For example, both works are soteriological and possess a high Christology, stressing Jesus ' divine nature as opposed to the human nature stressed by the Synoptic Gospels.

In the Gospel of John, Jesus referred to himself as the Son of God far more frequently than in the Synoptic Gospels.

#" In parallel passages, whether of the New or Old Testament, especially in the Synoptic Gospels, which ancient copyists continually brought into increased accordance, those testimonies are preferable, in which precise accordance of such parallel passages is not found ; unless, indeed, there are important reasons to the contrary.

Christologies that can be gleaned from the three Synoptic Gospels generally emphasize the humanity of Jesus, his sayings, his parables, and his miracles.

This interpretation, however, is inconsistent with the chronology in the Synoptic Gospels.

The Last Supper appears in all three Synoptic Gospels: Matthew, Mark, and Luke ; and in the First Epistle to the Corinthians, while the last-named of these also indicates something of how early Christians celebrated what Paul the Apostle called the Lord's Supper.

The Catholic Church sees as the main basis for this belief the words of Jesus himself at his Last Supper: the Synoptic Gospels (; ; ) and Saint Paul's recount that in that context Jesus said of what to all appearances were bread and wine: " This is my body … this is my blood.

The Gospels of Luke, Matthew and Mark ( known as the Synoptic Gospels ) include many of the same stories, often in the same sequence, and sometimes exactly the same wording.

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

John includes far more direct claims of Jesus being a Son of God than the Synoptic Gospels.

In favour of the Synoptic account is the clear characterisation of Jesus and his disciples in all the Gospels as predominantly Galilean.

The Book of John is significantly different from the Synoptic Gospels:

These passages are applied to John in the Synoptic Gospels.

In the Synoptic Gospels ( Mark, Matthew, and Luke ), Jesus is baptized by John.

Scholar David Aune has argued that the gospels were modeled after classical Greco-Roman biographies, and Justin's use of the term apomnemoneumata to mean all the Synoptic Gospels should be understood as referring to a written biography such as the Memorabilia of Xenophon because they preserve the authentic teachings of Jesus.

Therefore, according to Koester, it is likely that Justin applied the name " memoirs of the apostles " analogously to indicate the trustworthy recollections of the apostles found in the written record of the Synoptic Gospels of Matthew, Mark, and Luke, and possibly also an apocryphal gospel.

Justin uses material from the Synoptic Gospels ( Matthew, Mark, and Luke ) in the composition of the First Apology and the Dialogue, either directly, as in the case of Matthew, or indirectly through the use of a gospel harmony, which may have been composed by Justin or his school.

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.

Both the Synoptic Gospels and the Gospel of John report that people gave Jesus this form of honour.

The three Synoptic Gospels and the First Epistle to the Corinthians include the account of the institution of the Eucharist in which Jesus takes bread, breaks it and gives it to the disciples, saying: " This is my body which is given for you ".

The institution of the Lord's Supper is recorded in the three Synoptic Gospels and in Paul's first epistle to the Corinthians.

As the scriptural support required by their sola scriptura position, Protestants who believe that in the Eucharist the bread and wine become the body and blood of Christ turn to the words of Jesus himself at his Last Supper, as reported in the Synoptic Gospels and Saint Paul's First Epistle to the Corinthians.

For the Latin text of sections 18 and 19 and the relevant sections of Sancta Mater Ecclesia see Bernard Orchard OSB, Dei Verbum and the Synoptic Gospels, Appendix ( 1990 ).

* Bernard Orchard OSB, Dei Verbum and the Synoptic Gospels ( 1990 )

In the Synoptic gospels, Philip and Bartholomew are always mentioned together, while Nathanael is never mentioned ; in John's gospel, on the other hand, Philip and Nathanael are similarly mentioned together.

The narrative uses the Greek phrase ὑγιὴς γενέσθαι hygies genesthai, which is not used anywhere in the Synoptic Gospels, but appears frequently in ancient testimonies to the healing powers of Asclepius ; the later narrative in the Gospel of John about Jesus washing Simon Peter's feet at the Last Supper, similarly uses the Greek term λούειν louein, which is a special term for washing in an Asclepieion, rather than the Greek word used elsewhere in the Johannine text to describe washing-νίπτειν niptein.

Although the term originated in early controversies of Protestant doctrine in the 16th century, it has its roots in debates over the Synoptic Gospels and the Pauline Epistles and the issue of Paul of Tarsus and Judaism in the 1st century, and it can be extended to any religious group believing they are not bound to obey the laws of their own religious tradition.

This larger group returns goes to the tomb together whence the events described by the Synoptic Gospels unfold.

He claims that the same cannot be claimed for any of the three Synoptic accounts.

Robinson says that all three Synoptic accounts explain the reluctance of the Temple authorities to arrest Jesus on the spot, as being due to their fear of popular support for John the Baptist.

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.

Bartholomew is listed among the Twelve Apostles of Christ in the three Synoptic gospels: Matthew, Mark, and Luke, and also appears as one of the witnesses of the Ascension ,; however each time he is named in the company of Philip.

Markan priority is the hypothesis that the Gospel of Mark was the first written of the three Synoptic Gospels, and that the two other synoptic evangelists, Matthew and Luke, used Mark's Gospel as one of their sources.

The three Synoptic Gospels refer to a man called Simon of Cyrene who is made to carry the cross (,, ), while in the Gospel of John () Jesus is made to carry His own cross.

Although there are parallels with the three Synoptic Gospels, Peter does not use any of the material unique to Matthew or unique to Luke.

Simon of Cyrene ( שמעון " Hearkening ; listening ", Standard Hebrew Šimʿon, Tiberian Hebrew Šimʿôn ) was the man compelled by the Romans to carry the cross of Jesus as Jesus was taken to his crucifixion, according to all three Synoptic Gospels

Critics noticed that the three Synoptic Gospels, Matthew, Mark and Luke, were very similar, indeed, at times identical.

In modern biblical research the occurrences of Son of man in the Synoptic gospels are generally categorized into three groups: those that refer to his " coming " ( as an exaltation ), those that refer to " suffering " and those that refer to " now at work ", i. e. referring to the earthly life.

According to the three Synoptic Gospels, Jesus performed many exorcisms of demoniacs.

The proclamation is described in the three Synoptic Gospels: Matthew 16: 13-20, Mark 8: 27 – 30 and Luke 9: 18 – 20.

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.

This event is described in the three Synoptic Gospels:,,.

* Ein Lebensbild Jesu aus den drei ersten Evangelien: Deutsche Ubersetzung der synoptischen Grundschrift in ihrer Uberlieferung durch das Lukasevangelium ( Life of Jesus from the first three Gospels: German translation of the Synoptic base narrative as preserved in the Gospel of Luke, Leipzig: J. C. Hinrichs, 1912 )