Gospel

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Gospel [Notes 1] originally meant the Christian message itself, but in the 2nd century it came to be used for the books in which the message was set out. [1] The four canonical gospelsMatthew, Mark, Luke and John—were probably written between AD 66 and 110, [2] [3] building on older sources and traditions, [4] and each gospel has its own distinctive understanding of Jesus and his divine role. [5] All four are anonymous (the modern names were added in the 2nd century), and it is almost certain that none were written by an eyewitness. [6] They are the main source of information on the life of Jesus as searched for in the quest for the historical Jesus. Modern scholars are cautious of relying on them unquestioningly, but critical study attempts to distinguish the original ideas of Jesus from those of the later authors. [7] [8] Many non-canonical gospels were also written, all later than the four, and all, like them, advocating the particular theological views of their authors. [3]

Christianity is an Abrahamic monotheistic religion based on the life and teachings of Jesus of Nazareth. Its adherents, known as Christians, believe that Jesus is the Christ, the Son of God, and the savior of all people, whose coming as the Messiah was prophesied in the Hebrew Bible, called the Old Testament in Christianity, and chronicled in the New Testament. It is the world's largest religion with about 2.4 billion followers.

Gospel of Matthew Book of the New Testament

The Gospel According to Matthew is the first book of the New Testament and one of the three synoptic gospels. It tells how the promised Messiah, Jesus, rejected by Israel, is killed, is raised from the dead, and finally sends the disciples to preach the gospel to the whole world. Most scholars believe it was composed between AD 80 and 90, with a range of possibility between AD 70 to 110. The anonymous author was probably a male Jew, standing on the margin between traditional and non-traditional Jewish values, and familiar with technical legal aspects of scripture being debated in his time. Writing in a polished Semitic "synagogue Greek", he drew on the Gospel of Mark as a source, and likely used a hypothetical collection of sayings known as the Q source, although the existence of Q has been questioned by some scholars. He also used material unique to his own community, called the M source or "Special Matthew".

Gospel of Mark Book of the New Testament

The Gospel According to Mark is one of the four canonical gospels and one of the three synoptic gospels. It tells of the ministry of Jesus from his baptism by John the Baptist to his death and burial and the discovery of the empty tomb – there is no genealogy of Jesus or birth narrative, nor, in the original ending at chapter 16, any post-resurrection appearances of Jesus. It portrays Jesus as a heroic man of action, an exorcist, a healer, and a miracle worker. Jesus is also the Son of God, but he keeps his identity secret, concealing it in parables so that even most of the disciples fail to understand. All this is in keeping with prophecy, which foretold the fate of the messiah as suffering servant. The gospel ends, in its original version, with the discovery of the empty tomb, a promise to meet again in Galilee, and an unheeded instruction to spread the good news of the resurrection.

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Etymology

Gospel ( /ˈɡɒspəl/ ) is the Old English translation of Greek εὐαγγέλιον, meaning "good news". [9] This may be seen from analysis of euangélion (εὖ "good" + ἄγγελος ángelos "messenger" + -ιον -ion diminutive suffix). The Greek term was Latinized as evangelium in the Vulgate, and translated into Latin as bona annuntiatio.

Old English, or Anglo-Saxon, is the earliest historical form of the English language, spoken in England and southern and eastern Scotland in the early Middle Ages. It was brought to Great Britain by Anglo-Saxon settlers probably in the mid-5th century, and the first Old English literary works date from the mid-7th century. After the Norman conquest of 1066, English was replaced, for a time, as the language of the upper classes by Anglo-Norman, a relative of French. This is regarded as marking the end of the Old English era, as during this period the English language was heavily influenced by Anglo-Norman, developing into a phase known now as Middle English.

Koine Greek, also known as Alexandrian dialect, common Attic, Hellenistic or Biblical Greek, was the common supra-regional form of Greek spoken and written during the Hellenistic period, the Roman Empire, and the early Byzantine Empire, or late antiquity. It evolved from the spread of Greek following the conquests of Alexander the Great in the fourth century BC, and served as the lingua franca of much of the Mediterranean region and the Middle East during the following centuries. It was based mainly on Attic and related Ionic speech forms, with various admixtures brought about through dialect levelling with other varieties.

A diminutive is a word that has been modified to convey a slighter degree of its root meaning, to convey the smallness of the object or quality named, or to convey a sense of intimacy or endearment. A diminutive form is a word-formation device used to express such meanings; in many languages, such forms can be translated as "little" and diminutives can also be formed as multi-word constructions such as "Tiny Tim". Diminutives are often employed as nicknames and pet names, when speaking to small children, and when expressing extreme tenderness and intimacy to an adult. The opposite of the diminutive form is the augmentative. Beyond the diminutive form of a single word, a diminutive can be a multi-word name, such as "Tiny Tim" or "Little Dorrit". In many languages, formation of diminutives by adding suffixes is a productive part of the language. For example, in Spanish gordo can be a nickname for someone who is overweight, and by adding an ito suffix, it becomes gordito which is more affectionate. A double diminutive is a diminutive form with two diminutive suffixes rather than one. While many languages apply a grammatical diminutive to nouns, a few – including Dutch, Latin, Polish, Macedonian, Czech, Russian and Estonian – also use it for adjectives and even other parts of speech. In English the alteration of meaning is often conveyed through clipping, making the words shorter and more colloquial. Diminutives formed by adding affixes in other languages are often longer and not necessarily understood.

In Old English, it was translated as gōdspel (gōd "good" + spel "news"). The Old English term was retained as gospel in Middle English Bible translations and hence remains in use also in Modern English. The written accounts of the life and teaching of Jesus are also generally known as "Gospels". [10]

Middle English Bible translations

Middle English Bible translations (1066-1500) covers the age of Middle English, beginning with the Norman conquest and ending about 1500. Aside from Wycliffe's Bible, this was not a fertile time for Bible translation. English literature was limited because French was the preferred language of the elite, and Latin was the preferred literary language in Medieval Western Europe.

Modern English is the form of the English language spoken since the Great Vowel Shift in England, which began in the late 14th century and was completed in roughly 1550.

Canonical gospels

The Synoptics sources: the Gospel of Mark (the triple tradition), Q (the double tradition), and material unique to Matthew (the M source), Luke (the L source), and Mark Relationship between synoptic gospels-en.svg
The Synoptics sources: the Gospel of Mark (the triple tradition), Q (the double tradition), and material unique to Matthew (the M source), Luke (the L source), and Mark

Composition

There is much debate concerning the authorship and date of the four gospels.

Conservative scholarship

Early Church writings by Papias (AD 95–120) [12] , Justin Martyr (AD 100-165) [13] , and Irenaeus (AD 202) [14] attribute authorship of the gospels to Matthew the tax collector, Mark the companion of Paul, Luke the companion of Paul, and John the apostle.

Many scholars argue that at least the gospels of Matthew, Mark, and Luke were written prior to the Roman-Judean War of AD 66-70, during which Jerusalem and the Temple were destroyed, since this was a major historical event that these authors would not have omitted if it had occurred prior to their writing; further evidence for this is the fact that the book of Acts ends abruptly while Paul is awaiting his trial before Caesar in AD 62, suggesting that Luke simply recorded events up until the time of his writing [15] .

Historical-Critical Scholarship

More modern, historical-critical scholarship generally states that the Gospel of Mark probably dates from c. AD 66–70, [16] Matthew and Luke around AD 85–90, [17] and John AD 90–110. [18] Despite the traditional ascriptions all four are anonymous, and none were written by eyewitnesses. [19] Like the rest of the New Testament, they were written in Greek. [20]

Gospel of Luke Book of the New Testament

The Gospel According to Luke, also called the Gospel of Luke, or simply Luke, is the third of the four canonical Gospels. It tells of the origins, birth, ministry, death, resurrection, and ascension of Jesus Christ.

Gospel of John Book of the New Testament

The Gospel of John is the fourth of the canonical gospels. The work is anonymous, although it identifies an unnamed "disciple whom Jesus loved" as the source of its traditions. It is closely related in style and content to the three Johannine epistles, and most scholars treat the four books, along with the Book of Revelation, as a single corpus of Johannine literature, albeit not from the same author.

New Testament Second division of the Christian biblical canon

The New Testament is the second part of the Christian biblical canon, the first being the Old Testament. The New Testament discusses the teachings and person of Jesus, as well as events in first-century Christianity. Christians regard both the Old and New Testaments together as sacred scripture.

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. [21] The stages of this process can be summarised as follows: [4]

  • 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. [22]
  • 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 and probably not the Q source used by Matthew and Luke. [23] 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 (Matthew) and the L source (Luke). [24] [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. [25] The authors and editors of John may have known the synoptics, but did not use them in the way that Matthew and Luke used Mark. [26] 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. [27] [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. [28] Such use can be extensive: Mark's description of the Parousia (second coming) is made up almost entirely of quotations from scripture. [29] Matthew is full of quotations and allusions, [30] and although John uses scripture in a far less explicit manner, its influence is still pervasive. [31] Their source was the Greek version of the scriptures, called the Septuagint – they do not seem familiar with the original Hebrew. [32]

Contents

The first page of the Gospel of Mark in Armenian, by Sargis Pitsak, 14th century. Sargis Pitsak.jpg
The first page of the Gospel of Mark in Armenian, by Sargis Pitsak, 14th century.

The four gospels share a story in which the earthly career of Jesus culminates in his death and resurrection, an event of crucial redemptive significance, but are inconsistent in detail. [33] [34] John and the three synoptics in particular present completely different pictures of Jesus's career. [35] John has no baptism, no temptation, and no transfiguration, and lacks the Lord's Supper and stories of Jesus's ancestry, birth, and childhood. [35] 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. [36]

Each gospel has its own distinctive understanding of Jesus and his divine role. [5] Mark never calls Jesus "God" or claims that Jesus existed prior to his earthly life, never mentions a virgin birth (the author apparently believes that Jesus had a normal human parentage and birth), and makes no attempt to trace Jesus's ancestry back to King David or Adam. [37] Crucially, Mark originally had no post-resurrection appearances of Jesus, [38] although Mark 16:7, in which the young man discovered in the tomb instructs the women to tell "the disciples and Peter" that Jesus will see them again in Galilee, hints that the author may have known of the tradition. [39] Matthew reinterprets Mark, stressing Jesus' teachings as much as his acts 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. [40] [41] Similarly, 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. [42] Luke, while following Mark's plot more faithfully than does Matthew, has expanded on the source, corrected Mark's grammar and syntax, and eliminated some passages entirely, notably most of chapters 6 and 7, which he apparently felt reflected poorly on the disciples and painted Jesus too much like a magician. [43] John, the most overtly theological, is the first to make Christological judgements outside the context of the narrative of Jesus's life. [5]

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). [44] In Mark, apparently written with a Roman audience in mind, Jesus is a heroic man of action, given to powerful emotions, including agony. [45] In Matthew, apparently written for a Jewish audience, Jesus is repeatedly called out as the fulfillment of Hebrew prophecy. [45] In Luke, apparently written for gentiles, Jesus is especially concerned with the poor. [45] Luke emphasizes the importance of prayer and the action of the Holy Spirit in Jesus's life and in the Christian community. [46] Jesus appears as a stoic supernatural being, unmoved even by his own crucifixion. [47] Like Matthew, Luke insists that salvation offered by Christ is for all, and not only for the Jews. [46] [48] The Gospel of John is the only gospel to call Jesus God, and in contrast to Mark, where Jesus hides his identity as messiah, in John he openly proclaims it. [49] It 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. [45] 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 ends:(21:25) "And there are also many other things which 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 historical reliability

The consensus among modern scholars is that the gospels are a subset of the ancient genre of bios, or biography. [50] Ancient biographies were concerned with providing examples for readers to emulate while preserving and promoting the subject's reputation and memory, and also included propaganda and kerygma (preaching) in their works. [51] Mark, for example, is not biography in the modern sense but an apocalyptic history depicting Jesus caught up in events at the end of time. [52] The Gospels present the Christian message of the second half of the first century AD, [53] but scholars are confident that the gospels also do provide a good idea of the public career of Jesus, and that critical study can distinguish the ideas of Jesus from those of later authors and editors. [8]

As Luke's attempt to link the birth of Jesus to the census of Quirinius demonstrates, there is no guarantee that the gospels are historically accurate. [54] 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. [2] In addition the gospels we read today have been edited and corrupted over time, leading 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." [55] 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 from those of the later authors. [7] [8]

Canonisation

The creation of a Christian canon was probably a response to the career of the heretic 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. [56] 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 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. [1] [57]

Non-canonical gospels

The Gospel of Thomas El Evangelio de Tomas-Gospel of Thomas- Codex II Manuscritos de Nag Hammadi-The Nag Hammadi manuscripts.png
The Gospel of Thomas

Epiphanius, 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 of Matthew. [58]

The Gospel of Thomas is mostly wisdom without narrating Jesus's life. The Oxford Dictionary of the Christian Church says that the original may date from c. 150. [59] It may represent a tradition independent from the canonical gospels, but that developed over a long time and was influenced by Matthew and Luke. [59] While it can be understood in Gnostic terms, it lacks the characteristic features of Gnostic doctrine. [59] It includes two unique parables, the parable of the empty jar and the parable of the assassin. [60] 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. [59]

The Gospel of Peter was likely written in the first half of the 2nd century. [61] [62] It seems to be largely legendary, hostile toward Jews, and including docetic elements. [61] 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. [61]

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. It paints an unusual picture of the relationship between 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. [63]

The Gospel of Mary was originally written in Greek during the 2nd century. It is often interpreted as a Gnostic text. It consists mainly of dialog between 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. [64]

The Gospel of Barnabas was a gospel which is claimed to be written by Barnabas, one of the apostles. The Gospel was presumably written between the 14th and the 16th century. It contradicts the ministry of Jesus in canonical New Testament, but has clear parallels with the Islamic faith, by mentioning Muhammad as Messenger of God. It also strongly denies Pauline doctrine, and Jesus testified himself as a prophet, not the son of God. [65]

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 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 is said to have argued that his text was the more genuinely original one.

A genre of "Infancy gospels" (Greek: protoevangelion) arose in the 2nd century, and includes 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 unrelated 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.

Another genre is that of the gospel harmony, in which the four canonical gospels are combined into a single narrative, either to present a consistent text or to produce a more accessible account of Jesus' life. The oldest known harmony, the Diatessaron , was compiled by Tatian around 175, and may have been intended to replace the separate gospels as an authoritative text. It was accepted for liturgical purposes for as much as two centuries in Syria, but eventually developed a reputation as being heretical and was suppressed. Subsequent harmonies were written with the more limited aim of being study guides or explanatory texts. They still use all the words and only the words of the four gospels, but the possibility of editorial error, and the loss of the individual viewpoints of the separate gospels, keeps the harmony from being canonical. [66]

See also

Notes

  1. /ˈɡɒspəl/ , the Old English translation of Greek εὐαγγέλιον, evangelion, meaning "good news".
  2. The priority of Mark is accepted by most scholars, but there are important dissenting opinions: see the article Synoptic problem.
  3. 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 in the "Westminster Dictionary of New Testament and Early Christian Literature", pp. 243–45.

Related Research Articles

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The Gospel of Thomas is a non-canonical sayings gospel. It was discovered near Nag Hammadi, Egypt, in December 1945 among a group of books known as the Nag Hammadi library. Scholars speculate that the works were buried in response to a letter from Bishop Athanasius declaring a strict canon of Christian scripture.

Nativity of Jesus Birth of Jesus

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Jesus in Christianity Jesus in Christianity

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The historicity of Jesus is the question of whether Jesus of Nazareth can be regarded as a historical figure. Nearly all New Testament scholars and Near East historians, applying the standard criteria of historical-critical investigation, find that the historicity of Jesus is effectively certain, although they differ about the beliefs and teachings of Jesus as well as the accuracy of the details of his life that have been described in the gospels.

Jesus The central figure of Christianity

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M Source hypothetical textual source for the Gospel of Matthew; material of the Gospel of Matthew that is neither Q source nor Mark

M Source, which is sometimes referred to as M document, or simply M, comes from the M in "Matthean material". It is a hypothetical textual source for the Gospel of Matthew. M Source is defined as that 'special material' of the Gospel of Matthew that is neither Q source nor Mark.

The Gospel of the Nazarenes is the traditional but hypothetical name given by some scholars to distinguish some of the references to, or citations of, non-canonical Jewish-Christian Gospels extant in patristic writings from other citations believed to derive from different Gospels.

Authorship of the Bible

Table I gives an overview of the periods and dates ascribed to the various books of the Bible. Tables II, III and IV outline the conclusions of the majority of contemporary scholars on the composition of the Hebrew Bible, the deuterocanonical works, and the New Testament.

Jewish–Christian gospels

The Jewish–Christian Gospels were gospels of a Jewish Christian character quoted by Clement of Alexandria, Origen, Eusebius, Epiphanius, Jerome and probably Didymus the Blind. Most modern scholars have concluded that there was one gospel in Aramaic/Hebrew and at least two in Greek, although a minority argue that there were only two, Aramaic/Hebrew and Greek.

Gospel harmony Compilation of the canonical gospels of the Christian New Testament into a single account

A gospel harmony is an attempt to compile the canonical gospels of the Christian New Testament into a single account. This may take the form either of a single, merged narrative, or a tabular format with one column for each gospel, technically known as a synopsis, although the word harmony is often used for both.

The historical reliability of the Gospels refers to the reliability and historic character of the four New Testament gospels as historical documents. Some believe that all four canonical gospels meet the five criteria for historical reliability; and others say that little in the gospels is considered to be historically reliable. Almost all scholars of antiquity agree that Jesus existed, but scholars differ on the historicity of specific episodes described in the Biblical accounts of Jesus, and the only two events subject to "almost universal assent" are that Jesus was baptized by John the Baptist and was crucified by the order of the Roman Prefect Pontius Pilate. Elements whose historical authenticity is disputed include the two accounts of the Nativity of Jesus, the miraculous events including the resurrection, and certain details about the crucifixion.

Q source hypothetical collection of sayings attributed to Jesus, used as a common source (along with Mark) for Matthew and Luke according to the two-source hypothesis to the synoptic problem

The Q source is a hypothetical written collection of primarily Jesus' sayings (logia). Q is part of the common material found in the Gospels of Matthew and Luke but not in the Gospel of Mark. According to this hypothesis, this material was drawn from the early Church's oral tradition.

Oral gospel traditions

Oral gospel traditions, cultural information passed on from one generation to the next by word of mouth, were the first stage in the formation of the written gospels. These oral traditions included different types of stories about Jesus. For example, people told anecdotes about Jesus healing the sick and debating with his opponents. The traditions also included sayings attributed to Jesus, such as parables and teachings on various subjects which, along with other sayings, formed the oral gospel tradition.

Apostles The primary disciples of Jesus

In Christian theology and ecclesiology, apostles, particularly the Twelve Apostles, were the primary disciples of Jesus. During the life and ministry of Jesus in the 1st century AD, the apostles were his closest followers and became the primary teachers of the gospel message of Jesus.

References

Citations

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  4. 1 2 Burkett 2002, pp. 124–25.
  5. 1 2 3 Culpepper 1999, p. 66.
  6. Reddish 2011, pp. 13, 42.
  7. 1 2 Reddish 2011, pp. 21–22.
  8. 1 2 3 Sanders 1995, pp. 4–5.
  9. Woodhead 2004, p. 4.
  10. Evangelism is the spreading of the evangelium, i.e. Christian proselytization, see also the Great Commission. Evangelicalism is a 20th century branch of Protestantism that emphasizes the reception of the "good news" by the individual (see also Low church), in contrast to the traditional and historical emphasis on the communal aspect of the Church's guardianship of the authentic Gospel (see also High church) as crucial to the salvation of the faithful ( Extra Ecclesiam nulla salus ).
  11. Honoré 1986, pp. 95–147.
  12. Eusebius, Ecclesiastical History. 3:39.
  13. Justin Martyr, Dialogue. 106.
  14. Irenaeus, Adversus Haereses. (Book 3, Chapter 1).
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  48. 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.
  49. Burkett 2002, p. 214.
  50. Lincoln 2004, p. 133.
  51. Dunn 2005, p. 174.
  52. Donahue 2005, p. 15.
  53. Keith & Le Donne 2012.
  54. Reddish 2011, p. 22.
  55. Ehrman 2005, pp. 7, 52.
  56. Ehrman 2005, p. 34.
  57. Ehrman 2005, p. 35.
  58. Philipp Vielhauer in Schneemelcher's New Testament Apocrypha Vol. 1 (1971) English revised edition R. Wilson, of Neutestamentliche Apokryphen 1964 Hennecke & Schneemelcher
  59. 1 2 3 4 "Thomas, Gospel of". Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005
  60. Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "The Gospel of Thomas", pp. 471–532.
  61. 1 2 3 "Peter, Gospel of St.". Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005
  62. Ehrman, Bart (2003). The Lost Christianities . New York: Oxford University Press. p. xi. ISBN   978-0-19-514183-2.
  63. Achtemeier, Paul J., Th.D., Harper's Bible Dictionary, (San Francisco: Harper and Row, Publishers, Inc.; 1985).
  64. 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.
  65. Wiegers, G. (1995). "Muhammad as the Messiah: A comparison of the polemical works of Juan Alonso with the Gospel of Barnabas". Biblitheca Orientalis
  66. The church has made a point of supporting four separate gospels, "equally authoritative and worth preserving as distinct witnesses." Gabel at 210. See also Metzger at 117; Gamble at 30–35.

Bibliography

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