Deaver
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- May 25, 2011
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I wonder how some of the arguments against the author of the Gospels (Matthew, Mark, Luke and John) would work if applied equally to secular ancient documents whose authenticity and authorship is never (or is no longer) questioned, but are every bit as "anonymous" in the same sense that many claim the Gospels are.
Please consider the following in argument for Matthew, Mark, Luke and John as authors of the four gospels of the New Testament.
- Gospel of Matthew -
The strongest evidence attesting to Matthews authorship is the fact that four ancient sources (Papias of Asia Minor, Irenaeus of Gaul, Pantaenus, and Origen of Alexandria and Caesarea) specifically attribute the Gospel of Matthew to Matthew, the disciple of Jesus.
Probably relying on Papias, Irenaeus writes: ``Matthew published a written Gospel for the Hebrews in their own language, while Peter and Paul were preaching the Gospel in Rome and laying the foundations of the Church.'' Eusebius quotes Papias as writing that ``Matthew compiled the Oracles [of Jesus] in the Hebrew language, and everyone translated them as well as he could.'' In addition to this quotation from Papias, Eusebius also wrote the following about Matthew (probably depending upon Papias as his main source): ``Matthew had begun by preaching to the Hebrews; and when he made up his mind to go to others too, he committed his own Gospel to writing in his native tongue, so that for those with whom he was no longer present the gap left by his departure was filled by what he wrote.''
- Gospel of Mark -
Early church figures, including Papias, Irenaeus, Origen, Clement of Alexandria, and Jerome of Palestine all attribute Mark's Gospel to Mark. There's little reason to believe the early church would falsely attribute this Gospel to Mark, who was a second-tier church figure at best.
Again, Irenaeus writes: ``After their passing [presumably the deaths of Peter, Paul, and Matthew], Mark also, the disciple and interpreter of Peter, transmitted to us in writing the things preached by Peter.'' Eusebius quotes Papias as writing, ``This, too, the Presbyter [John] says: `Mark, who had been Peter's interpreter, wrote down carefully, but not in order, all that he remembered of the Lord's sayings and doings. For he had not heard the Lord or been one of his followers, but later, as I said, one of Peter's. Peter would adapt his teachings to the occasion, without making a systematic arrangement of the Lord's sayings, so Mark was quite justified in writing down some things just as he remembered them. For he had one purpose only-to leave out nothing that he had heard, and to make no misstatement about it.''' Eusebius also writes (admittedly depending in part upon Papias), ``So brightly shone the light of true religion on the minds of Peter's hearers that, not satisfied with a single hearing or with the oral teaching of the divine message, they resorted to appeals of every kind to induce Mark (whose Gospel we have), as he was a follower of Peter, to leave them in writing a summary of the instruction they had received by word of mouth, nor did they let him go til they had persuaded him, and thus became responsible for the writing of what is known as the Gospel according to Mark. It is said that, on learning by revelation of the Spirit what had happened, the Apostle [Peter] was delighted at their enthusiasm and authorised the reading of the book in the churches. Clement quoted this story in Outlines Book VI, and his statement is confirmed by Bishop Papias of Hierapolis, who also points out that Mark is mentioned by Peter in his first epistle, which he is said to have composed in Rome itself, as he himself indicates when he speaks of the city figuratively as Babylon (I Peter 5:13).''
- Gospel of Luke
Evidence associating Luke with his Gospel (as well as the book of Acts) includes the Muratorian Canon (c. A.D. 180-200) as well as the writings of Irenaeus, Clement, and famed early church historian Eusebius.
Irenaeus, who may well have been relying in part on Papias, writes: ``Luke, the follower of Paul, set down in a book the Gospel preached by him [i.e., Paul].'' In the Canon Muratorianus, circa 170 A.D., we find the following (possibly derived from Papias): ``The third book of the Gospel, that according to Luke: the physician Luke after Christ's arising, since Paul had taken him with him as an expert in the Way, composed it in his own name according to [Paul's] thinking. Yet neither did he himself see the Lord in the flesh; and therefore, as he was able to determine it, so he begins to tell the story from the birth of John.''
- Gospel of John -
The evidence is thinner for John than the others, but Irenaeus and Polycarp (according to Eusebius) both attribute the fourth Gospel to John.
Also, St. Irenaeus identified the author of the fourth Gospel as St. John the Apostle. He does so based on the instruction of his teacher, St. Polycarp (d. 155), who himself was a disciple of St. John.
Irenaeus writes: ``Lastly John, the disciple of the Lord, who had leaned back on His breast, once more set forth the Gospel, while residing at Ephesus in Asia.'' Eusebius writes: ``When Mark and Luke had published their Gospels, John, we are told, who hitherto had relied entirely on the spoken word, finally took to writing for the following reason. The three Gospels already written were in general circulation and copies had come into John's hands. He welcomed them, we are told, and confirmed their accuracy, but remarked that the narrative only lacked the story of what Christ had done first of all at the beginning of His mission.'' To that we may compare the story in the Canon Muratorianus, circa 170 A.D. (possibly taken from Papias): ``The fourth of the Gospels, that of John, one of the disciples: When his fellow-disciples and bishops urged him, he said, `Fast with me from today for three days, and what will be revealed to each one let us relate to one another. In the same night [i.e., after the fast] it was revealed to Andrew, one of the apostles, that, while all were to go over it, John in his own name should write everything down. . . .'' (cf. John 14:26)
Throughout the Gospel of John, the numerous details indicate the author was an eyewitness. Also scholars generally agree that "the beloved disciple" mentioned in the Gospel is St. John. This Gospel was written probably about 80-90.
Sources:
1. Eusebius-The History of the Church From Christ to Constantine , translated by G.A. Williamson, revised and edited by Andrew Louth, Penguin Books, 1965, 1989.
2. The History of Primitive Christianity, Hans Conzelmann, 1973
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