Biblically this does not match three of the Gospel accounts ( Matthew, Luke, and John ) which specifically state the tomb was new and no one had ever been laid inside.

Robinson wrote that, where the Gospel narrative accounts can be checked for consistency with surviving material evidence, the account in the Gospel of John is commonly the more plausible ; that it is generally easier to reconcile the various synoptic accounts within John's narrative framework, than it is to explain John's narrative within the framework of any of the synoptics ; and that, where in the Gospel Jesus and his disciples are described as travelling around identifiable locations, the trips in question can always be plausibly followed on the ground, which he says is not the case for any synoptic Gospel.

* The Pharisees, portrayed as more uniformly legalistic and opposed to Jesus in the synoptic gospels, are instead portrayed as sharply divided ; they debate frequently in the Gospel of John's accounts.

The fathers of Christianity included those who had been disciples of Jesus such as Peter, Matthew, James and John, as well as others who may never have met him but were either influenced by accounts of his teachings such as the Gospel writers Mark and Luke, or described having spiritual revelations of his divine nature, such as Paul of Tarsus who actively encouraged the founding of Christian communities or " churches " after his conversion.

On the basis of the Gospel accounts it was concluded that the fate of the city was determined by the death there of Jesus.

The many similarities between the accounts of the birth of John and that of Samuel in the Old Testament have led scholars to suggest that the Gospel of Luke story of the birth of John, and of the annunciation and birth of Jesus, are modeled on that of Samuel.

Moses, along with Elijah, is presented as meeting with Jesus in all three Gospel accounts of the Transfiguration of Jesus in Matthew 17, Mark 9, and Luke 9, respectively.

A narrative in which Mary of Bethany plays a central role ( in at least one of the accounts ) is the anointing of Jesus, an event reported by the Synoptic Gospels and the Gospel of John in which a woman pours the entire contents of an alabastron of very expensive perfume over the head or feet of Jesus.

The author of the Catholic Encyclopedia article goes on to enumerate the accounts of each of these three persons ( the unnamed " sinner ", Mary Magdalene, and Mary of Bethany ) in the Gospel of Luke and concludes that based on these accounts “ there is no suggestion of an identification of the three persons, and if we had only Luke to guide us we should certainly have no grounds for so identifying them the same person .” He then explains first the Catholic position equating Mary of Bethany with the sinful woman of Luke by referring to, where Mary is identified as the woman who anointed Jesus, and noting that this reference is given before John ’ s account of the anointing in Bethany:

The overall narrative that is shared in all Gospel accounts that leads to the Last Supper is that after the Triumphal entry into Jerusalem early in the week, and encounters with various people and the Jewish elders, Jesus and his disciples share a meal towards the end of the week.

The forty days of Lent, recalling the Gospel accounts of the forty days that Jesus spent in the wilderness, serve to mark an annual time of turning.

After the Little Entrance the Gospel reading is a concatenation of the four Evangelists ' accounts of the Crucifixion and the Descent from the Cross.

Joseph is referenced in apocryphal and non-canonical accounts such as the Acts of Pilate, a text often appended to the medieval Gospel of Nicodemus and The Narrative of Joseph, and mentioned in the works of early church historians such as Irenaeus ( 125 – 189 ), Hippolytus ( 170 – 236 ), Tertullian ( 155 – 222 ) and Eusebius ( 260 – 340 ), who added details not found in the canonical accounts.

According to the Gospel of John ( the event is not mentioned in other accounts ), Jesus was first brought before Annas, and after a brief questioning of him ( John 18: 19-23 ) was sent to the home of Caiaphas, where some members of the Sanhedrin had met, and the first trial of Jesus took place ( Matt.

In the Eastern Orthodox Church, Claudia Procula is commemorated as a saint, but not Pilate, because in the Gospel accounts Claudia urged Pilate not to have anything to do with Jesus.

In one thing the higher critics, like the modernists, however, overreached themselves, in claiming that the Gospel of John was not written in John's time but well after the first century, perhaps as late as 150 A.D..

Now, if any part of the Bible is assuredly the very Word of God speaking through His servant, it is John's Gospel.

All of Origen's works written after 218 are dedicated to Ambrose, including his On Martyrdom, Contra Celsum, Commentary on St. John's Gospel, and On Prayer.

John Robinson in " Redating the New Testament " ( 1976 ) has heavily criticised Charles ' position and accepted apostolic authorship, dating John's Gospel before the Siege of Jerusalem in 70 AD.

John's Gospel was written in Greek, and the Greek word translated as again is ανωΘεν ( anothen ), which could mean again, or from above.

This group includes the Rylands Library Papyrus P52, containing part of St John's Gospel, and perhaps dating from between 125 and 160.

Among the teachings of Jesus Christ in the Gospel of Luke and the Gospel of Matthew, the message to his followers that one should " Turn the other cheek " and his example in the story Pericope Adulterae, in which Jesus intervenes in the stoning of an adulteress, are generally accepted as his condemnation of physical retaliation ( though most scholars agree that the latter passage was " certainly not part of the original text of St John's Gospel ") More militant Christians consider Romans 13: 3 – 4 to support the death penalty.

Among these were: Commentaries on the Old Testament, Thesaurus, Discourse Against Arians Commentary on St. John's Gospel, and Dialogues on the Trinity.

Besides the New Testament, it has been alleged that Cathar sacred texts include The Gospel of the Secret Supper, or John's Interrogation and The Book of the Two Principles.

Though the three Synoptic Gospels share a considerable amount of text, over 90 % of John's Gospel is unique to him.

" It has been suggested that similarities between John's Gospel and Gnosticism may spring from common roots in Jewish Apocalyptic literature.

Recent discoveries and trends have cast doubt on the certainty that many mid-20th century biblical scholars had about the historical inferiority of John's Gospel.

Robinson offers three arguments for preferring the chronology of John's Gospel to that of the synoptics.

In John's Gospel, the public ministry of Jesus extends over rather more than two years.

Recent studies in ancient narrative historiography argue that it is possible for John's Gospel to record multiple Passovers — as historical testimony not theological literary-devices — and yet not represent three years as it was not uncommon for ancient historians to organize their histories without an absolute timeline.

According to the Gospel of Matthew, at the death of Jesus tombs were opened, and at his resurrection many saints who had died emerged from their tombs and went into " the holy city ", presumably New Jerusalem.

At the time of his death he was working on a translation of the Gospel of St. John into English.

Jesus ' ministry, sacrificial death, and subsequent resurrection, are often referred to as the Gospel message (" good news ").

Though interpretations vary, most theologians see this passage as referring to Jesus, after his death, going to a place ( neither heaven nor hell in the ultimate sense ) where the souls of pre-Christian people waited for the Gospel.

The Gospel of Mark narrates the Ministry of Jesus from his baptism by John the Baptist to his death and resurrection.

Also, the writer of the Fourth Gospel, refers to the Sons of Zebedee ( that is, James and John ), while in a fishing trip after Jesus's death, refers to these two, but also refers to this " other disciple ".

Bultmonn said, “ As from now on there are only believers and unbelievers, so there are also now only saved and lost, those who have life and those who are in death ” – Rudolf Bultmann, The Gospel of John, p. 155

When he met the Pharisees Nicodemus at night in the third chapter of the Gospel of John, he compared Moses ' lifting up of the bronze serpent in the wilderness, which any Israelite could look at and be healed, to his own lifting up ( by his death and resurrection ) for the people to look at and be healed.

Successive generations of Christians read in the Gospel of John the collective guilt of Jews, universally and in all generations, in the death of Christ.

John Calvin, quoting Augustine from John's Gospel cx. 6, writes, " Our being reconciled by the death of Christ must not be understood as if the Son reconciled us, in order that the Father, then hating, might begin to love us " ( Institutes, II: 16: 4 ).

In the Gospel of Matthew, Pilate washes his hands to show that he was not responsible for the execution of Jesus and reluctantly sends him to his death.

The Gospel of Matthew adds that before condemning Jesus to death, Pilate washes his hands with water in front of the crowd, saying, " I am innocent of this man's blood ; you will see.

* Barry Dennen, in Norman Jewison's musical Jesus Christ Superstar ( 1973 ), portrayed a cruel Pilate who after suffering a prophetic dream ( which in the Gospel of Matthew is dreamed by Pilate's wife ) is very reluctant to put Christ to death, but succumbs to mob pressures.

The Gospel of Thomas also lacks any mention of Jesus ' birth, baptism, miracles, travels, death, and resurrection.

Part II covers Christ's Passion and his death, his Resurrection and Ascension, the first spreading of the Gospel through the world, and a definitive statement of God's glory summarised in the " Hallelujah ".

The function of the law is to show a person their sinful nature and drive ( draw ) them to the Gospel, where the forgiveness of sin is promised for the sake of the death and resurrection of Jesus Christ.

This sorrowful sight of his own flesh and blood could nothing move him, but that he constantly and cheerfully took his death with wonderful patience, in the defence and quarrel of the Gospel of Christ.

This was followed by a series of other books, like The Book on Mediums and The Gospel According to Spiritism, and by a periodical, the Revue Spirite, which Kardec published until his death.

Nevertheless, there are some fragmentary Old English Bible translations, notably a lost translation of the Gospel of John into Old English by the Venerable Bede, which he is said to have prepared shortly before his death around the year 735.

The prescribed readings for the Sunday are from the Epistle to the Romans, " By Christ's death we are dead for sin " (), and from the Gospel of Matthew a passage from the Sermon on the Mount about better justice than the justice of merely observing laws and rules ().