A gospel (from Old English Old English or Anglo-Saxon is an early form of the English language that was spoken and written by the Anglo-Saxons and their descendants in parts of what are now England and south-eastern Scotland between at least the mid-5th century and the mid-12th century. What survives through writing represents primarily the literary register of Anglo-Saxon, gōd spell cf Germanic gut + speil "good news In Christianity, the Gospel, good news, Evangelion, or Evangelium is the message of Jesus, the Christ (the Messiah), specifically the coming Kingdom of God, his atoning death on the cross and resurrection, the descent of the Holy Spirit at Pentecost as "helper" (paraclete), and the resulting promise and hope of salvation for the faithful") is a writing that describes the life, ministry, death, burial, and resurrection of Jesus Jesus of Nazareth , also known as Jesus Christ or simply Jesus, is the central figure of Christianity, which views him as the Messiah foretold in the Old Testament. Christians believe that Jesus is the Son of God (in the concept of the Trinity, he is God [as] the Son), who came to provide humankind with salvation and reconciliation with God by his. The word is primarily used to refer to the four canonical gospels: the Gospel of Matthew The Gospel According to Matthew commonly shortened to the Gospel of Matthew, is one of the four Canonical gospels and is the first book of the New Testament. This synoptic gospel is an account of the life, ministry, death, and resurrection of Jesus of Nazareth. It details his story from his genealogy to his Great Commission, Gospel of Mark The Gospel According to Mark , commonly shortened to the Gospel of Mark, is the second book of the New Testament. This Canonical account of the life of Jesus is one of the Synoptic Gospels. It was thought to be an epitome, and accordingly, its place as the second gospel in most Bibles. However, most contemporary scholars now regard it as the, Gospel of Luke The Gospel According to Luke , generally shortened to the Gospel of Luke, is the third and longest of the four canonical Gospels. This synoptic gospel is an account of the life and ministry of Jesus of Nazareth. It details his story from the events of his birth to his Ascension. The author is traditionally identified as Luke the Evangelist and Gospel of John The Gospel According to John commonly referred to as The Gospel of John is an account of the life and ministry of Jesus of Nazareth. It details the story of Jesus from his Baptism to his Resurrection. In the standard order of the canonical gospels, it is fourth, after the synoptic gospels Matthew, Mark and Luke although it is also used for non-canonical writings such as the Gospel of Thomas The Gospel According to Thomas, commonly shortened to the Gospel of Thomas, is a well preserved early Christian, non-canonical sayings-gospel discovered near Nag Hammadi, Egypt, in December 1945, in one of a group of books known as the Nag Hammadi library. The term "Gospel" refers also to the message itself of the four Gospels or of the whole New Testament The New Testament is the name given to the second major division of the Christian Bible, the first such division being the much longer Old Testament. Unlike the Old Testament, the contents of the New Testament deal explicitly with Christianity, although both the Old and New Testament are regarded, together, as Sacred Scripture. The New Testament. See the separate article here In Christianity, the Gospel, good news, Evangelion, or Evangelium is the message of Jesus, the Christ (the Messiah), specifically the coming Kingdom of God, his atoning death on the cross and resurrection, the descent of the Holy Spirit at Pentecost as "helper" (paraclete), and the resulting promise and hope of salvation for the faithful.

Etymology

The word gospel derives from the Old English gōd-spell ^[1] (rarely godspel), meaning "good tidings" or "glad tidings". It is a calque (word-for-word translation) of the Greek word εὐαγγέλιον, euangelion (eu- "good", -angelion "message"). The Greek word "euangelion" is also the source (via Latinised "evangelium") of the terms "evangelist" and "evangelism" in English. The authors of the four canonical Christian gospels are known as the four evangelists.

Originally, the gospel was the glad tidings of redemption through the expiatory offering of Jesus Christ for one's sins, the central Christian message. Note: John 3:16.^[2] Before the first gospel was written (Mark, c 65-70)^[3], Paul the Apostle used the term εὐαγγέλιον gospel when he reminded the people of the church at Corinth "of the gospel I preached to you" (1 Corinthians 15.1). Paul averred that they were being saved by the gospel, and he characterized it in the simplest terms, emphasizing Christ's appearances after the Resurrection (15.3 – 8):

...that Christ died for our sins according to the scriptures; And that he was buried; and that he rose again the third day according to the scriptures; And that he was seen of Cephas; then of the Twelve: After that, he was seen of above five hundred brethren at once: of whom the greater part remain unto this present, but some have fallen asleep. After that he was seen of James, then of all the apostles. Last of all, he was seen of me also, as one born out of due time.

The earliest extant use of εὐαγγέλιον gospel to denote a particular genre of writing dates to the 2nd century. Justin Martyr (c 155) in 1 Apology 66 wrote: "...the apostles, in the memoirs composed by them, which are called Gospels".

Henry Barclay Swete's Introduction to the Old Testament in Greek, pages 456-457 states:

Εὐαγγέλιον in the LXX occurs only in the plural, and perhaps only in the classical sense of 'a reward for good tidings' (2 Sam 4:10 [also 18:20, 18:22, 18:25-27, 2 Kings 7:9]); in the N.T. it is from the first appropriated to the Messianic good tidings (Mark 1:1, 1:14), probably deriving this new meaning from the use of εὐαγγελίζεσθαι in Isaiah 40:9, 52:7, 60:6, 61:1.

In the New Testament, evangelism meant the proclamation of God's saving activity in Jesus of Nazareth, or the agape message proclaimed by Jesus of Nazareth. This is the original New Testament usage (for example Mark 1:14-15 or 1 Corinthians 15:1-9; see also Strong's G2098). The peculiar situation in the English language of an obsolete translation persisting into current usage harks back to John Wycliffe who already had gospel, and whose usage was adopted into the King James Version. The short o in the modern word gospel is due to mistaken association with the word god. Old English gōd-spell had a long vowel and would have become good-spell in Modern English.

The First Gospels

It is generally accepted by most scholars that the first gospel to be written was the Gospel according to Mark, although a minority argue in favour of Matthew. That the Gospel of Mark was the first written of the canonical gospels is known as Markan priority. According to the two-source hypothesis the authors of the Gospel of Matthew and the Gospel of Luke used the Gospel of Mark among other sources in writing their gospels.^[3] Another source held to be used by Matthew and Luke which is evidence in similarly content not found in Mark is known as Q document, which most scholars believe was a written document.^[3] The two-gospel hypothesis, in contrast, says that Matthew the Apostle wrote Matthew, and then Luke the Evangelist wrote Luke (with Matthew's gospel being the primary source) which was then followed by the writing of Mark's gospel by Mark the Evangelist. This theory uses both internal evidence (such as sentence structure) and external evidence (such as the testimony of the early church), whereas the two-source hypothesis relies mainly on internal evidence.

These first three gospels are called the synoptic gospels because they share similar incidents, teachings, and even much language.^[3] In a recent monograph James R. Edwards has put forward the possibility that the Gospel of the Hebrews was the first gospel to be written. It is further argued that this gospel was the basis for the canonical gospels.^[4]

Later Gospels

The fourth gospel, the Gospel of John, presents a very different picture of Jesus and his ministry from the synoptics.^[3] In differentiating history from invention, historians interpret the gospel accounts skeptically^[5] but generally regard the synoptic gospels as including significant amounts of historically reliable information about Jesus.^[5] Scholars^[who?] maintain that the gospels and all the books of the New Testament were written in Greek, which is known as Greek primacy. A minority argue for Aramaic primacy.

The synoptic gospels are the source of many popular stories, parables, and sermons, such as Jesus' humble birth in Bethlehem, the Sermon on the Mount, the Beatitudes, the Last Supper, and the Great Commission. John provides a theological description of Jesus as the eternal Word, the unique savior of humanity. All four attest to his Sonship, miraculous power, crucifixion, and resurrection. Portions of the gospels are traditionally read aloud during church services as a formal part of the liturgy.

More generally, gospels compose a genre of early Christian literature.^[6] Gospels that did not become canonical likely also circulated in Early Christianity. Some, such as the Gospel of Thomas, lack the narrative framework typical of a gospel.^[7] These gospels almost certainly appeared much later than the canonical gospels, with the Gospel of Thomas being a likely exception.

Canonical Gospels

Of the many gospels written in antiquity, only four gospels came to be accepted as part of the New Testament, or canonical. An insistence upon there being a canon of four gospels, and no others, was a central theme of Irenaeus of Lyons, c. 185. In his central work, Adversus Haereses Irenaeus denounced various early Christian groups that used only one gospel, such as Marcionism which used only Marcion's version of Luke, or the Ebionites which seem to have used an Aramaic version of Matthew as well as groups that embraced the texts of newer revelations, such as the Valentinians (A.H. 1.11). Irenaeus declared that the four he espoused were the four "Pillars of the Church": "it is not possible that there can be either more or fewer than four" he stated, presenting as logic the analogy of the four corners of the earth and the four winds (3.11.8). His image, taken from Ezekiel 1, or Revelation 4:6-10, of God's throne borne by four creatures with four faces—"the four had the face of a man, and the face of a lion, on the right side: and the four had the face of an ox on the left side; they four also had the face of an eagle"—equivalent to the "four-formed" gospel, is the origin of the conventional symbols of the Evangelists: lion, bull, eagle, man. Irenaeus was ultimately successful in declaring that the four gospels collectively, and exclusively these four, contained the truth. By reading each gospel in light of the others, Irenaeus made of John a lens through which to read Matthew, Mark and Luke.

By the turn of the 5th century, the Catholic Church in the west, under Pope Innocent I, recognized a biblical canon including the four gospels of Matthew, Mark, Luke, and John, which had been previously established at a number of regional Synods, namely the Council of Rome (382), the Synod of Hippo (393), and two Synods of Carthage (397 and 419).^[8] This canon, which corresponds to the modern Catholic canon, was used in the Vulgate, an early 5th century translation of the Bible made by Jerome^[9] under the commission of Pope Damasus I in 382.

• Gospel according to Matthew
• Gospel according to Mark
• Gospel according to Luke
• Gospel according to John

There was also another order, the "western order of the Gospels", so called because it is typical for the manuscripts which are usually a representative of the Western text-type.

• Gospel according to Matthew
• Gospel according to John
• Gospel according to Luke
• Gospel according to Mark

This order is found in the following manuscripts: Bezae, Monacensis, Washingtonianus, Tischendorfianus IV, Uncial 0234.

Medieval copies of the four canonical gospels are known as Gospel Books or also simply as Gospels (in Greek as Tetraevangelia). Notable examples include the Lindisfarne Gospels (c 700), the Barberini Gospels, Lichfield Gospels and the Vienna Coronation Gospels (8th century), the Book of Kells and the Ada Gospels (ca. 800) or the Ebbo Gospels (9th century).

Origin of the canonical gospels

The majority view today is that Mark is the first Gospel, with Matthew and Luke borrowing passages both from that Gospel and from at least one other common source, lost to history, termed by scholars 'Q' (from German: Quelle, meaning "source"). This view is known as the "two-source hypothesis".^[10] The two-gospel hypothesis, in contrast, says that Matthew was written first (by Matthew the Apostle), and then Luke the Evangelist wrote his gospel (using Matthew as his main source) before Mark the Evangelist wrote his gospel (using Peter's testimony). John was written last and shares little with the synoptic gospels.

The gospels were apparently composed in stages. Mark's traditional ending (Mark 16:9-20, see Mark 16) was most likely composed early in the second century and appended to Mark in the middle of that century.^[11] The birth and infancy narratives apparently developed late in the tradition.^[12] Luke and Matthew may have originally appeared without their first two chapters.^[12]

The consensus among biblical scholars is that all four canonical gospels were originally written in Greek, the lingua franca of the Roman Orient.

Dating

Estimates for the dates when the canonical gospel accounts were written vary significantly; and the evidence for any of the dates is scanty. Because the earliest surviving complete copies of the gospels date to the 4th century and because only fragments and quotations exist before that, scholars use higher criticism to propose likely ranges of dates for the original gospel autographs. Scholars variously assess the majority (though not the consensus ^[13]) view as follows:

• Mark: c. 68–73,^[14] c 65-70^[3]
• Matthew: c. 70–100.^[14] c 80-85.^[3] Some conservative scholars argue for a pre-70 date, particularly those that do not accept Mark as the first gospel written.
• Luke: c. 80–100, with most arguing for somewhere around 85,^[14], c 80-85^[3]
• John: c 90-100,^[3] c. 90–110,^[15] The majority view is that it was written in stages, so there was no one date of composition.

Traditional Christian scholarship has generally preferred to assign earlier dates. Some historians interpret the end of the book of Acts as indicative, or at least suggestive, of its date; as Acts does not mention the death of Paul, generally accepted as the author of many of the Epistles, who was later put to death by the Romans c. 65.^{[citation needed]} Acts is attributed to the author of the Gospel of Luke, and therefore would shift the chronology of authorship back, putting Mark as early as the mid 50s. Here are the dates given in the modern NIV Study Bible (for a fuller discussion see Augustinian hypothesis):

• Matthew: c. 50 to 70s
• Mark: c. 50s to early 60s, or late 60s
• Luke: c. 59 to 63, or 70s to 80s
• John: c. 85 to near 100, or 50s to 70

Such early dates are not limited to conservative scholars. In Redating the New Testament John A. T. Robinson, a prominent liberal theologian and bishop, makes a case for composition dates before the fall of Jerusalem.

Location

Matthew was probably written in Syria, perhaps in Antioch,^[3] an ancient Christian center. Mark has traditionally been associated with Peter's preaching in Rome, and it is well-suited to a Roman audience.^[3] Various cities have been proposed for the origin of Luke, but there is no consensus on the matter. Ephesus, in Western Anatolia, is a popular scholarly choice for the place of origin for the Gospel of John.^[3]

Following Raymond Brown's postulation of a Johannine community having been responsible for John's gospel and letters^[16], other scholars have identified localized communities behind each of the other gospels and Q. This assumes the relative isolation of early Christian communities in which distinctive traditions concerning Jesus thrived. Other scholars have questioned this hypothesis and have stressed the constant communication between early Christian communities.^[17]

Oral tradition

The oral traditions that the evangelists drew on were transmitted by word of mouth for decades. (However, it should be noted that traditionally both Matthew and John were eyewitnesses of the events recorded.) This oral tradition consisted of several distinct components. Parables and aphorisms are the "bedrock of the tradition." Pronouncement stories, scenes that culminate with a saying of Jesus, are more plausible historically than other kinds of stories about Jesus. Other sorts of stories include controversy stories, in which Jesus is in conflict with religious authorities; miracles stories, including healings, exorcisms, and nature wonders; call and commissioning stories; and legends.

One of the most important concerns in accurately accounting for the oral Jesus tradition is the model of transmission used. Form criticism (Formgeschichte) was developed primarily by the German scholars Karl Ludwig Schmidt, Martin Dibelius, and Rudolf Bultmann.^[18][19][20] The oral model developed by the form critics drew heavily on contemporary theory of folkloric transmission of oral material, and partly as a result of this form criticism posited that the Jesus tradition was transmitted informally, added to freely, and was uncontrolled^[21]. However, "Today it is no exaggeration to claim that a whole spectrum of main assumptions underlying Bultmann's Synoptic Tradition must be considered suspect.^[22]" A number of other models have been proposed which posit greater control over the tradition, to varying degrees. For example, largely in response to form critical scholarship, Professor Birger Gerhardsson examined oral transmission in early rabbinic circles, and proposed that such a model (controlled and formal) would more accurately reflect the transmission of the Jesus tradition in early Christian circles, and as a consequence the oral traditions present in the gospels have been fairly reliably and faithfully transmitted^[23]. Professor Kenneth Bailey, after spending a great deal of time in remote and illiterate villages in the Middle East, used his experience with orality in such places to formulate a similar model of controlled transmission within the early Christian communities, but posited an informal mechanism of control.^[21] Controlled models of the Jesus tradition, and with them an evaluation of the gospels as possessing greater historical reliability, have been accepted by several scholars in recent years.^[24][25][26]

Content of the gospels

The four gospels present different narratives, reflecting different intents on the parts of their authors.^[27]

All four gospels portray Jesus as leading a group of disciples, performing miracles, preaching in Jerusalem, being crucified, and rising from the dead.

The synoptic gospels represent 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).^[28] In Mark, apparently written with a Roman audience in mind, Jesus is a heroic man of action, given to powerful emotions, including agony.^[3] In Matthew, apparently written for a Jewish audience, Jesus is repeatedly called out as the fulfillment of Hebrew prophecy.^[3] In Luke, apparently written for gentiles, Jesus is especially concerned with the poor.^[3] Luke emphasizes the importance of prayer and the action of the Holy Spirit in Jesus' life and in the Christian community.^[29] Jesus appears as a stoic supernatural being, unmoved even by his own crucifixion.^[27] Like Matthew, Luke insists that salvation offered by Christ is for all, and not the Jews only.^[29][30]

The Gospel of John represents 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.^[3] Jesus preaches in Jerusalem, launching his ministry with the cleansing of the temple.^[3] He performs several miracles as signs, most of them not found in the synoptics.

Gospel Genre

One important aspect of the study of the Gospels is the genre under which they fall. Genre "is a key convention guiding both the composition and the interpretation of writings.^[31]" Whether the Gospel authors set out to write novels, myths, histories, or biographies has a tremendous impact on how they ought to be interpreted. If, for example, Rudolf Bultmann was correct, and the Gospel authors had no interest in history or in a historical Jesus^[20], then the Gospels must be read and interpreted in this light. However, many recent studies suggest that the genre of the Gospels ought to be situated within the realm of ancient biography^{[32][33][34][35][36]}. Although not without critics^[37], the position that the Gospels are a type of ancient biography is the consensus among scholars today^[38].

Non-canonical gospels

In addition to the four canonical gospels, early Christians wrote other gospels that were not accepted into the canon.

Gospel of the Hebrews

Origen said the first^[39] Gospel was written by Matthew.^[40] This Gospel was composed in Hebrew near Jerusalem for Hebrew Christians and translated into Greek, but the Greek copy was lost. The Hebrew original was kept at the Library of Caesarea. The Nazarene Community transcribed a copy for Jerome which he used in his work.^[41] Matthew's Gospel was called the Gospel according to the Hebrews or sometimes the Gospel of the Apostles ^[42][43]

Recent studies of the external evidence, shows that there existed among the Nazarene and Ebionite Communities, a gospel commonly referred to as the Gospel of the Hebrews. It was written in Aramaic and its authorship was attributed to St. Matthew. Indeed the Fathers of the Church, while the Gospel of the Hebrews was still being circulated and read, referred to it always with respect, often with reverence. The Early Church Fathers (Irenaeus, Clement of Alexandria, Irenaeus Origen, Jerome etc.) all made reference to this gospel of Matthew.

Gospel of Thomas

The gospel attributed to Thomas is mostly wisdom without narrating Jesus's life. A few scholars argue that its first edition was written c 50-60, but that the surviving edition was written in the first half of the second century.^[44] This would mean that its first edition was contemporary with the earliest letters of Paul the Apostle. The Oxford Dictionary of the Christian Church says that the original may date from c. 150.^[45] It may represent a tradition independent from the canonical gospels, but that developed over a long time and was influenced by Matthew and Luke.^[45] While it can be understood in Gnostic terms, it lacks the characteristic features of Gnostic doctrine.^[45] The Jesus Seminar identified two of its unique parables, the parable of the empty jug and the parable of the assassin.^[46] It had been lost but was discovered, in a Coptic version dating from c. 350, at Nag Hammadi in 1945-6, 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.^[45]

Gospel of Peter

The gospel of Peter was likely written in the first half of the second century.^[47][48] It seems to be largely legendary, hostile toward Jews, and including Docetic elements.^[49] It had been lost but was rediscovered in the 19th century.^[49]

Gospel of Judas

The 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 in most versions of the Bible. It paints an unusual picture of the relationship between Jesus and Judas, in that 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 dates no earlier than the second century.

The sayings gospel Q

The hypothetical gospel Q comprised mostly sayings of Jesus with little narrative. It is presumably the source for many of Jesus' sayings in Matthew and Luke, and accordingly must have preceded these gospels. Its first edition was written c 50-60.^[44] Mark Goodacre and other scholars have questioned this hypothetical document.

Infancy gospels

A genre of "Infancy gospels" (Greek: protoevangelion) arose in the 2nd century, such as the Gospel of James, which introduces the concept of the Perpetual Virginity of Mary, and the Infancy Gospel of Thomas (not to be confused with the absolutely different sayings Gospel of Thomas), both of which related many miraculous incidents from the life of Mary and the childhood of Jesus that are not included in the canonical gospels.

Harmonies

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 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. More recently, in 2006, UOG Press published ONE as a modern gospel harmony of the four Canonical Gospels; ONE contains a 2,992 numbering reference system which tracks the textual harmonization process to the extant works for analysis and citation.^[50]

Marcion's gospel of Luke

Marcion of Sinope, c. 150, had a version of the gospel of Luke which differed substantially from that which has now become the standard text. Marcion's version was far less Jewish than the now canonical text, and his critics alleged that he had edited out the portions he didn't like from the canonical version, though Marcion argued that his text was the more genuinely original one. Marcion also rejected all the other gospels, including Matthew, Mark and especially John, which he alleged had been forged by Irenaeus.

See also

• List of Gospels
• Toledoth Yeshu - an anti-gospel
• Agrapha are the collection of religious sayings attributed to Jesus Christ that are not found in the canonical gospels.
• Godspell is a musical based on the gospels of Jesus Christ. The word "Gódspell" is Anglo Saxon (ca 1000 AD) for Gospel ^[51].
• Good news (Christianity) concerning the content of the Bible's message about Jesus Christ
• Gospel harmony
• Gospel (liturgy)
• Gospel (stage play)
• Gilyonim
• Injil
• Four evangelists
• Bodmer Papyri
• Acts of the Apostles (genre)
• Apocalyptic literature
• Christianity
• Evangelism
• Bible
• Theology

References

1. ^ http://www.merriam-webster.com/dictionary/Gospel
2. ^ "Gospel." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
3. ^ ^{a b c d e f g h i j k l m n o p q} Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
4. ^ James R. Edwards, The Hebrew Gospel & the Development of the Synoptic Tradition, (2009), Wm. B. Eerdmans Publishing Co. pp. 1-376
5. ^ ^{a b} Sanders, E. P., The historical figure of Jesus, Penguin, 1993.
6. ^ Peter Stuhlmacher, ed., Das Evangelium und die Evangelien, Tübingen 1983, also in English: The Gospel and the Gospels
7. ^ Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005, unspecified article
8. ^ Pogorzelski, Frederick (2006). "Protestantism: A Historical and Spiritual Wrong Way Turn". Bible Dates. CatholicEvangelism.com. p. 1. http://www.catholicevangelism.org/bible-dates1.shtml. Retrieved 2006-07-11.
9. ^ "Canon of the New Testament". Catholic Encyclopedia. NewAdvent.com. 1908. http://www.newadvent.org/cathen/03274a.htm. Retrieved 2006-07-11.
10. ^ For a dissenting view, seeMark Goodacre.
11. ^ May, Herbert G. and Bruce M. Metzger. The New Oxford Annotated Bible with the Apocrypha. 1977. "Mark" p. 1213-1239
12. ^ ^{a b} Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Birth & Infancy Stories" p. 497-526.
13. ^ Beck, David (2001). Rethinking the Synoptic Problem. Baker Academic. ISBN 0-8010-2281-9
14. ^ ^{a b c} Raymond E. Brown. An Introduction to the New Testament.
15. ^ C K Barrett, among others.
16. ^ R. Brown, The Gospel According to John The Anchor Bible. (Garden City: Doubleday, 1966)
17. ^ J. Dunn, "Jesus in Oral Memory": the Initial Stages of the Jesus Tradition" Society of Biblical Literature Seminar Papers, 39 (2000) p. 325; "Altering the Default Setting: Re-envisaging the Early Transmission of the Jesus Tradition" New Testament Studies 49 (2003) pp. 139-175; R. Bauckham, "For Who Were the Gospels Written?" The Gospels for All Christians: Rethinking the Gospel Audiences (Grand Rapids: Eerdmans, 1998), pp. 13-22; B. A. Pearason, "A Q Community in Galilee?" New Testament Studies, 50 (2004) p. 489
18. ^ Schmidt, K. L. (1919). Der Rahmen der Geschichte Jesu. Berlin: Paternoster.
19. ^ Dibelius, M. (1919). Die Formgeschichte des Evangelium 3d Ed. Günter Bornkamm (ed). Tübingen: J. C. B. Mohr.
20. ^ ^{a b} Bultmann, R. (1921). Die Geschichte der synoptischen Tradition. Göttingen: Vandenhoeck und Ruprecht.
21. ^ ^{a b} http://www.biblicalstudies.org.uk/article_tradition_bailey.html
22. ^ Kelber, W. H. (1997). The Oral and Written Gospel: The Hermeneutics of Speaking and Writing in the Synoptic Tradition, Mark, Paul, and Q. Bloomington: Indiana University Press. p. 8.
23. ^ Gerhadsson, B. (1998). Memory and Manuscript: Oral Tradition and Written Transmission in Rabbinic Judaism and Early Christianity with Tradition aand Transmission in Early Christianity Grand Rapids: Wm. B. Eerdmans Publishing Co.
24. ^ Wansbrough, H. (Ed). Jesus and the Oral Gospel Tradition London: Sheffield Academic Press
25. ^ .Dunn, J. D. G. (2003). Jesus Remembered Grand Rapids: Wm. B. Eerdmans Publishing Co.
26. ^ Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. Introduction, p. 1-40
27. ^ ^{a b} Ehrman. Misquoting Jesus.
28. ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993.
29. ^ ^{a b} Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005, article Luke, Gospel of St
30. ^ St. Matthew , "The Thompson Chain-Reference Study Bible New King James Version", (B.B. Kirkbride Bible Co. Inc., 1997) p. 1258 verse 12:21, p.1274, verse 21:43.
31. ^ Burridge, R. A. (2006). Gospels. In J. W. Rogerson & Judith M. Lieu (Eds) The Oxford Handbook of Biblical Studies. Oxford: Oxford University Press. p. 433
32. ^ Stanton, G. N. (1974). Jesus of Nazareth in New Testament Preaching Society of New Testament Studies Monograph Series 27. Cambridge: Cambridge University Press.
33. ^ Talbert, C. H. (1977). What is a Gospel? The Genre of the Canonical Gospels. Philadelphia: Fortress Press.
34. ^ Aune, D. E. (1987). The New Testament in Its Literary Environment. Philadelphia: Westminster.
35. ^ Frickenschmidt, D. (1997). Evangelium als Biographie: Die vier Evanelien im Rahmen antiker Erzählkunst. Tübingen: Francke Verlag.
36. ^ Burridge, R. A. (2004). What are the Gospels? A Comparison with Graeco-Roman Biography, rev. updated edn. Grand Rapids, Michigan: Eerdmans.
37. ^ e.g. Vines, M. E. (2002). The Prleblem of the Markan Genre: The Gospel of Mark and the Jewish Novel. Atlanta: Society of Biblical Literature
38. ^ Burridge, R. A. (2006). Gospels. In J. W. Rogerson & Judith M. Lieu (Eds) The Oxford Handbook of Biblical Studies. Oxford: Oxford University Press. p. 437
39. ^ Eusebius, Church History 6.25.4
40. ^ Jerome, Commentary on Matthew 2.12
41. ^ Jerome, On Illustrious Men 3
42. ^ John Bovee Dods, The Gospel of Jesus, G. Smith Pub., 1858 pp. iv - vi
43. ^ Jerome, Against Pelagius 3.2
44. ^ ^{a b} Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "Stages in the Development of Early Christian Tradition" p. 128
45. ^ ^{a b c d} "Thomas, Gospel of." Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005
46. ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "The Gospel of Thomas," p 471-532.
47. ^ "Peter, Gospel of St.." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
48. ^ Ehrman, Bart (2003). The Lost Christianities. New York: Oxford University Press. p. xi. ISBN 9780195141832.
49. ^ ^{a b} "Peter, Gospel of St." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
50. ^ Gregg R. Zegarelli, 2006, ONE OUG Press Publishers ISBN 978-0-9789906-0-2
51. ^ Joseph Bosworth, The Gothic and Anglo Saxon Gospells, John Russell Smith, 1874

Further references

McGrath, A. 2001. In the Beginning the Story of the King James Bible and how it changed a Nation, a Language and a Culture. Hodder & Stoughton. ISBN 0 340 78585 3.

External links

• BibleGateway.com has the text of the New Testament gospels in various translations and versions
• 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.
• Introduction to The Complete Gospels — an excerpt and information about this compilation of canonical and non-canonical gospels in translation.
• Tessarôn Euaggeliôn Sumphônia - The Greek harmony of the Gospels
• Quattuor Evangeliorum Consonantia - The Latin harmony of the Gospels (1)
• Quattuor Evangeliorum Consonantia - The Latin harmony of the Gospels (2)
• The Case against Q collects resources for considering the Q hypothesis and evidence that Luke used Matthew
• Parallel Gospels in Harmony Online version of the public domain book Parallel Gospels in Harmony — with Study Guide
• Synoptic Parallels A web tool for finding corresponding passages in the Gospels

Categories: Doctrines and teachings of Jesus | Jesus and history | Christian genres | Canonical Gospels | Christian terms

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