Gospels are a
genre of ancient
literature concerning the life of
Jesus. The word derives
from the
Old English word for "Good News", a translation of the
Greek word
εὐαγγέλιον, euangelion. This refers to the 'good news' being
told— that Jesus has redeemed a fallen world. Each of the books reveals, by telling the story of Jesus Christ's life, the
"Good News" about Christ's life and presence. The word gospel can also have a narrower meaning, especially when used by
evangelical Christians, to mean the specific actions of Christ that are
necessary for
salvation.
The use of gospel (or its Greek equivalent) to denote a particular genre of writing dates back to the
2nd century. It was clearly used to denote a genre in
Justin Martyr (c.
155) and more ambiguously so earlier in
Ignatius of Antioch (c.
117).
Canonical Gospels
Of the many gospels written in antiquity, exactly four gospels came to be accepted as part of the
New Testament or
canonical, possibly as early as
Irenaeus of
Lyons, c. 185.
Origin of the Canonical Gospels
Among the Gospels, Matthew, Mark, and Luke include many of the same passages in the life of Jesus and sometimes use identical
or very similar wording. John, on the other hand, expresses itself in a different style and relates the same incidents in a
different way, and is often full of more encompassing theological and philosophical messages.
The parallels between the first three Gospels are so telling 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 gospels in a
three-column table called a
synopsis. As a result, the Matthew, Mark, and
Luke have come to be known as the
Synoptic Gospels, and the
investigation into the reason for this similarity is known as the
synoptic problem.
Many solutions to the
synoptic problem have been proposed, but
the dominant view is that Mark is the first Gospel, with Matthew and Luke borrowing passages both from that Gospel and from
another, lost source, known as
Q. This view is known as the "Two Source"
hypothesis.
Another theory which addresses the synoptic problem is the Farrer theory. 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 gospels were written vary significantly, and the evidence for any of the dates is scanty.
Broadly speaking, conservative scholars tend to date earlier than those who are less conservative. 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:
- Matthew - c. 70-100 as the majority view, with conservative scholars arguing for a pre-70 date, particularly
if they do not accept Mark as the first gospel written.
- Mark - c. 68-73
- 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
Non-canonical Gospels
In addition to the four canonical gospels there have been many other gospels that were not accepted into the canon.
The
Diatessaron was a harmonization of the four canonical gospels
into single narrative by
Tatian around AD
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. AD
150, produced his own edition of the Gospel of Luke in accordance with his dualistic belief in two different gods, the
compassionate God of Christ and the cruel God of the Old Testament. Specifically, he removed those parts of Luke that he
considered too Jewish. He also rejected all other gospels.
See also
Secret Gospel of Mark.
Other books, which were not accepted, form part of the
New Testament
Apocrypha, and include:
Some of these works are similar in style and content to the canonical Gospels. Others are
Gnostic in style and content, presenting a very different view of Jesus' teaching.
Other works claiming to be gospels have surfaced in later periods. The
Gospel of Barnabas originates 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. Parts of the
Book of Mormon can also be considered to be a gospel, since they purport to
tell of Jesus' appearances on the American continent.
Liturgical Usage
In many Christian churches, all Christians present stand when a passage from one of the Gospels is read publicly, and sit when
a passage from a different part of the
Bible is read.
Typically, the Gospel is publicly read only by a priest or bishop, although other Bible passages may be read by a designated
lay person. Or the Gospel is read by a deacon after a priest or bishop gives him benediction. As in other churches, all stand
while the Gospel is being read. Also, the Gospel book is normally kept in a prominent place on the altar. The only thing that is
permitted to occupy its place on the altar is the Body and Blood of Christ during the
Divine Liturgy, or on certain feast days a
Cross. When the Gospel is read, it is brought from the altar to the
nave in procession, and afterwards returned to its place. The daily reading is determined according to the annual
liturgy calender, but in the feast some designated part is added or replaced to the part which is according to the ordinary
rading order. The cycle of reading order begins in the
Pascha (Easter) with the
Gospel of John.
In the Matin of Sunday service, after the reading of Gospel by a priest, the faithful s kiss to the Bible and the Cross and
then receive the benediction from a priest.
