John, the most overtly theological, is the first to make Christological judgements outside the context of the narrative of Jesus's life. Luke, while following Mark's gospel more faithfully than does Matthew, has expanded on the source, corrected Mark's grammar and syntax, and eliminated some passages entirely, notably most of Chapters 6 and 7. Similarly, the miracle stories in Mark confirm Jesus's status as an emissary of God (which was Mark's understanding of the Messiah), but in Matthew they demonstrate divinity. Matthew and Luke base their narratives of the life of Jesus on that in Mark, but each makes subtle changes, Matthew stressing Jesus's divine nature – for example, the "young man" who appears at Jesus's tomb in Mark becomes a radiant angel in Matthew. The Gospel of Mark never refers to Jesus as "God" or claims that he existed prior to his earthly life, does not describe his birth, makes no attempt to trace his ancestry back to King David or Adam, and originally had no post-resurrection appearances, although Mark 16:7, in which a 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. Įach has its own distinctive understanding of him and his divine role 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.
They 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. The four canonical gospels are those of Matthew, Mark, Luke, and John. The first page of the Gospel of Mark in Armenian, by Sargis Pitsak, 14th century. 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. 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. The contradictions and discrepancies between the first three and John make it impossible to accept both traditions as equally reliable. There is near-consensus that John had its origins as the hypothetical Signs Gospel thought to have been circulated within a Johannine community. The authors of Matthew and Luke 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. Mark was the first to be written, using a variety of sources. All four were anonymous (with the modern names added in the 2nd century), almost certainly none were by eyewitnesses, and all are the end-products of long oral and written transmission.
The four canonical gospels were probably written between AD 66 and 110.
Modern 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 authors.
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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. Gospel 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 set out.
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