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.

* 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 ".

Ruth figures as one of four females named in the genealogy of Jesus at the beginning of the Gospel of Matthew ( Matthew 1: 1-17 ).

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 ).

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.

* Joseph Smith — Matthew: portions of the Gospel of Matthew from the Joseph Smith Translation of the Bible.

The term is used by Jesus Christ in the Olivet discourse, according to both the Gospel of Matthew and the Gospel of Mark.

Many biblical scholars conclude that Matthew 24: 15 and Mark 13: 14 are prophecies after the event about the siege of Jerusalem in AD 70 by the Roman general Titus ( see Dating of the Gospel of Mark ).

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.

Likewise, Jesus Christ proclaims in the Gospel of Matthew that one should " Render unto Caesar the things which are Caesar's "; that is at first, literally, the payment of taxes as binding those who use the imperial currency, but more widely interpreted as the offer of obedience and submission to the proclaimed worldly king () in matters not contrary to conscience.

He wrote that Matthew composed the Gospel according to the Hebrews.

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 ).

# REDIRECT Gospel of Matthew

A related issue is the adoption of the Gospel of Mark as a Canonical Gospel, given that, like the hypothetical Q, it is largely reproduced in Matthew and Luke, but, unlike Q, it did not become " lost ".

The Gospel of Mark begins by calling Jesus the Son of God and reaffirms the title twice when a voice from Heaven calls Jesus: " my Son " in Mark 1: 11 and Mark 9: 7.

This replacement begins gradually, initially affecting only the Epistle and Gospel readings, and gradually increases until Holy Week when it entirely replaces all other liturgical material ( during the Triduum even the Psalter is eliminated, and all texts are taken exclusively from the Triodion ).

* 1697-To evangelize the English colonies, Thomas Bray, an Anglican preacher who made several missionary trips to North America, begins laying the groundwork for what will be the Society for the Propagation of the Gospel in Foreign Parts

Pugh, a missionary in Pennsylvania with The Society for the Propagation of the Gospel in Foreign Parts begins ministering to blacks.

The Gospel of Matthew ( c 80-85 ) begins with a genealogy leading from Abraham to Joseph, but then calls Joseph " the husband of Mary, of whom ( Mary ) was born Jesus, who is called Christ.

A number of biblical scholars, ranging from Bernard Orchard and Reuben Swanson to Cox and Easley have attempted to show how the text from both narratives can be interwoven as a Gospel harmony to create one account that begins with a trip from Nazareth to Bethlehem where Jesus is born, is followed by the Flight to Egypt, and ends with a return to Nazareth.

Each Gospel begins with an Evangelist's symbol – a man for Matthew, an eagle for Mark ( not the lion traditionally used ), a calf for Luke and a lion for John ( not the eagle traditionally used ).

The Divine Liturgy begins with the priest lifting the Gospel Book high and making the sign of the cross with it over the Altar.

This builds on the salvific theme of the Gospel of John which begins in John 1: 36 with John the Baptist's proclamation: " The Lamb of God who takes away the sins of the world ".

Further examples of New Testament pseudepigrapha include the aforementioned Gospel of Barnabas, and the Gospel of Judas, which begins by presenting itself as " the secret account of the revelation that Jesus spoke in conversation with Judas Iscariot ".

The Gospel of Mark begins by calling Jesus the Son of God and reaffirms the title twice when a voice from Heaven calls Jesus: " my Son " in Mark 1: 11 and Mark 9: 7.

The nativity account ( Gospel of Luke ) begins with Mary and Joseph ( Mary's betrothed ) traveling to Bethlehem to be enrolled in the Roman census ordered by Augustus Caesar.

The Munich MS., formerly at Bamberg, begins at line 85, and has many lacunae, but continues the history down to the last verse of St. Luke's Gospel, ending, however, in the middle of a sentence.

John 21 begins with the Johannine transition, After these things ... () that is used throughout the Fourth Gospel, leading some scholars to suggest that John 21 was appended in the same way as Mark 16: 9-20.

Epiphanius begins his description of the Gospel text ( 13. 2b-3 ) with a quotation which has Matthew narrating directly to the reader.

The second half of this chapter is generally seen as the introduction to the ministry of Jesus that will take up the next several chapters of the Gospel and in the Sermon on the Mount that begins immediately after this chapter.

“ 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.

Under the particular historical circumstances of the growing Church in the early centuries, the succession of bishops became one of the ways, together with the transmission of the Gospel and the life of the community, in which the apostolic tradition of the Church was expressed.

A Gospel Book believed to be directly associated with St. Augstine's mission survives in the Parker Library, Corpus Christi College, Cambridge University, England.

After the last anointing, the Gospel Book is opened and placed with the writing down upon the head of the one who was anointed, and the senior priest reads the " Prayer of the Gospel ".

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.

A similar confusion occurs in Gospel of Mark 2: 26: In reporting Jesus ' words, the evangelist confused Abiathar with Ahimelech, a mistake into which he was led by the constant association of David ‘ s name with Abiathar.

Eusebius ( c. 263 – 339 ) was inclined to class the Apocalypse with the accepted books but also listed it in the Antilegomena, with his own reservation for identification of John of Patmos with John the Apostle, pointing out there were large differences in Greek skill and styles between the Gospel of John, which he attributed to John the Apostle, and the Revelation.

Differences in style, theological content, and familiarity with Greek between the Gospel of John, the epistles of John, and the Revelation are seen by some scholars as indicating three separate authors.

The following day Anthemios found the tomb and inside it the remains of Barnabas with a manuscript of Matthew's Gospel on his breast.

Anthemios presented the Gospel to Emperor Zeno at Constantinople and received from him the privileges of the Greek Orthodox Church of Cyprus, that is, the purple cloak which the Greek Archbishop of Cyprus wears at festivals of the church, the imperial sceptre and the red ink with which he affixes his signature.

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.

* lds. org – Official church website – with links to Gospel Library, Church History, Family Home Evening programs, family history research, and more.

Proponents of this position believe that the presence of believers during the tribulation is necessary for a final evangelistic effort during a time when external conditions will combine with the Gospel message to bring great numbers of converts into the Church in time for the beginning of the Millennium.

From its walls went forth men who carried his rule, together with the Gospel, into France, Germany, Switzerland, and Italy.

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 term " Christology from above " refers to approaches that begin with the divinity and pre-existence of Christ as the Logos ( the Word ), as expressed in the prologue to the Gospel of John ().

The first 14 verses of the Gospel of John are devoted to the divinity of Jesus as the Logos, usually translated as " Word ", along with his pre-existence, and they emphasize the cosmic significance of Christ, e. g.: " All things were made through him, and without him was not any thing made that was made.

The harmony does not include Jesus ' encounter with the adulteress ( John 7: 53 – 8: 11 ), a passage that is generally considered to be a spurious late addition to the Gospel of John, with the Diatessaron itself often used as an early textual witness to support this.

Where the Diatessaron records Gospel quotations from the Jewish Scriptures, the text appears to agree with that found in the Syriac Peshitta Old Testament rather than that found in the Greek Septuagint — as used by the original Gospel authors.