Gospel (Greek: ; Latin: evangelium) 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.[1] 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.[2] 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.[3][4]
The canonical gospels are the four which appear in the New Testament of the Bible. They were probably written between AD 66 and 110.[5][6][7] Most scholars hold that 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.[8] According to the majority of scholars, Mark was the first to be written, using a variety of sources,[9][10] 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.[11] There is near-consensus that John had its origins as the hypothetical Signs Gospel thought to have been circulated within a Johannine community.[12]
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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.[13][14] 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.
Gospel is the Old English translation of the Hellenistic Greek term , meaning "good news";[15] this may be seen from analysis of ( "good" + "messenger" + - diminutive suffix). The Greek term was Latinized as evangelium in the Vulgate, and translated into Latin as bona annuntiatio. In Old English, it was translated as gdspel (gd "good" + spel "news"). The Old English term was retained as gospel in Middle English Bible translations and hence remains in use also in Modern English.
The 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.[16] Each has its own distinctive understanding of him and his divine role[14][17] and scholars recognize that the differences of detail among the gospels are irreconcilable, and any attempt to harmonize them would only disrupt their distinct theological messages.[18]
Matthew, Mark, and Luke are termed the synoptic gospels because they present very similar accounts of the life of Jesus.[19] 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.[20] 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;[21][22] 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.[23]
The authors of Matthew and Luke added infancy and resurrection narratives to the story they found in Mark, although the two differ markedly.[24] 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,[25] and the "young man" who appears at Jesus' tomb in Mark becomes a radiant angel in Matthew.[26][27] 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.[28]
John, the most overtly theological, is the first to make Christological judgements outside the context of the narrative of Jesus's life.[14] He presents a significantly different picture of Jesus's career,[19] omitting any mention of his ancestry, birth and childhood, his baptism, temptation and transfiguration;[19] 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.[29] 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.[30]
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.[35] The stages of this process can be summarized as follows:[36]
All four also use the Jewish scriptures, by quoting or referencing passages, interpreting texts, or alluding to or echoing biblical themes.[41] Such use can be extensive: Mark's description of the Parousia (second coming) is made up almost entirely of quotations from scripture.[42] Matthew is full of quotations and allusions,[43] and although John uses scripture in a far less explicit manner, its influence is still pervasive.[44] Their source was the Greek version of the scriptures, called the Septuagint; they do not seem familiar with the original Hebrew.[45]
The consensus among modern scholars is that the gospels are a subset of the ancient genre of bios, or ancient biography.[46] 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).[47] As such, they present the Christian message of the second half of the first century AD,[48] 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.[49]
The majority view among critical scholars is that the authors of Matthew and Luke based their narratives on Mark's gospel, editing him to suit their own ends, and the contradictions and discrepancies among these three versions and John make it impossible to accept both traditions as equally reliable with regard to the historical Jesus.[50] In addition, the gospels 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".[51] Most of these are insignificant, but many are significant,[52] an example being Matthew 1:18, altered to imply the pre-existence of Jesus.[53] For these reasons, modern scholars are cautious of relying on the gospels uncritically. 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 later authors.[3][4]
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.[54] 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.[55]
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.[60] They can be broadly organised into the following categories:[61]
Gospel music is a traditional genre of Christian music, and a cornerstone of Christian media. The creation, performance, significance, and even the definition of gospel music varies according to culture and social context. Gospel music is composed and performed for many purposes, including aesthetic pleasure, religious or ceremonial purposes, and as an entertainment product for the marketplace. Gospel music is characterized by dominant vocals and strong use of harmony with Christian lyrics. Gospel music can be traced to the early 17th century.[1]
Hymns and sacred songs were often performed in a call and response fashion, heavily influenced by ancestral African music. Most of the churches relied on hand-clapping and foot-stomping as rhythmic accompaniment. Most of the singing was done a cappella.[2] The first published use of the term "gospel song" appeared in 1874. 152ee80cbc
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