The Gospels provide episodes from the life of Jesus and some of his works, but the authors of the New Testament show little interest in an absolute chronology of Jesus or in synchronizing the episodes of his life, and as in John 21: 25, the Gospels do not claim to be an exhaustive list of his works.

Only 56 verses in the canonical Gospels do not have a counterpart in the Diatessaron, mostly the genealogies and the Pericope Adulterae.

When Justin quotes the synoptic Gospels, he tends to do so in a harmonised form, and Helmut Koester and others conclude that Justin must have possessed a Greek harmony text of Matthew, Luke and Mark.

Jerome ( d. 420 ) complained, " What has Horace to do with the Psalms, Virgil with the Gospels, Cicero with the Apostles?

The details of such a life can be observed in the Gospels, especially the historically renowned Sermon on the mount, where forgiving those who do wrong things against oneself is advocated among other pious precepts.

The earlier form reads Matthew's account on Sunday, Mark's on Tuesday, and Luke's on Wednesday, while the post-1969 form reads the Passion only on Palm Sunday ( with the three Synoptic Gospels arranged in a three-year cycle ) and on Good Friday, when it reads the Passion according to John, as also do earlier forms of the Roman Rite.

Surviving pages from the Gospels of Saint Chad also have a cross-carpet page and animal and bird interlace, but the designs do not achieve the same perfection and seen as looser and heavier than Eadfrith ’ s ( Backhouse 1981, 66 ).

Guided by the Star of Bethlehem, the wise men found the baby Jesus in a house ( The Gospels do not say if the Magi found him in Bethlehem.

* The Gospels do not record any conflict nor friendship between Simon and Matthew, whereas the film does.

: " By further reflecting that the clearest evidence would be requisite to make any sane man believe in the miracles by which Christianity is supported, — that the more we know of the fixed laws of nature the more incredible, do miracles become, — that the men at that time were ignorant and credulous to a degree almost incomprehensible by us, — that the Gospels cannot be proved to have been written simultaneously with the events, — that they differ in many important details, far too important as it seemed to me to be admitted as the usual inaccuracies of eyewitness ; — by such reflections as these, which I give not as having the least novelty or value, but as they influenced me, I gradually came to disbelieve in Christianity as a divine revelation.

The Cardinal Dean reads the oath aloud in full ; in order of precedence, the other cardinal electors merely state, while touching the Gospels, that they " do so promise, pledge and swear.

The early translations of the Gospels in Armenian and Georgian also appear to witness to many of the proposed characteristic Caesarean readings, as do the small group of minuscule manuscripts classed as Family 1 and Family 13.

Insofar as the Caesarean text-type does exist ( in Matt, Luke and John is not well defined ), then it does so only in the Gospels, the proposed Caesarean witnesses do not appear to have any common distinctive readings in the rest of the New Testament.

" I do know this -- that when people come into contact with Peter ... they change, they awaken, they begin to see, things become as new, they look at life in the light of the Gospels.

There is no mention of a family relationship between John and Jesus in the other Gospels, and the scholar Raymond E. Brown has described it as " of dubious historicity ".

With a single exception in the Gospel of Luke, there is no mention of her in the Gospels before the crucifixion.

The text contains a possible allusion to the death of Jesus in logion 65 ( Parable of the Wicked Tenants, paralleled in the Synoptic Gospels ), but doesn't mention crucifixion, resurrection, or final judgement ; nor does it mention a messianic understanding of Jesus.

The Gospels never mention anything about Joseph after the story of Jesus, as a boy, in the Temple.

John is the only of the Gospels to mention this.

Some of the other Gospels also mention other appearances by Jesus.

Although this narrative is included in the three Synoptic Gospels, the Gospel of John does not mention Simon of Cyrene but instead emphasizes the portion of the journey during which Jesus carried the cross himself.

The Gospels mention an undefined number of women as watching the crucifixion, including the Three Marys, ( Mary Salome being mentioned in ), and also that the Virgin Mary and Mary Magdalene saw the burial ().

The bronze casting depicts the authors of the Gospels with their symbols: Matthew the angel representing the Gospel of the Church ; Mark, the lion and inspiration for Peter ’ s teachings or catechesis ; Luke, the ox, for his recounting of Christ ’ s infancy ; John, the eagle, for the writer of the Spiritual Gospel, recounting the story of " the Word made flesh.

According to the Gospels, Jesus rode a donkey into Jerusalem, and the celebrating people there lay down their cloaks in front of him, and also lay down small branches of trees.

* According to the Christian Gospels, Jesus of Nazareth entered Jerusalem on Palm Sunday riding a donkey and being welcomed with palms by the locals, thus fulfilling a Biblical prophecy.

Another notable aspect of the Gospels are tiny drops of red lead, which create backgrounds, outlines, and patterns, but never appear on the carpet pages ( Backhouse 1981, 51 ).

Another indication comes from the fact that the Gospels indicate that Jesus and Pilate spoke directly to one another, without a translator.

Another modified version of the Augustinian hypothesis is the hypothesis of Eta Linnemann and F. David Farnell that two Gospels for diaspora Jewish audiences are required by the Mosaic rule of " two witnesses ".

The Arabic harmony preserves Tatian's sequence exactly, but uses a source text corrected in most places to that of the standard Syriac Peshitta Gospels ; the Persian harmony differs greatly in sequence, but translates a Syriac text that is rather closer to that in Ephrem's commentary.

In The Four Gospels: A Study of Origins ( 1924 ), Burnett Hillman Streeter argued that another source, referred to as L and also hypothetical, lies behind the material in Luke that has no parallel in Mark or Matthew.

The Gospels of Matthew and Luke were written independently, each using Mark and a second document called " Q " as a source.

Rather than an accurate account of Jesus ' relationship to Pharisees and other Jewish leaders, this view holds that the Gospels instead reflect the competition and conflict between early Christians and Pharisees for leadership of the Jews, or reflects Christian attempts to distance themselves from Jews in order to present themselves in a more sympathetic ( and benign ) light to Romans and other Gentiles — thus making them a biased source concerning the conduct of the Pharisees.

According to the hypothesis of Markan priority, the Gospel of Mark was written first and then used as a source for the Gospels of Matthew and Luke.

Based on scholarly research into the social and religious culture in which Jesus was born, lived and died, into the source documents of the Gospels, and into other literature, Schonfield reached the following conclusions:

The best-known source of parables in Christianity is the Bible, which contains numerous parables in the Gospels section of the New Testament, Jesus ' parables.

The Synoptic Gospels are the primary source for historical information about Jesus.

It attempts to explain the relationship among the three Gospels and posits that there were at least four sources to the Gospel of Matthew and the Gospel of Luke: the Gospel of Mark, and three hypothesized sources: Q, M-Source and L source.

Although the Canonical Gospels are the major source of the teachings of Jesus, the Pauline Epistles, which were likely written decades before the gospels, provide some of the earliest written accounts of the teachings of Jesus.

The Hebrew Gospel hypothesis of Nicholson ( 1879 ) claims two versions of Matthew, Greek and Hebrew, while that of James R. Edwards ( 2009 ) is that the Jewish Christian Gospels preserve some of the source material of Gospel of Luke.

They acknowledge that many individual sayings of Jesus as found in the Gospels are translations from an Aramaic source normally referred to as Q, but hold that the Gospels ' text in its current form was composed in Greek, and so were the other New Testament writings.

Papias provides a very early source for the idea that the canonical Gospels were either based on some non-Greek written sources, or ( in the case of Matthew ) possibly " composed " in a non-Greek language.

In The Four Gospels: A Study of Origins ( 1924 ), Burnett Hillman Streeter argued that a third source, referred to as M and also hypothetical, lies behind the material in Matthew that has no parallel in Mark or Luke.

The manuscript was copied either from the Lindisfarne Gospels, or from a common source.

The source of the text for this manuscript and the Lindisfarne Gospels was probably a hypothetical " Neapolitan Gospelbook " brought to England by Adrian of Canterbury, a companion of Theodore of Tarsus who according to Bede had been abbot of Nisida, an ( also hypothetical ) monastery near Naples.

That the Nazirite and Nazareth are so similar in name, while Nazareth isn't mentioned in any other source until after the Gospels have been written, and that the passage almost parallels one about the birth of a hero that was a Nazarite, has led many to propose that Matthew originally had Jesus being a Nazarite, but it was changed to Nazarene, inventing a location named Nazareth, when the ascetic requirements fell foul of later religious practices.

Jesus's invocations in the Gospels, of the threat of hell, are held to justify the belief that imperfect contrition can be a source of grace.

Contrasting with these critical stances are positions supported by literalists, considering the texts to be consistent, with the Torah written by a single source, but the Gospels by four independent witnesses, and all of the Pauline Epistles, except possibly the Hebrews, as having been written by Paul of Tarsus.