* 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.

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..

Altruism was central to the teachings of Jesus found in the Gospel, especially in the Sermon on the Mount and the Sermon on the Plain.

For many years he was a member of Madison Avenue Presbyterian Church, pastored from 1905 to 1926 by Social Gospel exponent Henry Sloane Coffin, while his wife and daughter belonged to the Brick Presbyterian Church.

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.

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 ".

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.

Due to recorded predictions of the destruction of the temple, the Gospel of Mark is believed by many critical scholars to have been composed around or shortly after the fall of Jerusalem due to prophecies assumed to be ex post facto regarding the destruction of the temple, and both traditional and critical scholarly consensus maintains that it was the first written of the four canonical gospels.

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

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.

The traditional theory holds that John the Apostle — considered to have written the Gospel and the epistles of John — was exiled on Patmos in the Aegean archipelago during the reign of Domitian, and there wrote Revelation.

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.

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

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 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.

Christianity spread throughout Egypt within half a century of Saint Mark's arrival in Alexandria, as is clear from the New Testament writings found in Bahnasa, in Middle Egypt, which date around the year AD 200, and a fragment of the Gospel of John, written in Coptic, which was found in Upper Egypt and can be dated to the first half of the 2nd century.

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.

It appears to have arisen over theological contentions concerning the meaning, figurative or literal, of a sentence from the Gospel of John: " the Word was made Flesh ".

The College's founder Eleazar Wheelock designed a seal for his college bearing a striking resemblance to the seal of the Society for the Propagation of the Gospel, a missionary society founded in London in 1701, in order to maintain the illusion that his college was more for mission work than for higher education.

It is equally unclear whether Tatian took the Syriac Gospel texts composited into his Diatessaron from a previous translation, or whether the translation was his own.

He had written about his views on social subjects and the responsibilities of great wealth in Triumphant Democracy ( 1886 ) and Gospel of Wealth ( 1889 ).

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.

The epistle's content, language and conceptual style are very similar to the Gospel of John, 2 John, and 3 John, indicating that they were written by the same author.

Whereas the Gospel of John was written to unbelievers, this epistle was written to those who were already believers ( 5: 13 ).

While the gospel is written as a historical narrative, many of the facts portrayed therein are based on previous traditions of the recorded Gospel story and not on what some might consider to be historical record.

The Gospel of Luke and the Acts of the Apostles were both written by the same author.

The Church Fathers, witnessed by the Muratorian Canon, Irenaeus ( c. 170 ), Clement of Alexandria, Origen, and Tertullian, held that the Gospel of Luke was written by Luke.

The discourses seem to be concerned with the actual issues of the church-and-synagogue debate at the time when the Gospel was written c. AD 90.

These are sufficiently numerous to challenge the theory that the Gospel of John was the last to be written among the four Gospels and that it shows marked non-Jewish influence.

According to scholar Ronald Cameron, it was originally composed some time between the middle of the 1st century and early in the 2nd century, and it was probably written shortly before the Gospel of John.

In 2004 Scott Kellum published a detailed analysis of the literally unity of the entire Farewell Discourse and stated that it shows that it was written by a single author, and that its structure and placement within the Gospel of John is consistent with the rest of that gospel.

The Gospel of James, also known as the Infancy Gospel of James or the Protoevangelium of James, is an apocryphal Gospel probably written about AD 145, which expands backward in time the infancy stories contained the Gospels of Matthew and Luke, and presents a narrative concerning the birth and upbringing of Mary herself.

Irenaeus is also our earliest attestation that the Gospel of John was written by John the apostle, and that the Gospel of Luke was written by Luke, the companion of Paul.