Gospel
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 ευαγγÎλιον,
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."
Gospel has generally been used in three ways:#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 or , see also
Strong's G2098). #More popularly to refer to the four
canonical Gospels (
Matthew,
Mark,
Luke and
John) and sometimes other non-canonical works (eg.
Gospel of Thomas), that offer a
narrative of the life, death and resurrection of Jesus. #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).
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 there being a canon of canonical 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 facesâ€""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"â€"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).
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 under the commission of
Pope Damasus I in 382.
*
Gospel according to Matthew*
Gospel according to Mark*
Gospel according to Luke*
Gospel according to JohnOrigin of the canonical Gospels
Main discussion: Synoptic problem.Among the canonical 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 expresses itself in a different style and relates the same incidents in a different way— even in a revised narrative order— and is often full of more encompassing theological and philosophical messages than the first three canonical Gospel accounts. It is
John that explicitly introduces Jesus as God incarnate.
The parallels among the first three Gospel accounts 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 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; and the question of the reason for this similarity, and the relationship between these Gospel accounts more generally, is 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 that this explanation would then imply 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 similarities as being far too identical, much like three people reporting the same event, and then using exactly the same cultural references, turns of phrase, ordering of content, and on occasion even the same set of words.
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.
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.
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:
*
Gospel of Thomas*
Gospel of Truth*
Gospel of Philip*
Gospel of Peter*
Gospel of Mary Magdalene*
Gospel of the Egyptians*
Gospel of the Hebrews*
Gospel of James*
Gospel of Judas*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.
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. The reading of the Gospels, often contained in a liturgical edition containing only the four Gospels, is traditionally done by a minister or priest, and in many traditions is brought into the midst of the congregation to be read.
The Gospel book, usually decorated in an elaborate metal cover, is normally kept in a central place on the
altar. The only things that are permitted to occupy this place on the altar are the
chalice and
discos for the celebration of the
Eucharist or, on
certain feasts, a
Cross. During the
Little Entrance, the Gospel is carried from the altar, through the
nave of the church, and back into the altar. For the Gospel reading itself, the Gospel is brought from the altar to the
ambo, and afterwards returned to its place.
A Gospel passage is read in the
Divine Liturgy on every Sunday or
feast, and at daily services during the week. The reading is determined according to the annual liturgical calendar. (If a feast falls on a Sunday, the reading for that feast will often be included after or in place of the Sunday reading.) The cycle of readings begins with
Pascha and the
Pentecostarion (between Pascha and
Pentecost), continues with the Sundays after Pentecost, and concludes with the
Lenten Triodion and
Holy Week. The number of Sundays from one Pascha to the next varies from year to year; in some years, not all the passages for Sundays after Pentecost will be read, while in others, some weeks will have to be repeated.
The entirety of the four Gospels is read in the course of the liturgical year, beginning with John 1:1-17 at the Paschal Matins Resurrection Service. The readings from John end on the Sunday of Pentecost, followed on Holy Spirit Monday by Matthew, starting in Chapter 4 (the Genealogy of Christ through the Nativity is read during the services for Christmas). From the 12th Monday through the 17th Friday after Pentecost, the readings are from the Gospel of St. Mark, with readings from Matt. Ch. 25 on Saturday and Sunday of the 17th week. The 18th Monday after Pentecost begins the readings from Luke, ending on the 29th Sunday. During the remaining weeks, 30-32, the weekday reading are from Mark, the weekend from Luke. This same pattern continues throughout the preparatory weeks from the Lenten Triodion, the Orthodox service book containing texts for the services of Great Lent and Holy Week.
Once Great Lent begins (during the service of Vespers on Forgiveness Sunday), there are no Gospel readings on weekdays; instead, three Old Testament reading are appointed, one each from Genesis, Isaiah, and Proverbs (note: the Lenten services are structured differently to allow this arrangement of reading without the Gospel; see
Presanctified Liturgy). On Saturdays and Sundays, a Gospel is read with a message applicable to what the theme of that Sunday is (e.g. St. Mary of Egypt, the Cross, Holy Icons). This practice continues through Holy Week, with the exception of Matins of Great and Holy Friday, during which the 12 Passion Gospels are read, and the service culminates with a procession with a large wooden replica of the Cross, borne by the Priest to the ambo, and Christ is symbolically crucified on it. There are no other Gospel readings until Vesperal Liturgy of Holy Saturday, and then the Resurrectional Gospel at Midnight, Pascha Morning.
At the
Divine Liturgy the Gospel is publicly read by a
deacon after he receives a
blessing from the celebrating
priest or
bishop. If there is no deacon present, the priest will read the Gospel himself. As in many other churches, all stand while the Gospel is being read.
In the Sunday
Matins service the Gospel is always read by the celebrant. Afterward, the faithful venerate the Book of Gospels and then receive the celebrant's blessing.
A passage from one of the gospels is placed between the
Alleluia or
Tract and the
Credo in the
Mass. In a high mass, it is chanted in a special tone (the
Tonus Evangelii).
In
heraldry the Gospel is a "
charge", shown as a sort of book.
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.
Godspel is archaic English for Gospel.
The Four EvangelistsThe Four Gospels* Read Matthew's Gospel at the
Bible Gateway.
* Read Mark's Gospel at the
Bible Gateway.
* Read Luke's Gospel at the
Bible Gateway.
* Read John's Gospel at the
Bible Gateway.
*
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.
*
Quattuor Evangeliorum Consonantia - The latin harmony of the Gospels (1)
*
Quattuor Evangeliorum Consonantia - The latin harmony of the Gospels (2)
*
Catholic Encyclopedia article*
Gospel in the 1911
Encyclopædia Britannica
