Английская Википедия:Gospel

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Файл:Papyrus BnF Suppl. gr. 1120 ii 3 (Gregory-Aland papyrus P4) - Gospel of Matthew's title, euangelion kata Maththaion.jpg
Fragment of a flyleaf with the title of the Gospel of Matthew, Шаблон:Lang (Euangelion kata Maththaion). From Papyrus 4 (Шаблон:Circa), it is the earliest manuscript title for Matthew and one of the earliest manuscript titles for any gospel.

Gospel (Шаблон:Lang-gr; Шаблон:Lang-la) originally meant the Christian message ("the gospel"), but in the 2nd century it came to be used also for the books in which the message was reported.Шаблон:Sfn In this sense a gospel can be defined as a loose-knit, episodic narrative of the words and deeds of Jesus, culminating in his trial and death and concluding with various reports of his post-resurrection appearances.Шаблон:Sfn Modern biblical scholars are cautious of relying on the gospels uncritically, but nevertheless, they 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 Christian authors.Шаблон:SfnШаблон:Sfn

The canonical gospels are the four which appear in the New Testament of the Bible. They were probably written between AD 66 and 110.Шаблон:SfnШаблон:SfnШаблон:Sfn All four were anonymous (with the modern names of the "Four Evangelists" added in the 2nd century), almost certainly none were by eyewitnesses, and all are the end-products of long oral and written transmission.Шаблон:Sfn According to the majority of scholars, Mark was the first to be written, using a variety of sources,Шаблон:SfnШаблон:Sfn followed by Matthew and Luke, which both independently used Mark for their narrative of Jesus's career, supplementing it with a collection of sayings called "the Q source", and additional material unique to each.Шаблон:Sfn There is near-consensus that John had its origins as the hypothetical Signs Gospel thought to have been circulated within a Johannine community.Шаблон:Sfn

Many non-canonical gospels were also written, all later than the four canonical gospels, and like them advocating the particular theological views of their various authors.Шаблон:SfnШаблон:Sfn Important examples include the gospels of Thomas, Peter, Judas, and Mary; infancy gospels such as that of James (the first to introduce the perpetual virginity of Mary); and gospel harmonies such as the Diatessaron.

Etymology

Gospel is the Old English translation of the Hellenistic Greek term Шаблон:Lang, meaning "good news";Шаблон:Sfn this may be seen from analysis of Шаблон:Lang (Шаблон:Lang "good" + Шаблон:Lang "messenger" + Шаблон:Lang diminutive suffix). The Greek term was Latinized as Шаблон:Lang in the Vulgate, and translated into Latin as Шаблон:Lang. In Old English, it was translated as Шаблон:Lang (Шаблон:Lang "good" + Шаблон:Lang "news"). The Old English term was retained as Шаблон:Lang in Middle English Bible translations and hence remains in use also in Modern English.

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Canonical gospels: Matthew, Mark, Luke and John

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Contents

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

The four canonical gospels share the same basic outline of the life of Jesus: he begins his public ministry in conjunction with that of John the Baptist, calls disciples, teaches and heals and confronts the Pharisees, dies on the cross and is raised from the dead.Шаблон:Sfn Each has its own distinctive understanding of him and his divine roleШаблон:Sfn[1] and scholars recognize that the differences of detail between the gospels are irreconcilable, and any attempt to harmonize them would only disrupt their distinct theological messages.Шаблон:Sfn

Matthew, Mark and Luke are termed the synoptic gospels because they present very similar accounts of the life of Jesus.Шаблон:Sfn Mark begins with the baptism of the adult Jesus and the heavenly declaration that he is the son of God; he gathers followers and begins his ministry, and tells his disciples that he must die in Jerusalem but that he will rise; in Jerusalem, he is at first acclaimed but then rejected, betrayed, and crucified, and when the women who have followed him come to his tomb they find it empty.Шаблон:Sfn Mark never calls Jesus "God" or claims that he existed prior to his earthly life, apparently believes that he had a normal human parentage and birth, and makes no attempt to trace his ancestry back to King David or Adam;Шаблон:SfnШаблон:Sfn it originally ended at Mark 16:8 and had no post-resurrection appearances, 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 knew of the tradition.Шаблон:Sfn

The authors of Matthew and Luke added infancy and resurrection narratives to the story they found in Mark, although the two differ markedly.Шаблон:Sfn Each also makes subtle theological changes to Mark: the Markan miracle stories, for example, confirm Jesus' status as an emissary of God (which was Mark's understanding of the Messiah), but in Matthew they demonstrate his divinity,Шаблон:Sfn and the "young man" who appears at Jesus' tomb in Mark becomes a radiant angel in Matthew.Шаблон:SfnШаблон:Sfn Luke, while following Mark's plot more faithfully than Matthew, has expanded on the source, corrected Mark's grammar and syntax, and eliminated some passages entirely, notably most of chapters 6 and 7.Шаблон:Sfn

John, the most overtly theological, is the first to make Christological judgements outside the context of the narrative of Jesus's life.Шаблон:Sfn He presents a significantly different picture of Jesus's career,Шаблон:Sfn omitting any mention of his ancestry, birth and childhood, his baptism, temptation and transfiguration;Шаблон:Sfn his chronology and arrangement of incidents is also distinctly different, clearly describing the passage of three years in Jesus's ministry in contrast to the single year of the synoptics, placing the cleansing of the Temple at the beginning rather than at the end, and the Last Supper on the day before Passover instead of being a Passover meal.Шаблон:Sfn 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.Шаблон:Sfn

Composition

Файл:Relationship between synoptic gospels-en.svg
The Synoptic 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 MarkШаблон:Sfn

Like the rest of the New Testament, the four gospels were written in Greek.Шаблон:Sfn The Gospel of Mark probably dates from c. AD 66–70,Шаблон:Sfn Matthew and Luke around AD 85–90,Шаблон:Sfn and John AD 90–110.Шаблон:Sfn Despite the traditional ascriptions, all four are anonymous and most scholars agree that none were written by eyewitnesses.Шаблон:Sfn A few conservative scholars defend the traditional ascriptions or attributions, but for a variety of reasons the majority of scholars have abandoned this view or hold it only tenuously.Шаблон:Sfn

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.Шаблон:Sfn The stages of this process can be summarised as follows:Шаблон:Sfn

  • 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.Шаблон:Sfn
  • Gospels formed by combining proto-gospels, written collections and still-current oral tradition.

Mark is generally agreed to be the first gospel;Шаблон:Sfn it 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 hypothesized Q source used by Matthew and Luke.Шаблон:Sfn The authors of Matthew and Luke, acting independently, used Mark for their narrative of Jesus's career, supplementing it with the hypothesized collection of sayings called the Q source and additional material unique to each called the M source (Matthew) and the L source (Luke).Шаблон:SfnШаблон:Refn Mark, Matthew and Luke are called the synoptic gospels because of the close similarities between them in terms of content, arrangement, and language.Шаблон:Sfn 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.Шаблон:Sfn There is a near-consensus that this gospel had its origins as a "signs" source (or gospel) that circulated within the Johannine community (which produced John and the three epistles associated with the name) and later expanded with a Passion narrative as well as a series of discourses.Шаблон:SfnШаблон:Refn

All four also use the Jewish scriptures, by quoting or referencing passages, interpreting texts, or alluding to or echoing biblical themes.Шаблон:Sfn Such use can be extensive: Mark's description of the Parousia (second coming) is made up almost entirely of quotations from scripture.Шаблон:Sfn Matthew is full of quotations and allusions,Шаблон:Sfn and although John uses scripture in a far less explicit manner, its influence is still pervasive.Шаблон:Sfn Their source was the Greek version of the scriptures, called the Septuagint; they do not seem familiar with the original Hebrew.Шаблон:Sfn

Genre and historical reliability

Шаблон:Main The consensus among modern scholars is that the gospels are a subset of the ancient genre of bios, or ancient biography.Шаблон:Sfn Ancient biographies were concerned with providing examples for readers to emulate while preserving and promoting the subject's reputation and memory; the gospels were never simply biographical, they were propaganda and kerygma (preaching).Шаблон:Sfn As such, they present the Christian message of the second half of the first century AD,Шаблон:Sfn and 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.Шаблон:Sfn

The majority view among critical scholars is that the authors of Matthew and Luke have based their narratives on Mark's gospel, editing him to suit their own ends, and the contradictions and discrepancies between these three and John make it impossible to accept both traditions as equally reliable with regard to the historical Jesus.Шаблон:Sfn 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".Шаблон:Sfn Most of these are insignificant, but many are significant,Шаблон:Sfn an example being Matthew 1:18, altered to imply the pre-existence of Jesus.Шаблон:Sfn 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.Шаблон:SfnШаблон:Sfn

Scholars usually agree that John is not without historical value: certain of its sayings are as old or older than their synoptic counterparts, and its representation of the topography around Jerusalem is often superior to that of the synoptics. Its testimony that Jesus was executed before, rather than on, Passover, might well be more accurate, and its presentation of Jesus in the garden and the prior meeting held by the Jewish authorities are possibly more historically plausible than their synoptic parallels.Шаблон:Sfn Nevertheless, it is highly unlikely that the author had direct knowledge of events, or that his mentions of the Beloved Disciple as his source should be taken as a guarantee of his reliability.Шаблон:Sfn

Textual history and canonisation

Шаблон:Main The oldest gospel text known is Шаблон:Papyrus link, a fragment of John dating from the first half of the 2nd century.Шаблон:Sfn 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 Marcion, similar to the Gospel of Luke.Шаблон:Sfn 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.Шаблон:SfnШаблон:Sfn He referred to the four collectively as the "fourfold gospel" (euangelion tetramorphon).Шаблон:Sfn

Non-canonical (apocryphal) gospels

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

The many apocryphal gospels arose from the 1st century onward, frequently under assumed names to enhance their credibility and authority, and often from within branches of Christianity that were eventually branded heretical.Шаблон:Sfn They can be broadly organised into the following categories:Шаблон:Sfn

  • Infancy gospels: arose in the 2nd century, including the Gospel of James, also called the Protoevangelium, which was the first to introduce the concept of the Perpetual Virginity of Mary, and the Infancy Gospel of Thomas (not to be confused with the unrelated Coptic 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.
  • Ministry gospels
  • Sayings gospels and agrapha
  • Passion, resurrection and post-resurrection gospels
  • Gospel harmonies: 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 apocryphal gospels can also be seen in terms of the communities which produced them:

  • The Jewish-Christian gospels are the products of Christians of Jewish origin who had not given up their Jewish identity: they regarded Jesus as the messiah of the Jewish scripture but did not agree that he was God, an idea which, although central to Christianity as it eventually developed, is contrary to Jewish beliefs.
  • Gnostic gospels uphold the idea that the universe is the product of a hierarchy of gods, of whom the Jewish god is a rather low-ranking member. Gnosticism holds that Jesus was entirely "spirit", and that his earthly life and death were therefore only an appearance, not a reality. Many Gnostic texts deal not in concepts of sin and repentance, but with illusion and enlightenment.Шаблон:Sfn
The major apocryphal gospels (after Bart Ehrman, "Lost Christianities" – comments on content are by Ehrman unless otherwise noted) Шаблон:Sfn
Title Probable date Content
Epistle of the Apostles Mid 2nd c. Anti-gnostic dialogue between Jesus and the disciples after the resurrection, emphasising the reality of the flesh and of Jesus' fleshly resurrection
Gospel According to the Hebrews Early 2nd c. Events in the life of Jesus; Jewish-Christian, with possible gnostic overtones
Gospel of the Ebionites Early 2nd c. Jewish-Christian, embodying anti-sacrificial concerns
Gospel of the Egyptians Early 2nd c. "Salome" figures prominently; Jewish-Christian stressing asceticism
Gospel of Mary 2nd c. Dialogue of Mary Magdalene with the apostles, and her vision of Jesus' secret teachings.

It was originally written in Greek and is often interpreted as a Gnostic text. It is typically not considered a gospel by scholars since it does not focus on the life of Jesus.Шаблон:Sfn

Gospel of the Nazareans Early 2nd c. Aramaic version of Matthew, possibly lacking the first two chapters; Jewish-Christian
Gospel of Nicodemus 5th c. Jesus' trial, crucifixion and descent into Hell
Gospel of Peter Early 2nd c. Fragmentary narrative of Jesus' trial, death and emergence from the tomb. It seems to be hostile toward Jews and includes docetic elements.Шаблон:Sfn 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.Шаблон:Sfn
Gospel of Philip 3rd c. Mystical reflections of the disciple Philip
Gospel of the Saviour Late 2nd c. Fragmentary account of Jesus' last hours
Coptic Gospel of Thomas Early 2nd c. The Oxford Dictionary of the Christian Church says that the original may date from c. 150.Шаблон:Sfn Some scholars believe that it may represent a tradition independent from the canonical gospels, but that developed over a long time and was influenced by Matthew and Luke;Шаблон:Sfn other scholars believe it is a later text, dependent from the canonical gospels.Шаблон:SfnШаблон:Sfn While it can be understood in Gnostic terms, it lacks the characteristic features of Gnostic doctrine.Шаблон:Sfn It includes two unique parables, the parable of the empty jar and the parable of the assassin.Шаблон:Sfn 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.Шаблон:Sfn
Infancy Gospel of Thomas Early 2nd c. Miraculous deeds of Jesus between the ages of five and twelve
Gospel of Truth Mid 2nd c. Joys of Salvation
Papyrus Egerton 2 Early 2nd c. Fragmentary, four episodes from the life of Jesus
Diatessaron Late 2nd c. Gospel harmony (and the first such gospel harmony) composed by Tatian; 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 was eventually suppressed.Шаблон:SfnШаблон:Sfn
Protoevangelium of James Mid 2nd c. Birth and early life of Mary, and birth of Jesus
Gospel of Marcion Mid 2nd c. 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's critics said that he had edited out the portions of Luke he did not like, though Marcion argued that his was the more genuinely original text. He is said to have rejected all other gospels, including those of Matthew, Mark and especially John, which he alleged had been forged by Irenaeus.
Secret Gospel of Mark Uncertain Allegedly a longer version of Mark written for an elect audience
Gospel of Judas Late 2nd c. 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.Шаблон:Sfn
Gospel of Barnabas 14th–16th c. Contradicts the ministry of Jesus in canonical New Testament and strongly denies Pauline doctrine, but has clear parallels with Islam, mentioning Muhammad as Messenger of God. Jesus identifies himself as a prophet, not the son of God.Шаблон:Sfn

See also

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Notes

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References

Citations

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Bibliography

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External links

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