reliable.[3] In addition the gospels we read today have been edited
and corrupted over time, leading
Origen
Origen to complain in the 3rd century
that "the differences among manuscripts have become great, ...
[because copyists] either neglect to check over what they have
transcribed, or, in the process of checking, they make additions or
deletions as they please."[47] For these reasons modern scholars are
cautious of relying on the gospels uncritically, but nevertheless they
do provide a good idea of the public career of Jesus, and critical
study can attempt to distinguish the original ideas of
Jesus
Jesus from
those of the later authors.[4][5]
Canonisation and the non-canonical gospels[edit]
Main article: Development of the
New Testament
New Testament canon
Main article:
New Testament
New Testament apocrypha
Further information:
Gnostic
Gnostic gospels
Canonisation[edit]
The creation of a Christian canon was probably a response to the
career of the heretic
Marcion
Marcion (c. 85–160), who established a canon
of his own with just one gospel, the gospel of Luke, which he edited
to fit his own theology.[48] The Muratorian canon, the earliest
surviving list of books considered (by its own author at least) to
form Christian scripture, included Matthew, Mark, Luke and John.
Irenaeus of Lyons
Irenaeus of Lyons went further, stating that there must be four
gospels and only four because there were four corners of the Earth and
thus the Church should have four pillars.[2][49]
Non-canonical gospels[edit]
Epiphanius,
Jerome
Jerome and other early church fathers preserve in their
writings citations from Jewish-Christian gospels. Most modern critical
scholars consider that the extant citations suggest at least two and
probably three distinct works, at least one of which (possibly two)
closely parallels the
Gospel
Gospel of Matthew.[50]
The
Gospel of Thomas
Gospel of Thomas is mostly wisdom without narrating Jesus's life.
The Oxford Dictionary of the
Christian Church
Christian Church says that the original
may date from c. 150.[51] It may represent a tradition independent
from the canonical gospels, but that developed over a long time and
was influenced by Matthew and Luke.[51] While it can be understood in
Gnostic
Gnostic terms, it lacks the characteristic features of Gnostic
doctrine.[51] It includes two unique parables, the parable of the
empty jar and the parable of the assassin.[52] It had been lost but
was discovered, in a Coptic version dating from c. 350, at Nag Hammadi
in 1945–46, and three papyri, dated to c. 200, which contain
fragments of a Greek text similar to but not identical with that in
the Coptic language, have also been found.[51]
The
Gospel of Peter
Gospel of Peter was likely written in the first half of the 2nd
century.[53][54] It seems to be largely legendary, hostile toward
Jews, and including docetic elements.[53] It is a narrative gospel and
is notable for asserting that Herod, not Pontius Pilate, ordered the
crucifixion of Jesus. It had been lost but was rediscovered in the
19th century.[53]
The
Gospel of Judas
Gospel of Judas is another controversial and ancient text that
purports to tell the story of the gospel from the perspective of
Judas, the disciple who is usually said to have betrayed Jesus. It
paints an unusual picture of the relationship between
Jesus
Jesus and Judas,
in that it appears to interpret Judas's act not as betrayal, but
rather as an act of obedience to the instructions of Jesus. The text
was recovered from a cave in Egypt by a thief and thereafter sold on
the black market until it was finally discovered by a collector who,
with the help of academics from Yale and Princeton, was able to verify
its authenticity. The document itself does not claim to have been
authored by Judas (it is, rather, a gospel about Judas), and is known
to date to at least 180 AD.[55]
The
Gospel of Mary
Gospel of Mary was originally written in Greek during the 2nd
century. It is often interpreted as a
Gnostic
Gnostic text. It consists mainly
of dialog between
Mary Magdalene
Mary Magdalene and the other disciples. It is
typically not considered a gospel by scholars since it does not focus
on the life of Jesus.[56]
The
Gospel of Barnabas
Gospel of Barnabas was a gospel which is claimed to be written by
Barnabas
Barnabas one of the twelve apostles. It contradicts the ministry of
Jesus
Jesus in cannonical New Testament, but has clear parallels with the
Islamic faith, by mentioning Muhammad as Messenger of God. It also
strongly deny Pauline doctrine, and
Jesus
Jesus testified himself as a
prophet, not the son of God.[57]
A genre of "Infancy gospels" (Greek: protoevangelion) arose in the 2nd
century, and includes the
Gospel
Gospel of James, which introduces the
concept of the
Perpetual Virginity
Perpetual Virginity of Mary, and the Infancy
Gospel
Gospel of
Thomas (not to be confused with the absolutely different sayings
Gospel
Gospel of Thomas), both of which related many miraculous incidents
from the life of Mary and the childhood of
Jesus
Jesus that are not included
in the canonical gospels.
Another genre is that of gospel harmonies, in which the four canonical
gospels were selectively recast as a single narrative to present a
consistent text. Very few fragments of harmonies have survived. The
Diatessaron
Diatessaron was such a harmonization, compiled by
Tatian around 175.
It was popular for at least two centuries in Syria, but eventually it
fell into disuse.
Marcion
Marcion of Sinope, c. 150, had a much shorter version of the gospel of
Luke, differing substantially from what has now become the standard
text of the gospel and far less oriented towards the Jewish
scriptures.
Marcion
Marcion is said to have rejected all other gospels,
including those of Matthew, Mark and especially John, which he
allegedly rejected as having been forged by Irenaeus. Marcion's
critics alleged that he had edited out the portions he did not like
from the then canonical version, though
Marcion
Marcion is said to have argued
that his text was the more genuinely original one. Written in Coptic,
it contains oracles that would have been used to provide support and
reassurance to people seeking help for problems. It is not a gospel in
the traditional sense, since it does not predominantly teach about
Christ.[58]
See also[edit]
Book: Gospel
Christianity
Christianity portal
Acts of the Apostles
Agrapha
Apocalyptic literature
The Aquarian
Gospel
Gospel of
Jesus
Jesus the Christ
Bodmer Papyri
The Gospel
Gospel
Gospel (liturgy)
Gospel
Gospel in Islam
Jesusism
List of gospels
Jewish-Christian gospels
Gospel
Gospel of the Nazarenes
Gospel
Gospel of the Ebionites
Gospel
Gospel of the Hebrews
Gospel
Gospel of Thomas
Gospel
Gospel of Peter
Gospel
Gospel of Judas
Gospel
Gospel of Barnabas
Gospel
Gospel of Mary
Infancy gospel
Gospel
Gospel harmony
Gospel
Gospel of Marcion
Notes[edit]
^ For gospel as the Christian message see the article The Gospel.
^ The priority of Mark is accepted by most scholars, but there are
important dissenting opinions: see the article Synoptic problem.
^ The debate over the composition of John is too complex to be treated
adequately in a single paragraph; for a more nuanced view see Aune's
entry on the
Gospel of John
Gospel of John in the "Westminster Dictionary of New
Testament and Early Christian Literature", pages 243-245.
References[edit] Citations[edit]
^ Woodhead 2004, p. 4.
^ a b Cross & Livingstone 2005, p. 697.
^ a b Tuckett 2000, p. 523.
^ a b c Reddish 2011, pp. 21–22.
^ a b c Sanders 1995, pp. 4–5.
^ Honoré 1986, pp. 95–147.
^ Porter 2006, p. 185.
^ Perkins 1998, p. 241.
^ Reddish 2011, pp. 108, 144.
^ Lincoln 2005, p. 18.
^ Reddish 2011, p. 13,42.
^ Reddish 2011, p. 17.
^ Burkett 2002, pp. 124–25.
^ Martens 2004, p. 100.
^ Boring 2006, pp. 13–14.
^ Levine 2009, p. 6.
^ Goodacre 2001, p. 1.
^ Perkins 2012, p. unpaginated.
^ Burge 2014, p. 309.
^ Allen 2013, p. 43-44.
^ Edwards 2002, p. 403.
^ Beaton 2005, p. 122.
^ Lieu 2005, p. 175.
^ Allen 2013, p. 45.
^ Johnson 2010, p. 23.
^ Hurtado 2005, p. 587.
^ Ehrman 2005, p. 215.
^ a b Burkett 2002, p. 217.
^ Anderson 2011, p. 52.
^ Burkett 2002, p. 158.
^ Parker 1997, p. 125.
^ Telford 1999, p. 149.
^ Beaton 2005, p. 117.
^ Morris 1986, p. 114.
^ Beaton 2005, p. 123.
^ Aune 1987, p. 59.
^ Johnson 2010, p. 48.
^ Funk, Robert W., Roy W. Hoover, and the
Jesus
Jesus Seminar. The five
gospels. HarperSanFrancisco. 1993.
^ a b c d Harris, Understanding the Bible. Palo Alto: Mayfield. 1985
^ a b Cross, F. L., ed. The Oxford Dictionary of the Christian Church.
New York: Oxford University Press. 2005, article Luke,
Gospel
Gospel of St
^ Ehrman 2005, p. 143.
^ St. Matthew, "The Thompson Chain-Reference Study
Bible
Bible New King
James Version", (B.B. Kirkbride
Bible
Bible Co. Inc., 1997) p. 1258 verse
12:21, p. 1274, verse 21:43.
^ Burkett 2002, p. 214.
^ Lincoln 2004, p. 133.
^ Dunn 2005, p. 174.
^ Donahue 2005, p. 15.
^ Ehrman 2005, p. 7,52.
^ Ehrman 2005, p. 34.
^ Ehrman 2005, p. 35.
^
Philipp Vielhauer in Schneemelcher's
New Testament
New Testament Apocrypha Vol.1
(1971) English revised edition R. Wilson, of Neutestamentliche
Apokryphen 1964 Hennecke & Schneemelcher
^ a b c d "Thomas,
Gospel
Gospel of". Cross, F. L., ed. The Oxford Dictionary
of the Christian Church. New York: Oxford University Press. 2005
^ Funk, Robert W., Roy W. Hoover, and the
Jesus
Jesus Seminar. The five
gospels. HarperSanFrancisco. 1993. "
The Gospel
The Gospel of Thomas", pp.
471–532.
^ a b c "Peter,
Gospel
Gospel of St.". Cross, F. L., ed. The Oxford
Dictionary of the Christian Church. New York: Oxford University Press.
2005
^ Ehrman, Bart (2003). The Lost Christianities. New York: Oxford
University Press. p. xi. ISBN 978-0-19-514183-2.
^ Achtemeier, Paul J., Th.D., Harper's
Bible
Bible Dictionary, (San
Francisco: Harper and Row, Publishers, Inc.; 1985).
^ Andrew E. Bernhard, Other Early Christian Gospels: A Critical
Edition of the Surviving Greek Manuscripts, Library of New Testament
Studies 315 (London-New York: T & T Clark, 2006), p. 2.
ISBN 0-567-04204-9.
^ Wiegers, G. (1995). "Muhammad as the Messiah: A comparison of the
polemical works of Juan Alonso with the
Gospel
Gospel of Barnabas".
Biblitheca Orientalis
^ Daily Mail, 19 February 2015
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External links[edit]
Wikiquote has quotations related to: Gospel
Wikisource
Wikisource has the text of the 1905 New International Encyclopedia
article Gospel.
A detailed discussion of the textual variants in the gospels — covering about 1200 variants on 2000 pages. Greek New Testament — the Greek text of the New Testament: specifically the Westcott-Hort text from 1881, combined with the NA26/27 variants. Synoptic Parallels A web tool for finding corresponding passages in the Gospels
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