Who Really Wrote the Gospels, and Why Should We Care?

A Talk Given at the Religious Education Congress of the Archdiocese of Los Angeles Felix Just, S.J. - Loyola Marymount University - Feb. 17, 2001 According to Catholic tradition, the four Gospels were written by four individuals called the four Evangelists. Many scholars today, however, argue that the original authors were "anonymous," and that the names of Matthew, Mark, Luke, and John were only later connected with these four books. Which opinion is correct? Better yet, what difference does it make? This workshop will explain why it is important for all Christian teachers and students to know how, when, for whom, and by whom the Gospels were written.

of Catholic Church ( 51-141) Pontifical Biblical Commission: "Historical Truth of the Gospels" (4/21/64) Pontifical Biblical Commission: "Interpretation of the Bible in the Church" (4/23/93)

The Four Evangelists: Four-Fold Role of the Evangelists Ten Stages of Biblical Formation and Transmission Four Criteria for Canonicity Texts from Eusebius on the Authorship of the Gospels Historical-Critical Study of the Gospels' Authors and Recipients Symbols of the Four Evangelists: Including: Biblical Background Texts on the "Four Living Creatures" Patristic Texts Connecting the "Living Creatures" with the Four Evangelists Artistic Images of the Evangelists and/or Their Symbols

The Handout Distributed at the Congress:

Introduction: The "Catholic" Approach to All Theology "BOTH/AND" rather than "either/or" (avoiding one-sided extremes; embracing both sides) I) Revelation and Scripture: God as Author AND Humans as Authors Documents: Dei Verbum (Vatican II: "Dogmatic Constitution on Divine Revelation"); Catechism of Catholic Church ( 51-141);

Pontifical Biblical Commission: "Historical Truth of the Gospels" (4/21/64); "Interpretation of the Bible in the Church" (4/23/93) Revelation of God's Self: in Creation, in Human Life, in the People of Israel, in God's Son Jesus Transmitting God's Revelation ("Tradition"): apostolic preaching, sacred scripture, church teaching Revelation in Sacred Scripture: Written under the Inspiration of the Holy Spirit, with God as Author "Catholic" Christian Canon: universal message and audience; God's truth "for the sake of salvation" Revelation in Human Language: Humans as "true authors" using their own "powers and abilities" Awareness of Literary Genres; Four-fold Role of the Evangelists: selectors, arrangers, shapers, proclaimers II) Evangelists as Authors of "Good News": A) Literary / Textual Four Stages of Gospel Formation (usually three; cf. DV 19, CCC 126): words and deeds of Jesus; oral traditions passed on; written collections compiled; full Gospels written Original Titles are Unknown (cf. first verses or "incipits" of Gospels): canonical titles added later: literally the "Gospel according to ____" rather than the "Gospel of ____" Initial Texts were Anonymous (the authors are not named in the texts): possible self-references: Mark 14:51-52; Matt 13:52; Luke 1:1-4; John 21:20, 24; 19:35 ? B) Canonical / Traditional Patristic Traditions: Papias (~125 AD; in Eusebius, E.H. 3.39.15-16); Clement of Alexandria (~180 AD; E.H. 6.14.6); etc. Matthew - apostle (Mark 3:18; Luke 6:15; Acts 1:13); Galilean tax collector (Matt 9:9; 10:3; "Levi" in Mark 2:14; Luke 5:27?) Mark - Jerusalem youth (Acts 12:12, 25 "John Mark"); missionary with Paul (Acts 13:5, 13; 15:36-40; 2 Tim 4:11; Phlm 24); "cousin" of Barnabas (Col 4:10); Peter's "son" (1 Pet 5:13); Peter's "interpreter" (Papias) Luke - client of Theophilus (Luke 1:1-4); "co-worker" of Paul (Phlm 24; 2Tim 4:11); a Greek "physician" (Col 4:14) John - brother of James, son of Zebedee (Mark 3:17, par.); the "beloved

disciple"? (John 13:23; 19:26-27; etc.); the "elder"? (2John, 3John); the same "John" who wrote Revelation? (Rev 1:4,9) - probably not (see Eusebius, E.H. 3.39; 4.14; 7.25) C) Historical / Critical Various types of "authorship"; Multiple stages of composition and expansion; Implied authors Communities to/for whom the Evangelists wrote; When/Where; Socio-historical context; Implied readers Mark - bi-lingual Aramaic/Greek interpreter; persecuted Gentile community; late 60's (Rome? later Alexandria?) Matthew - Jewish-Christian scribe; educated community arguing with other Jews; 70's-80's (Galilee? Antioch?) Luke - Gentile Christian historian; wealthier urban community becoming complacent; 80's (Antioch? Greece?) John - Jewish Christian believers, in conflict with the "synagogue across the street"; 90's (Syria? later Ephesus?) D) Symbolic / Spiritual Four "living creatures"(Ezek 1:1-14; Rev 4:6-9; 6:1-7; etc.); Jerome (~398 AD; Preface to Comm. on Matt.) Matthew - begins with the HUMAN ancestry of Jesus (1:1-18); ends with Jesus' promise to be "with us always" (28:20) Mark - begins with John the Baptist, roaring like a LION (1:2-8); ends with challenge: "do not be afraid or silent" (16:1-8) Luke - begins and ends in the Jerusalem Temple, where OXen are sacrificed and God is praised (Luke 1:5-23; 24:53) John - begins like a soaring EAGLE: cosmic hymn to the Logos (John 1:1-18); ends with divine life (20:30-31; 21:24-25) III) Why Should We Care? Richness of the Four-Fold Gospel - Different Emphases for Different People in Different Situations: Multiple Levels of Meaning and Interpretation: Literary, Canonical, Historical, Spiritual - all valid and important vs. Poverty of One-Dimensional Views - Inadequacy of Uniform Harmonizations for Scripture and Religion: Overemphasis or neglect of history; Desire for immediate relevance or simplistic answers; Do you care enough?

IV) Questions and Discussion

Catholic Church Documents related to Biblical Studies

compiled by Felix Just, S.J., Ph.D.

Newly Released:

Verbum Domini ("The Word of the Lord") the "post-synodal apostolic exhortation," resulting from the XII Ordinary General Assembly of the Synod of Bishops, which met in Rome on Oct. 5-26, 2008, and was devoted to "The Word of God in the Life and Mission of the Church."

Documents from Recent Ecumenical Councils:

SECOND VATICAN COUNCIL: DEI VERBUM ("Dogmatic Constitution on Divine Revelation" - November 18, 1965) o English translation from the Vatican website; other copies in English also at
CIN o o

Spanish translation and several other languages also available from the Vatican website See also my Outline of Dei Verbum, as compared to the biblical section of the Catechism of the Catholic Church

First Vatican Council: Dei Filius ("Dogmatic Constitution on the Catholic Faith" - April 24, 1870) o Session III, see esp. Chapter II - "On Revelation"; Chapter III - "On Faith"; Canon II "On Revelation"; and Canon III - "On Faith" Council of Trent (ed. J. Waterworth, 1848; another copy online at EWTN Library): o Session IV, First Decree ("Concerning the Canonical Scriptures" - April 8, 1546) o Session IV, Second Decree ("Concerning the Edition and Use of the Sacred Books" April 8, 1546) o Session V, Second Decree ("Concerning Reform" - June 17, 1546)

Catechism of the Catholic Church (2nd edition; October 11, 1992 - from the
Vatican website): Part One: The Profession of Faith; Section One: "I Believe" - "We Believe"; Chapter Two: God Comes to Meet Man o Article 1 (par. 51-73): "The Revelation of God" o Article 2 (par. 74-100): "The Transmission of Divine Revelation" o Article 3 (par. 101-141) "Sacred Scripture" o Spanish translation and several other languages also available from the Vatican website
o Article 1; Article 2; Article 3 also available in English at the ChristusRex website

Documents of the Pontifical Biblical Commission:

"The Interpretation of the Bible in the Church" (April 15, 1993) - one large file,
or several smaller files for faster download

o o o

Published in Origins 23.29 (Jan. 6, 1994) 497-524; another online copy available at the EWTN Library On the Vatican website in German, Italian, Portugese, and Swahili (but not English!) See also "Interpreting the Bible: Three Views" - three analyses of this PBC document, from First Things Magazine

"Instruction on the Historical Truth of the Gospels" (a.k.a. "Sancta Mater Ecclesia"; April 21, 1964)
o o See also J. Fitzmyer, "The Biblical Commission's Instruction on the Historical Truth of the Gospels," TS 25 (1964) 386-408 A different English translation is also available in CBQ 26 (1964) 299-312.

All documents issued by the PBC - listed in chronological order, from the Vatican Website o See esp. "The Jewish People and Their Sacred Scriptures in the Christian Bible" (May 24, 2001)
o See also Cardinal Joseph Ratzinger: "On the Relationship between the Magisterium and Exegetes" (May 10, 2003) - an address presented "On the 100th Anniversary of the Pontifical Biblical Commission"; another copy at EWTN Library

Papal Documents (most available from the Vatican Website):

Pope Leo XIII: o Encyclical Providentissimus Deus ("On the Study of Holy Scripture" November 18, 1893)
o Apostolic Letter Vigilantiae Studiique ("Instituting a Pontifical Commission for Biblical Studies" - October 30, 1902) Apostolic Letter Quoniam in re biblica ("On the Study of Scripture in Seminaries" March 27, 1906)

Pope Pius X:
o o o o

Encyclical Pascendi Dominici Gregis ("On the Doctrines of the Modernists" - September 8, 1907) - another copy at CIN
Motu Propio Letter Praestantia Scripturae Sacrae ("On the Decisions of the Biblical Commission" - November 18, 1907 - on Vatican website in Latin and Italian; English version at EWTN Library) Apostolic Letter Vinea Electa ("Establishing the Pontifical Biblical Institute" - May 7, 1909 - on Vatican website only in Latin)

Pope Benedict XV: o Encyclical Spiritus Paraclitus ("On St. Jerome" - September 15, 1920) Pope Pius XI:
o Motu Propio Letter Bibliorum Scientiam ("On Academic Standards for Teachers of Scripture" - April 27, 1924)

Pope Pius XII: o Encyclical DIVINO AFFLANTE SPIRITU ("On the Most Opportune Way to Promote Biblical Studies" - September 30, 1943) - another copy from
CIN o

Encyclical Humani Generis ("On Certain False Opinions Threatening to Undermine the Foundations of Catholic Doctrine" - August 12, 1950) - see
esp. paragraphs 21-25 & 35-39 Apostolic Letter Sedula Cura ("On New Laws Regulating the Pontifical Biblical Commission" - June 27, 1971) - in Latin and Italian only

Pope Paul VI:

o

Address to the Members of the Pontifical Biblical Commission: "On the Ecclesial Role of Biblical Studies" (March 14, 1974) - in French only Apostolic Constitution Scripturarum Thesaurus: "Promulgating the Neo-Vulgate Edition of the Holy Bible" (April 25, 1979) - Latin text from the Vatican Website; English Translation at EWTN Library Address to the Members of the Pontifical Biblical Commission: "On the Biblical Sciences and the Teaching Office of the Church" (April 26, 1979) - original French text; Italian translation also available on the Vatican website Address Commemorating the 25th Anniversary of Dei Verbum (Dec. 14, 1990) - on Vatican website in French and Italian only Address to the Members of the Pontifical Biblical Commission: "On the Nature of Catholic Interpretation of the Bible" (April 11, 1991) - on Vatican website in French and Italian only Address on the Interpretation of the Bible in the Church (April 23, 1993) - on Vatican website in French, Italian, Portugese, and Swahili; English translation in Daughters of St. Paul edition of "The Interpretation of the Bible in the Church" Address to the Pontifical Academy of Sciences: "Truth Cannot Contradict Truth" (October 22, 1996) - from the New Advent website Address to the Members of the Pontifical Biblical Commission: "On the Role of the Old Testament for Knowing Jesus" (April 11, 1997) - Italian text and Portuguese translation from Vatican website; English translation at EWTN Library Address to a Conference on Biblical Language and Media (Sept. 28, 1998) - brief welcoming address Address to the Members of the Pontifical Biblical Commission (April 29, 2003) - brief welcoming address Address to the Members of the Pontifical Biblical Commission (April 20, 2004) - brief welcoming address Address to the Participants in the International Congress Organized to Commemorate the 40th Anniversary of the Dogmatic Constitution on Divine Revelation "Dei Verbum" (Sept. 16, 2005) - brief welcoming address Weekly Angelus Message (Nov. 6, 2005) - brief comments focusing on Dei Verbum and the Sacred Scriptures Address to the Members of the Pontifical Biblical Commission (April 27, 2006) - brief welcoming address General Audience (Nov. 7, 2007) - focusing on fourth-century biblical scholar St. Jerome (part 1) General Audience (Nov. 14, 2007) - focusing on fourth-century biblical scholar St. Jerome (part 2) Address to the Members of the Pontifical Biblical Commission (April 23, 2009) - brief welcoming address Address to Professors, Students and Personnel of the Pontifical Biblical Institute (October 26, 2009) - on the 100th Anniversary of the foundation of the PBI

Pope John Paul II:

o o o o o o o o o o

Pope Benedict XVI:

o o o o o o o o

See also a page in honor of the Holy Father: Sixteen Biblical Blessings for Pope Benedict XVI

Neo-Vulgate Bible:

Nova Vulgata Bibliorum Sacrorum Editio - entire Latin text, from the Vatican website - another copy at Domus Ecclesiae

Other Biblically-Related Writings:

Verbum Domini ("The Word of the Lord") the "post-synodal apostolic exhortation," resulting from the XII Ordinary General Assembly of the Synod of Bishops, which met in Rome on Oct. 5-26, 2008, and was devoted to "The Word of God in the Life and Mission of the Church" o "The Word of God in the Life and Mission of the Church" - the "Instrumentum Laboris" of the XII Ordinary General Assembly of the Synod of Bishops. "Letter to the Bishops' Conferences on the Name of God" - from the Congregation for Divine Worship and the Discipline of the Sacraments, June 29, 2008; directing the avoidance of pronouncing YHWH in liturgical contexts Liturgiam authenticam (Fifth Instruction "For the Right Implementation of the Constitution on the Sacred Liturgy of the Second Vatican Council"); from the Congregation for Divine Worship and the Discipline of the Sacraments (March 28, 2001)
o o Latin Text; English Translation; Vatican Press Release Responses from the Catholic Biblical Association of America: Letter to the U.S. Bishops; Presentation by Fr. Richard Clifford, S.J.

Biblical Fundamentalism: What Every Catholic Should Know - a short book by biblical scholar Ronald Witherup, S.S. (Liturgical Press, 2001) "The Fundamentalist Challenge" - a four-page flyer, by biblical scholar Raymond E. Brown, S.S. (May 1990, Catholic Update series) "Toward Your Happiness: Catholicism and Fundamentalism: A Contrast" - A Pastoral Letter to Catholics in Mississippi and Alabama (June 29, 1989) "A Pastoral Statement for Catholics on Biblical Fundamentalism" - from the U.S. bishops' Ad Hoc Committee on Biblical Fundamentalism (Washington: USCCB, 1987) "The Proclamation of the Birth of Christ" - a.k.a. the Christmas Proclamation; published by the USCCB; here is my own comparative analysis of Old and New Translations

Published Collections of Church Documents (some out-of-print by now, but still

available in good libraries): Bchard, S.J., Dean P., ed. The Scripture Documents: An Anthology of Official Catholic Teachings . Collegeville, MN: The Liturgical Press, 2002. Lysik, David, ed. The Bible Documents: A Parish Resource . Chicago: Liturgy Training Publications, 2001. - contains the most important documents, but slightly fewer than the above collection Raymond E. Brown, S.S., and Thomas Aquinas Collins, O.P., "Church Pronouncements," in: The New Jerome Biblical Commentary (Englewood Cliffs, NJ: Prentice Hall, 1990) 1166-74. - an excellent survey article Catechism of the Catholic Church. Vatican City: Libreria Editrice Vaticana, 1994 & 2000. - see esp. articles "The Revelation of God" (50-73), "The Transmission of Divine Revelation (74-100), and "Sacred Scripture" (10141).

The Christian Faith in the Doctrinal Documents of the Catholic Church. 6th edition. Jacques Dupuis, ed. New York: Alba House, 1996. - see esp. ch. 1: "Revelation and Faith"; and ch. 2: "Tradition and Scripture." Enchiridion symbolorum definitionum et declarationum de rebus fidei et morum. 37th edition. Heinrich Denzinger and Adolf Schnmetzer, eds. Freiburg, Basel, Rome & Vienna: Herder, 1991. Vatican Council II: Constitutions, Decrees, Declarations . Revised translation. Austin Flannery, O.P. New York: Costello, 1996. Older Collections: o Megivern, James J., ed. Official Catholic Teachings: Biblical Interpretation. Wilmington, NC: Consortium Books, 1978. o Rome and the Study of Scripture: A collection of papal enactments on the study of Holy Scripture together with the decision of the Biblical Commission. 7th edition. St. Meinrad, IN: 1962. o Enchiridion Biblicum: documenta ecclesiastica Sacram Scripturam spectantia. 4th edition. Naples & Rome, 1961.

The New Testament Canon

by Felix Just, S.J., Ph.D.

this page also contains below: Eight Tips about Canonical Arrangement | Ten Stages of NT Formation and Transmission Four Criteria for Canonicity | Four-Fold Role of the Evangelists as Authors

The New Testament Canon: An Overview by Genre

(Numbers in parentheses after each book indicate the total number of chapters / verses / words in the Greek version; for more details, see my NT Statistics page)

The NT is normally divided into four main parts (Gospels, Acts, Letters, Apocalypse), although the twenty-one "Letters" are best subdivided into three different sub-categories: I) Four "Gospels": "Good News" about Jesus Christ; authorship attributed to the four "Evangelists"; narrative portraits of Jesus written for various early Christian communities; similar to ancient biographies in form (but rather different from modern biographies!): The Synoptic Gospels: Matthew (28 / 1071 / 18345) Mark (16 / 678 / 11304) Luke (24 / 1151 / 19482) The Fourth Gospel: John (21 / 879 / 15635)

II) One "Acts": a partial narrative account of the growth of the Early Church; a continuation of Luke's Gospel; contains historical materials, but is not a complete "history" of apostolic Christianity (at least not by modern historical standards): The Acts of the Apostles (28 / 1005 / 18451) III) Twenty-One "Letters" or "Epistles": written by (or attributed to) various early Christian leaders, known as apostles IIIa) Thirteen Letters attributed to Paul: real letters written by Paul (or his associates) to particular communities or individuals, concerning various local problems and issues: Letters sent to Christian communities in the following cities: Romans (16 / 433 / 7111) 1 Corinthians (16 / 437 / 6829) 2 Corinthians (13 / 256 / 4477) Galatians (6 / 149 / 2230) Ephesians (6 / 155 / 2422) Philippians (4 / 104 / 1629) Colossians (4 / 95 / 1582) 1 Thessalonians (5 / 89 / 1481) 2 Thessalonians (3 / 47 / 823) Letters addressed to individual Christian leaders: 1 Timothy (6 / 113 / 1591) 2 Timothy (4 / 83 / 1238) Titus (3 / 46 / 659) Philemon (1 / 25 / 335)
Notes on the Pauline Letters: * 1 Tim, 2 Tim, Titus are usually called the "Pastoral Letters" since they are addressed to leaders or "shepherds" of Christian communities. * Eph, Phil, Col, Phlm are sometimes called "Prison Letters" since Paul apparently wrote them while in prison (Eph 3:1; 4:1; Phil 1:7, 13-14; Col 4:3, 10; Phlm 9-10). * Rom, 1 Cor, 2 Cor, Gal, Phil, 1Thess, Phlm are often called the "Undisputed Letters," since most scholars agree they were written by Paul himself. * Eph, Col, 2 Thess, and 1 Tim, 2 Tim, Titus are often called the "Disputed" or "Deuteropauline Letters," since many scholars believe they were written by Paul's followers after his death, rather than by Paul himself; but scholarly opinion is divided, with some scholars arguing for their authenticity.

IIIb) One Biblical Sermon: interprets Jesus in light of the OT; in the past sometimes attributed to Paul, but neither the author nor the audience is explicitly mentioned: Hebrews (13 / 303 / 4953)

IIIc) Seven Catholic Epistles or General Letters: authorship attributed to other apostles (for whom they are named!); most not written to individual communities, but to broader audiences ("catholic" = "general, universal"): James (5 / 108 / 1742) 1 Peter (5 / 105 / 1684) 2 Peter (3 / 61 / 1099) 1 John (5 / 105 / 2141) 2 John (1 / 13 / 245) 3 John (1 / 15 / 219) Jude (1 / 25 / 461) IV) One "Apocalypse": a highly symbolic narrative that interprets a historical crisis and provides hope for a better future: The Book of Revelation (22 / 404 / 9825) For more information on all the above, please see my Biblical Glossary.

Eight Tips about the Canonical Arrangement of the NT (to help you learn the
correct order of the 27 NT books): 1. The 27 books of the New Testament are NOT listed in chronological order (the order in which they were written historically); several other principles were operative. 2. The overall order begins with the life of Jesus (four Gospels), then deals with the beginnings and expansion of the Church (Acts), then addresses particular issues and problems in early Christianity (Letters, Epistles), and finally focuses on the Eschaton or "End Times" (as described symbolically in the Book of Revelation). 3. The four Gospels are listed in what was traditionally regarded as their chronological order (i.e., Matthew was thought to be the oldest Gospel); most scholars today, however, believe that Mark was the first written Gospel (or at least the oldest of the four canonical Gospels in their full versions, as we know them today). 4. The Acts of the Apostles was originally the second volume of Luke's two-volume work; but when the four Gospels were grouped together, Acts was placed after John. 5. The Pauline Letters (written by, or at least attributed to Paul) are divided into two sub-groups: those written to communities and those addressed to individuals; within each sub-group, the letters are arranged not in chronological order, but rather in decreasing order of length (more or less, although Galatians is slightly shorter than Ephesians). 6. The anonymous "Letter to the Hebrews" comes immediately after the Pauline letters because people used to think it too was written by Paul; it may have been

written by one of his followers, but was almost certainly not written by Paul himself. 7. The Catholic or General Epistles are also listed in decreasing order of length, although letters attributed to the same apostle are grouped together. 8. The Book of Revelation (singular! not "Revelations"!) closes out the NT canon, since it concludes with a description of the end of time (New Heavens, New Earth, New Jerusalem, etc.).

Ten Stages of NT Formation and Transmission (with considerable

chronological overlap, continuing down to today):
Some scholars (including the PBC) propose only 3 stages (Historical Events, Oral Tradition, Written Texts), others 5 stages (Historical Events, Oral Tradition, Written Tradition, Editing, Canonization); the following schema more comprehensively lists 10 stages, many of which overlap:

1. The Historical Jesus - words are spoken and deeds are performed by Jesus himself during his lifetime on earth. 2. Oral Tradition - traditions and beliefs about Jesus are developed and passed on by early Christian communities. 3. Written Sources - some of the miracles and/or sayings of Jesus are compiled and recorded in early written documents. 4. Written Texts - individual letters, full Gospels, etc., are written with particular messages for particular situations. 5. Distribution - some writings are copied and shared with other Christian communities throughout the Mediterranean. 6. Collection - certain Christians begin collecting the letters of Paul and gathering together several different Gospels. 7. Canonization - four Gospels, several collections of letters, and a few other texts are accepted as authoritative scriptures. 8. Translation - biblical texts are translated into ever more ancient and modern languages: Latin, Syriac, Coptic, Armenian, etc. 9. Interpretation - the meaning of the scriptures is investigated on various levels: literal, spiritual, historical, social, etc. 10. Application - communities and individuals use the NT for practical purposes: liturgical, moral, sacramental, theological, etc.

Four Criteria for Canonicity (why certain books were eventually accepted into the
NT Canon, while others were rejected): 1. Apostolic Origin - attributed to and/or based on the preaching/teaching of the first-generation apostles (or their closest companions). 2. Universal Acceptance - acknowledged by all major Christian communities in the Mediterranean world (by the end of the fourth century). 3. Liturgical Use - read publicly along with the OT when early Christians gathered for the Lord's Supper (their weekly worship services). 4. Consistent Message - containing theological ideas compatible with other accepted Christian writings (incl. the divinity and humanity Jesus).

Four-Fold Role of the Evangelists as Authors (what they contributed, even if

"God is the Author" of all scripture):
Compare this list with the principles mentioned in the Pontifical Biblical Commission's 1964 Instruction on the Historical Truth of the Gospels, par. IX.

1. Selectors - from among the many things Jesus said and did, they chose which stories they wanted to include and which to omit. 2. Arrangers - they organized the materials in a particular sequence, not necessarily chronologically but often in thematic blocks. 3. Shapers - they adapted and edited the individual stories from their sources so as to emphasize the themes they wanted to stress. 4. Proclaimers - they were not objective historians, but preached the "good news" about Jesus in ways appropriate to their audiences.

Early Christian Texts Quoted by Eusebius on the Authorship of the Gospels and the Book of Revelation
compiled by Felix Just, S.J., Ph.D.

Bishop Eusebius of Caesarea (c. 260 - c. 340) was the first Christian writer to compose a large
"History of the Church," covering the entire period from the first Apostles down to his own day in ten volumes. This "Ecclesiastical History" is our principal source for the history of the early Church. It includes many summaries, short excerpts, and longer quotations from the writings of previous Christian leaders and authors, whose works have not survived independently. Although the exact meanings of some of these passages are difficult to determine and are highly disputed among scholars, they are usually our earliest sources for the opinions of the first few generations of Christians. [Note: The following translations are from "The Nicene and Post-Nicene Fathers; Second Series; Volume 1." Subtitles and square brackets below are my own explanatory additions.]

On the Composition of Mark and Matthew, citing Papias [Bishop of Hierapolis in Asia Minor; lived ca. 60-130 AD]:
Papias gives also in his own work other accounts of the words of the Lord on the authority of Aristion who was mentioned above, and traditions as handed down by the presbyter John; to which we refer those who are fond of learning. But now we must add to the words of his which we have already quoted the tradition which he gives in regard to MARK, the author of the Gospel. It is in the following words: "This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not indeed in order, whatsoever he remembered of the things done or said by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely." These things are related by Papias concerning Mark. But concerning MATTHEW he writes as follows: "So then Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able." And the same writer uses testimonies from the first Epistle of John and from that of Peter likewise. And he relates another story of a woman, who was accused of many sins before the Lord, which is contained in the

Gospel according to the Hebrews. These things we have thought it necessary to observe in addition to what has already been stated. (Eusebius, Ecclesiastical History 3.39.14-17) On the Composition of Mark, citing Clement of Alexandria [Bishop of Alexandria in Egypt; lived ca. 150-215]: And thus when the divine word had made its home among them [the Christians in Rome], the power of Simon [the magician] was quenched and immediately destroyed, together with the man himself. And so greatly did the splendor of piety illumine the minds of PETER'S hearers that they were not satisfied with hearing once only, and were not content with the unwritten teaching of the divine Gospel, but with all sorts of entreaties they besought MARK, a follower of Peter, and the one whose Gospel is extant, that he would leave them a written monument of the doctrine which had been orally communicated to them . Nor did they cease until they had prevailed with the man, and had thus become the occasion of the written Gospel which bears the name of MARK. And they say that Peter when he had learned, through a revelation of the Spirit, of that which had been done, was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches. Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Papias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: "The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son" (1 Peter 5:13). And they say that this Mark was the first that was sent to Egypt, and that he proclaimed the Gospel which he had written, and first established churches in Alexandria. (Eusebius, Ecclesiastical History 2.15.1-2, 2.16.1)

On the Composition and Order of all Four Gospels, again citing Clement of Alexandria:
Again, in the same books [the Hypotyposes], Clement gives the tradition of the earliest presbyters, as to the order of the Gospels, in the following manner: "The Gospels containing the genealogies [i.e. Matthew and Luke], he says, were written first. The Gospel according to MARK had this occasion. As Peter had preached the Word publicly at Rome, and declared the Gospel by the Spirit, many who were present requested that Mark, who had followed him for a long time and remembered his sayings, should write them out. And having composed the Gospel he gave it to those who had requested it. When Peter learned of this, he neither directly forbade nor encouraged it. But, last of all, JOHN, perceiving that the external facts had been made plain in the Gospel, being urged by his friends, and inspired by the Spirit, composed a spiritual Gospel." This is the account of Clement. (Eusebius, Ecclesiastical History 6.14.5-7).

That the Fourth Gospel and the Book of Revelation were by Two Different People named "John"; citing Dionysius of Alexandria [Bishop of Alexandria in Egypt; died ca. 264]
Afterward he [DIONYSIUS] speaks in this manner of the Apocalypse of John. "Some before us have set aside and rejected the book altogether, criticizing it chapter by chapter, and pronouncing it without sense or argument, and maintaining that the title is fraudulent. For they say that it is not the work of John, nor is it a revelation, because it is covered thickly and densely by a veil of obscurity. And they affirm that none of the apostles, rend none of the saints, nor any one in the Church is its author, but that Cerinthus, who founded the sect which was called after him the Cerinthian, desiring reputable authority for his fiction, prefixed the name. For the doctrine which he taught was this: that the kingdom of Christ will be an earthly one. And as he was himself devoted to the pleasures of the body and altogether sensual in his nature, he dreamed that that kingdom would consist in those things which he desired, namely, in the delights of the belly and of sexual passion; that is to say, in eating and drinking and marrying, and in festivals and sacrifices and the slaying of victims, under the guise of which he thought he could indulge his appetites with a better grace. But I could not venture to reject the book, as many brethren hold it in high esteem. But I suppose that it is beyond my comprehension, and that there is a certain concealed and more wonderful meaning in every part. For if I do not understand I suspect that a deeper sense lies beneath the words. I do not measure and judge them by my own reason, but leaving the more to faith regard them as too high for me to grasp. And I do not reject what I cannot comprehend, but rather wonder because I do not understand it." After this he examines the entire Book of Revelation, and having proved that it is impossible to understand it according to the literal sense, proceeds as follows: "Having finished all the prophecy, so to speak, the prophet pronounces those blessed who shall observe it, and also himself. For he says, 'Blessed is he that keepeth the words of the prophecy of this book, and I, John, who saw and heard these things' (Rev 22:7-8).

Therefore that he was called John, and that this book is the work of one John, I do not deny. And I agree also that it is the work of a holy and inspired man. But I cannot readily admit that he was the apostle, the son of Zebedee, the brother of James, by whom the Gospel of John and the Catholic Epistle were written. For I judge from the character of both, and the forms of expression, and the entire execution of the book, that it is not his. For the evangelist nowhere gives his name, or proclaims himself, either in the Gospel or Epistle." Farther on he [Dionysius] adds: "But John never speaks as if referring to himself, or as if referring to another person. But the author of the Apocalypse introduces himself at the very beginning: 'The Revelation of Jesus Christ, which he gave him to show unto his servants quickly; and he sent and signified it by his angel unto his servant John, who bare witness of the word of God and of his testimony, even of all things that he saw' (Rev 1:1-2). Then he writes also an epistle: 'John to the seven churches which are in Asia, grace be with you, and peace' (Rev 1:4). But the evangelist did not prefix his name even to the Catholic Epistle; but without introduction he begins with the mystery of the divine revelation itself: 'That which was from the beginning, which we have heard, which we have seen with our eyes' (1 John 1:1). For because of such a revelation the Lord also blessed Peter, saying, 'Blessed art thou, Simon Bar-Jonah, for flesh and blood hath not revealed it unto thee, but my heavenly Father' (Matt 16:17). But neither in the reputed second or third epistle of John, though they are very short, does the name John appear; but there is written the anonymous phrase, 'the elder' (2 John 1; 3 John 1). But this author did not consider it sufficient to give his name once and to proceed with his work; but he takes it up again: 'I, John, who also am your brother and companion in tribulation, and in the kingdom and in the patience of Jesus Christ, was in the isle that is called Patmos for the Word of God and the testimony of Jesus' (Rev 1:9). And toward the close he speaks thus: 'Blessed is he that keepeth the words of the prophecy of this book, and I, John, who saw and heard these things' (Rev 22:7-8). But that he who wrote these things was called John must be believed, as he says it; but who he was does not appear. For he did not say, as often in the Gospel, that he was the beloved disciple of the Lord, or the one who lay on his breast, or the brother of James, or the eyewitness and hearer of the Lord. For he would have spoken of these things if he had wished to show himself plainly. But he says none of them; but speaks of himself as our brother and companion, and a witness of Jesus, and blessed because he had seen and heard the revelations. But I am of the opinion that there were many with the same name as the apostle John, who, on account of their love for him, and because they admired and emulated him, and desired to be loved by the Lord as he was, took to themselves the same surname, as many of the children of the faithful are called Paul or Peter. For example, there is also another John, surnamed Mark, mentioned in the Acts of the Apostles, whom Barnabas and Paul took with them (Acts 12:25), of whom also it is said, 'And they had also John as their attendant' (Acts 13:5). But that it is he who wrote this, I would not say. For it not written that he went with them into Asia, but, 'Now when Paul and his company set sail from Paphos, they came to Perga in Pamphylia and John departing from them returned to Jerusalem' (Acts 13:13). But I think that he was some other one of those in Asia; as they say that there are two monuments in Ephesus, each bearing the name of John." (Eusebius, Ecclesiastical History 7.25.1-16)

That Papias was a hearer of the presbyter John, not the evangelist John, since there were two Johns in Ephesus:
There are extant five books of PAPIAS (ca. 60-130; bishop of Hierapolis), which bear the title Expositions of Oracles of the Lord. IRENAEUS (ca. 130-200, bishop of Lyons) makes mention of these as the only works written by him, in the following words: "These things are attested by Papias, an ancient man who was a hearer of John and a companion of POLYCARP (ca. 69-155, bishop of Smyrna), in his fourth book. For five books have been written by him." These are the words of Irenaeus. But Papias himself in the preface to his discourses by no means declares that he was himself a hearer and eye-witness of the holy apostles, but he shows by the words which he uses that he received the doctrines of the faith from those who were their friends. He says: "But I shall not hesitate also to put down for you along with my interpretation whatsoever things I have at any time learned carefully from the elders and carefully remembered, guaranteeing their truth. For I did not, like the multitude, take pleasure in those that speak much, but in those that teach the truth; not in those that relate strange commandments, but in those that deliver the commandments given by the Lord to faith, and springing from the truth itself. If, then, any one came, who had been a follower of the elders, I questioned him in regard to the words of the elders,what Andrew or what Peter said, or what was said by Philip, or by Thomas or by James, or by John, or by

Matthew or by any other of the disciples of the Lord, and what things Aristion and the presbyter John, the disciples of the Lord, say. For I did not think that what was to be gotten from the books would profit me as much as what came from the living and abiding voice." It is worth while observing here that the name John is twice enumerated by him. The first one he mentions in connection with Peter and James and Matthew and the rest of the apostles, clearly meaning the evangelist; but the other John he mentions after an interval, and places him among others outside of the number of the apostles, putting Aristion before him, and he distinctly calls him a presbyter. This shows that the statement of those is true, who say that there were two persons in Asia that bore the same name, and that there were two tombs in Ephesus, each of which, even to the present day is called John's. It is important to notice this. For it is probable that it was the second, if one is not willing to admit that it was the first that saw the Revelation, which is ascribed by name to John. And Papias, of whom we are now speaking, confesses that he received the words of the apostles from those who followed them, but says that he was himself a hearer of Aristion and the presbyter John. At least he mentions them frequently by name, and gives their traditions in his writings. These things, we hope, have not been uselessly adduced by us." (Eusebius, Ecclesiastical History 3.39.1-7) That the Apostle John lived to old age in Ephesus, citing Irenaeus [Bishop of Lyon in Southern France; lived c. 130 - c. 200) At this time, while Anicetus was at the head of the church of Rome (ca. 155-66), IRENAEUS relates that Polycarp, who was still alive, was at Rome, and that he had a conference with Anicetus on a question concerning the day of the paschal feast. And the same writer gives another account of Polycarp which I feel constrained to add to that which has been already related in regard to him. The account is taken from the third book of Irenaeus' work Against Heresies, and is as follows: "But Polycarp also was not only instructed by apostles, and acquainted with many that had seen Christ, but was also appointed by apostles in Asia bishop of the church of Smyrna. We too saw him in our early youth; for he lived a long time, and died, when a very old man, a glorious and most illustrious martyr's death, having always taught the things which he had learned from the apostles, which the Church also hands down, and which alone are true. To these things all the Asiatic churches testify, as do also those who, down to the present time, have succeeded Polycarp, who was a much more trustworthy and certain witness of truth than Valentinus and Marcion and the rest of the heretics. He also was in Rome in the time of Anicetus and caused many to turn away from the above-mentioned heretics to the Church of God, proclaiming that he had received from the apostles this one and only system of truth which has been transmitted by the Church. And there are those that heard from him (Polycarp) that John, the disciple of the Lord, going to bathe in Ephesus and seeing Cerinthus within, ran out of the bath-house without bathing, crying, 'Let us flee, lest even the bath fall, because Cerinthus, the enemy of the truth, is within.' And Polycarp himself, when Marcion once met him and said, 'Knowest thou us?' replied, 'I know the first born of Satan.' Such caution did the apostles and their disciples exercise that they might not even converse with any of those who perverted the truth; as Paul also said, 'A man that is a heretic, after the first and second admonition, reject; knowing he that is such is subverted and sinneth, being condemned of himself' (Titus 3:10-11). There is also a very powerful epistle of Polycarp written to the Philippians, from which those that wish to do so, and that are concerned for their own salvation, may learn the character of his faith and the preaching of the truth." Such is the account of Irenaeus. (Eusebius, Ecclesiastical History 4.14.1-8)

Structural and Geographical Comparisons:

GOSPEL acc. to... Approximate Date MARK very late 60's MATT late 70's (or 80's) LUKE (late 70's) or 80's JOHN late 80's or 90's

Introduction: Literary Preface Genealogy Infancy Narrative Preparatory Episodes: John Baptist's Preaching Baptism of Jesus Temptation of Jesus Jesus' Early Ministry, mostly to Jews in Galilee: Initial Preaching Call of First Disciples Outside of Galilee On the Way to Jerusalem Initial Stages 1st Passion Prediction 2nd Passion Prediction To Jerusalem Itself 3rd Passion Prediction Ministry in Jerusalem Teachings & Disputes Eschatological Discourse Passion Week Last Supper Crucifixion Resurrection Narrative Empty Tomb Story Appearance Stories

1:1 1:1 ("good news") xxx xxx 1:2-13 1:2-8 1:9-11 1:12-13 1:148:21 1:14-15 1:16-20 5:1-20; 7:248:13 8:2210:52 8:229:50 8:31-33 9:30-32 10:1-52 10:32-34 11:113:37 11:112:44 13:1-37 14:115:47 14:17-31 15:22-41

1:12:23 xxx 1:1-17 1:182:23 3:14:11 3:1-12 3:13-17 4:1-11 4:1216:12 4:12-17 4:18-22 8:28-34; 15:21-28 16:1320:34 16:13-18:35 16:21-23 17:22-23 19:120:34 20:17-19 21:125:46 21:123:39 24:1-36 26:127:66 26:20-35 27:33-56

1:12:52 1:1-4 ("orderly account") [3:23-38] 1:52:52 3:14:13 3:1-20 3:21-22 4:1-13 4:149:17 4:14-30 5:1-11 8:26-39; xxx 9:1819:27 9:18-50 9:22 9:43b-45 9:5119:27 18:31-34 19:2821:38 19:121:4 21:5-36 22:123:56 22:14 -38 23:33-49 24:1-53 24:1-12 24:13-53

1:1-18 (prologue) 1:1-18 ("Word of God") xxx [1:14] 1:1-51 1:19-36 [1:31-33] xxx [Ch. 2A, 4, 6] xxx 1:35-51 xxx [xxx] [7:1-9] xxx xxx [2:13; 5:1; 7:10] xxx [Ch. 2B, 3, 5, 7-12] most of this xxx 13:119:42 13:117:26 19:17-37 20:1-31 [21:1-25 added later] 20:1-13 20:14-31; 21:1-25

16:1-8 28:1-20 16:1-8 28:1-8 xxx [16:9-20 added later] 28:9-10, 16-20