Gospel

Encyclopedia : G : GO : GOS : Gospel

For other uses, see (disambiguation)}}}.

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 (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.
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).

"...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

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 John

Origin of the canonical Gospels

Main discussion: Synoptic problem.

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.

• 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

Non-canonical gospels

Main article: New Testament apocrypha.

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

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".

Liturgical usage

Usage in

Illustration from the Siysky Gospel (1339).

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.

Miniature of St Luke from the Peresopnytsia Gospel (1561).

Once Great Lent begins (during the service of Vespers on Forgivness 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 Gosples are read, and the service culminates with a prossesion with a large wodden 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 Ressurectional 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.

Uses in

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).

Heraldry

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. Godspel is archaic English for Gospel.
• The Four Evangelists
• The Four Gospels

References