Gospel

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For other uses, see Gospel (disambiguation).

In Christianity, gospel means "good news." Received opinion holds that the word gospel derives from the Old English god "good", and spell "news", a translation of the Greek word ευαγγέλιον, euangelion (eu good, -angelon message) (from this word comes the term "evangelist"). However, the word corresponding to "good" in Old English had a long vowel, and would normally develop into a MnE *goospel, leading some scholars to hold that the Old English term was not a translation of the Greek "good news," but rather a fresh coinage, "message concerning God." [citation needed]

Gospel has generally been used in three ways:

  1. To denote the proclamation of God's saving activity in Jesus of Nazareth or to denote the 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).
  2. More popularly to refer to the four canonical Gospels, which are attributed to the Four Evangelists: (Gospel of Matthew, Gospel of Mark, Gospel of Luke and Gospel of John); and sometimes other non-canonical works (eg. Gospel of Thomas), that offer a narrative of the life, death and resurrection of Jesus.
  3. Some modern scholars have used the term to denote a hypothetical genre of Early Christian literature (cf. Peter Stuhlmacher, ed., Das Evangelium und die Evangelien, Tübingen 1983, also in English: The Gospel and the Gospels).

The expression "gospel" was used by Paul before the literary Gospels of the New Testament canon had been produced, when he reminded the people of the church at Corinth "of the gospel I preached to you" (1 Corinthians 15.1) through which, Paul averred, they were being saved, 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 use of gospel (or its Greek equivalent evangelion) to denote a particular genre of writing dates to the 2nd century. It is unclear what was used when Justin Martyr (c. 155) is the first to mention The Memoirs of the Apostles called the Gospels (1 Apology 66) and more ambiguously so earlier in Ignatius of Antioch (c. 117).

Canonical Gospels

Major events in Jesus' life in the Gospels

Of the many gospels written in antiquity, exactly four gospels came to be accepted as part of the New Testament, or canonical. An insistence upon a canon of exactly four, 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, 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, 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 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 was 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).[1] 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[2] under the commission of Pope Damasus I in 382.

Origin of the canonical Gospels

Main discussion: Synoptic problem.

Among the canonical Gospels, Matthew, Mark, and Luke include many of the same narratives about the life of Jesus, often using identical or very similar wording, although often arranged in a different narrative order. John expresses itself in a different style and relates many different episodes, as well as some of the same incidents in a different way and revised narrative order from the synoptics. John is also full of more encompassing theological and philosophical messages than the first three canonical Gospel accounts. It is John that explicitly introduces the narrative them of Jesus as God incarnate, profoundly absent in the synoptic gospels.

Parallels among the first three Gospel accounts are so obvious that many scholars have investigated the relationship between them. In order to study them more closely, German scholar JJ Griesbach (1776) arranged the first three Gospel accounts in a three-column table called a synopsis. As a result, Matthew, Mark, and Luke have come to be known as the synoptic Gospels; the explanation for this similarity, and the relationship between these Gospel accounts more generally, is thus known as the Synoptic Problem. Some Christians argue that this could be explained by adhering to the belief that the gospels were "spirit-breathed", i.e. that the Holy Spirit provided inspiration for every book in the Bible, and that consequently the similarities in the different accounts are due to having the same author, i.e. God. It has also been argued by certain Christian groups that since the Synoptics all tell the story of the life of Jesus, that they would naturally be similar in their accounts, though their critics argue by implication that this explanation would mean that the Gospel of John isn't an account of the life of Jesus, since it is quite dissimilar in the accounts. Most scholars see the use of identical passages as too coincidental to be explained by the idea people reporting the same event.

The understanding found among early Christian writers and scholars has been that the first account of the Gospel to be committed to writing was that according to Matthew, the second Luke, followed by Mark and the final one John; and this order is defended today by proponents of the Griesbach hypothesis. However, since then Enlightenment scholars have been proposing also many other solutions to the Synoptic Problem; and the dominant 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". The rediscovery of the Gospel of Thomas, a sayings gospel remarkably similar to the form that Q was thought to take, and containing many of the sayings shared only between Matthew and Luke, but in a more raw form, has given a large degree of credence to the hypothesis. Conservative Christian scholars argue that since the Gospel of Thomas is thought to be a later document than the synoptics, Thomas could have copied from them, although this requires that Thomas made the effort of removing all the narrative framework, and carefully picked out sayings shared between Matthew and Luke, and added others from an unknown elsewhere.

Another theory which addresses the synoptic problem is the Farrer hypothesis. This theory maintains Markan priority (that Mark was written first) and dispenses with the need for a theoretical document Q. What Austin Farrer has argued is that Luke used Matthew as a source as well as Mark, explaining the similarities between them without having to refer to a hypothetical document.

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. Conservative scholars tend to date earlier than others while liberal scholars usually date as late as possible. The following are mostly the date ranges given by the late Raymond E. Brown, in his book An Introduction to the New Testament, as representing the general scholarly consensus in 1996:

  • Mark: c. 68–73
  • Matthew: c. 70–100 as the majority view; the minority of 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
  • John: c. 90–110. Brown does not give a consensus view for John, but these are dates as propounded by C K Barrett, among others. The majority view is that it was written in stages, so there was no one date of composition.

Traditional Christian scholarship over most of the last 2 millennia has generally come to different conclusions assigning earlier dates. Some historians interpret the end of the book of Acts as indicative, or at least suggestive, of its date; 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. 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 50's. Here are the dates given in the modern NIV Study Bible:

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

The general consensus among biblical scholars is that all four canonical Gospels were originally written in Greek, the lingua franca of the Roman Orient. On the strength of an early commentator it has been suggested that Matthew may have originally been written in Aramaic, or that it was translated from Aramaic to Greek with corrections based on Mark. Regardless, no Aramaic original texts of the Gospel accounts have ever been found, only later translations from the Greek (see Peshitta). It is widely argued by Christians that the Gospels were based on an earlier oral tradition, thus explaining the dating gap between Jesus' death and their date of composition. Another view is that the gospels were put into writing shortly before the disciples and other eye witnesses would pass on. A similar phenomenon was seen in more modern times with the large number of Holocaust survivors recording their stories in the 1990's near the end of their natural life spans.

Non-canonical gospels

Main article: New Testament apocrypha.

In addition to the four canonical gospels there have been other gospels that were not accepted into the canon. Generally these were not accepted due to doubt over the authorship, the time frame between the original writing and the events described, or content that was at odds with the prevailing orthodoxy. If a gospel claimed to be written by for example, James, but was clearly authored beyond 120, then there was little chance of the authorship being authentic. This differs from the four canonical gospels which the majority of historians agree were authored before 100. For this reason, most of these non-canonical texts were only ever accepted by small portions of the early Christian community. Some of the content of these non-canonical gospels (as much as it deviates from accepted theological norms) is considered heretical by the leadership of mainstream churches, including the Vatican. This can be seen in the case of the Gospel of Peter, which was written in the correct time, 70-120, but was considered dangerous for elements which could be used to support docetism.

Two non-canonical gospels that are considered to be among the earliest in composition are the sayings Gospel of Thomas and the narrative Gospel of Peter. The dating of the Gospel of Thomas is particularly controversial, as there is some suspicion in critical schools of scholarship that it predates the canonical Gospels, which would, if conclusively proven, have a profound impact on the understanding of their origin. Like the canonical gospels, scholars have to rely on higher criticism, not extant manuscripts, in order to roughly date Thomas.

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, but which have passed into Christian lore.

Another genre that has been suppressed is that of gospel harmonies, in which the apparent discrepancies in the canonical four gospels were selectively recast to present a harmoniously consistent narrative text. Very few fragments of harmonies 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, and no copies of it have survived, except indirectly in some medieval Gospel harmonies that can be considered its descendants.

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.

The existence of private knowledge, briefly referred to in the canon, and particularly in the canonical Gospel of Mark, is part of the controversy surrounding the unexpectedly discovered Secret Gospel of Mark.

List of non-canonical ("apocryphal") Gospels

Some Gospels that were not eventually included in the canon are similar in style and content to the canonical Gospels. Others are "sayings gospels", as lost Q is supposed to have been. Still others are Gnostic (dualistic role that flesh is evil and spirit is good) in style and content, presenting a very different view of teaching.

Gospels that were not accepted into the Canon, yet form part of some religions New Testament Apocrypha, include:

  • See also the mistaken "Gospel of Hermes".

Other works claiming to be gospels have surfaced in later periods. The Gospel of Barnabas originated in the medieval period. Works from the modern period (sometimes called modern apocrypha) include the Aquarian Gospel of Jesus Christ and the Life of Issa (allegedly discovered by Nicolas Notovitch) and a thorough account of the events in the first century were documented by Josephus, a Jewish Historian in the first century.

See also

  • Agrapha are the collections of phrases attributed to Jesus Christ that are not found in the canonical gospels.
  • Godspell is a musical based on the gospels of Jesus Christ. Godspell is archaic English for Gospel.
  • Gospel (liturgy)
  • Four Evangelists
  • The Four Gospels

References
ISBN links support NWE through referral fees

  1. Pogorzelski, Frederick (2006). Protestantism: A Historical and Spiritual Wrong Way Turn. Bible Dates pp. 1. CatholicEvangelism.com. Retrieved 2006-07-11.
  2. Canon of the New Testament. Catholic Encyclopedia. NewAdvent.com (1908). Retrieved 2006-07-11.

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