The Origins of the Gospels of Matthew, Mark, Luke, and John

The origin of the four canonical gospels of Matthew, Mark, Luke, and John has been a subject of extensive research and debate among scholars. Traditional understanding often posits a linear progression where Matthew was based on Mark, and Luke used Matthew and Mark. However, modern scholarship challenges this view, suggesting a more nuanced and complex origin.

Challenging Traditional Views

Contrary to some previous answers, there is NO evidence for an “illiterate Jesus-worshipping community.” The assumption that such communities produced the gospels is more a product of conjecture and nineteenth-century German Romanticism rather than empirical evidence.

Literary and Intellectual Context

Considering the Gospel writers’ apparent knowledge of Roman and Greek mythological stories from complex texts, the gospels themselves contain elements such as crucifixion, eucharist meals, resurrection, empty tombs, virgin births, and ritual anointings. These elements align well with the type of creative writing prevalent at the time. As demonstrated by Professor Patricia Rosenmeyer in her book ‘Ancient Epistolary Fictions’ (pages 196–197 and 201–225), the use of pseudonyms and “eyewitness testimonies” indicates a sophisticated literary approach rather than an illiterate community.

Secondhand Reflections and Pseudonyms

The idea that shared material in the gospels and Paul's writings stems from a single oral tradition has contributed to faulty notions about early Christian communities, limiting our understanding of Christian beginnings. As Professor Robyn Faith Walsh has convincingly shown, assuming that all shared material is from the same oral tradition fosters these misunderstandings.

The Cost and Elite Nature of Literature

Producing, storing, and copying any type of literary work, such as the gospels, was an exceedingly expensive undertaking. Given the exorbitant cost, it is evident that only those of elite status could afford to engage in this activity. Walsh provides compelling evidence to support this, emphasizing that the gospel authors were likely acting as writers within a larger literary tradition, using artistic license to craft their narratives.

Modern Scholarship and Literary Traditions

Walsh argues that modern scholars should treat the gospel authors as writers with artistic license, meaning that a significant portion of the content in the gospels could be invention or part of a broader literary tradition. This perspective is supported by historical and literary evidence, showing that elite writers often shared their works within their circles.

Perspective on Writing and Historical Tradition

Walsh's view is that these gospel authors were part of a larger literary tradition, not isolated illiterate communities. This approach suggests that the gospels were written within a socio-cultural context influenced by imperial literature, rather than as direct historical records. This is a pivotal distinction that changes how we interpret and understand these texts.

Henry Davis and the Response to the Roman Jewish War

Despite Walsh's nuanced approach, it is important to note her historical perspective that Jesus was historical. However, I differ with this view and prefer the work of historian Henry Davis, particularly his book ‘Creating Christianity a Weapon of Ancient Rome’. Davis argues that the New Testament (NT) was written as a response to the Roman Jewish War of 70 CE. This perspective offers a fresh and comprehensive analysis of the NT's creation and purpose within the broader historical and political context of the Roman Empire.

A Critical Analysis of the NT

‘Creating Christianity’ provides a critical examination of why the NT was written, focusing on how it served as a tool for the control and assimilation of early Christian communities by the Roman authorities. Davis's work challenges the traditional assumptions about the historical Jesus and the writing of the gospels, offering a more dynamic view of their origins.

Conclusion

In conclusion, the origins of the gospels of Matthew, Mark, Luke, and John are best understood through a lens of literary tradition and socio-cultural context. The gospels reflect a sophisticated literary approach used by authors within their elite circles, rather than an illiterate community. Future research should continue to explore these nuanced perspectives, enriching our understanding of early Christian literature and its place in the broader tapestry of ancient Roman culture.