* Expositio evangelii secundum Lucam ( Commentary on the Gospel according to Luke )

It is said to be that the author of the Gospel of Luke is the same as the author of the Acts of the Apostles.

The question regarding the genre of Acts is complicated by the fact that it was written by the same author as the Gospel of Luke.

Evidence for this is found in the prologue to the Gospel of Luke, wherein the author alludes to his sources by writing, " Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word.

“ Acts, then is a continuation of the Lucan Gospel, not in the sense that it relates what Jesus continued to do, but how his followers carried out his commission under the guidance of his Spirit .” Thus, part of the answer to the purpose of Acts is that Luke is writing to Theophilus, who is also mentioned in Luke 1: 3, in order to explain to him the occurrences that take place in the church that fulfill Jesus ’ promise to his disciples that “ you will be baptized with, the Holy Spirit not many days from now ” ( Acts 1: 5 ).

The author opens with a prologue, usually taken to be addressed to an individual by the name of Theophilus ( though this name, which translates literally as " God-lover ", may be a nickname rather than a personal appellation ) and references " my earlier book "— almost certainly the Gospel of Luke.

As in the Gospel of Luke, there are numerous references to the Holy Spirit throughout Acts.

The Gospel of Luke and Acts both devote a great deal of attention to the oppressed and downtrodden.

Prayer is a major motif in both the Gospel of Luke and Acts.

The Gospel of Luke depicts prayer as a certain feature in Jesus's life.

* Steiner also believed that there were two different Jesus children involved in the Incarnation of the Christ: one child descended from Solomon, as described in the Gospel of Matthew, the other child from Nathan, as described in the Gospel of Luke.

By the time the Gospels of Luke and Matthew were written, Jesus is portrayed as being the Son of God from the time of birth, and finally the Gospel of John portrays him as the pre-existent Word () as existing " in the beginning ".

Bede's works included Commentary on Revelation, Commentary on the Catholic Epistles, Commentary on Acts, Reconsideration on the Books of Acts, On the Gospel of Mark, On the Gospel of Luke, and Homilies on the Gospels.

The earliest Christian interpretations of Jonah are found in the Gospel of Matthew ( see and 16: 1-4 ) and the Gospel of Luke ( see Luke 11: 29-32 ).

Clement of Alexandria ( Stromata, ii, 20 ) also makes Barnabas one of the Seventy Disciples that are mentioned in the Gospel of Luke 10: 1ff.

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.

This verse in the Olivet Discourse also occurs in the Gospel of Luke.

After describing the manifestation of the Gospel in the Ogdoad and Hebdomad, he adds that the Basilidians have a long account of the innumerable creations and powers in the several ' stages ' of the upper world ( diastemata ), in which they speak of 365 heavens and say that " their great archon " is Abrasax, because his name contains the number 365, the number of the days in the year ; i. e. the sum of the numbers denoted by the Greek letters in ΑΒΡΑΣΑΞ according to the rules of isopsephy is 365:

In 1648, preacher John Elliott was quoted in Thomas Shepherd's book " Clear Sunshine of the Gospel " with an account of the difficulties the Pilgrims were having in using the Indians to harvest cranberries as they preferred to hunt and fish.

The saint's body was claimed to have been discovered in a cave with a copy of the canonical Gospel of Matthew on its breast ; according to the contemporary account of Theodorus Lector, who reports that both bones and gospel book were presented by Anthemios to the emperor.

Some scholars who maintain the antiquity of the Gospel of Barnabas propose that the text purportedly discovered in 478 should be identified with the Gospel of Barnabas instead ; but this supposition is at variance with an account of Anthemios's gospel book by Severus of Antioch, who reported having examined the manuscript around the year 500, seeking to find whether it supported the piercing of the crucifed Jesus by a spear at Matthew 27: 49 ( it did not ).

) To Galatian's account we may compare the Introductory Chapter of Gospel of Barnabas, where we read:

The Gospel According to John ( Greek τὸ κατὰ Ἰωάννην εὐαγγέλιον ), commonly referred to as the Gospel of John or simply John and often referred to in New Testament scholarship as the Fourth Gospel, is an account of the public ministry of Jesus.

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 Gospel of Luke includes an account of John's infancy, introducing him as the son of Zechariah, an old man, and his wife Elizabeth, who was barren.

This is addressed in the Gospel of Matthew's account, which portrays John's refusal to baptize Jesus, saying, " I need to be baptized by you.

The next earliest account of Luke is in the Anti-Marcionite Prologue to the Gospel of Luke, a document once thought to date to the 2nd century, but which has more recently been dated to the later 4th century.

Some scholars attribute to Luke the third Gospel and the Acts of the Apostles, which is clearly meant to be read as a sequel to the Gospel account.

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:

Although no single Gospel gives an inclusive or definitive account of the resurrection of Jesus or his appearances, there are four points at which all four Gospels converge:

It commences with a foot washing ceremony, known as the " Ordinance of Humility ", based on the Gospel account of.

Another Scripture text that Catholics generally understand as related to the Eucharist is the Gospel of John's account of Jesus as saying: " Unless you eat the flesh of the Son of Man and drink his blood you have no life in you … he who eats my flesh and drinks my blood abides in me and I in him " (), a statement that he did not tone down when, as a result, many of his disciples then abandoned him (), shocked at the idea.

Marcionem, iv. 1 – 5 ); in trying to account for Marcion's treatment of the Lucan Gospel and the Pauline writings he sarcastically queries whether the " shipmaster from Pontus " ( Marcion ) had ever been guilty of taking on contraband goods or tampering with them after they were aboard ( Adv.

This day has one sole Pre-Lenten feature: the Gospel reading is always the account of Zacchaeus from, for which reason this Sunday is referred to as " Zacchaeus Sunday " ( though the week before is not called " Zacchaeus week ").

Anthony Heilbut, author of The Gospel Sound, states that the " dangers, toils, and snares " of Newton's words are a " universal testimony " of the African American experience.

Article 25 of the Thirty-Nine Articles, speaking of the sacraments, says: " Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures ; but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.

Contrary to the canonical Christian Gospels, and in accordance with the Islamic view of Jesus, this later " Gospel of Barnabas " states that Jesus was not the son of God, but a prophet and messenger.

" Although his answer is given merely as su eipas ( thou hast said it ), the Gospel of Mark states the answer as ego eimi ( I am ) and there are instances from Jewish literature in which the expression, " thou hast said it ", is equivalent to " you are right ".

" Furthermore, the Gospel of Barnabas states that Jesus escaped crucifixion by being raised alive to heaven, while Judas Iscariot the traitor was crucified in his place.

Christian scholar Donald Guthrie claims that the Gospel was likely widely known before the end of the 1st century, and was fully recognized by the early part of the second, while Helmut Koester states that aside from Marcion, " there is no certain evidence for its usage ," prior to ca.

Regarding Seo Hell in the Old English Gospel of Nicodemus, Michael Bell states that " her vivid personification in a dramatically excellent scene suggests that her gender is more than grammatical, and invites comparison with the Old Norse underworld goddess Hel and the Frau Holle of German folklore, to say nothing of underworld goddesses in other cultures " yet adds that " the possibility that these genders are merely grammatical is strengthened by the fact that an Old Norse version of Nicodemus, possibly translated under English influence, personifies Hell in the neuter ( Old Norse þat helviti ).

The Gospel of Matthew states that the " disciples were indignant " and John's gospel states that it was Judas Iscariot who was most offended ( which is explained by the narrator as being because Judas was a thief and desired the money for himself ).

The Gospel of Mark states that when Joseph asked for Jesus ' body, Pilate was shocked that Jesus was already dead, and he summoned a centurion to confirm this before dispatching the body to Joseph.

In the Gospel of John, when asked about the traitor Jesus states: " He it is, for whom I shall dip the sop, and give it him.

The Gospel of Luke states that the event took place ' in the vicinity of Bethany ' and the Gospel of Mark specifies no location.

The Gospel of Philip states ; " The Chrism is superior to baptism, for it is from the word " Chrism " that we have been called " Christians ", certainly not because of the word " baptism.

" Frank Breeden, president of the Gospel Music Association, the organization that sponsors the Dove Awards, the Christian music equivalent of the Grammys, states that " There really is no such things as a Christian B-flat.

We find in the Gospel of John, Pilate states “ I find no guilt in him ” and he asks the Jews if Jesus should be released from custody.

The Gospel of Luke also reports that such questions were asked of Jesus ; in Luke's case it being the priests that repeatedly accused him, though Luke states that Jesus remained silent to such inquisition, causing Pilate to hand Jesus over to the jurisdiction ( Galilee ) of Herod Antipas.

The Gospel of Luke states that Pilate sends Jesus to be judged by Herod Antipas because as a Galilean he is under his jurisdiction.

However, the Gospel of Luke refers to Simon carrying the cross after Jesus, in that it states: " they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus ".

After the third prophecy, the Gospel of Mark states that the brothers James and John ask Jesus to be his left and right hand men, but Jesus asks if they can drink from the cup he must drink from.

It also states that a bishop usually holds the crosier during a procession and when listening to the reading of the Gospel, giving a homily, accepting vows, solemn promises or a profession of faith, and when blessing people, unless he must lay his hands on them.

In the Gospel of Matthew 6: 24, Jesus states " No one can serve two masters.

The relationship to the Gospel according to the Hebrews becomes more clear when Theodoret states that the Nazarenes made use of the Gospel of Peter, for we know by the testimony of the Fathers generally that the Nazarene Gospel was that commonly called the Gospel according to the Hebrews.