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Relevant bibliographies by topics / New Testament. Gospels

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Academic literature on the topic 'New Testament. Gospels'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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Journal articles on the topic "New Testament. Gospels"

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Kirk, Alan. "Examining Priorities: Another Look at the Gospel of Peter's Relationship to the New Testament Gospels." New Testament Studies 40, no. 4 (October 1994): 572–95. http://dx.doi.org/10.1017/s0028688500024000.

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Ever since a fragment of the Gospel of Peter was discovered at Akhmîm in 1886–7, and published in 1892, scholarship has been divided over its relationship to the New Testament gospels. In 1892 J. Armitage Robinson argued that the gospel was a tendentious appropriation of canonical material which contained no traces of a primitive Urevangelium. In 1893 Adolf von Harnack argued tentatively for its independence from the canonical gospels, while Theodore Zahn argued for a late date and complete dependence upon the four gospels. In the flurry of articles and monographs which followed, scholars aligned themselves with one or the other of these two positions, depending upon whether they viewed the new gospel's similarities with, or divergences from, the New Testament gospels as being more decisive. Since both striking similarities and striking divergences appear throughout the Gospel of Peter, a stalemate was soon reached, and scholarly interest in the question declined. In the late 1920s Gardner-Smith could write that ‘interest in the discovery has waned’, and Léon Vaganay that ‘a virtual silence has fallen upon the journals’. In his commentary Vaganay attempted to settle the argument in favour of the Gospel of Peter's dependence. Using literary criticism he showed how the material in the gospel could be seen as a free literary re-working of the texts of Matthew, Mark, Luke, and John, a re-working driven by sectarian and apologetic interests, as well as by the personal predilections of its author.

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WOOD, JOHN HALSEY. "The New Testament Gospels and the Gospel of Thomas: A New Direction." New Testament Studies 51, no. 4 (October 2005): 579–95. http://dx.doi.org/10.1017/s0028688505000305.

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After surveying the debate over the relation of the Gospel of Thomas to the NT gospels, this essay argues that Gos. Thom. merits comparison with second-century Christian literature, in order to discern the similarity or dissimilarity with regard to the use of NT material. The second-century sources considered are found to manifest various types of literary dependence on the canonical gospels. A comparison suggests that Gos. Thom. does show many of the characteristics of this Christian literature known to depend on NT material, and, moreover, that Gos. Thom. appears to draw from all four of the canonical gospels. In fact, the significance of Gos. Thom. may not be as a witness to the historical Jesus, as some have hoped, but as one of the earliest witnesses to a four-gospel collection.

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Wiryadinata, Halim. "The son of man: “Is it constructive theology and history of Jesus for the New Testament writing?”." PASCA: Jurnal Teologi dan Pendidikan Agama Kristen 16, no. 2 (November 5, 2020): 94–102. http://dx.doi.org/10.46494/psc.v16i2.91.

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Many scholars and lay people try to figure out the reasons why the Lord JesusChrist uses the title of the son of man to designate Himself. He uses the title ofthe son of man throughout the Gospels, but there are some incidents only appear outside of the Gospels. This appearance is impressing to find out the reasons why the term occurrences in the Gospel. However, the term also appears in few passages outside the Gospels. Therefore, using the method of critical analysis through the library research as the qualitative methodology in order to seek the development of the argument from beginning up today and to see how the New Testament scholars clear up the message of Jesus in using that title. Few scholars comment that term has significant for the Christological development of the New Testament due to the messianic proclamation as thesaviour of the world. Furthermore, the idea of representative between man andGod apparently introduces the idea of the high priest in the New Testamentwriting for Jesus’ Christology. This idea will bring the consumption for BiblicalTheology when scholars seek this terminology in the New Testament writing.

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Houghton, H. A. G., and Mina Monier. "Greek Manuscripts in Alexandria." Journal of Theological Studies 71, no. 1 (April 1, 2020): 119–33. http://dx.doi.org/10.1093/jts/flaa041.

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Abstract Important manuscripts of the Greek New Testament and other early Christian writings are held by institutions in Alexandria. This report provides an update on the current location and identification of these documents, including the ‘Akhmim Fragment’ of the Gospel of Peter. It also gives preliminary information about four witnesses to the Greek New Testament which have now been added to the official register. These comprise a tenth-century catena manuscript of the Gospels (GA 2937) and three gospel lectionaries (GA L2477, L2478, and L2479).

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De Klerk, Johannes C. "The 'literariness' of the New Testament Gospels." Religion and Theology 4, no. 1-3 (1997): 208–19. http://dx.doi.org/10.1163/157430197x00157.

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AbstractThe literary approach to narratives of the New Testament has now been established. However, there are some very interesting literary issues on which we can now reflect. Do the Gospels comply with genuine literary standards? Are they really suited to full-scale literary analysis? What distinguishes a 'literary' text from a 'non-literary' text? How important is the 'literariness' of biblical narratives? Isn't the value of the literary analysis of biblical texts overestimated? Doesn't it go against the grain of the whole nature of biblical texts? This article endeavours to provide some answers to these issues, focusing on the New Testament texts.

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Nielsen, Jesper Tang. "Mod mytologisk realisme i Nikodemusevangeliet." Dansk Teologisk Tidsskrift 79, no. 3 (September 10, 2016): 177–98. http://dx.doi.org/10.7146/dtt.v79i3.105792.

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The Gospel of Nicodemus had its heyday in the Middle Ages. Today it attracts attention by only a few historians and practically no Biblical scholars. It is, however, a charming example of creative Biblical rewriting. The article provides an introduction to the text and its use of the New Testament gospels. It is possible to locate in it a number of typical narrative techniques and tendencies. This Gospel supplies the New Testament gospel narrative with new episodes and expands the known figures into new narratives. It aims to tell every detail from the New Testament in concrete narratives. In this way it moves in the direction of realism. At the same time it enhances the supernatural featuresof the narrative. In this way it moves in the direction of mythology. Thus, the Gospel of Nicodemus may tentatively be seen as a specimen of mythological realism.

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Müller, Mogens. "The New Testament gospels as Biblical rewritings." Studia Theologica - Nordic Journal of Theology 68, no. 1 (January 2, 2014): 21–40. http://dx.doi.org/10.1080/0039338x.2014.905489.

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JENSEN, MATTHEW D. "The Fourth Gospel and the Apostolic Mission: John’s Common Evangelical Theology." Unio Cum Christo 2, no. 2 (October 1, 2016): 127. http://dx.doi.org/10.35285/ucc2.2.2016.art11.

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Abstract: This article seeks to redress the imbalance of seeing John’s theology as distinctive and dissimilar to the other Gospels and New Testament documents by observing the essential consistency between the theology of the Fourth Gospel and the apostolic mission described by Paul in Galatians 2:1–10. First, it considers the origin of the New Testament documents in the mission of the apostles described in Galatians 2:1–10 and locates the apostles’ commonly agreed-on gospel message in 1 Corinthians 15:3–5. Second, the article examines the Fourth Gospel, paying close attention to the intrusive narrator’s comments about the purpose (John 20:30–31) and explicit use of the Old Testament (12:38, 39–40; 19:24, 28, 36–37) to demonstrate that John’s theology and epistemology was fundamentally the same as that of the other apostles.

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Van Aarde, A. G. "Jesus - Kind van God, Vaderloos in Galilea." Verbum et Ecclesia 22, no. 2 (August 11, 2001): 401–17. http://dx.doi.org/10.4102/ve.v22i2.662.

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This article consists of four sections. Firstly, it reflects on the public debate regarding Jesus' alleged illegitimacy. The article argues that illegitimacy here refers to fatherlessness. Secondly, Joseph is focused on. According to New Testament writings of the latter part of the first century, Joseph is either Jesus' biological father (John's gospel) or the person who adopted him as son (the gospels of Matthew and Luke). Thirdly, Joseph as a legendary literary model is discussed (in the Old Testament, intertestamentary literature, the New Testament, writings of the Church Fathers and the dogtrines of the Orthodox Church). Fourthly, the articles sketches a picture of a fatherless Jesus based on evidence from the earliest intracanonical writings (the Sayings Gospel Q, traditions in the Gospel of Thomas, Paul's letters and the Gospel of Mark). Joseph does not appear in these writings. The article concludes with a reflection on the relevance of fatherlessness for today.

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Simpson, Dean. "The Use of evangelicus in the Paraphrases." Erasmus Studies 37, no. 2 (2017): 137–60. http://dx.doi.org/10.1163/18749275-03702001.

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This article is a word study that analyses and interprets how Erasmus uses the adjective evangelicus, -a, -um in his New Testament Paraphrases. The development of the idiom ‘gospel-blank’ (evangelicus + noun) is analyzed diachronically; the phrases denoting gospel things are divided into six semantic categories. The study shows, on the one hand, that there is a general consistency in how evangelicus is used, the most common pairings predominating in most Paraphrases on the Epistles and Gospels, while, on the other, there is some broadening and lowering of the nouns with which evangelicus is joined, moving from the Paraphrases on the Epistles to the Gospel Paraphrases. Erasmus’ changing attitude to the project of paraphrasing the New Testament provides biographical and historical context in which to place the study’s findings. The study concludes by highlighting the New Testament Paraphrases as Erasmus’ humanistic response to worsening divisions in the early 1520s.

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Dissertations / Theses on the topic "New Testament. Gospels"

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Head, Peter M. "Christology and the synoptic problem : an assessment of one argument for Markan priority." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321429.

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Lee, Min-Kyu. "A man of high degree : an exploration of Jesus as shaman in the synoptic Gospels." Thesis, University of Sheffield, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323564.

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Arndt, Wayne S. "Cyprian's Old Latin Gospels and the textual apparatus of the United Bible Societies Greek New Testament." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Schanke, Ragnhild. "A comparative study of the concept of purity/impurity in the New Testament Gospels and the letters of Paul / by Ragnhild Schanke." Thesis, North-West University, 2007. http://hdl.handle.net/10394/1831.

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This work is a comparative study of the usage of the purity language by Jesus and Paul. A simple reading of the Gospels and the Pauline corpus shows that the concept of purity and impurity is used in different contexts by Jesus and Paul, a fact that is due, I suppose, to their different cultural settings: Palestinian Judaism versus Roman culture. In order to trace the meaning of impurity the concept was analysed as it is employed in the Hebrew Bible and Second Temple sources. It was found that Biblical Judaism placed strong emphasis on ritual and moral impurity, including the diet regulations of Leviticus. Ritual impurity was usually due to natural conditions of the body that were not unwanted, such as menstruation blood, semen, sex and birth, a few specific deceases and contact with dead bodies. Ritual impurity was contagious by contact. Moral impurity was not, but it was a defiling power due to grave sins, such as sexual immorality, bloodshed and idolatry, which polluted the sinner, the sanctuary and the land, even from a distance. The food regulations are interpreted as pedagogical means to remind the people of the importance of worshipping one God only. Since the impure animals were typically hybrids, we argue that the mixture of worshipping YHWH and BAAL was an hybrid cult that created moral impurity. Second Temple literature interprets priestly purity rules to include all Jews, giving rise to the doctrine of generational impurity that, in turn, served the purpose of maintaining a strict border between Jews and Gentiles. In the Qumran milieu we find a developed ontological dualism, the cosmology of which included the teaching of the two spirits, each representing two opposing kingdoms. The gestalt of Satan developed from being a member of God's court to an independent personage with his own host of demons. Roman culture is a complex concept. The philosophers had a world view quite different from that of the uneducated masses. The Stoics referred to uncontrolled sex as impure, since passions as such were seen as unwanted. Roman religion, as found in the cult of the Vestal Virgins, defined the loss of virginity as the ultimate impurity, which put the entire Fatherland at risk. In popular culture there was a vivid conceptualisation of demons and spirits and a full-blown art of astrology and magic. The aetiology of sickness as demonic attacks was commonplace. When our inquiry of the two cultural contexts is over, all the relevant scriptures of the Gospels and the Pauline letters are analysed. There proved to be a significant difference between the Synoptics and John. Exorcisms and impure spirits are found in the three first gospels only. John operates with the idea of Satan in the context of moral impurity, but he presents no narratives that include demons. The Synoptics present the teaching and practice of Jesus with a strong focus on demons as impure spirits with the ability to speak and to harass people. They are empowered by Satan and they represent the evil opposition of the kingdom of God. Jesus nullifies ritual impurity altogether and even modifies moral impurity, reserving the terminology for evil intentions coming from man's heart. In the Pauline corpus, we find the terminology employed differently. Evil powers are not denoted as impure spirits and there are no narratives or any teaching of exorcism. Paul uses the term much like the Stoic philosophers, to denote sexual immorality. Our inquiry concludes by stating that Jesus uses the term impure to denote ontological impurity as experienced in mental, spiritual and physical destruction, due to demonic presence. Paul uses impurity, mainly as an ethical category denoting individuals who have succombed to temptations of the human nature, sarx. The common denominator between Jesus and Paul is the belief that the holiness of God is stronger than any demonic presence. According to Judaism, impurity was dangerous because it drove away the presence of God from the Temple and the people. Jesus is exercising the power of God and is never prohibited by the presence of impurity. Paul believes that the powers of impurity were conquered at the cross, and therefore not worth mentioning after the death and resurrection of Jesus. While Jesus exorcised demons, Paul encourages his readers to stand firm in the Christian virtues, so that the Devil would flee from them. If the Church did not do this, it became polluted. Paul perpetuates the idea of moral impurity as a defiling force which prevents the presence of God. In the Church, this is manifested as lack of love and consideration for the poor, a situation which prevents the protection of God. As in the Temple, the remedy was sacrifice; in this case, the blood of Jesus, which was remembered and honoured during eucharist. And as in Judaism, it required repentance and a will to do better.
Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus in association with Greenwich School of Theology, U.K., 2008.

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Penwell, Stewart K. "Jesus the Samaritan : ethnic labeling in the Gospel of John." Thesis, St Mary's University, Twickenham, 2016. http://research.stmarys.ac.uk/1483/.

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This thesis will answer, “How do ethnic labels function in the Gospel of John?” In order to answer this question properly, this thesis draws on social-scientific theories on ethnic groups, deviancy, and labeling. The primary examples of ethnic labeling for this thesis are John 4:9 and 8:48. In each instance, members from “the Jews” (ʼΙουδαῖοι) and “Samaritans” label Jesus as a member of each other’s group. The Gospel of John’s dual ethnic labeling of Jesus participates in a history of discourse between “the Jews” and “Samaritans.” Both people groups adhere to an “us” versus “them” mentality because they both identify themselves as Israelites while rejecting the other group’s claim to that identity. The parameters of the discourse are determined by not only how each ethnic group identifies themselves but particularly how they construct the category for the other’s group. Once the parameters of discourse are in place, then we can address the function of ethnic labels in the Gospel of John. On both occasions Jesus is labeled because he deviates from what are deemed to be acceptable practices as a member of “the Jews.” The function of Jesus’s dual ethnic labeling in the Gospel of John is to establish a new pattern of practices and categories for the “children of God” who are a trans-ethnic group united as a fictive-kinship and who are embedded within the Judean ethnic group’s culture and traditions. The Johannine Jesus is portrayed as “the Jews’” Messiah (1:45; 20:31), who brings “salvation from the Jews” (4:22), and who is “the savior of the world” (4:42). The Gospel of John presents Jesus as broadening the more restrictive boundaries within “his own people” (1:11) in order to “draw all people to myself” (12:32).

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Klinghardt, Matthias. "Marcion’s Gospel and the New Testament: Catalyst or Consequence?" Cambridge University Press, 2017. https://tud.qucosa.de/id/qucosa%3A70706.

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These three short papers were delivered in the ‘Quaestiones disputatae’ session at the 71st General Meeting of the Studiorum Novi Testamenti Societas, held at McGill University, Montreal, on 3 August 2016. The session was chaired by Professor Carl Holladay, President of the Society.

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Miles, Donald Joseph. "Preservation of the Writing Approaches of the Four Gospel Writers in the Joseph Smith Translation of the Bible." Diss., CLICK HERE for online access, 1991. http://contentdm.lib.byu.edu/u?/MTGM,40877.

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Ramey, Margaret E. "The quest for the fictional Jesus : Gospel rewrites, Gospel (re)interpretation, and Christological portraits within Jesus novels." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1861.

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Jesus' story has been retold in various forms and fashions for centuries. Jesus novels, a subset of the historical fiction genre, are one of the latest means of not only re-imagining the man from Galilee but also of rewriting the canonical Gospels. This thesis explores the Christological portraits constructed in four of those novels while also using the novels to examine the intertextual play of these Gospel rewrites with their Gospel progenitors. Chapter 1 offers a prolegomenon to the act of fictionalizing Jesus that discusses the relationship between the person and his portraits and the hermeneutical circle created by these texts as they both rewrite the Gospels and stimulate a rereading of them. It also establishes the "preposterous" methodology that will be used when reexamining the Gospels "post" reading the novels. Chapters 2 to 5 offer four case studies of "complementing" and "competing" novels and the techniques they use to achieve these aims: Anne Rice's Christ the Lord: Out of Egypt; Neil Boyd's The Hidden Years; Nino Ricci's Testament; and José Saramago's The Gospel according to Jesus Christ. Chapter 6 begins an examination of a specific interpretive circle based upon Jesus' temptation in the wilderness. Beginning with the synoptic accounts of that event, the chapter then turns to how Jesus' testing has been reinterpreted and presented in two of the novels. Returning to the Gospel of Matthew's version of the Temptation, chapter 7 offers a "preposterous" examination of that pericope, which asks novel questions of the text and its role with Matthew's narrative context based on issues raised by the Gospel rewrites. The thesis concludes by suggesting that Jesus novels, already important examples of the reception history of the Gospels, can also play a helpful role in re-interpreting the Gospels themselves.

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Kim, Hanjay D. "The Mosaic law in the Old Testament and the New Testament." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Flemming, D. "Essence and adaptation : Contextualization and the heart of Paul's gospel." Thesis, University of Aberdeen, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.234363.

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Books on the topic "New Testament. Gospels"

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Acts to Gospels: A New Testament path. Lanham, MD: University Press of America, 1989.

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Religious studies: The New Testament - the Gospels. Deddington, Oxfordshire: Philip Allan Publishers Ltd, 1998.

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Six new gospels: New Testament women tell their stories. Boston, MA: Cowley Publications, 1994.

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Six new gospels: New Testament women tell their stories. London: Geoffrey Chapman, 1994.

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McCaughrean, Geraldine. God's kingdom: Stories from the New Testament. London: Orion Children's Books and Picture Dolphins, 1999.

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McCaughrean, Geraldine. God's Kingdom: Stories from the New Testament. New York: McElderry Books, 1999.

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New Testament restoration harmony of the Four Gospels. Springville, Utah: Cedar Fort, 2006.

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Basser, Herbert W. The mind behind the Gospels. Boston: Academic Studies Press, 2009.

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Basser, Herbert W. The mind behind the Gospels. Boston: Academic Studies Press, 2009.

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Introducing the New Testament. London: Bloomsbury, 2015.

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Book chapters on the topic "New Testament. Gospels"

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Van den Kerchove, Anna. "The Gospel of Judas Versus New Testament Gospels." In Christian Apocrypha, 105–24. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666540165.105.

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Parpulov, Georgi. "Kr in the Gospels." In The New Testament in Antiquity and Byzantium, edited by H. A. G. Houghton, David C. Parker, and Holger Strutwolf, 203–14. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110591682-015.

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Sider, Robert D. "VIII. The Paraphrases on the Gospels and Acts (1521–4)." In The New Testament Scholarship of Erasmus, edited by Robert D. Sider, 212–55. Toronto: University of Toronto Press, 2019. http://dx.doi.org/10.3138/9781487510206-011.

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Elliott, J. K. "The Case of the “Rule of Three” in the Gospels." In The New Testament in Antiquity and Byzantium, edited by H. A. G. Houghton, David C. Parker, and Holger Strutwolf, 123–34. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110591682-009.

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Hurtado, L. W. "Beyond the Interlude? Developments and Directions in New Testament Textual Criticism." In Studies in the Early Text of the Gospels and Acts, edited by David G. K. Taylor, 26–48. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463235826-004.

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Pickering, S. R. "The Significance of Non-Continuous New Testament Textual Materials in Papyri." In Studies in the Early Text of the Gospels and Acts, edited by David G. K. Taylor, 121–41. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463235826-008.

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Clarke, K. D., and K. Bales. "The Construction of Biblical Certainty: Textual Optimism and the United Bible Societies’ Greek New Testament." In Studies in the Early Text of the Gospels and Acts, edited by David G. K. Taylor, 86–93. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463235826-006.

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North, J. L. "The Oxford Debate on the Textual Criticism of the New Testament, Held at New College on May 6, 1897: An End, not a Beginning, for the Textus Receptus." In Studies in the Early Text of the Gospels and Acts, edited by David G. K. Taylor, 1–25. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463235826-003.

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Güting, E. "The Relevance of Literary Criticism for the Text of the New Testament. A Study of Mark’s Traditions on John the Baptist." In Studies in the Early Text of the Gospels and Acts, edited by David G. K. Taylor, 142–67. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463235826-009.

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Ruiz, Gilberto A. "“Out of Egypt I Called My Son”: Migration as a Male Activity in the New Testament Gospels." In Latinxs, the Bible, and Migration, 89–107. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96695-3_5.

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