A Gospel is one of the four accounts of the life and teachings of Jesus Christ that begin the New Testament; selections from these books are read or sung in Christian churches during worship services. Un evangelio es una de las cuatro cuentas de la vida y las enseñanzas de Jesucristo que comenzará el Nuevo Testamento; selecciones de estos libros se leen o se canta en las iglesias cristianas durante los servicios de culto. The English word Gospel is derived from the Old English godspel (good tidings), which is a rendering of the Greek evangelion (good news). El Evangelio Inglés palabra se deriva de la antigua Inglés godspel (buenas noticias), que es una prestación del griego evangelion (buenas noticias). Scholars generally agree that all four Gospels, which are written in Greek, draw on earlier Aramaic oral or written sources that preserved many of the actual works and sayings of Jesus. Los estudiosos en general de acuerdo en que los cuatro Evangelios, que están escritos en griego, se basan en anteriores arameo fuentes orales o escritas que conserva muchas de las reales obras y dichos de Jesús.
Until the 19th century nearly all scholars and theologians believed that Matthew was the earliest Gospel. Hasta el siglo 19 casi todos los estudiosos y teólogos cree que Mateo fue la primera Evangelio. Mark was believed to be an abridged version of Matthew. Mark se cree que una versión abreviada de Mateo. Luke, which appeared to based on Matthew and Mark, was believed to be the latest of the three. Lucas, que parece basado en Mateo y Marcos, se cree que la más reciente de los tres. With some modification, this remains the view of some conservative scholars. Con algunas modificaciones, este sigue siendo de la opinión de algunos eruditos conservadores.
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Not only the chronology of the narrative, but also the form and content of Jesus' teaching is different in John. No sólo la cronología de la narración, sino también la forma y el contenido de Jesús es diferente en la enseñanza de Juan. The Synoptists present it mainly in the form of parable and epigram. El Synoptists presente que se trata, fundamentalmente, en forma de parábola y el epigrama. The author of John, however, presents it in long allegorical or meditative discourses and discussions - for example, those on the Good Shepherd (chapter 10) and the Vine (chapter 15). El autor de Juan, sin embargo, lo presenta en el largo alegórica o meditativa discursos y debates - por ejemplo, las de Buen Pastor (capítulo 10) y la Viña (capítulo 15). Characteristically, during some of these lengthy discourses, Jesus frequently expresses himself in pithy one-sentence metaphors, such as the following: "I am the bread of life" (6:35); "I am the light of the world" (8:12); "I am the way, and the truth, and the life" (14:6). Característicamente, durante algunos de estos largos discursos, Jesús con frecuencia se expresa en una sola frase pithy metáforas, como las siguientes: "Yo soy el pan de vida" (6:35), "Yo soy la luz del mundo" (8 : 12), "Yo soy el camino, y la verdad, y la vida" (14:6). The teaching of Jesus in John generally is concerned more with Jesus' divine nature and relationship to God, whereas the Synoptists tend to emphasize his messianic vocation and dwell more on everyday religious and ethical matters. La enseñanza de Jesús en Juan en general le preocupa más con Jesús naturaleza divina y de relación con Dios, mientras que la Synoptists tienden a hacer hincapié en su vocación mesiánica y detenerme más en la vida cotidiana las cuestiones religiosas y éticas. In addition, John emphasizes the nature and purpose of Jesus from the start of his Gospel. Además, Juan destaca la naturaleza y el propósito de Jesús desde el inicio de su Evangelio. In the Synoptics, these are revealed later in the ministry. En el Synoptics, que se muestran más adelante en el ministerio.
Modern biblical scholars agree that the Gospel of John was written after the Synoptic Gospels. Modernos eruditos bíblicos de acuerdo en que el Evangelio de Juan fue escrito después de los Evangelios sinópticos. However, there is considerable disagreement over whether the author of John knew the Synoptics and used them as sources. Sin embargo, hay considerables desacuerdos sobre si el autor de John conocía la Synoptics y los utilizaron como fuentes. Some scholars believe the author may have known and used the Gospels of Mark and Luke. Algunos estudiosos creen que el autor haya conocido y utilizado los evangelios de Marcos y Lucas.
The English word "gospel" (from the Anglo-Saxon god-spell, ie, God-story) is the usual NT translation of the Greek euangelion. Inglés La palabra "evangelio" (del anglosajón dios de hechizo, es decir, Dios-historia) es la habitual traducción del NT griego euangelion. According to Tyndale, the renowned English Reformer and Bible translator, it signified "good, mery, glad and ioyfull tydinge, that maketh a mannes hert glad, and maketh hym synge, daunce, and leepe for ioye" (Prologue to NT). Según Tyndale, el reconocido Inglés Reformer Biblia y traductor, que significa "buena, mery, y ioyfull tydinge alegra, que hace un mannes hert alegro, y hace hym synge, daunce, y leepe para ioye" (Prólogo a NT). While his definition is more experiential than explicative, it has touched that inner quality which brings the word to life. Si bien su definición es más que explicativo experiencial, que ha afectado a la calidad interior que trae la palabra a la vida. The gospel is the joyous proclamation of God's redemptive activity in Christ Jesus on behalf of man enslaved by sin. El evangelio es la proclamación alegre de la actividad redentora de Dios en Cristo Jesús, en nombre de los hombres esclavizados por el pecado.
Against this background the frequency with which euangelion occurs in the NT (more than seventy-five times) with the specific connotation of "good news" is highly informative. En este contexto, la frecuencia con la que euangelion ocurre en el NT (más de setenta y cinco veces) con la connotación específica de "buena noticia" es muy informativo. It suggests that euangelion is quite distinctively a NT word. Sugiere que euangelion es muy claramente una palabra NT. Its true significance is therefore found, not by probing its linguistic background, but by observing its specific Christian usage. Su verdadero significado es, por tanto, encontrar, y no por su sondeo lingüístico, pero al observar su uso específico cristiano.
This is not to deny, of course, that the basic concept has its rightful origin in the religious aspirations of the nation Israel. No se trata de negar, por supuesto, que el concepto básico que le corresponde tiene origen en la aspiración religiosa de la nación de Israel. Some seven centuries before Christ the prophet Isaiah had delivered a series of prophetic utterances. Algunos siete siglos antes de Cristo el profeta Isaías había emitido una serie de declaraciones proféticas. With vivid imagery he portrayed the coming deliverance of Israel from captivity in Babylon. Con imágenes vívidas que retrató la próxima liberación de Israel de su cautiverio en Babilonia. A Redeemer shall come to Zion preaching good tidings unto the meek and liberty to the captives (Isa. 60:1-2). Un Redentor vendrán a Sión predicar buenas nuevas á los mansos y la libertad a los cautivos (Isaías 60:1-2). "How beautiful upon the mountains are the feet of him who brings good tidings" (Isa. 52:7). "¿Cómo hermosos son sobre los montes los pies de aquel que trae buenas noticias" (Isaías 52:7). Jerusalem itself is pictured as a herald whose message is good tidings (Isa. 40:9). Jerusalén es describirse como un heraldo cuyo mensaje es buenas noticias (Isaías 40:9).
Jesus saw in these prophecies a description of his own mission (Luke 4:18-21; 7:22). Jesús vio en estas profecías una descripción de su propia misión (Lucas 4:18-21; 7:22). They expressed that same sense of liberation and exultation which was the true characteristic of his messianic proclamation. Expresaron que el mismo sentido de liberación y de alegría que es la verdadera característica de su proclamación mesiánica. What was a first simply a literary allusion came easily to represent the actual message which was being proclaimed. ¿Qué es un primer simplemente una alusión literaria llegó fácilmente para representar el mensaje real que se está proclamado. Euangelion was the natural result of the LXX's euangelizein. Euangelion fue el resultado natural de la LXX del euangelizein. Thus Mark could write that Jesus came into Galilee "heralding the euangelion of God" (Mark 1:14). Así Mark podría escribir que Jesús vino a Galilea "anunciando el euangelion de Dios" (Marcos 1:14).
In all but one instance Matthew further describes euangelion as the gospel "of the kingdom." En todos menos uno de los casos más Mateo describe euangelion como el evangelio "del reino." This gospel is not to be distinguished from what Mark calls the "gospel of God" (many manuscripts read "the gospel of the kingdom of God") and summarizes in the words," "the time is fulfilled, and the kingdom of God is at hand" (Mark 1:14-15). On the other occasion Matthew writes "this gospel" (Matt. 26:13), the context indicating that Jesus is alluding to his coming death. The phrase "preaching the gospel of the kingdom" is twice used in summary statements of the ministry of Jesus (Matt. 4:23; 9:35). This gospel is to be preached throughout the entire world prior to the consummation of the age (Matt. 24:14; cf. Mark 13:10). Este evangelio no es que se distingue de lo que Marcos llama "el evangelio de Dios" (muchos manuscritos leer "el evangelio del reino de Dios") y se resume en las palabras "," el tiempo se ha cumplido, y el reino de Dios es A la mano "(Marcos 1:14-15). Por otra ocasión Mateo escribe" este evangelio "(Mateo 26:13), el contexto que indica que Jesús está aludiendo a la inminencia de su muerte. La frase" predicando el evangelio del Reino "es usado dos veces en el resumen de las declaraciones del ministerio de Jesús (Mateo 4:23; 9:35). Este evangelio está siendo predicado en todo el mundo antes de la consumación de los tiempos (Mateo 24:14; cf . Mark 13:10).
The way in which Mark uses euangelion is suggested by his opening words, "The beginning of the gospel of Jesus Christ, the Son of God." La forma en que Mark usa euangelion es sugerido por su discurso de apertura, es decir, "El comienzo del evangelio de Jesucristo, el Hijo de Dios." Here euangelion is a semitechnical term meaning "the glad news which tells about Jesus Christ." Euangelion aquí semitechnical es un término que significa "las alegres noticias que habla de Jesucristo." Where Luke writes "for the sake of the kingdom of God" (Luke 18:29), the Markan parallel is "for my sake and for the gospel" (Mark 10:29). Cuando Lucas escribe "por la causa del reino de Dios" (Lucas 18:29), el paralelismo es Markan "por mi causa y por el evangelio" (Marcos 10:29). This gospel is of such tremendous import that for its sake a man must be willing to enter upon a life of complete self-denial (Mark 8:35). Este evangelio es de esas enormes de importación para su causa que un hombre debe estar dispuesto a entrar en una vida de total abnegación (Marcos 8:35). In the long ending of Mark, Christ commands his disciples to "preach the gospel to the whole creation" (Mark 16:15). En el largo fin de la marca, comandos de Cristo a sus discípulos a "predicar el Evangelio a toda la creación" (Marcos 16:15).
Paul's ministry was distinctively that of the propagation of the gospel. Paul's ministerio era claramente el de la propagación del evangelio. Unto this gospel he was set apart (Rom. 1:1) and made a minister according to the grace of God (Eph. 3:7). Unto este evangelio fue puesto aparte (Rom. 1:1) y un ministro de acuerdo con la gracia de Dios (Efesios 3:7). His special sphere of action was the Gentile world (Rom. 16:16; Gal. 2:7). Su ámbito de actuación especial fue el gentil mundo (Rom. 16:16; Gal. 2:7). Since Paul accepted the gospel as a sacred trust (Gal. 2:7), it was necessary that in the discharge of this obligation he speak so as to please God rathern than man (I Tim. 2:4). Desde Paul aceptado el evangelio como un encargo sagrado (Gálatas 2:7), es necesario que en el cumplimiento de esta obligación le hablan a fin de agradar a Dios rathern que el hombre (I Tim. 2:4). The divine commission had created a sense of urgency that made him cry out, "Woe to me if I do not preach the gospel" (I Cor. 9:16). La divina comisión ha creado un sentido de urgencia que lo hizo gritar, "¡ay de mí si no predicara el Evangelio" (I Cor. 9:16). For the sake of the gospel Paul was willing to become all things to all men (I Cor. 9:22-23). Por el bien del evangelio Pablo estaba dispuesto a ser todas las cosas para todos los hombres (I Cor. 9:22-23). No sacrifice was too great. Ningún sacrificio es demasiado grande. Eternal issues were at stake. Eterna cuestiones en juego. Those whose minds were blinded and did not obey the gospel were perishing and would ultimately reap the vengeance of divine wrath (II Cor. 4:3; II Thess. 1:9). Aquellos cuyas mentes fueron cegados y que no obedecen el evangelio se perecen y, en definitiva, obtener la venganza de la ira divina (II Cor. 4:3; II Tes. 1:9). On the other hand, to those who believed, the gospel had effectively become the power of God unto salvation (Rom. 1:16). Por otra parte, a los que creen, el evangelio había convertido en el poder de Dios hasta la salvación (Rom. 1:16).
Because Paul on occasion speaks of his message as "my gospel" (Rom. 2:16; II Tim. 2:8), and because in his letter to the Galations he goes to some pains to stress that he did not receive it from man (Gal. 1:11ff.), it is sometimes maintained that Paul's gospel should be distinguished from that of apostolic Christianity in general. Porque Pablo, en ocasiones habla de su mensaje como "mi evangelio" (Rom. 2:16; II Tim. 2:8), y porque en su carta a los Gálatas se va a hacer hincapié en algunos dolores que no la reciben de Hombre (Gálatas 1:11 ss.), A veces se sostiene que Paul's evangelio debe distinguirse de la del cristianismo apostólico en general.
This does not follow. Esto no seguir. I Cor. I Cor. 15:3-5 sets forth with crystal clarity the message of primitive Christianity. 15:3-5 establece con claridad el mensaje de cristal del cristianismo primitivo. Paul, using terms equivalent to the technical rabbinic words for the reception and transmission of tradition, refers to this message as something which he had received and passed on (vs. 3). Paul, utilizando términos equivalentes a la técnica rabínicos palabras para la recepción y transmisión de la tradición, se refiere a este mensaje como algo que él había recibido y transmitido (frente a 3). In vs. 11 he can say, "Whether then it was I or they, so we preach and so you believed." En el frente 11 que puede decir: "Ya entonces era yo o que, por lo que predicamos y lo que cree." In Galations, Paul tells how he laid before the apostles at Jerusalem the gospel which he had preached. En Gálatas, Pablo le dice cómo él establecidas antes de los apóstoles en Jerusalén, el evangelio que él había predicado. Far from finding fault with the message, they extended to him the right hand of fellowship (Gal. 2:9). Lejos de encontrar errores en el mensaje, le brindaron la mano derecha de la beca (Gálatas 2:9). What Paul meant by his earlier remarks is that the charges against his gospel as a mere human message were completely fraudulent. Lo que Pablo entiende por sus observaciones anteriores es que los cargos en contra de su evangelio como un simple mensaje humanos fueron completamente fraudulentas. The revelation of the full theological impact of the Christ-event was God-given and stemmed from his encounter on the Damascus road. La revelación de la plena impacto teológico de Cristo-evento fue dada por Dios y se deriva de su encuentro en el camino de Damasco. Thus he speaks of "my gospel" meaning his own personal apprehension of the gospel. Así, habla de "mi evangelio", que significa su propia aprehensión del evangelio. On other occasions he can speak freely of "our gospel" (II Cor. 4:3; I Thess. 1:5). En otras ocasiones se puede hablar libremente de "nuestro evangelio" (II Cor. 4:3; I Tes. 1:5).
For Paul, the euangelion is preeminently the "gospel of God" (Rom. 1:1; 15:16; II Cor. 11:7; I Thes. 2:2, 8-9). Para Pablo, el euangelion es preferentemente el "Evangelio de Dios" (Rom. 1:1; 15:16; II Cor. 11:7; I Thes. 2:2, 8-9). It proclaims the redemptive activity of God. Se proclama la actividad redentora de Dios. This activity is bound up with the person and work of God's Son, Christ Jesus. Esta actividad está vinculada a la persona ya la obra del Hijo de Dios, Cristo Jesús. Thus it is also the "gospel of Christ" (I Cor. 9:12; II Cor. 2:12; 9:13; 10:14; Gal. 1:7; I Thess. 3:2; vss. 16 and 19 of Rom. 15 indicate that these are interchangeable terms). Por lo tanto, es también el "evangelio de Cristo" (I Cor. 9:12; II Cor. 2:12, 9:13, 10:14; Gal. 1:7; I Tes. 3:2; vss. 16 y 19 de Rom. 15 indican que se trata de términos intercambiables). This gospel is variously expressed as "the gospel of our Lord Jesus" (II Thess. 1:8), "the gospel of the glory of the blessed God" (I Tim. 1:11), "the gospel of his Son" (Rom. 1:9), and "the gospel of the glory of Christ" (II Cor. 4:4). Este evangelio es expresado de diversas maneras como "el evangelio de nuestro Señor Jesús" (II Tes. 1:8), "el evangelio de la gloria del Dios bendito" (I Tim. 1:11), "el evangelio de su Hijo" (Rom. 1:9), y "el evangelio de la gloria de Cristo" (II Cor. 4:4). It is a gospel of salvation (Eph. 1:13) and peace (Eph. 6:15). Es un evangelio de la salvación (Efesios 1:13) y la paz (Efesios 6:15). It proclaims the hope of eternal life (Col. 1:23). Se proclama la esperanza de la vida eterna (Col. 1:23). It is "the word of truth" (Col. 1:5; Eph. 1:13). Se trata de "la palabra de la verdad" (Col 1:5; Ef. 1:13). Through this gospel, life and immortality are brought to light (II Tim. 1:10). A través de este evangelio, la vida y la inmortalidad se ha sacado a la luz (II Tim. 1:10).
There are two sources for the determination of the primitive proclamation. Existen dos fuentes para la determinación de la primitiva proclamación. Of primary importance are the fragments of pre-Pauline tradition that lie embedded in the writings of the apostle. De primordial importancia son los fragmentos de pre-Pauline tradición que se encuentran incrustados en los escritos del apóstol. These segments can be uncovered by the judicious application of certain literary and formal criteria. Estos segmentos pueden ser descubiertas por la juiciosa aplicación de determinados criterios formales y literarias. While at least one purports to be the actual terms in which the gospel was preached (I Cor. 15:3-5), others take the form of early Christian hymns (eg, Phil. 2:6-11), summaries of the message (eg, Rom. 10:9), or creedal formulas (I Cor. 12:3; I Tim. 3:16). Si bien por lo menos una que se considera ser el real de los términos en los que se predica el evangelio (I Cor. 15:3-5), otros adoptan la forma de principios de himnos cristianos (por ejemplo, Phil. 2:6-11), resúmenes de los Mensaje (por ejemplo, Rom. 10:9), o creedal fórmulas (I Cor. 12:3; I Tim. 3:16).
A second source is the early Petrine speeches in Acts. Una segunda fuente son los principios de los discursos de Pedro en Hechos. These speeches (on the basis of their Aramaic background, freedom from Paulinism, and the general trustworthiness of Luke as a historian) can be shown to give reliably the gist of what Peter actually said and not what a second generation Christian thought he might have said. Estos discursos (sobre la base de sus antecedentes arameo, la libertad de Paulinism, y la fiabilidad general de Lucas como un historiador) puede ser demostrado fehacientemente a dar la esencia de lo que realmente dice Peter y no lo que una segunda generación cristiana pensó que podría haber dicho .
These two sources combine to set forth one common apostolic gospel. Estas dos fuentes se combinan para establecer un evangelio común apostólica. In briefest outline, this message contained: (1) a historical proclamation of the death, resurrection, and exaltation of Jesus, set forth as the fulfillment of prophecy and involving man's responsibility; (2) a theological evaluation of the person of Jesus as both Lord and Christ; (3) a summons to repent and receive the forgiveness of sins. En breve esbozo, este mensaje que figuran: (1) una histórica proclamación de la muerte, resurrección y exaltación de Jesús, figura como el cumplimiento de la profecía y con la participación de la responsabilidad del hombre; (2) la valoración teológica de la persona de Jesús como Señor y Cristo, (3) una orden de arrepentirse y recibir el perdón de los pecados.
It will be noticed that the essential core of this message is not the dawn of the messianic age (as Dodd implies), although this is most certainly involved, but that sequence of redemptive events which sweeps the hearer along with compelling logic toward the climactic confession that Jesus is Lord. Se observó que el núcleo esencial de este mensaje no es el amanecer de la era mesiánica (como implica Dodd), aunque este es sin duda involucrados, pero que la secuencia de eventos de redención que se extiende por el oyente junto con lógica hacia la confesión climáticas Que Jesús es el Señor.
The gospel is not the product of a bewildered church pondering the theological significance of Good Friday. El evangelio no es el producto de un desconcertado iglesia pensara en el significado teológico de Viernes Santo. It is rather the result of a natural development which had its origins in the teachings of Jesus himself. Es más bien el resultado de una evolución natural, que tuvo sus orígenes en las enseñanzas de Jesús mismo. The Passion sayings of Jesus, far from being "prophecies after the event" (cf. R. Bultmann, Theology of the NT, I 29), are undeniable evidence that Jesus laid the foundation for a theology of the cross. La Pasión dichos de Jesús, lejos de ser "profecías después de los hechos" (cf. R. Bultmann, la teología de la NT, 29), son innegables pruebas de que Jesús sentó las bases de una teología de la cruz. In his teaching regarding his own person Jesus furnished what RH Fuller has aptly termed "the raw materials of Christology" (The Mission and Achievement of Jesus). En su relación con la enseñanza de su propia persona de Jesús, proporcionado lo RH Fuller ha denominado acertadamente "la materia prima de la cristología" (La Misión y La consecución de Jesús). The resurrection was the catalyst which precipitated in the minds of the disciples the total significance of God's redemptive activity. La resurrección fue el catalizador que precipitó en la mente de los discípulos el total significado de la actividad redentora de Dios. It released the gospel! Es puesto en libertad el evangelio!
This gospel is power (Rom. 1:16). Este evangelio es el poder (Rom. 1:16). As an instrument of the Holy Spirit it convicts (I Thess. 1:5) and converts (Col. 1:6). Como instrumento del Espíritu Santo que los condenados (I Tes. 1:5) y la convierte (Col 1:6). It cannot be fettered (II Tim. 2:9). No puede ser encadenada (II Tim. 2:9). Although it is good news, it is strenously opposed by a rebellious world (I Thess. 2:2). Aunque es una buena noticia, es strenously oposición de un mundo rebelde (I Tes. 2:2). Opposition to the message takes the form of opposition to the messenger (II Tim. 1:11-12; Philem. 13). La oposición al mensaje toma la forma de oposición al mensajero (II Tim. 1:11-12; Philem. 13). Yet those who proclaim it must do so boldly (Eph. 6:19) and with transparent simplicity (II Cor. 4:2), not with eloquence lest the cross of Christ be robbed of its power (I Cor. 1:17). Sin embargo, aquellos que proclaman debe hacerlo con valentía (Efesios 6:19) y con la simplicidad transparente (II Cor. 4:2), no con la elocuencia no sea la cruz de Cristo ser despojados de su poder (I Cor. 1,17) . To those who refuse the gospel it is both foolishness and a stumbling block (I Cor. 1:18ff.), but to those who respond in faith it proves itself to be "the power of God unto salvation" (Rom. 1:16). Para los que se niegan el Evangelio es a la vez una locura y un obstáculo (I Cor. 1:18 ss.), Pero a los que responder en la fe que se ha revelado como "el poder de Dios hacia la salvación" (Rom. 1:16 ).
RH Mounce
RH Mounce
(Elwell
Evangelical Dictionary) (Diccionario Elwell Evangélica)
Bibliography
Bibliografía
RH Strachan, "The Gospel in the NT,"
IB, VII; W. Barclay, NT Wordbook; AEJ Rawlinson, EncyBrit X, 536ff.; M. Burrows,
"The Origin of the Term 'Gospel,'"JBL 44:21-33; W. Milligan, Thess., Note
E;A. RH Strachan, "El Evangelio en el NT," IB, VII; W. Barclay, NT
Wordbook; AEJ Rawlinson, EncyBrit X, 536ff.; M. Burrows, "El Origen de la
palabra" Evangelio "," JBL 44:21 -33; W. Milligan, Tes., Nota E; A. Harnack, Constitution and Law, Appendix
III; L. Clarke, "What Is the Gospel?" Harnack, la Constitución y la Ley,
el Apéndice III; L. Clarke, "¿Qué es el Evangelio?" in Divine Humanity; V. Becker, NIDNTT,
II, 107ff.; G. Friedrich, TDNT, II, 705ff,; RH Mounce, The Essential Nature of
NT Preaching. En la Divina Humanidad; V. Becker, NIDNTT, II, 107ff.; G.
Friedrich, TDNT, II, 705ff; RH Mounce, The Essential Naturaleza de la
Predicación NT.
Gospel is a word
of Anglo-Saxon origin, and meaning "God's spell", ie, word of God, or rather,
according to others, "good spell", ie, good news. Evangelio es una
palabra de origen anglosajón, y que significa "hechizo de Dios", es decir, la
palabra de Dios, o más bien, según otros, la "buena hechizo", es decir, buenas
noticias. It is the
rendering of the Greek evangelion, ie, "good message." Es la prestación
del griego evangelion, es decir, "buen mensaje". It denotes Se recurre a
The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion (= good message) were called evangelistai (= evangelists) (Eph. 4:11; Acts 21:8). El hecho central de la predicación cristiana fue la inteligencia de que el Salvador había entrado en el mundo (Mateo 4:23; Rom. 10:15), y los primeros predicadores cristianos, que pidió su cuenta de la persona y la misión de Cristo por el término Evangelion (= buen mensaje) fueron llamados evangelistai (= evangelistas) (Efesios 4:11; Hechos 21:8). There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him 'a prophet, mighty in deed and word; the third by Luke, of whom it might be said that the represents Christ in the special character of the Saviour of sinners (Luke 7:36; 15:18); the fourth by John, who represents Christ as the Son of God, in whom deity and humanity become one. The ancient Church gave to Matthew the symbol of the lion, to Mark that of a man, to Luke that of the ox, and to John that of the eagle: these were the four faces of the cherubim" (Ezek. 1:10). Hay cuatro cuentas histórico de la persona y la obra de Cristo: "la primera por Mateo, anunciando el Redentor como prometió el Rey del reino de Dios, la segunda por Mark, él se declara" un profeta, poderoso en obra y palabra, la Tercera por Lucas, de los cuales se podría decir que representa el Cristo en el carácter especial del Salvador de los pecadores (Lucas 7:36, 15:18), el cuarto de Juan, que representa a Cristo como el Hijo de Dios, en quien Deidad y la humanidad convertido en uno. La antigua Iglesia dio a Mateo el símbolo del león, a Mark que el de un hombre, a Lucas de que el buey, y que a Juan del águila: estas son las cuatro caras de los querubines "( Ezequiel. 1:10).
(Easton Illustrated Dictionary) (Diccionario Ilustrado Easton)
The gospel is the proclamation and demonstration of God's redemptive activity in Jesus Christ to a world enslaved by sin. El evangelio es la proclamación y la demostración de la actividad redentora de Dios en Jesucristo a un mundo esclavizado por el pecado. Redemption is personal as men and women respond to the claims of Jesus Christ as Lord and Savior. La redención es personal que los hombres y las mujeres responden a las reclamaciones de Jesucristo como Señor y Salvador. Redemption is also social, but the nature, priority, and extent of the social implications of the gospel have not been as readily agreed upon. La redención es también social, pero la naturaleza, el orden de prelación, y el alcance de las implicaciones sociales del Evangelio no han sido tan fácilmente acordadas.
The church continuously manifested its social conscience with a concern for the poor. La iglesia se manifiesta continuamente su conciencia social, con una preocupación por los pobres. Basil the Great, for example, created a whole complex of charitable institutions in the fourth century. Basilio el Grande, por ejemplo, creó un conjunto de instituciones de beneficencia en el siglo IV. The monastic movement generated much philanthropic activity. El movimiento monástico generado mucha actividad filantrópica. The institutional charities of the Roman Catholic Church take their impetus from this medieval social heritage. La beneficencia institucional de la Iglesia Católica Romana tomar su impulso medieval social de este patrimonio.
The Reformation heralded a renewal of biblical faith, including the Scripture's social emphasis. La Reforma anunció una renovación de la fe bíblica, incluida la atención social de la Escritura. Though Martin Luther denied that good works had any place in the drama of salvation, he nevertheless commended good works as the proper response to the gracious gift of redemption. Aunque Martín Lutero negó que las buenas obras tiene lugar en el drama de la salvación, sin embargo, el orador elogió las buenas obras como la adecuada respuesta a la gentil regalo de la redención. John Calvin, a second-generation Reformer, gave greater attention to the implications of the gospel for society. John Calvin, la segunda generación del Reformer, dio mayor atención a las consecuencias del Evangelio para la sociedad. Whereas for Luther the civil rule was a restraining force because of sin, for Calvin government should be a positive force for the common welfare. Considerando que para el gobierno civil de Lutero fue una restricción debido a la fuerza del pecado, para Calvino gobierno debería ser una fuerza positiva para el bienestar común. In Calvin's Geneva this meant a commitment to education and to welfare for refugees, and outside Geneva sanctioning, under certain circumstances, the right of resistance for peoples suffering under unjust rulers. En Calvino, en Ginebra esto significaba un compromiso a la educación y al bienestar de los refugiados, y fuera de Ginebra sancionar, en determinadas circunstancias, el derecho de resistencia de los pueblos que sufren bajo los gobernantes injustos.
Modern evangelicalism traces its roots to the Reformation, but is more directly the result of a variety of post-Reformation movements. Evangelicalism moderno tiene sus orígenes en la Reforma, pero es más directamente el resultado de una variedad de movimientos después de la Reforma. Puritanism grew up in England in the sixteenth century, but its spirit flowered in America in the seventeenth century. Puritanismo creció en Inglaterra en el siglo XVI, pero su espíritu de flores en América en el siglo XVII. "The Puritan dilemma" in America was the tension between individual freedom and social order. "El dilema puritano" en Estados Unidos fue la tensión entre la libertad individual y el orden social. The strong emphasis on the covenant, though, meant an impetus toward self-sacrifice for the common good. El fuerte énfasis en el pacto, sin embargo, significa un impulso hacia la auto-sacrificio por el bien común. Puritanism is sometimes remembered for its individualism, but it deserves to be known as much for its contribution to the social realm, bequeathing elements that would help form the American political tradition. Puritanismo a veces es recordado por su individualismo, pero que merece ser conocido, tanto por su contribución a la esfera social, legando elementos que ayuden a formar la tradición política americana.
German pietism infused new life into seventeenth century Lutheranism. Pietism alemán infundido nueva vida a luteranismo siglo XVII. Though often characterized as individualistic, legalistic, and other-worldly, the pietists nevertheless complained heartily against a lifeless orthodoxy that did not translate into love and compassion. Aunque a menudo caracterizada como individualista, legalista, y otros-mundanos, la pietists, sin embargo, se quejaron en contra de un corazón sin vida de la ortodoxia que no se tradujo en el amor y la compasión. Thus Philipp Jakob Spener challenged wealthy Christians to give their goods to the poor in order to eliminate begging. Así Philipp Jakob Spener ricos desafió a los cristianos a dar sus bienes a los pobres, a fin de eliminar la mendicidad. Spencer's pupil, August Hermann Francke, transformed the University of Halle into a training center for pastors and missionaries, and in the town itself an orphanage and hospital were founded and the poor were both catechized and fed. Spencer's alumno, August Hermann Francke, transformó la Universidad de Halle en un centro de capacitación para pastores y misioneros, y en la propia ciudad un orfanato y el hospital se fundó y los pobres son a la vez catechized y alimentados.
Fueled in part by the example of pietism, and especially the influence of the Moravians, an evangelical revival swept across Great Britain in the eighteenth century. Alimentado en parte por el ejemplo de pietism y, en especial, la influencia de los moravos, un renacimiento evangélico barrido Gran Bretaña en el siglo XVIII. John and Charles Wesley, along with George Whitefield, preached in fields and streets in an attempt to recapture the alienated poor for the church. John y Charles Wesley, junto con George Whitefield, predicó en los campos y en las calles en un intento de recuperar el alienados pobres de la iglesia. Their emphasis on sanctification and the holy life energized their followers into opposing slavery, exhibiting concern for prisoners, and initiating reforms related to the industrial revolution. Su énfasis en la santificación de la vida santa y energía a sus seguidores a oponerse a la esclavitud, que muestran la preocupación por los presos, y en la iniciación de las reformas relacionadas con la revolución industrial.
In America the First Great Awakening, which began as a season of individual conversions, resulted in an intercolonial movement that reshaped the social order. En América el Primer Gran Despertar, que comenzó como una temporada de las conversiones individuales, dio lugar a un movimiento que intercolonial reconfigurado el orden social. Under the leadership of Jonathan Edwards and Whitefield the hierarchical nature of both church and society was challenged. Bajo la dirección de Jonathan Edwards y Whitefield la índole jerárquica de la iglesia y la sociedad tanto fue impugnada. Indeed, it is widely recognized that this movement, with its democratizing influence, helped prepare the way for the American Revolution. En efecto, es ampliamente reconocido que este movimiento, con la democratización de su influencia, ayudó a preparar el camino para la Revolución Americana.
This shift in the relationship between revivalism and reform, present in Moody and more pronounced in Billy Sunday, has been characterized by evangelical scholars as "the great reversal." Este cambio en la relación entre la reforma y el revivalismo, presente en Moody y Billy más pronunciada en domingo, se ha caracterizado por los estudiosos evangélicos como "la gran inversión". Beginning at the end of the nineteenth century and continuing past the midpoint of the twentieth century, the social implications of the gospel were neglected, sometimes abandoned, and most often declared to be of secondary importance by those who called themselves conservatives or fundamentalists. Comenzando a finales del siglo XIX y la continuación de la mitad del pasado siglo XX, las implicaciones sociales del evangelio fueron olvidadas, a veces abandonada, y la mayoría de los casos declarados de importancia secundaria por los que se llamaban a sí mismos conservadores o fundamentalistas. Groups that had hitherto supported social reform retreated into a posture where the primary concern after conversion was the purity of individuals rather than justice in society. Los grupos que hasta entonces habían apoyado la reforma social se retiraron en una postura donde la principal preocupación después de la conversión fue la pureza de las personas en lugar de la justicia en la sociedad.
At the same time, however, a movement was on the rise which challenged this uncoupling of evangelism and reform, the social gospel. Al mismo tiempo, sin embargo, fue un movimiento en aumento, que impugnó esta separación de la evangelización y la reforma, el evangelio social. Born in post-Civil War America, growing to maturity in the era of progressivism, the impact of the social gospel continued long after its formal demise following World War I. The social gospel has been defined by one of its adherents as "the application of the teaching of Jesus and the total message of the Christian salvation to society, the economic life, and social institutions... as well as to individuals." Nacido después de la Guerra Civil de América, hasta alcanzar la madurez en la era del progresismo, el impacto social del evangelio continuó mucho después de su desaparición oficial tras la I Guerra Mundial El evangelio social ha sido definido por uno de sus seguidores como "la aplicación de La enseñanza de Jesús y el mensaje total de la salvación cristiana a la sociedad, la vida económica, social y de las instituciones ..., así como a los individuos. " Interacting with the changing realities of an increasingly industrialized and urbanized nation, the social gospel viewed itself as a crusade for justice and righteousness in all areas of the common life. Interactuando con las realidades cambiantes de un contexto cada vez más industrializado y urbanizado nación, el evangelio social visto a sí misma como una cruzada por la justicia y la rectitud en todos los ámbitos de la vida común.
Walter Rauschenbusch was its foremost theologian, and his own pilgrimage is typical. Walter Rauschenbusch fue su principal teólogo, y su propia peregrinación es típico. Reared in the piety of a German Baptist minister's family, Rauschenbusch began his first charge in the Hell's Kitchen neighborhood of New York City. Criados en la piedad de un ministro alemán de la familia Bautista, Rauschenbusch comenzó su primer cargo en el barrio Hell's Kitchen de la ciudad de Nueva York. Encountering conditions that stifled the lives of his people, he wrote that Hell's Kitchen "was not a safe place for saved souls." Encuentro condiciones que sofocaba la vida de su pueblo, escribió que los Hell's Kitchen "no era un lugar seguro para salvado las almas." This experience forced Rauschenbusch to return to the Bible in search of resources for a more viable ministry. Esta experiencia Rauschenbusch obligados a regresar a la Biblia en busca de recursos para un ministerio más viable. He discovered there both in the prophets and in the teaching of Jesus the dynamic concept of the kingdom of God was left undeveloped by individualistic theology," so that "the original teaching of our Lord has become an incongruous element in so-called evangelical theology." Descubrió allí tanto en los profetas y en la enseñanza de Jesús, el concepto dinámico del reino de Dios se quedarán en teología por individualista ", de manera que" el original de la enseñanza de nuestro Señor se ha convertido en un elemento incongruente en la llamada teología evangélica. "
The discoveries of Rauschenbusch, Washington Gladden, and other social gospel leaders, however, helped exacerbate a deep division that was developing within American Protestantism. Los descubrimientos de Rauschenbusch, Washington Gladden, y otros líderes sociales evangelio, sin embargo, ayudó a exacerbar una profunda división que se desarrollan en el protestantismo americano. Because the social gospel was closely identified with theological liberalism, a popular logic developed whereby conservatives tended to reject social action as part of their rejection of liberalism. Debido a que el evangelio social está estrechamente identificado con el liberalismo teológico, un popular según el cual los conservadores lógica desarrollados tienden a rechazar la acción social como parte de su rechazo del liberalismo. As a matter of record, not all social gospelers were liberals and not all liberals were social gospelers. Por una cuestión de registro, no todos los liberales se gospelers social y no todos los liberales se gospelers social. Indeed, Rauschenbusch characterized himself as an "evangelical in their adherence to personal faith and piety, but liberal in their openness to critical biblical studies and their insistence on a social ministry based on the social conception of sin which demanded social action beyond individual acts of benevolence. De hecho, Rauschenbusch caracteriza a si mismo como un "evangélico en su adhesión a la fe y la piedad personal, pero liberal en la apertura a la crítica de sus estudios bíblicos y su insistencia en un ministerio social basado en la concepción de pecado social que exige la acción social más allá de los actos individuales de benevolencia .
A new perspective is the liberation theologies emanating from Latin America, Asia, and Africa. Una nueva perspectiva es la que emana de teologías de liberación de América Latina, Asia y África. The demand is for theological reflection that begins, not in the classroom, but in the midst of the poverty and injustice that defines the human situation for many of the peoples of the world today. La demanda es para la reflexión teológica que comienza, no en el aula, sino en medio de la pobreza y la injusticia humana que define la situación de muchos de los pueblos del mundo de hoy. The call is for a theology of "praxis" (practice). La llamada es para una teología de la "praxis" (práctica). Many evangelicals recoil from liberation theologies because of the use of Marxist analysis. Muchos evangélicos retroceso teologías de la liberación por el uso del análisis marxista. But others believe that the affirmation that God is on the side of the poor is a starting place for yet more faithful understandings of the meaning of discipleship. Pero otros creen que la afirmación de que Dios está del lado de los pobres es un punto de partida para el entendimiento aún más fiel del significado del discipulado. Although the Third World liberation theologians state that their programs cannot be directly translated to North America, at the same time there has been fruitful interchange with black, feminist, and other theologians working out the meaning of justice. A pesar de que el Tercer Mundo teólogos de la liberación afirman que sus programas no pueden ser traducidos directamente a América del Norte, al mismo tiempo, ha habido intercambio fructífero con negro, feministas, y otros teólogos de trabajo en el sentido de la justicia.
In summary, historical study helps focus present options. As for priority the question remains: Are the social implications equal, secondary, or prior to the individual implications of the gospel? Continuing discussion about the nature and extent of social ministry revolves around such options as (1) individual and/or social action; (2) charity and/or justice. However one chooses, the challenge is to translate love and justice into meaningful strategies so that proclamation becomes demonstration.
RC White, Jr
(Elwell Evangelical Dictionary)
Bibliography
DW Dayton, Discovering an Evangelical
Heritage; G. Gutierrez, A Theology of Liberation; DO Moberg, The Great Reversal:
Evangelism versus Social Concern; W. Rauschenbusch, A Theology for the Social
Gospel; W. Scott, Bring Forth Justice; RJ Sider, Rich Christians in an Age of
Hunger; TL Smith, Revivalism and Social Reform; J. Sobrino, Christology at the
Crossroads; J. Wallis, Agenda for Biblical People; RC White, Jr., and CH
Hopkins, The Social Gospel, Religion and Reform in Changing America; JH Yoder,
The Politics of Jesus. DW Dayton, Discovering an Evangelical Heritage; G.
Gutierrez, A Theology of Liberation; DO Moberg, The Great Reversal: Evangelism
versus Social Concern; W. Rauschenbusch, A Theology for the Social Gospel; W.
Scott, Bring Forth Justice; RJ Sider , Rich Christians in an Age of Hunger; TL
Smith, Revivalism and Social Reform; J. Sobrino, Christology at the Crossroads;
J. Wallis, Agenda for Biblical People; RC White, Jr., and CH Hopkins, The Social
Gospel, Religion and Reform in Changing America; JH Yoder, The Politics of
Jesus.
The word Gospel usually designates a written record of Christ's words and deeds. It is very likely derived from the Anglo-Saxon god (good) and spell (to tell), and is generally treated as the exact equivalent of the Greek euaggelion (eu well, aggello, I bear a message), and the Latin Evangelium, which has passed into French, German, Italian, and other modern languages. It is very likely derived from the Anglo-Saxon god (good) and spell (to tell), and is generally treated as the exact equivalent of the Greek euaggelion (eu well, aggello, I bear a message), and the Latin Evangelium, which has passed into French, German, Italian, and other modern languages. The Greek euaggelion originally signified the "reward of good tidings" given to the messenger, and subsequently "good tidings". Its other important meanings will be set forth in the body of the present general article on the Gospels.
(1) Titles of the Gospels
The first four historical books of the New Testament are supplied with titles (Euaggelion kata Matthaion, Euaggelion kata Markon, etc.), which, however ancient, do not go back to the respective authors of those sacred writings. The Canon of Muratori, Clement of Alexandria, and St. Irenæus bear distinct witness to the existence of those headings in the latter part of the second century of our era. Indeed, the manner in which Clement (Strom., I, xxi), and St. Irenæus (Adv. Hær., III, xi, 7) employ them implies that, at that early date, our present titles to the Gospels had been in current use for some considerable time. Indeed, the manner in which Clement (Strom., I, xxi), and St. Irenæus (Adv. Hær., III, xi, 7) employ them implies that, at that early date, our present titles to the Gospels had been in current use for some considerable time. Hence, it may be inferred that they were prefixed to the evangelical narratives as early as the first part of that same century. That, however, they do not go back to the first century of the Christian era, or at least that they are not original, is a position generally held at the present day. It is felt that since they are similar for the four Gospels, although the same Gospels were composed at some interval from each other, those titles were not framed, and consequently not prefixed to each individual narrative, before the collection of the four Gospels was actually made. It is felt that since they are similar for the four Gospels, although the same Gospels were composed at some interval from each other, those titles were not framed, and consequently not prefixed to each individual narrative, before the collection of the four Gospels was actually made. Besides, as well pointed out by Prof. Bacon, "the historical books of the New Testament differ from its apocalyptic and epistolary literature, as those of the Old Testament differ from its prophecy, in being invariably anonymous, and for the same reason. Prophecies whether in the earlier or in the later sense, and letters, to have authority, must be referable to some individual; the greater his name, the better. But history was regarded as a common possession. Its facts spoke for themselves. Only as the springs of common recollection began to dwindle, and marked differences to appear between the well-informed and accurate Gospels and the untrustworthy . . . did it become worth while for the Christian teacher or apologist to specify whether the given representation of the current tradition was 'according to' this or that special compiler, and to state his qualifications". Besides, as well pointed out by Prof. Bacon, "the historical books of the New Testament differ from its apocalyptic and epistolary literature, as those of the Old Testament differ from its prophecy, in being invariably anonymous, and for the same reason. Prophecies whether in the earlier or in the later sense, and letters, to have authority, must be referable to some individual; the greater his name, the better. But history was regarded as a common possession. Its facts spoke for themselves. Only as the springs of common recollection began to dwindle, and marked differences to appear between the well-informed and accurate Gospels and the untrustworthy . . . did it become worth while for the Christian teacher or apologist to specify whether the given representation of the current tradition was ' according to' this or that special compiler, and to state his qualifications". It thus appears that the present titles of the Gospels are not traceable to the Evangelists themselves.
The first word common to the headings of our four Gospels is Euaggelion, some meanings of which remain still to be set forth. The word, in the New Testament, has the specific meaning of "the good news of the kingdom" (cf. Matthew 4:23; Mark 1:15). In that sense, which may be considered as primary from the Christian standpoint, Euaggelion denotes the good tidings of salvation announced to the world in connexion with Jesus Christ, and, in a more general way, the whole revelation of Redemption by Christ (cf. Matthew 9:35; 24:14; etc.; Mark 1:14; 13:10; 16:15; Acts 20:24; Romans 1:1, 9, 16; 10:16; etc.). In that sense, which may be considered as primary from the Christian standpoint, Euaggelion denotes the good tidings of salvation announced to the world in connexion with Jesus Christ, and, in a more general way, the whole revelation of Redemption by Christ (cf. Matthew 9:35; 24:14; etc.; Mark 1:14; 13:10; 16:15; Acts 20:24; Romans 1:1, 9, 16; 10:16; etc.). This was, of course, the sole meaning connected with the word, so long as no authentic record of the glad tidings of salvation by Christ had been drawn up. In point of fact, it remained the only one in use even after such written records had been for some time received in the Christian Church: as there could be but one Gospel, that is, but one revelation of salvation by Jesus Christ, so the several records of it were not regarded as several Gospels, but only as distinct accounts of one and the same Gospel. In point of fact, it remained the only one in use even after such written records had been for some time received in the Christian Church: as there could be but one Gospel, that is, but one revelation of salvation by Jesus Christ, so the several records of it were not regarded as several Gospels, but only as distinct accounts of one and the same Gospel. Gradually, however, a derived meaning was coupled with the word Euaggelion. Thus, in his first Apology (c. lxvi), St. Justin speaks of the "Memoirs of the Apostles which are called Euaggelia", clearing referring, in this way, not to the substance of the Evangelical history, but to the books themselves in which it is recorded. Thus, in his first Apology (c. lxvi), St. Justin speaks of the "Memoirs of the Apostles which are called Euaggelia", clearing referring, in this way, not to the substance of the Evangelical history, but to the books themselves in which it is recorded. It is true that in this passage of St. Justin we have the first undoubted use of the term in that derived sense. But as the holy Doctor gives us to understand that in his day the word Euaggelion had currently that meaning, it is only natural to think that it had been thus employed for some time before. It seems, therefore, that Zahn is right in claiming that the use of the term Euaggelion, as denoting a written record of Christ's words and deeds, goes as far back as the beginning of the second century of the Christian era.
The second word common to the titles of the canonical Gospels is the preposition kata, "according to", the exact import of which has long been a matter of discussion among Biblical scholars. Apart from various secondary meanings connected with that Greek particle, two principal significations have been ascribed to it. Many authors have taken it to mean not "written by", but "drawn up according to the conception of", Matthew, Mark, etc. In their eyes, the titles of our Gospels were not intended to indicate authorship, but to state the authority guaranteeing what is related, in about the same way as "the Gospel according to the Hebrews", or "the Gospel according to the Egyptians", does not mean the Gospel written by the Hebrews or the Egyptians, but that peculiar form of Gospel which either the Hebrews or the Egyptians had accepted. Many authors have taken it to mean not "written by", but "drawn up according to the conception of", Matthew, Mark, etc. In their eyes, the titles of our Gospels were not intended to indicate authorship, but to state the authority guaranteeing what is related, in about the same way as "the Gospel according to the Hebrews", or "the Gospel according to the Egyptians", does not mean the Gospel written by the Hebrews or the Egyptians, but that peculiar form of Gospel which either the Hebrews or the Egyptians had accepted. Most scholars, however, have preferred to regard the preposition kata as denoting authorship, pretty much in the same way as, in Diodorus Siculus, the History of Herodotus is called He kath Herodoton historia. At the present day it is generally admitted that, had the titles to the canonical Gospels been intended to set forth the ultimate authority or guarantor, and not to indicate the writer, the Second Gospel would, in accordance with the belief of primitive times, have been called "the Gospel according to Peter", and the third, "the Gospel according to Paul". At the present day it is generally admitted that, had the titles to the canonical Gospels been intended to set forth the ultimate authority or guarantor, and not to indicate the writer, the Second Gospel would, in accordance with the belief of primitive times, have been called "the Gospel according to Peter", and the third, "the Gospel according to Paul". At the same time it is rightly felt that these titles denote authorship, with a peculiar shade of meaning which is not conveyed by the titles prefixed to the Epistles of St. Paul, the Apocalypse of St. John, etc; The use of the genitive case in the latter titles Paulou Epistolai, Apokalypsis Ioannou, etc.) has no other object than that of ascribing the contents of such works to the writer whose name they actually bear. At the same time it is rightly felt that these titles denote authorship, with a peculiar shade of meaning which is not conveyed by the titles prefixed to the Epistles of St. Paul, the Apocalypse of St. John, etc; The use of the genitive case in the latter titles Paulou Epistolai, Apokalypsis Ioannou, etc.) has no other object than that of ascribing the contents of such works to the writer whose name they actually bear. The use of the preposition kata (according to), on the contrary, while referring the composition of the contents of the First Gospel to St. Matthew, of those of the second to St. Mark, etc., implies that practically the same contents, the same glad tidings or Gospel, have been set forth by more than one narrator. The use of the preposition kata (according to), on the contrary, while referring the composition of the contents of the First Gospel to St. Matthew, of those of the second to St. Mark, etc., implies that practically the same contents , the same glad tidings or Gospel, have been set forth by more than one narrator. Thus, "the Gospel according to Matthew" is equivalent to the Gospel history in the form in which St. Matthew put it in writing; "the Gospel according to Mark" designates the same Gospel history in another form, viz, in that in which St. Mark presented it in writing, etc. (cf. Maldonatus, "In quatuor Evangelistas", cap .i). Thus, "the Gospel according to Matthew" is equivalent to the Gospel history in the form in which St. Matthew put it in writing; "the Gospel according to Mark" designates the same Gospel history in another form, viz, in that in which St. Mark presented it in writing, etc. (cf. Maldonatus, "In quatuor Evangelistas", cap .i).
(2) Number of the Gospels
The name gospel, as designating a written account of Christ's words and deeds, has been, and is still, applied to a large number of narratives connected with Christ's life, which circulated both before and after the composition of our Third Gospel (cf. Luke 1:1-4). The name gospel, as designating a written account of Christ's words and deeds, has been, and is still, applied to a large number of narratives connected with Christ's life, which circulated both before and after the composition of our Third Gospel (cf. Luke 1:1-4). The titles of some fifty such works have come down to us, a fact which shows the intense interest which centred, at an early date, in the Person and work of Christ. it is only, however, in connexion with twenty of these "gospels" that some information has been preserved. Their names, as given by Harnack (Chronologie, I, 589 sqq.), are as follows: -
1-4. The Canonical Gospels
5. The Gospel according to the Hebrews.
6. The Gospel of Peter.
7. The Gospel according to the Egyptians
8. The Gospel of Matthias.
9. The Gospel of Philip.
10. The Gospel of Thomas.
11. The Proto-Evangelium of James.
12. The Gospel of Nicodemus (Acta Pilati).
13.The Gospel of the Twelve Apostles.
14.The Gospel of Basilides.
15.The Gospel of Valentinus.
16.The Gospel of Marcion.
17.The Gospel of Eve.
18.The Gospel of Judas.
19.The writing Genna Marias.
20.The Gospel Teleioseos.
Despite the early date which is sometimes claimed for some of these works, it is not likely that any one of them, outside our canonical Gospels, should be reckoned among the attempts at narrating the life of Christ, of which St. Luke speaks in the prologue to his Gospel. Despite the early date which is sometimes claimed for some of these works, it is not likely that any one of them, outside our canonical Gospels, should be reckoned among the attempts at narrating the life of Christ, of which St. Luke speaks in the prologue to his Gospel. Most of them, as far as can be made out are late productions, the apocryphal character of which is generally admitted by contemporary scholars (see APOCRYPHA).
It is indeed impossible, at the present day, to describe the precise manner in which out of the numerous works ascribed to some Apostle, or simply bearing the name of gospel, only four, two of which are not ascribed to Apostles, came to be considered as sacred and canonical. It is indeed impossible, at the present day, to describe the precise manner in which out of the numerous works ascribed to some Apostle, or simply bearing the name of gospel, only four, two of which are not ascribed to Apostles, came to be considered as sacred and canonical. It remains true, however, that all the early testimony which has a distinct bearing on the number of the canonical Gospels recognizes four such Gospels and none besides. Thus, Eusebius (died 340), when sorting out the universally received books of the Canon, in distinction from those which some have questioned writes: "And here, among the first, must be placed the holy quaternion of the Gospels", while he ranks the "Gospel according to the Hebrews" among the second, that is, among the disputed writings (Hist. Eccl., III, xxv). Thus, Eusebius (died 340), when sorting out the universally received books of the Canon, in distinction from those which some have questioned writes: "And here, among the first, must be placed the holy quaternion of the Gospels", while he ranks the "Gospel according to the Hebrews" among the second, that is, among the disputed writings (Hist. Eccl., III, xxv). Clement of Alexandria (died about 220) and Tertullian (died 220) were familiar with our four Gospels, frequently quoting and commenting on them. The last-named writer speaks also of the Old Latin version known to himself and to his readers, and by so doing carries us back beyond his time. The saintly Bishop of Lyons, Irenæus (died 202), who had known Polycarp in Asia Minor, not only admits and quotes our four Gospels, but argues that they must be just four, no more and no less. He says: "It is not possible that the Gospels be either more or fewer than they are. For since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout the world, and the pillar and ground of the Church is the Gospel and the Spirit of life; it is fitting that we should have four pillars, breathing out immortality on every side and vivifying our flesh. . . The living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord" (Adv. Hær., III, xi, 8). He says: "It is not possible that the Gospels be either more or fewer than they are. For since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout the world, and the pillar and ground of the Church is the Gospel and the Spirit of life; it is fitting that we should have four pillars, breathing out immortality on every side and vivifying our flesh. . . The living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord" (Adv. Hær., III, xi, 8). About the time when St. Irenæus gave this explicit testimony to our four Gospels, the Canon of Muratori bore likewise witness to them, as did also the Peshito and other early Syriac translations, and the various Coptic versions of the New Testament. The same thing must be said with regard to the Syriac harmony of the canonical Gospels, which was framed by St. Justin's disciple, Tatian, and which is usually referred to under its Greek name of Diatessaron (To dia tessaron Euaggelion). The recent discovery of this work has allowed Harnack to infer, from some of its particulars, that it was based on a still earlier harmony, that made by St. Hippolytus of Antioch, of our four Gospels. It has also set at rest the vexed question as to St. Justin's use of the canonical Gospels. "For since Tatian was a disciple of Justin, it is inconceivable that he should have worked on quite different Gospels from those of his teacher, while each held the Gospels he used to be the books of primary importance" (Adeney). Indeed, even before the discovery of Tatian's "Diatessaron", an unbiased study of Justin's authentic writings had made it clear that the holy doctor used exclusively our canonical Gospels under the name of Memoirs of the Apostles.
Of these testimonies of the second century two are particularly worthy of notice, viz, those of St. Justin and St. Irenæus. As the former writer belongs to the first part of that century, and speaks of the canonical Gospels as a well-known and fully authentic collection, it is only natural to think that at his time of writing (about AD 145) the same Gospels, and they only, had been recognized as sacred records of Christ's life, and that they had been regarded as such at least as early as the beginning of the second century of our era. As the former writer belongs to the first part of that century, and speaks of the canonical Gospels as a well-known and fully authentic collection, it is only natural to think that at his time of writing (about AD 145) the same Gospels, and they only, had been recognized as sacred records of Christ's life, and that they had been regarded as such at least as early as the beginning of the second century of our era. The testimony of the latter apologist is still more important. "The very absurdity of his reasoning testifies to the well-established position attained in his day by the four Gospels, to the exclusion of all others. Irenæus' bishop was Potinus who lived to the age of 90, and Irenæus had known Polycarp in Asia Minor. Here are links of connexion with the past which go back beyond the beginning of the second century" (Adeney). "The very absurdity of his reasoning testifies to the well-established position attained in his day by the four Gospels, to the exclusion of all others. Irenæus' bishop was Potinus who lived to the age of 90, and Irenæus had known Polycarp in Asia Minor. Here are links of connexion with the past which go back beyond the beginning of the second century" (Adeney).
In the writings of the Apostolic Fathers one does not, indeed, meet with unquestionable evidence in favour of only four canonical Gospels. But this is only what one might expect from the works of men who lived in the very century in which these inspired records were composed, and in which the word Gospel was yet applied to the glad tidings of salvation, and not to the written accounts thereof. But this is only what one might expect from the works of men who lived in the very century in which these inspired records were composed, and in which the word Gospel was yet applied to the glad tidings of salvation, and not to the written accounts thereof .
(3) Chief Differences between Canonical and Apocryphal Gospels From the outset, the four Gospels, the sacred character of which was thus recognized very early, differed in several respects from the numerous uncanonical Gospels which circulated during the first centuries of the Church. First of all, they commended themselves by their tone of simplicity and truthfulness, which stood in striking contrast with the trivial, absurd, or manifestly legendary character of many of those uncanonical productions. In the next place, they had an earlier origin than most of their apocryphal rivals, and indeed many of the latter productions were directly based on the canonical Gospels. A third feature in favour of our canonical records of Christ's life was the purity of their teachings, dogmatic and moral, over against the Jewish, Gnostic, or other heretical views with which not a few of the apocryphal gospels were tainted, and on account of which these unsound writings found favour among heretical bodies and, on the contrary, discredit in the eyes of Catholics. A third feature in favour of our canonical records of Christ's life was the purity of their teachings, dogmatic and moral, over against the Jewish, Gnostic, or other heretical views with which not a few of the apocryphal gospels were tainted, and on account of which these unsound writings found favour among heretical bodies and, on the contrary, discredit in the eyes of Catholics. Lastly, and more particularly, the canonical Gospels were regarded as of Apostolic authority, two of them being ascribed to the Apostles St. Matthew and St. John, respectively, and two to St. Mark and St. Luke, the respective companions of St. Peter and St. Paul. Lastly, and more particularly, the canonical Gospels were regarded as of Apostolic authority, two of them being ascribed to the Apostles St. Matthew and St. John, respectively, and two to St. Mark and St. Luke, the respective companions of St . Peter and St. Paul. Many other gospels indeed claimed Apostolic authority, but to none of them was this claim universally allowed in the early Church. The only apocryphal work which was at all generally received, and relied upon, in addition to our four canonical Gospels, is the "Gospel according to the Hebrews". It is a well-known fact that St. Jerome, speaking of this Gospel under the name of "The Gospel according to the Nazarenes", regards it as the Hebrew original of our Greek canonical Gospel according to St. Matthew. But, as far as can be judged from its fragments which have come down to us, it has no right to originality as compared with our first canonical Gospel. At a very early date, too, it was treated as devoid of Apostolic authority, and St. Jerome himself, who states that he had its Aramaic text at his disposal, does not assign it a place side by side with our canonical Gospels: all the authority which he ascribes to it is derived from his persuasion that it was the original text of our First Gospel, and not a distinct Gospel over and above the four universally received from time immemorial in the Catholic Church. At