Canonical gospel in the context of "Jesus in comparative mythology"

Play Trivia Questions online!

or

Skip to study material about Canonical gospel in the context of "Jesus in comparative mythology"

Ad spacer

⭐ Core Definition: Canonical gospel

Gospel originally meant the Christian message ("the gospel"), but in the second century AD the term euangélion (Koine Greek: εὐαγγέλιον, lit.'good news', from which the English word originated as a calque) came to be used also for the books in which the message was reported. In this sense a gospel can be defined as a loose-knit, episodic narrative of the words and deeds of Jesus, culminating in his trial and death, and concluding with various reports of his post-resurrection appearances.

The Gospels are commonly seen as literature that is based on oral traditions, Christian preaching, and Old Testament exegesis with the consensus being that they are a variation of Greco-Roman biography; similar to other ancient works such as Xenophon's Memoirs of Socrates. They are meant to convince people that Jesus was a charismatic miracle-working holy man, providing examples for readers to emulate. As such, they present the Christian message of the second half of the first century AD, Modern biblical scholars are therefore cautious of relying on the gospels uncritically as historical documents, and although they afford a good idea of Jesus' public career, critical study has largely failed to distinguish his original ideas from those of the later Christian authors, and the focus of research has therefore shifted to Jesus as remembered by his followers, and understanding the Gospels themselves.

↓ Menu

>>>PUT SHARE BUTTONS HERE<<<

👉 Canonical gospel in the context of Jesus in comparative mythology

The study of Jesus in comparative mythology is the examination of the narratives of the life of Jesus in the Christian gospels, traditions and theology, as they relate to Christianity and other religions. Although the vast majority of New Testament scholars and historians of the ancient Near East agree that Jesus existed as a historical figure, most secular historians also agree that the gospels contain large quantities of ahistorical legendary details mixed in with historical information about Jesus's life. The Synoptic Gospels of Mark, Matthew, and Luke are heavily shaped by Jewish tradition, with the Gospel of Matthew deliberately portraying Jesus as a "new Moses". Although it is highly unlikely that the authors of the Synoptic Gospels directly based any of their accounts on pagan mythology, it is possible that they may have subtly shaped their accounts of Jesus's healing miracles to resemble familiar Greek stories about miracles associated with Asclepius, the god of healing and medicine. The birth narratives of Matthew and Luke are usually seen by secular historians as legends designed to fulfil expectations about the Messiah.

The Gospel of John bears some influences from Platonism, and may also have been influenced in less obvious ways by the cult of Dionysus, the Greek god of wine, though this possibility is still disputed. Later Christian traditions about Jesus were probably influenced by Greco-Roman religion and mythology. Much of Jesus's traditional iconography is apparently derived from Mediterranean deities such as Hermes, Asclepius, Serapis, and Zeus and his traditional birthdate on 25 December, which was not declared as such until the fifth century, was at one point named a holiday in honour of the Roman sun god Sol Invictus. At around the same time Christianity was expanding in the second and third centuries, the Mithraic Cult was also flourishing. Though the relationship between the two religions is still under dispute, Christian apologists at the time noted similarities between them, which some scholars have taken as evidence of borrowing, but which are more likely a result of shared cultural environment. More general comparisons have also been made between the accounts about Jesus's birth and resurrection and stories of other divine or heroic figures from across the Mediterranean world, including "dying-and-rising gods" such as Tammuz, Adonis, Attis, and Osiris, although the concept of "dying-and-rising gods" itself has received scholarly criticism.

↓ Explore More Topics
In this Dossier

Canonical gospel in the context of Life of Jesus in the New Testament

The life of Jesus is primarily outlined in the four canonical gospels, which includes his genealogy and nativity, public ministry, passion, prophecy, resurrection and ascension. Other parts of the New Testament — such as the Pauline epistles which were likely written within 20 to 30 years of each other, and which include references to key episodes in the life of Jesus, such as the Last Supper, and the Acts of the Apostles (1:1–11), which includes more references to the Ascension episode than the canonical gospels also expound upon the life of Jesus. In addition to these biblical texts, there are extra-biblical texts that make reference to certain events in the life of Jesus, such as Josephus on Jesus and Tacitus on Christ.

In the gospels, the ministry of Jesus starts with his Baptism by John the Baptist. Jesus came to the Jordan River where he was baptized by John the Baptist, after which he fasted for forty days and nights in the Judaean Desert. This early period also includes the first miracle of Jesus in the Marriage at Cana.

↑ Return to Menu

Canonical gospel in the context of Last Supper

The Last Supper is the final meal that, in the Gospel accounts, Jesus shared with his apostles in Jerusalem before his crucifixion. The Last Supper is commemorated by Christians especially on Holy Thursday. The Last Supper provides the scriptural basis for the Eucharist, also known as "Holy Communion" or "The Lord's Supper". Jesus having a final meal with his disciples is almost beyond dispute among scholars, and belongs to the framework of the narrative of Jesus' life.

The New Testament mentions the Last Supper in four of its books. The First Epistle to the Corinthians (I Cor. 11:23–25) contains the earliest known mention. The four canonical gospels state that the Last Supper took place in the week of Passover, days after Jesus's triumphal entry into Jerusalem, and before Jesus was crucified on Good Friday (Matthew 26:17–29; Mark 14:12–25; Luke 22:7–38). During the meal, Jesus predicts his betrayal by one of the apostles present, and foretells that before the next morning, Peter will thrice deny knowing him.

↑ Return to Menu

Canonical gospel in the context of Sayings of Jesus on the cross

The sayings of Jesus on the cross (sometimes called the Seven Last Words from the Cross) are seven expressions biblically attributed to Jesus during his crucifixion. Traditionally, the brief sayings have been called "words".

The seven sayings are gathered from the four canonical gospels. In Matthew and Mark, Jesus cries out to God. In Luke, he forgives his killers, reassures the penitent thief, and commends his spirit to the Father. In John, he speaks to his mother, says he thirsts, and declares the end of his earthly life. This is an example of the Christian approach to the construction of a gospel harmony, in which material from different gospels is combined, producing an account that goes beyond each gospel.

↑ Return to Menu

Canonical gospel in the context of Empty tomb

The empty tomb is the Christian tradition that the tomb of Jesus was found empty after his crucifixion. The canonical gospels each describe the visit of women to Jesus' tomb. Although Jesus' body had been laid out in the tomb after crucifixion and death, the tomb is found to be empty, the body gone, and the women are told by angels (or a "young man [...] dressed in a white robe") that he has risen.

In the Jewish, Greek, and Roman context, beliefs about resurrection varied, and early Christians were aware of other resurrection or “assumption” stories, yet positioned Jesus’ resurrection as unique and salvific. The composition and classification of the empty tomb as an "assumption" or "translation" story have been the subject of considerable debate. Scholars debate its historicity, with some suggesting Mark invented or adapted it, while others argue independent attestations in Mark and John point to an early shared tradition. Scholars disagree on whether the empty tomb by itself substantiates the resurrection; some connect it to post-resurrection appearances, while others, such as Bart D. Ehrman, view it as a theological narrative crafted to highlight Jesus’ bodily resurrection.

↑ Return to Menu

Canonical gospel in the context of Mocking of Jesus

The mocking of Jesus occurred several times, after his trial and before his crucifixion according to the canonical gospels of the New Testament. It is considered part of the passion of Jesus.

According to the gospel narratives, Jesus had predicted that he would be mocked (Matthew 20:19, Mark 10:34, and Luke 18:32). The mocking of Christ took place in three stages: immediately following his trial, immediately following his condemnation by Pontius Pilate, and when he was being crucified.

↑ Return to Menu

Canonical gospel in the context of Parable of the Workers in the Vineyard

The Parable of the Workers in the Vineyard (also called the Parable of the Laborers in the Vineyard or the Parable of the Generous Employer) is a parable of Jesus which appears in chapter 20 of the Gospel of Matthew in the New Testament. It is not included in the other canonical gospels. It has been described as a difficult parable to interpret.

↑ Return to Menu

Canonical gospel in the context of Mary Magdalene

Mary Magdalene (sometimes called Mary of Magdala, or simply the Magdalene or the Madeleine) was a woman who, according to the four canonical gospels, travelled with Jesus as one of his followers and was a witness to his crucifixion and resurrection. In Gnostic writings, Mary Magdalene is depicted as Jesus's closest disciple who uniquely understood his teachings, causing tension with Peter, and is honoured as the "apostle to the apostles".

Mary Magdalene is regarded by believers as an historical figure, possibly from Magdala. She is seen as a prominent follower of Jesus who was believed to have been healed by him, supported his ministry financially, and was present at his crucifixion and burial. She played a key role among his female disciples. Overall, there is limited information about her life.

↑ Return to Menu