If it is agreed that the Fourth Gospel is of primary validity; then the other three "Synoptic" Gospels (Mathhew, Mark, and Luke) should be categorized as Apocryphal scriptures - which is, indeed, the way I think of them.
The Synoptics are also Apocryphal in the sense that they are later, non-eye-witness, collected and compiled accounts of Jesus's life and teachings.
Added to which; Luke, and Matthew - especially, seem to be written with a distinct added-theme relating to the prophesied Messiah - to such an extent that Jesus is deemed to have failed in his ministry to such an extent that he must needs return (at some point) to complete his work of salvation (i.e. the Second Coming).
So; the Fourth Gospel should really be regarded as the only "canonical" source about Jesus; and the other Books of the New Testament are Apocryphal to various degrees - Mark, probably the least apocryphal, and Revelation/ Apocalypse the most.
5 comments:
This is opposite of Renan:
A primary distinction, indeed, ought to be made in the Gospel of John. On the one side, this Gospel presents us with a rough draft of the life of Jesus, which differs considerably from that of the synoptics. On the other, it puts into the mouth of Jesus discourses of which the tone, the style, the treatment, and the doctrines have nothing in common with the Logia given us by the synoptics. In this second respect, the difference is such that we must make choice in a decisive manner. If Jesus spoke as Matthew represents, he could not have spoken as John relates. Between these two authorities no critic has ever hesitated, or can ever hesitate. Far removed from the simple, disinterested, impersonal tone of the synoptics, the Gospel of John shows incessantly the preoccupation of the apologist—the mental reservation of the sectarian, the desire to prove a thesis, and to convince adversaries. It was not by pretentious tirades, heavy, badly written, and appealing little to the moral sense, that Jesus founded his divine work. If even Papias had not taught us that Matthew wrote the sayings of Jesus in their original tongue, the natural, ineffable truth, the charm beyond comparison of the discourses in the synoptics, their profoundly Hebraistic idiom, the analogies which they present with the sayings of the Jewish doctors of the period, their perfect harmony with the natural phenomena of Galilee—all these characteristics, compared with the obscure Gnosticism, with the distorted metaphysics, which fill the discourses of John, would speak loudly enough. This by no means implies that there are not in the discourses of John some admirable gleams, some traits which truly come from Jesus. But the mystic tone of these discourses does not correspond at all to the character of the eloquence of Jesus, such as we picture it according to the synoptics. A new spirit has breathed; Gnosticism has already commenced; the Galilean era of the kingdom of God is finished; the hope of the near advent of Christ is more distant; we enter on the barrenness of metaphysics, into the darkness of abstract dogma. The spirit of Jesus is not there, and, if the son of Zebedee has truly traced these pages, he had certainly, in writing them, quite forgotten the Lake of Gennesareth, and the charming discourses which he had heard upon its shores.
One circumstance, moreover, which strongly proves that the discourses given us by the fourth Gospel are not historical, but compositions intended to cover with the authority of Jesus certain doctrines dear to the compiler, is their perfect harmony with the intellectual state of Asia Minor at the time when they were written. Asia Minor was then the theatre of a strange movement of syncretical philosophy; all the germs of Gnosticism existed there already. John appears to have drunk deeply from these strange springs. It may be that, after the crisis of the year 68 (the date of the Apocalypse) and of the year 70 (the destruction of Jerusalem), the old apostle, with an ardent and plastic spirit, disabused of the belief in a near appearance of the Son of Man in the clouds, may have inclined toward the ideas that he found around him, of which several agreed sufficiently well with certain Christian doctrines. In attributing these new ideas to Jesus, he only followed a very natural tendency. Our remembrances are transformed with our circumstances; the ideal of a person that we have known changes as we change.[1] Considering Jesus as the incarnation of truth, John could not fail to attribute to him that which he had come to consider as the truth.
[Footnote 1: It was thus that Napoleon became a liberal in the remembrances of his companions in exile, when these, after their return, found themselves thrown in the midst of the political society of the time.]
If we must speak candidly, we will add that probably John himself had little share in this; that the change was made around him rather than by him. One is sometimes tempted to believe that precious notes, coming from the apostle, have been employed by his disciples in a very different sense from the primitive Gospel spirit. In fact, certain portions of the fourth Gospel have been added later; such is the entire twenty-first chapter, in which the author seems to wish to render homage to the apostle Peter after his death, and to reply to the objections which would be drawn, or already had been drawn, from the death of John himself, (ver. 21-23.) Many other places bear the trace of erasures and corrections. It is impossible at this distance to understand these singular problems, and without doubt many surprises would be in store for us, if we were permitted to penetrate the secrets of that mysterious school of Ephesus, which, more than once, appears to have delighted in obscure paths. But there is a decisive test. Every one who sets himself to write the Life of Jesus without any predetermined theory as to the relative value of the Gospels, letting himself be guided solely by the sentiment of the subject, will be led in numerous instances to prefer the narration of John to that of the synoptics. The last months of the life of Jesus especially are explained by John alone; a number of the features of the passion, unintelligible in the synoptics, resume both probability and possibility in the narrative of the fourth Gospel. On the contrary, I dare defy any one to compose a Life of Jesus with any meaning, from the discourses which John attributes to him. This manner of incessantly preaching and demonstrating himself, this perpetual argumentation, this stage-effect devoid of simplicity, these long arguments after each miracle, these stiff and awkward discourses, the tone of which is so often false and unequal, would not be tolerated by a man of taste compared with the delightful sentences of the synoptics. There are here evidently artificial portions, which represent to us the sermons of Jesus, as the dialogues of Plato render us the conversations of Socrates. They are, so to speak, the variations of a musician improvising on a given theme. The theme is not without some authenticity; but in the execution, the imagination of the artist has given itself full scope. We are sensible of the factitious mode of procedure, of rhetoric, of gloss. Let us add that the vocabulary of Jesus cannot be recognized in the portions of which we speak. The expression, "kingdom of God," which was so familiar to the Master, occurs there but once. On the other hand, the style of the discourses attributed to Jesus by the fourth Gospel, presents the most complete analogy with that of the Epistles of St. John; we see that in writing the discourses, the author followed not his recollections, but rather the somewhat monotonous movement of his own thought. Quite a new mystical language is introduced, a language of which the synoptics had not the least idea ("world," "truth," "life," "light," "darkness," etc.). If Jesus had ever spoken in this style, which has nothing of Hebrew, nothing Jewish, nothing Talmudic in it, how, if I may thus express myself, is it that but a single one of his hearers should have so well kept the secret?
@Greg - I presume that these are extended quotes from Renan. In which case - certainly, almost the opposite of my understanding.
It is a good illustration of the way that conclusions derive from assumptions; and how the nature/ meaning/ quality/ appreciation (etc) of a text are almost completely shaped by these assumptions.
One aspect I do share with Renan is that - on a pretty straightforward reading, and the assumption that all parts of the canonical NT are true and equally valid - there is indeed a genuine conflict between the Fourth and the Synoptics.
Further evidence for which is the ludicrously complex and tortuous way in which these contradictions are smoothed away and denied by centuries upon centuries of mainstream-conventional scholarship and exegesis.
Almost all of which depends on assuming that Chapter 21 of IV Gospel is contemporary with Chapters 1-20; and the further assumption that the auther of Chapters 1-20 also wrote Revelation. (The two Epistles arbitrarily attributed to the same author are not really decisive, either way.)
It seems to speak to the point of your earlier post also about translations. Jesus seems to have quoted for instance a Greek translation of Ancient Hebrew, and maybe did so in Aramaic at times. He would not be immune to the difficulties there. Avid readers of translations know translators are always making choices of their own, such as to capture more accurate the literal meaning versus the flow/feeling of the original. So perhaps I differ from both Charlton and Renan in that I find it expected that four different “translations” would vary substantially including outright contradicting each other while all still capturing an important facet of the Truth.
@Mia - In a general way, that I probably correct; but when to comes to some specifics, then a choice must be made.
For instance about the Second Coming. It seems to me to make a big difference whether Jesus did or did not say he would come again.
Also, potentially, whether Heaven would come soon after our (mortal) death , or be delayed until after that future event.
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