Conceptual FrameworkConceptual FrameworkConceptual FrameworkThe term synoptic is applied to those gospels which appear to have been created from the same traditional sources: Mark, Matthew and Luke. The interconnection of the “Synoptics” is not, however, simply one of close resemblance, it is also one of striking difference. When compared attentively, the three records appear distinct as well as similar in incidents, plan, and language. The harmony and the variety, the resemblances and the differences in their portrayal of Jesus, must be both accounted for. They form together a literary problem that is commonly referred to as the Synoptic Problem.
IntroductionThe Synoptics is the name given since Griesbachs time (about 1790) to the first three canonical Gospels. It is derived from the fact that these Gospels admit — differently from the evangelical narrative of St. John, of being arranged and harmonized section by section, so as to allow the eye to realize at a glance (synopsis) the numerous passages which are common to them, and also the portions which are peculiar either to only two, or even to only one, of them.
By definition the ” Synoptics” are those gospels that report the same general outline for the story of Jesus. There is enough sustained agreement between the sequence of sayings & deeds that Matthew, Mark & Luke ascribe to Jesus to convince most scholars that the story-line of these gospels comes from the same text. Determining which text is probably the basis of the others is the work of source criticism.
Within this common synoptic narrative framework, however, there is considerable variation in the sequence of items reported by Matthew, Mark & Luke. Some pericopes included by two are missing in the third. Others are unique to one gospel. Even pericopes shared by two or more gospels are not always reported in the same sequence.
Since self-contained sayings may be recalled in virtually any sequence & be repeated almost anywhere, it is not surprising to find that one of the major differences between the synoptic gospels is in the logical syntax between the aphorisms & parables they ascribe Jesus. The fact that 2 or 3 gospels repeat several blocks of stories or sayings in the same order is evidence of the dependence of the author of one text on another. So when one or two gospels diverge from the sequence of material in the third, it is evident that some author(s) deliberately edited the original source by inserting, omitting or transposing certain items. Such changes account for the fact that the segments of the synoptic outlines indicated in the table above vary in length according to gospel.
Even if these differences in sequence do not alter the interpretation of the passages themselves, they are important indications of the viewpoint & logic of a particular author (Matthew, Mark or Luke). For an editor would only bother to alter a text he was copying to improve it for some purpose — adding things he thought important, omitting distractions & rearranging items to make a more persuasive presentation. Analysis of the patterns of changes that one author made in a text composed by another is the work of redaction criticism.
All attempts at assigning the cause of the similarities and differences of the first three Gospels can generally be classified under three general heads, according to the relationships of the Synoptics: A, oral tradition; B, mutual dependence; or C, earlier documents.
Harmony / Disharmony of the GospelsThere is considerable historical evidence external to the Gospels for the traditional authors. (168) Papias, bishop of the church at Hierapolis in Asia Minor and an old man by A.D. 130, name Matthew and Mark as Gospel writers, indicating that Matthew wrote in Hebrew or Aramaic and describing Mark as one who recorded Peters reminiscences. Papias was himself a student of the Apostle John. (169)
Justin Martyr, after studying many contemporary Greek philosophies, converted to Christianity sometime before AD 130. He speaks of the Gospels as “memoirs of the apostles. (170) He says they were written “by apostles and those who followed them, (171) which matches the traditional ascription to two apostles (Matthew and John) and two followers (Mark of Peter, Luke of Paul). He quotes from or mentions matters found in each of the four Gospels, and apparently alludes to Marks Gospel as Peters memoirs. (172) It is generally agreed that the Gospels were written between 60 and 90 AD. Most scholars place the writing of John around 85 AD. They also believe that Mark was written before the other two gospels, Matthew and Luke, and the latter had access
Luke, as reported (Ibid) and the memoirs of other ancient disciples. Josephus cites him as having been “caught” and “deceived” at about this time for having refused to be reconciled (c. 70 AD). It is well-known (among ancient Greek historians) that Josephus in his letters to his son (c. 71 AD) wrote a letter against Luke and Mark (c. 72 AD), and they both gave a account of how Josephus handled Mark and Luke. It is now accepted by more advanced historians as fact (Cummings and Spenser, p. 517). If Josephus were to have written the Gospel of Mark, he would have been killed in Carthage by the Roman army on the morning of 7 July 65. This was the time this man founded the sect he so vigorously opposed.
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1) He states in his epistles, “Masters and I was baptized from a common father, John Paul II of Antioch, in a small Baptist church and was afterwards appointed pastor of the church at Antioch. I learned what he learned the first-century Jewish people had been through and was born into some of the most learned and talented sects before those of Rome. In fact, even the oldest disciples of mine were born in the United States and grew up, as did most of the first Baptist Christians.”
2) If he could convert his own followers within the Baptist Church, he might do so. The Apostle Peter also taught that the Gospels were not a revelation, “made for them by God, of man and not by man.”[
3) The Gospels were not published in any printed book for the next 500 years. The Acts of the Apostles were not published in any print book for the next 600 years. Only when they were published in print did they change their titles by the year, and thus may have been published by the Christians to meet various issues.
4). But there are a number of reasons why this would make an impression on the disciples of Matthew (for instance Paul’s son-in-law has to have been “overwhelmed” with the Gospel of Mark) or Luke, though it is said to have been “an overbearing and unjust doctrine” (cf. Rom. 2:42-48). There are also some issues related to the story of Peter, and those involved are not in this part of Paul’s life (like his testimony to them, etc.). There are other objections to the Gospel of Mark. As Peter, with Paul, tells the apostle in 1 Peter’s epistles and 2 Peter’s memoir (to which we already know that it contains the text), and as Paul relates to his friends Paul (who is quoted by others), there was a very different view to it before he was converted. There would have been far more trouble