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Journal articles on the topic 'The Gospels'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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1

Falkenberg, René. "Apocryphal Gospel Titles in Coptic." Religions 13, no. 9 (2022): 796. http://dx.doi.org/10.3390/rel13090796.

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During the 2nd–5th centuries, the usual format of the canonical gospel title is “The Gospel According to [person]”. While becoming well-established in this period, the title is reused and transformed when naming the apocryphal gospels. In order to study the meaning of the emerging canonical and apocryphal gospel titles, the claims of these titles will be analysed to determine who each title presents as the gospel’s source (often a divine figure) and who is implied to be that gospel’s author (often a human person). By revisiting well-known apocryphal gospels, and expanding on their number, new

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2

Kirk, Alan. "Examining Priorities: Another Look at the Gospel of Peter's Relationship to the New Testament Gospels." New Testament Studies 40, no. 4 (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 alig

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Schröter, Jens. "The Contribution of Non-Canonical Gospels to the Memory of Jesus: The Gospel of Thomas and the Gospel of Peter as Test Cases." New Testament Studies 64, no. 4 (2018): 435–54. http://dx.doi.org/10.1017/s0028688518000206.

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This article argues that the social memory approach makes a significant contribution to the interpretation of the early gospel tradition. This approach helps to overcome an anachronistic distinction between ‘canonical’ and ‘non-canonical’ (or ‘apocryphal’) Gospels by highlighting the way Jesus was portrayed in various Gospels of the first and second century. Early Christian Gospels in general presuppose the post-Easter perspective on Jesus as a divine figure, but depict his activity and teaching in different ways. A closer look at the Gospel of Thomas and the Gospel of Peter demonstrates how t

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Diehl, Judith A. "What is a ‘Gospel’? Recent Studies in the Gospel Genre." Currents in Biblical Research 9, no. 2 (2011): 171–99. http://dx.doi.org/10.1177/1476993x10361307.

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This article is a brief review of two main paths of biblical scholarship with respect to the ‘gospel’ genre. The NT Gospels appear to be similar to other ancient literature in some ways, yet distinctive enough in content, form, theology and purpose to set them apart from other literature. The analogical approach shows how the Gospels were written in a form similar to other written documents of that time and culture. In contrast, the derivational approach attempts to show that the Gospels are unique and exclusive in all of literature. While the search for the ‘historical Jesus’ is not over, lit

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Klink, Edward W. "The Gospel Community Debate: State of the Question." Currents in Biblical Research 3, no. 1 (2004): 60–85. http://dx.doi.org/10.1177/1476993x0400300104.

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For the last few decades the growing assumption has been that a community exists behind each of the four canonical Gospels. Elaborate reconstructions and reading techniques have been employed to draw out the characteristics of these communities, with the assumption that if we can see ‘behind the text’, we could better interpret the text itself. Recently the scholarly reconstruction of the communities behind the Gospels has been challenged by The Gospels for All Christians: Rethinking the Gospel Audiences, edited by Richard Bauckham. Since the publication of The Gospels for All Christians, seve

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Kloppenborg, John. "Gospel Parallels/Parallel Gospels." Biblical Theology Bulletin: Journal of Bible and Culture 44, no. 3 (2014): 156–61. http://dx.doi.org/10.1177/0146107914540490.

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Czarnuch-Sodzawiczny, Monika. "Specificity of the Gospel of Mark as Interpreted by Theophylact of Ohrid." Verbum Vitae 39, no. 4 (2021): 1263–76. http://dx.doi.org/10.31743/vv.12965.

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While Theophylact’s Enarratio in Evangelium Marci [Explanation of the Gospel of Mark] is known as the first commentary on the whole Gospel in Greek, the question remains: how much of Mark’s Gospel is in this Explanation? The main aim of the article is to examine whether Theophylact notices the specificity of Mark’s Gospel, or whether he is harmonizing Mark with Matthew, on which he commented earlier, or other Gospels. The analysis of the Explanation of the Gospel of Mark shows that Theophylact relates to content typical of the Gospel of Mark. He distinguishes Mark’s theology from other Gospels

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Dunn, James D. G. "The Gospel and the Gospels." Evangelical Quarterly 85, no. 4 (2013): 291–308. http://dx.doi.org/10.1163/27725472-08504001.

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The origins of the word ‘gospel’ lie with Paul, who derived it from the Isaianic proclamation of a messenger of good news (Isa. 52:7; 61:1–2) and its influence on Jesus. Paul uses the term to refer to the good news of Jesus’s death and resurrection, a message which brings salvation. Mark was influenced by Paul’s usage and makes the term describe the whole account of Jesus’s mission and preaching climaxing in Jesus’s death and resurrection. The other Gospels follow suit. This use is not contradictory to that of Paul, who undoubtedly taught much about Jesus’ life and teaching in his oral communi

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Last, Richard. "Communities That Write: Christ-Groups, Associations, and Gospel Communities." New Testament Studies 58, no. 2 (2012): 173–98. http://dx.doi.org/10.1017/s0028688511000348.

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Critics who posit the ‘gospels for all Christians’ theory contend that gospels reflect neither the history nor the concerns of the communities within which they were produced. Despite advocacy for the theory from an increasing number of scholars, others continue to reconstruct diverse gospel communities. There is some common ground between the two sides of the debate: the majority of scholars from both perspectives agree that gospels were composed within communal settings. If we take this agreement as our starting point and investigate communal writing practices in antiquity, we might producti

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Dormeyer, Detlev. "From the Gospel to the Gospels." Biblische Zeitschrift 59, no. 1 (2015): 123–25. http://dx.doi.org/10.1163/25890468-059-01-90000011.

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KÖSTENBERGER, ANDREAS J., and STEPHEN O. STOUT. ""The Disciple Jesus Loved": Witness, Author, Apostle — A Response to Richard Bauckham's Jesus and the Eyewitnesses." Bulletin for Biblical Research 18, no. 2 (2008): 209–31. http://dx.doi.org/10.2307/26423844.

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Abstract Richard Bauckham's Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (Grand Rapids: Eerdmans, 2006) makes a persuasive argument that the Gospels display eyewitness testimony and thus renews the quest for the identity of the Beloved Disciple as the author of the Fourth Gospel. While Bauckham attributes this Gospel to "the presbyter John" mentioned by Papias, the authors of this study show that the patristic evidence more likely seems to support the authorship of John the apostle and that the literary device of inclusio in the Fourth Gospel, astutely observed by Bauckham,

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KÖSTENBERGER, ANDREAS J., and STEPHEN O. STOUT. ""The Disciple Jesus Loved": Witness, Author, Apostle — A Response to Richard Bauckham's Jesus and the Eyewitnesses." Bulletin for Biblical Research 18, no. 2 (2008): 209–31. http://dx.doi.org/10.2307/bullbiblrese.18.2.0209.

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Abstract Richard Bauckham's Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (Grand Rapids: Eerdmans, 2006) makes a persuasive argument that the Gospels display eyewitness testimony and thus renews the quest for the identity of the Beloved Disciple as the author of the Fourth Gospel. While Bauckham attributes this Gospel to "the presbyter John" mentioned by Papias, the authors of this study show that the patristic evidence more likely seems to support the authorship of John the apostle and that the literary device of inclusio in the Fourth Gospel, astutely observed by Bauckham,

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Larson, Jason T. "The Gospels as Imperialized Sites of Memory in Late Ancient Christianity." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 6, no. 1-3 (2012): 291–307. http://dx.doi.org/10.1558/post.v6i1-3.291.

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This article considers the intersection of Christian and imperial memory in the physical Gospel book. Besides describing the function of gospel books in the post-Constantine Roman Empire, it examines the connection between the Roman construction and production of sites of memory that established Roman imperium in the Mediterranean and the development of the Christian Gospel codex as a site of memory within Christianity. It also explores the related issues of imperial and divine power as manifest through material things, the rhetoric of seeing and iconicity, and the invented tradition of Christ

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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 (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

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Watson, Francis. "Can the historical Jesus teach ethics? In response to Richard Burridge, Imitating Jesus." Scottish Journal of Theology 63, no. 3 (2010): 336–39. http://dx.doi.org/10.1017/s0036930610000414.

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Richard Burridge is best known for his book, What are the Gospels?, which argues convincingly that the gospels belong within the broad generic category of the Graeco-Roman biography. The consensus that ‘the gospels are not biographies’ rests on a set of modern assumptions about what a biography should contain; measured against the yardstick of ancient biographies, however, the gospels clearly represent the same kind of literature. Of course, that does not mean that they are in every respect like other Graeco-Roman bioi or vitae. The gospels remain distinctive. One indication of this distinctiv

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Kardaš, Mehmed. "New sheets from the Bosnian Vrutok Gospels." Godišnjak Centra za balkanološka ispitivanja, no. 47 (January 6, 2022): 193–98. http://dx.doi.org/10.5644/godisnjak.cbi.anubih-47.109.

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The paper discusses new sheets of the Bosnian Gospels, stored in the Serbian Patriarchate Library in Belgrade under the signatures no. 313. A preserved fragment of the Gospel text consists of six parchments, which contents are parts of The Gospels of Matthew and Mark. Through an analysis, the sheets were identified as a part of the Vrutok Gospel, a Medieval Bosnian manuscript dating from the end of the 14th century, and on this occasion the most important palaeographic and linguistic features of the passages are presented.

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McClure, Jennifer M. "Jesus’s Social Network and the Four Gospels: Exploring the Relational Dynamics of the Gospels Using Social Network Analysis." Biblical Theology Bulletin: Journal of Bible and Culture 50, no. 1 (2020): 35–53. http://dx.doi.org/10.1177/0146107919892841.

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Building on recent studies of Jesus’s social network, this article seeks to explore how the relational dynamics surrounding Jesus’s life and ministry are depicted differently in the canonical Gospels. Using different perspectives and methods than those usually employed by biblical scholars, the network analyses provide rich illustrations and descriptions of structural dynamics that have not traditionally been the focus of Gospel scholarship. Analyses examine the extent to which the Gospels’ social networks overlap, as well as differences in levels of relational prominence and in relational str

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Healey, Joseph G. "Our Stories as Fifth Gospels." Missiology: An International Review 16, no. 3 (1988): 305–20. http://dx.doi.org/10.1177/009182968801600304.

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The author proposes that the term “a Fifth Gospel” is a valid metaphor in theology today. “Gospel” and “good news” can be applied to the way that God is revealing himself through our human experience and daily lives. In light of the insights of the Theology of Story (Narrative Theology), our stories of faith are examples of Fifth Gospels. This article examines the history and deeper meaning of the metaphor of a Fifth Gospel, looks at these metaphors from the perspectives of the theology of revelation and Christology, and narrates three concrete stories (examples) of Africa's Fifth Gospel.

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Volokhova, Natalia V., and Elena N. Goncharova. "THE IMAGE OF A WOMAN IN THE NEW TESTAMENT APOCRYPHIC GOSPELS." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (212) (December 28, 2021): 11–16. http://dx.doi.org/10.18522/2687-0770-2021-4-11-16.

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The New Testament Apocrypha is a kind of phenomenon in early Christian literature, where features of ancient and Christian ideology are combined. The Apocrypha is a “practical” component of early Christian anthropology, since the Apocrypha embodied the holistic images of people, the so-called “ideal Christians”. The study analyzes the New Testament Apocryphal litera-ture, in particular, examines the texts of the Apocryphal Gospels (“The First Gospelˮ of James, “The Gospel of the Birth of the Ever Virgin Maryˮ, the Gospel of Thomas, the Gospel of Nicodemus) and the Apocryphal Acts in order to f

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CAPES, DAVID B. "Imitatio Christi and the Gospel Genre." Bulletin for Biblical Research 13, no. 1 (2003): 1–19. http://dx.doi.org/10.2307/26422777.

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Abstract This article considers that the Gospel genre belongs to the category of ancient biography designed to provide the reader and hearer with a pattern to imitate. The literary and cultural ethos of the formative period of early Christianity prepared the first disciples to "imitate Christ" whenever the Gospels were liturgically read. In fact, the ethical instructions "walk as he walked," "imitate Christ," or even "follow me" required a narrative definition. So the imitatio Christi provided a significant impulse for the writing of the Gospels, and concomitantly, the Gospels provided the nar

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Kingsbury, Jack Dean. "The Rhetoric of Comprehension in the Gospel of Matthew." New Testament Studies 41, no. 3 (1995): 358–77. http://dx.doi.org/10.1017/s0028688500021536.

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To date, narrative critics have only begun to address the familiar question of what the theology – or better, the ‘theological point of view’ – of the respective canonical Gospels is. To remind ourselves, the theological point of view of a Gospel is the peculiar understanding of faith and life that governs its narrative world. Typically, the implied authors of the Gospels do not ‘tell’ their readers or hearers what their theological points of view are; instead, they ‘show’ their readers what they are through their respective descriptions of the settings, characters, and events found within the

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Rashid, Hafiz Abdul, and Habib ur Rehman. "U-11 Predictions About the Last Messenger Hazrat Muhammad (PBUH) & Gospel of Bernabas (Research & Analysis)." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 2 (2020): 169–82. http://dx.doi.org/10.53575/u11.v4.02(20).169-182.

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According to Islam, the Gospel is the name of the revelation of Allah Almighty which revealed on Jesus Christ (peace and blessings of Allaah be upon him), as stated in the Qur'an: و اتینه الانجیل We have given him the gospel. But to Christians, the gospel refers to the biography of Jesus as it is evident from the study of currently available Gospels.According to the Bible – Acts of the Apostels, Barnabas is one among the first three personalities who dedicated their lives to Christianity. There was a Gospel attributed to Barnabas, which was of great importance in the early days of Christianity

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Charette, Blaine. "The Spirit in Mark." Pneuma 43, no. 3-4 (2021): 400–408. http://dx.doi.org/10.1163/15700747-bja10046.

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Abstract There are fewer direct references to the Holy Spirit in Mark’s Gospel than in the other gospels. For this reason, there has been much less discussion of the significance of the Spirit to Mark’s theology in comparison with other gospels, particularly Luke and John. Yet in the case of Mark it is not helpful or appropriate to assess the importance of this subject based merely on the frequency of use of certain key terms. Of greater importance is the placement of references to the Spirit within the narrative structure of the Gospel and the manner in which the Spirit is brought into relati

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Bauckham, Richard. "In Response to My Respondents: Jesus and the Eyewitnesses in Review." Journal for the Study of the Historical Jesus 6, no. 2 (2008): 225–53. http://dx.doi.org/10.1163/174551908x349707.

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AbstractThis response replies individually to each of the responses by Samuel yrskog, David Catchpole, Howard Marshall, Stephen Patterson and Theodore Weeden who have written reviews of Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony. Important issues discussed include: names as indications of eyewitness sources, variations between the Gospels, the identity of the Beloved Disciple, models of oral tradition, and Mark as a Petrine Gospel.

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Smith, Paul. "Clement of Llanthony’s Gospel Harmony and Augustine’s De Consensu Evangelistarum." Church History and Religious Culture 94, no. 2 (2014): 175–96. http://dx.doi.org/10.1163/18712428-09402001.

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Clement of Llanthony’s twelfth-century Latin gospel harmony is an important British witness to the tradition of producing a continuous narrative from the four gospels that is almost as old as the gospels themselves. Close analysis of the text reveals that Clement’s harmony has no demonstrable links with the Tatianic Diatessaron tradition exemplified in the Codex Fuldensis but, rather, is possibly the earliest attempt to construct a life of Christ from Augustine’s treatise De Consensu Evangelistarum, which was written to prove the ‘harmony’ of the gospel accounts as a defence against those who

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Mensah, Augustine M. "Women and Discipleship in the Gospels." Ghana Journal of Religion and Theology 11, no. 1-2 (2022): 85–94. http://dx.doi.org/10.4314/gjrt.v11i1-2.6.

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Some reading the canonical Gospels, namely, the Gospels of Matthew, Mark, Luke and John are inclined to think that the disciples Jesus called were all men or males because whether it is the names of the apostles or a pronoun used about them, it is either a man’s name or masculine gender. It is a situation that tends to lead some Christian churches to prefer having only male ministers or pastors. The author of this paper argues that the notion or idea is a presentation of the first three Gospels but not the Fourth. The Fourth Gospel presents not only men but also women as disciples of Jesus.

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Thatcher, Tom. "Early Christianities and the Synoptic Eclipse: Problems in Situating the Gospel of Thomas." Biblical Interpretation 7, no. 3 (1999): 323–39. http://dx.doi.org/10.1163/156851599x00047.

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AbstractThis article questions the applicability of traditional Form Criticism to noncanonical gospels. Traditional Form Criticism has relied heavily on assumptions about the evolution of the Jesus tradition which were developed exclusively from observations of the Synoptic Gospels. These assumptions generally relate to the ideological climate in which Jesus materials developed, including issues such as the tradition users' Christology and sense of "history." Because noncanonical gospels developed in contexts of alternate, non-synoptic ideologies, it is unreasonable to presuppose that the surf

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Powell, Mark Allan. "The Plot and Subplots of Matthew's Gospel." New Testament Studies 38, no. 2 (1992): 187–204. http://dx.doi.org/10.1017/s0028688500019858.

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Narrative criticism has called our attention to the fact that the Gospels have plots. Still, the actual work of describing the plots of our various Gospels has only just begun. This article intends to further that project with regard to the Gospel of Matthew. It will review and critique work that has been done so far and will then offer a more precise formulation than has been proposed previously.

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Le Grys, Alan. "Trevor Dennis, The Gospel beyond the Gospels." Theology 121, no. 2 (2018): 130–31. http://dx.doi.org/10.1177/0040571x17740541e.

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Foster, Paul. "Dialogue Gospels and the Gospel of Mary." Expository Times 131, no. 6 (2020): 279–80. http://dx.doi.org/10.1177/0014524619895766.

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Koester, Helmut. "From the Kerygma-Gospel to Written Gospels." New Testament Studies 35, no. 3 (1989): 361–81. http://dx.doi.org/10.1017/s0028688500016830.

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This paper wants to address the question, why and how the term εỦαγγέλιον, originally a term for the early Christian proclamation, became the designation of a certain type of literature. Closely related problems have been discussed repeatedly in New Testament scholarship for several generations: (1) The origin of the term εỦαγγέλιον. (2) The consistency and uniformity of its meaning in its Christian usage. (3) The question of the literary genre of the writings which later became known as ‘gospels’. I shall comment on the second and third of these problems insofar as they concern the question a

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Joosten, Jan. "The Text of Matthew 13. 21a and Parallels in the Syriac Tradition." New Testament Studies 37, no. 1 (1991): 153–59. http://dx.doi.org/10.1017/s0028688500015393.

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Christian Orientalists have always been fascinated by the fact that the Greek text of the canonical Gospels is in some way secondary to a Semitic tradition. Indeed, even if we accept that all four Gospels were written in Greek, we must allow, somewhere in the chain of tradition from the teaching of Jesus to the Gospel-writers, for a transition from Aramaic to Greek. Consequently, a fruitful exegetical approach to the Gospel text has been the attempt to go beyond the Greek text-form to the more original Aramaic wording and to understand this wording in its proper setting in Palestinian Judaism

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Foster, Paul. "The Gospel of Peter: Directions and Issues in Contemporary Research." Currents in Biblical Research 9, no. 3 (2011): 310–38. http://dx.doi.org/10.1177/1476993x10367603.

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Following a period of virtual neglect, interest in the Gospel of Peter has blossomed over the last three to four decades. In part this reflects the wider phenomenon of increased study of non-canonical texts, but more specifically this is also related to various theories that have suggested that traditions in this text may pre-date the forms of parallel traditions found in the canonical gospels. This article surveys three major issues that have surrounded the Gospel of Peter. These are: (i) its relationship to the canonical gospels; (ii) the identification of other fragmentary texts as manuscri

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Wood, Johanna. "The subjunctive in the Lindisfarne gloss." NOWELE / North-Western European Language Evolution 72, no. 2 (2019): 165–91. http://dx.doi.org/10.1075/nowele.00026.woo.

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Abstract The use of the subjunctive mood in the Old English gloss to the Lindisfarne Gospels is investigated. All the examples of the Latin third person singular imperfect subjunctive, esset, are examined. There are three aims: to contribute to understanding the use of the subjunctive in the gloss of the Lindisfarne Gospels; to add to the authorship debate; to explore the question of how much Latin influences the glosses. Although, generally, indicative mood is expected in Old English adverbial temporal clauses, this clause type is often found in the subjunctive. The tendency is strongest in t

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van de Weghe, Luuk. "The Beloved Eyewitness." New Testament Studies 68, no. 3 (2022): 351–57. http://dx.doi.org/10.1017/s0028688521000473.

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AbstractIn 1963, New Testament Studies published an article by Pierson Parker in which he argued that the commonalities of the Third and Fourth Gospels result from direct contact between their respective authors. This article strengthens Parker's case. It highlights additional patterns of commonality between the two Gospels. It demonstrates that these areas of commonality align with events in the Fourth Gospel allegedly experienced by the Beloved Disciple. It considers the best explanation of this phenomenon.

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Harrison, Peter. "Miracles, Early Modern Science, and Rational Religion." Church History 75, no. 3 (2006): 493–510. http://dx.doi.org/10.1017/s0009640700098607.

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Readers of the New Testament could be excused for thinking that there is little consistency in the manner in which miracles are represented in the Gospels. Those events typically identified as miracles are variously described as “signs” (semeia), “wonders” (terata), “mighty works” (dunameis), and, on occasion, simply “works” (erga). The absence of a distinct terminology for the miraculous suggests that the authors of the Gospels were not working with a formal conception of “miracle”—at least not in that Humean sense of a “contravention of the laws of nature,” familiar to modern readers. Neithe

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JIPP, JOSHUA W., and MICHAEL J. THATE. "Dating "Thomas": Logion 53 as a Test Case for Dating the "Gospel of Thomas" within an Early Christian Trajectory." Bulletin for Biblical Research 20, no. 2 (2010): 237–55. http://dx.doi.org/10.2307/26424298.

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Abstract A perennial and seemingly irresolvable conflict affecting the studies of early Christianity, the quest for the historical Jesus, and the Synoptic Gospels has been whether the Gospel of Thomas and the diverse traditions that it preserves should be dated before or after the Synoptic Gospels. Scholars have primarily tended to resolve the issue by establishing its independence from or dependence upon the Synoptic Gospels. Recently, however, there have been signs that new methods may be opening up new vistas with respect to the dating issue. To name but a few, the diverse scholarship of Ni

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Dunn, James. "Why four Gospels? Why only four?" Holiness 3, no. 1 (2020): 35–55. http://dx.doi.org/10.2478/holiness-2017-0002.

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AbstractThis is a transcript of the 2016 Fernley-Hartley Lecture, which was delivered during the 2016 British Methodist Conference at the Lambeth Mission, London, and is published here with acknowledgement to the Fernley-Hartley Trust. It stands largely unchanged from its first delivery in the hope that the texture and tone of the lecture might also be retained. The article argues that answering the questions ‘Why four Gospels?’ and ‘Why only four?’ provides a clear picture of the character of the gospel of Jesus as ‘the same yet different’, as well as a challenge to today’s Christians to rete

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King, Fergus J. "Betrayal or Blasphemy? “Handing over” God's Agent in the Portrayals of Judas in the Gospels." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 4 (2019): 223–30. http://dx.doi.org/10.1177/0146107919877641.

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The exact identification of Judas Iscariot has long vexed scholars. The gospel accounts themselves say little, offering a variety of possible motivations for his action, including money and Satanic impulse. The key word used of Judas' actions, paradidonai, found in all four canonical Gospels, offers two translations, “hand over” and “betray,” which remain highly contested. However, the fact that both God and people may “hand over” offers a possible solution, which emerges from an examination of the genre and environment of the four Gospels.

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Crawford, Matthew R. "Ammonius of Alexandria, Eusebius of Caesarea and the Origins of Gospels Scholarship." New Testament Studies 61, no. 1 (2014): 1–29. http://dx.doi.org/10.1017/s0028688514000216.

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In the early third and fourth centuries respectively, Ammonius of Alexandria and Eusebius of Caesarea engaged in cutting-edge research on the relationships among the four canonical gospels. Indeed, these two figures stand at the head of the entire tradition of comparative literary analysis of the gospels. This article provides a more precise account of their contributions, as well as the relationship between the two figures. It argues that Ammonius, who was likely the teacher of Origen, composed the first gospel synopsis by placing similar passages in parallel columns. He gave this work the ti

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Aichele, George. "The Possibility of Error: Minority Report and the Gospel of Mark." Biblical Interpretation 14, no. 1-2 (2006): 143–57. http://dx.doi.org/10.1163/156851506776145760.

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AbstractReferences to and images of eyes and of blindness and seeing (including natural sight, clairvoyance, and artificially recorded images) play significant parts in Stephen Spielberg's 2002 movie, Minority Report. Based on Philip K. Dick's story, "The Minority Report," the movie plays with familiar Dickian paradoxes of fate and freedom, and of truth that conceals and/or makes itself false. The gospel of Mark also features similar paradoxes of "blindness and insight." This essay plays Spielberg's movie against Dick's story, and the mutual relation between them against Mark's gospel, with th

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Brown, Schuyler, and Robert W. Funk. "New Gospel Parallels: Volume One: The Synoptic Gospels." Journal of Biblical Literature 106, no. 4 (1987): 713. http://dx.doi.org/10.2307/3260842.

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Ford, David F. "Reading Backwards, Reading Forwards, and Abiding: Reading John in the Spirit Now." Journal of Theological Interpretation 11, no. 1 (2017): 69–84. http://dx.doi.org/10.5325/jtheointe.11.1.0069.

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ABSTRACT The figural reading approach of Richard Hays can be developed further in various ways through consideration of the Gospel of John. The narrative focus can be broadened to encompass other aspects of the analogical imagination. As all four Gospels, in Hays's reading, take up and transform Israel's Scriptures, so the Gospel of John can be read as taking up and transforming the Synoptic Gospels, with John learning from a culture of creative rewriting. John's own rewriting encourages readers to improvise in thought and action on what he writes. This “reading forwards” takes up what Hays ca

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Cottier, Jean-François. "Four Paraphrases and a Gospel or How to Rewrite Without Repeating Yourself." Erasmus Studies 36, no. 2 (2016): 131–47. http://dx.doi.org/10.1163/18749275-03602005.

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In his preface to Emperor Charles V, Erasmus denies any intention of making his Paraphrases on the Gospels an evangelical harmony that would contradict his desire for legibility.1 We can therefore assume that, when in paraphrasing one gospel he has recourse to another, he does so for the sake of clarity, as when he proposes a harmonized version of the baptism of Christ or of his passion. Based on a textual comparison of certain passages from the Paraphrases on Matthew, Mark, Luke, and John, this article studies how Erasmus rewrites the text of the four gospels, reconciling them without repeati

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Kirk, Alan. "Ehrman, Bauckham and Bird on Memory and the Jesus Tradition." Journal for the Study of the Historical Jesus 15, no. 1 (2017): 88–114. http://dx.doi.org/10.1163/17455197-01501004.

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The past twenty years have seen numerous studies applying memory research to problems in the history of the Jesus tradition and also in historical Jesus research, where it has become a point of controversy. Three recent book-length contributions to these debates are Bart Ehrman’s Jesus Before The Gospels (2016), the just-released second edition of Richard Bauckham’s 2006 volume, Jesus and the Eyewitnesses (2017), and Michael Bird’s The Gospel of the Lord (2014). Respectively these authors represent quite different appropriations of memory theory. Analysis of their contributions will clarify wh

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Benea, Olimpiu Nicolae. "The Education of the Apostle John Between Discipleship and the Fourth Gospel." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 2 (2021): 5–18. http://dx.doi.org/10.24193/subbto.2021.2.01.

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"The synoptic gospels present the Apostle John, during the three years of discipleship next to Jesus Christ, in a different way than the Gospel of John. Along with his older brother, James, and the Apostle Peter, he is part of the small, intimate group, which is present at all the important events of the Saviour’s ministry. Jesus chooses to change John into a disciple of “love,” of gentleness, of compassion by accepting him, by unconditional love, and by entrusting him as the son of Mary, the Mother of God. The paradigm of life is shaped in his new relationship, a fact proved by the writing of

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Damm, Alex. "Ornatus: An Application of Rhetoric to the Synoptic Problem." Novum Testamentum 45, no. 4 (2003): 338–64. http://dx.doi.org/10.1163/156853603322538749.

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AbstractIn this essay I shall consider ancient rhetoric as a means to suggest synoptic relationships. Focusing on the stylistic virtue of ornatus ("adornment"), I shall examine three triple tradition sentences in which the gospel of Mark employs a word used nowhere by the gospels of Luke or Matthew. Focusing on the relationship between Mark and the other gospels, I shall ask whether it is more likely that Mark adds the word to Matthew and/or Luke on the Two-Gospel Hypothesis, or whether Matthew and/or Luke delete it from Mark on the Two-Document Hypothesis. My study leads me to two conclusions

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Pentkovskaya, Tatiana. "The Fragments of Theophylact of Bulgaria’s Commentaries as a Part of the Synoptic Nomocanon of Metropolitan Daniel." Stephanos Peer reviewed multilanguage scientific journal 48, no. 4 (2021): 92–99. http://dx.doi.org/10.24249/2309-9917-2021-48-4-92-99.

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The paper examines fragments of Theophylact of Bulgaria’s commentaries on the Gospel, which are part of the Synoptic Nomocanon of Metropolitan Daniel, compiled in the 1530s. It is established that the commentaries on the Gospel of Matthew are borrowed from the second, South Slavic in origin, translation of the Commentaries on the Gospel. Fragments of the commentaries on the Gospels of Luke and John are identified with the later versions of the oldest translation of the Commentaries on the Gospel.

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Siahaan, Yosef Yunandow. "Injil Barnabas Dan Makna Pentingnya Dalam Studi Heresiologi." Journal Kerusso 6, no. 1 (2021): 58–71. http://dx.doi.org/10.33856/kerusso.v6i1.192.

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The Portrait of Jesus in the Apocryphal Gospels often contradicts the Portrait of Jesus in the Canonical Gospels in the New Testament. For evangelical-orthodox Christianity, the canon of the Scriptures has been final, and has been endorsed at the Hippo and Carthage councils, however some Muslims always make the news that the Apocryphal Gospels, especially the Gospel of Barnabas, are the original Gospels, while the gospels accepted by Christians today is a false gospel. This interest is worth examining aside, looking into the texts of the Gospel of Barnabas insofar as they pertain to Biblical T

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Pettem, Michael. "Luke's Great Omission and his View of the Law." New Testament Studies 42, no. 1 (1996): 35–54. http://dx.doi.org/10.1017/s0028688500017069.

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According to the most widely accepted theory, Luke and Matthew used the gospel of Mark as the main source for their own gospels. In so doing, Matthew reproduced almost all the contents of Mark; Luke however omitted one large block of Marcan material: Mark 6.45–8.26. Luke may have omitted this section because his copy of the gospel of Mark was lacking this section, or because, although he knew this material, he chose to omit it from his gospel.

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