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Velma Dinkley
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Velma Dinkley
Scooby-Doo character
First appearance
"What a Night for a Knight" (Scooby-Doo, Where Are You! episode)
Portrayed by
Linda Cardellini (2002–2004)
Lauren Kennedy (2004)
Hayley Kiyoko (2009–2010)
Sarah Gilman (2018)
Voiced by
Nicole Jaffe (1969–1973, 2003)
Pat Stevens (1976–1979)
Marla Frumkin (1979–1984)
Christina Lange (1988–1991)
B.J. Ward (1997–2002)
Mindy Cohn (2002–2015)
Linda Cardellini (2004–2005)
Bets Malone (2012; singing)
Stephanie D'Abruzzo (2013)
Kate Micucci (2015–present)
Information
Species
Human
Gender
Female
Velma Dinkley is a fictional character in the Scooby-Doo franchise.[1] She is usually seen wearing a baggy orange turtleneck, short pleated skirt (or in later episodes an A-line skirt, or sometimes shorts), knee socks, Mary Janes, and most prominently, a pair of square glasses, which she frequently loses. She is seen as the brains of the group.[2][3]
Contents
[hide]
1 Character description
1.1 Character background
2 Relatives
3 Portrayals
4 Reception
5 References
Character description[edit]
Throughout her various incarnations, Velma is usually portrayed as a highly intelligent young woman with highly specific interests in science (which in the Scooby and Scrappy Doo series leads her to pursue a career as a NASA research scientist) or merely being very well read on obscure fields, such as Viking writing (as in the third Scooby-Doo series The New Scooby-Doo Mysteries). In Scooby-Doo! Abracadabra-Doo, Velma is described by her younger sister Madelyn as being "born with a mystery book in her hand". Consequently, Velma is usually the one to figure out the mystery, sometimes with the help of Fred and Daphne. Velma Dinkley was inspired by the brainy tomboy Zelda Gilroy, as played by Sheila James, from the late 1950s/early 1960s American sitcom The Many Loves of Dobie Gillis.[4]
A running gag in Scooby-Doo, Where Are You! and The New Scooby-Doo Movies is Velma's severe nearsightedness and her trouble with keeping her glasses on her face (often resulting in them falling off while she is being chased by the villain).[5] Another running gag is that despite the fact that she is the smallest of the Scooby-Doo gang she can actually carry away the whole gang in her arms from a villain.
When Scooby-Doo is too afraid to volunteer to help with a mission, Velma often offers him a dog treat called a "Scooby Snack" as a bribe. She also occasionally displays a strong, take-charge personality when needed, sharply ordering Shaggy to "march!" in an early episode, and she is not above physically attacking a villain when provoked, as when she kicked The Creeper in the knee for snatching her glasses right off her face. Her catchphrases are: "Jinkies!" and "My glasses! I can't see without my glasses!" (when she accidentally loses her glasses).
Character background[edit]
Like all of the Scooby-Doo kids, later ret-conned as Mystery Incorporated members, Velma has differing personal backgrounds and histories depending on which series one is referring to.
In the original flagship Scooby-Doo, Where Are You! series, Velma attended the same high school as the rest of the gang (as stated in the inaugural episode "What a Night for a Knight"). However, by The New Scooby-Doo Movies, Velma is said to have graduated from a different high school than her friends (as stated in the episode "Spirited Spooked Sports Show").
In the film Scooby-Doo! Curse of the Lake Monster, it is revealed that her middle name is Daisy.
Relatives[edit]
Relatives of Velma shown during the series' run include:
Dale and Angie Dinkley: Velma's parents in Scooby-Doo! Mystery Incorporated (2010–13), voiced by Kevin Dunn and Frances Conroy. They own the Crystal Cove Mystery Museum, which has in its display all of the costumes from the villains the gang has defeated over the years, as well as other objects that have connections to the supernatural or the unexplainable. Angie constantly tries to help her daughter in any way she can, while Dale tends to reprimand Velma.
Madelyn Dinkley: Velma's younger sister voiced by Danica McKellar. She appears to be in her late teens and somewhat resembles her older sister in appearance and personality. Ironically, Velma herself refers to Madelyn as a nerd and does not seem to realize how much alike they really are. Unlike Velma, Madelyn was not exactly sure what she wanted to do for a living and had previously attended clown college until she discovered a fondness for stage magic and enrolls in a school for stage magicians. Madelyn has a huge crush on Shaggy Rogers and as a result of this, Shaggy refers to Madelyn as "Doe-eyed Dinkley" or by simply "Madds". She plays an important role in Scooby-Doo! Abracadabra-Doo, when the magic school she's enrolled in is being terrorized by a giant griffin.
Aunt Meg and Uncle Evan: Velma's aunt and uncle (voiced by Julia Sweeney and Diedrich Bader), who live in a small town called Banning Junction which features in a Halloween episode of What's New, Scooby-Doo?.
Marcy: Velma's cousin and the daughter of Meg and Evan. She is studying mechanical engineering in college, but unlike Velma, she is fashionable. This along with Marcy's interest in Fred made her Daphne's rival of sorts. She was born on Halloween which over time led to her hatred of the holiday as it usually upstaged her birthday (even her parents have forgotten it). Consequently, she used local legend and her engineering background to create Mechanical Scarecrow Monsters to terrorize the town on her eighteenth birthday.
Aunt Thelma: works with dolphins at a marine institute.
Uncle Dave (Walton)
Uncle John: works as an archaeologist.
Uncle Cosmo: also works as an archaeologist.
Uncle Elmo: a doctor.
Uncle Ted: also works as an archaeologist.
Great Uncle Dr. Von Dinkenstein: Velma's infamous great-uncle, resembling Frankenstein. He's the reason for Velma's crime solving business.
Portrayals[edit]
Select Velmas
Portrayed by Linda Cardellini in Scooby-Doo 2: Monsters Unleashed (2004)
Portrayed by Hayley Kiyoko in Scooby-Doo! The Mystery Begins (2009)
Velma has been voiced by several actresses. From 1969 to 1973, Nicole Jaffe voiced Velma; from 1976 to 1979, Pat Stevens voiced the character. From 1979 to 1980, Marla Frumkin provided her voice. Velma did not speak in the Scooby-Doo and Scrappy-Doo final episode, "The Ransom of Scooby Chief". After the character's absence from 1980 to 1983 series, Marla Frumkin reprised the role of Velma as a guest star in The New Scooby-Doo Mysteries. Velma was absent again until A Pup Named Scooby-Doo when Christina Lange voiced the role. B.J. Ward voiced Velma in a Johnny Bravo crossover episode. From the animated movie, Scooby-Doo on Zombie Island on, B.J. Ward reprised her role in all movies through Scooby-Doo and the Cyber Chase, as well as an episode of the Adult Swim animated series, Harvey Birdman, Attorney at Law.[6] Nicole Jaffe returned temporarily to voice Velma in the direct-to-video movies Scooby-Doo! and the Legend of the Vampire and Scooby-Doo! and the Monster of Mexico.
From 2002 until 2015, Velma was voiced by Mindy Cohn of The Facts of Life fame. In Scooby-Doo! Adventures: The Mystery Map, Velma is voiced by Stephanie D'Abruzzo. On July 8, 2015, it was announced that Kate Micucci would take over the role of Velma in the upcoming series Be Cool, Scooby-Doo!. In the 2002 and 2004 live-action movies, Velma is played by Linda Cardellini, who then voiced her for the Scooby-Doo 2: Monsters Unleashed video game and Robot Chicken. Lauren Kennedy portrayed young Velma in a flashback sequence in Scooby-Doo 2: Monsters Unleashed. Velma is portrayed by Hayley Kiyoko in the 2009 live-action movie Scooby-Doo! The Mystery Begins and its 2010 sequel Scooby-Doo! Curse of the Lake Monster. Sarah Gilman is set to portray Velma in the upcoming film Daphne and Velma.
Reception[edit]
The character has a considerable fan base among real-life lesbians, who see her as one of their own, although the Scooby-Doo series and direct-to-video films depict her as presumably heterosexual.[7][8]
References[edit]
Cartoon portal
Television in the United States portal
Fictional characters portal
Jump up ^ Authors, Various (June 15, 2013). "D20 Girls Magazine – Summer 2013". Le Nurd Mystique LLC. Retrieved December 22, 2016 – via Google Books.
Jump up ^ Dresner, Lisa M. (November 27, 2006). "The Female Investigator in Literature, Film, and Popular Culture". McFarland. Retrieved December 21, 2016 – via Google Books.
Jump up ^ Ventura, Varla (January 1, 1998). "Sheroes: Bold, Brash, and Absolutely Unabashed Superwomen from Susan B. Anthony to Xena". Conari Press. Retrieved December 21, 2016 – via Google Books.
Jump up ^ Evanier, Mark. (July 10, 2002).Post Archived May 14, 2006, at the Wayback Machine. on "News from Me" blog for Povonline.com. Retrieved March 27, 2006. Excerpt: "Fred was based on Dobie, Velma on Zelda, Daphne on Thalia and Shaggy on Maynard."
Jump up ^ Mansour, David (June 1, 2011). "From Abba to Zoom: A Pop Culture Encyclopedia of the Late 20th Century". Andrews McMeel Publishing. Retrieved December 22, 2016 – via Google Books.
Jump up ^ TV Shows (October 13, 2015). "Harvey Birdman Season 1, Episode 3" – via YouTube.
Jump up ^ Burke, Timothy and Burke, Kevin (1998). Saturday Morning Fever : Growing up with Cartoon Culture. New York: St. Martin's Griffin. ISBN 0-312-16996-5. p 106.
Jump up ^ Elledge, Jim (January 1, 2010). "Queers in American Popular Culture". ABC-CLIO. Retrieved December 21, 2016 – via Google Books.
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Promontory, Utah
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Not to be confused with Promontory Point, Utah.
Promontory, Utah
Location of Promontory, Utah
A.J. Russell's famous picture, recording the meeting of the First Transcontinental Railroad.
Locale
Box Elder County, Utah
Dates of operation
May 10, 1869–September 1942
Successor
Lucin Cutoff, January 1905
Track gauge
Standard gauge[1]
Website
Golden Spike National Historic Site
Promontory is an area of high ground in Box Elder County, Utah, 32 mi (51 km) west of Brigham City and 66 mi (106 km) northwest of Salt Lake City. Rising to an elevation of 4,902 feet (1,494 m) above sea level, it lies to the north of the Promontory Mountains and the Great Salt Lake.[2] It is notable as the location of Promontory Summit, where the First Transcontinental Railroad in the United States was officially completed on May 10, 1869.
By the summer of 1868, the Central Pacific (CP) had completed the first rail route through the Sierra Nevada mountains, and was now moving down towards the Interior Plains and the Union Pacific (UP) line. More than 4,000 workers, of whom two thirds were Chinese, had laid more than 100 mi (160 km) of track at altitudes above 7,000 ft (2,100 m). In May 1869, the railheads of the Union Pacific and the Central Pacific railroads finally met at Promontory Summit, Utah Territory.[3] A specially-chosen Chinese and Irish crew had taken only 12 hours to lay the final 10 mi (16 km) of track in time for the ceremony.[4]
Contents
[hide]
1 Golden Spike
2 Later use
3 Decline
4 Preservation
5 See also
6 References
7 Further reading
8 External links
Golden Spike[edit]
Promontory Summit had been agreed upon as the point where the two railheads would officially meet, following meetings in Washington, D.C. in April 1869,[3] where it was also agreed that a ceremony would be held to drive in the Last Spike to commemorate the occasion. However, the original date of May 8 had to be postponed for two days, because of bad weather and a labor dispute on the Union Pacific side.
The trains carrying the railroads' officials were drawn by, respectively, Union Pacific's No. 119 and Central Pacific's No. 60 (officially named the Jupiter) locomotives, neither of which had been originally chosen for the ceremony. The Central Pacific had originally chosen their no. 29, the Antelope, to attend the ceremony, while the Union Pacific had also chosen another, unidentified engine for their train. However, both engines had encountered unforeseen mishaps while enroute to the ceremony, thus necessitating the Jupiter and 119 to carry their trains. On May 10,[3] the Jupiter and 119 were drawn up face-to-face on Promontory Summit, separated only by the width of a single tie. It is unknown how many people attended the event; estimates run from as low as 500 to as many as 3,000 government and railroad officials, and track workers. Social historians later thought the lack of Chinese workers seen in the official portrait was due to racism; however, their absence may well have been simply the result of poor timing:
The more famous A.J. Russell photograph could not include the Chinese workers photographed earlier participating in the joining of the rails ceremony, because at the moment the famous photo was being taken it was after the conclusion of the ceremony and the Chinese workers were away from the two locomotives to dine at J.H. Strobridge's boarding car, being honored and cheered by the CPRR (Central Pacific Railroad) management.[4]
Fifty years later, three of the eight Chinese workers who brought up the last rail were guests of honor at the Promontory Summit's golden anniversary celebrations in Ogden, Utah, in May 1919.[5]
The Last Spike, by Thomas Hill, (1881)
The event at Promontory Summit, which was billed as the "wedding of the rails", was officiated by the Reverend John Todd.[3] Three spikes were driven: one (and probably the most famous) was the golden spike, one was silver, and one was a mix of gold, silver, and iron.[6][7] In 1898, the golden spike was donated to the Stanford Museum (now Iris & B. Gerald Cantor Center for Visual Arts). The last laurel tie was destroyed in fires caused by the 1906 San Francisco earthquake.[8] Stanford University loaned the original 1869 gold spike to Cecil B. DeMille for the film Union Pacific (1939). It was held aloft in the scene commemorating the actual event (a brass prop was used for the hammering sequence).[9]
Despite Promontory Summit historically marking the site where the First Transcontinental Railroad was officially completed, a direct coast-to-coast rail journey on this route was not achieved until 1873. On the West Coast, the Mossdale Bridge, which spanned the San Joaquin River near Lathrop, California, was completed in September 1869, connecting Sacramento, California to the network.[10] To the East, passengers had to cross the Missouri River, between Council Bluffs, Iowa and Omaha, Nebraska, by boat until the Union Pacific Missouri River Bridge was built in 1873. In the meantime, the first uninterrupted coast-to-coast railroad was completed in August 1870 at Strasburg, Colorado, with the completion of the Denver extension of the Kansas Pacific Railway.
Later use[edit]
Promontory Summit in the 1870s.
Promontory was the site of Promontory City during and shortly after the construction of the transcontinental railroad.[11] However, by December 1869, the shops, tents, and store fronts were being dismantled as the traders and merchants moved to other towns.[11] In January 1870, the train crews from the CP and UP had been relocated to Ogden, Utah, where Union Station had effectively become the meeting point of the two railroads. Promontory Station had a CP station agent and telegraph operator, a Chinese section gang, and gravel train crew.[11] By June 1870, the population at Promontory Summit had been reduced to about 40 people. Most were employees of the CP railroad. The only exceptions were a hotel/eatery owner, his family, and a miner.[11]
The CP carried out extensive redevelopment of the rail infrastructure on Promontory Summit. The track was realigned, a roundhouse and turntable were built, and a freight depot and locomotive yard were added. It also gained extensive support facilities for workers, including a railroad eating stop, engine helper station, and quarters for the Chinese section crew.[11]
In the final decades of the 19th century, Promontory Station was used by large ranching firms, such as those of John W. Kerr, John L. Edwards, and Charles Crocker, to ship their cattle to the stockyards in San Francisco and Chicago. At the turn of the 20th century, wheat farmers had begun to change the landscape around Promontory with farms and families. Promontory had a one-room school, as well as a commercial store/post office; it had become the main crossroads stop for small farms.[11] However, during the droughts of the 1930s, individual farmers moved away from Promontory, leading to the consolidation of the land holdings.
Decline[edit]
Aerial view of the trestle over the northern part of the Great Salt Lake west of Ogden in Box Elder County, Utah in August 1972. The replacement causeway is to the right.
The railroad across Promontory Summit remained in continuous use for 35 years. However, despite its historic importance, it was part of a large detour undertaken by the Union Pacific and the Central Pacific railroads because of the Great Salt Lake. As trains became longer and heavier, additional engines were often required to pull them up to the summit. Although Union Pacific engineers had initially considered a direct route across the lake, they opted for the surveyed line through Promontory due to cost and schedule reasons.[12]
This changed when the Southern Pacific, which had acquired Central Pacific operations in 1885, built a wooden railroad trestle across the Great Salt Lake between Ogden and Lucin, between February 1902 and March 1904. The 102.9 mi (165.6 km) Lucin Cutoff completely bypassed Promontory Summit. The last regularly scheduled transcontinental passenger train to pass through Promontory station was on Sunday, September 18, 1904.[13] When the Great Depression led to a dramatic fall in revenues from railroad traffic, the Southern Pacific decided to abandon the line when it failed to meet its operating costs. On September 8, 1942, an "unspiking" ceremony was held to commemorate the lifting of the last rail over Promontory Summit; the old steel rails were used for the war effort in World War II.[12] By crossing the lake, the cutoff avoided the curvatures and grades over Promontory Summit.
In the 1950s, the wooden trestle was replaced with a parallel concrete-stone causeway built by the Morrison-Knudsen construction company. Southern Pacific continued to maintain the wooden trestle as a backup for several decades, although its last significant rail traffic was in the early 1960s.[12]
By the 1980s, the trestle's condition had begun to seriously deteriorate. Beginning in March 1993, the timber from the trestle has been salvaged and removed.[14]
Preservation[edit]
The Golden Spike National Historic Site, with replicas of the Central Pacific's Jupiter (left) and the Union Pacific's No. 119 facing each other during a re-enactment of the Golden Spike ceremony.
By the early 1950s, a number of re-enactments of the driving of the last spike had been held at Promontory Summit. The renewed interest led to a concerted effort to save the historic site. In 1957, local campaigners succeeded in getting the area recognized by the federal government, but without federal land ownership. The Southern Pacific, which still owned the right of way, agreed to give its holdings to the federal management. On July 30, 1965 the Act for the Golden Spike National Historic Site was signed into law. The area is administered by the National Park Service.[11]
On the 110th anniversary of the "Golden Spike" on May 10, 1979, two purpose-built replicas of the UP #119 and the Jupiter #60 were brought together on a specially relaid 1.5-mile section of track. As the original Jupiter had been scrapped for iron in 1901 and No. 119 had been broken up two years later, the two replica locomotives were built in California with $1.5 million of federal funds. They were reconstructed using scaled-up measurements taken from photographs of the original engines.[15]
The park, which has a visitor center and an engine house, is open throughout the year. Several walking trails and audio driving tours allow visitors to see the old cuts along the permanent way, highlighting the effort needed to construct the railroad over Promontory Summit. On every Saturday and holiday between May 1 and Labor Day, the two replica locomotives are lined up to re-enact the "Golden Spike" ceremony.[16]
Wikimedia Commons has media related to Golden Spike National Historic Site.
See also[edit]
Trains portal
Utah portal
List of heritage railroads in the United States
References[edit]
Jump up ^ "Pacific Railroad Act - Transcontinental Railroad and Land Grants". Retrieved 2008-12-25.
Jump up ^ "Promontory". Geographic Names Information System. United States Geological Survey. Retrieved 2011-10-31.
^ Jump up to: a b c d "Ceremony at "Wedding of the Rails," May 10, 1869 at Promontory Point, Utah". World Digital Library. 1869-05-10. Retrieved 2013-07-20.
^ Jump up to: a b "Chinese-American Contribution to Transcontinental Railroad". Central Pacific Railroad Photographic History Museum. Retrieved 28 July 2013.
Jump up ^ "Chinese Laborers and the Construction of the Central Pacific". Central Pacific Railroad Photographic History Museum. Retrieved 28 July 2013.
Jump up ^ Brian Sullivan, "Day 98: Rev. John Todd," Berkshire Eagle, April 8, 2011.
Jump up ^ John Todd, John Todd: The Story of his Life, (Harper & brothers, 1876), 403-404.
Jump up ^ Bowman, J.N. "Driving the Last Spike at Promontory, 1869" California Historical Society Quarterly, Vol. XXXVI, No. 2, June 1957, pp. 96–106, and Vol. XXXVI, No. 3, September 1957, pp. 263–274.
Jump up ^ "DeMille Borrows Golden Spike" The United Press (Wire Service), January 19, 1939
Jump up ^ Mildred Brooke Hoover, Douglas E. Kyle (2002). Historic spots in California. Stanford University Press. p. 378. ISBN 978-0-8047-4482-9.
^ Jump up to: a b c d e f g L. Spude, Robert & Todd Delyea (2005). Promontory Summit, May 10, 1869. National Park Service. pp. 41–49.
^ Jump up to: a b c "The Trestlewood Furniture Story". Daniel S. Dawdy and Ribbon Rail Productions. Retrieved July 31, 2013.
Jump up ^ Hofsommer, Don L. (1986). The Southern Pacific, 1901-1985. Texas A & M University Press. p. 192.
Jump up ^ "The Trestlewood Story". Trestlewood. Retrieved 2009-06-20.
Jump up ^ "Everlasting Steam: The Story of Jupiter and No. 119" (PDF). National Park Service. Retrieved August 13, 2013.
Jump up ^ "Outdoor Activities". National Park Service. Retrieved August 13, 2013.
Further reading[edit]
L. Spude, Robert & Todd Delyea (2005). Promontory Summit, May 10, 1869 (PDF). National Park Service. If this link fails, see http://cprr.org/Museum/Promontory_Summit_NPS.pdf or at http://www.npshistory.com/publications/gosp/promontory-summit.pdf
External links[edit]
Wikimedia Commons has media related to Promontory, Utah.
"Producer Q&A: A conversation with Ken Verdoia, producer of "Promontory"". KUED.com. [permanent dead link]
National Park Service: Golden Spike National Historic Site
Pribonic, Mark A. "The Myth of the Great Railroad Meetup." Mises Daily, April 4, 2007.
[hide]
v
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Municipalities and communities of Box Elder County, Utah, United States
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Gospel
From Wikipedia, the free encyclopedia
Jump to: navigation, search
This article is about books written about the life of Jesus. For the Good News of salvation through Jesus, The gospel. For other uses, see Gospel music, Gospel (disambiguation), or The Four Gospels (disambiguation).
The first page of the Gospel of Mark in Armenian, by Sargis Pitsak, 14th century.
A gospel is a written account of the career and teachings of Jesus of Nazareth.[1] The word originated as a contraction from old English "god spel" meaning "good news", "glad tidings (of the kingdom of God)" and is comparable to the Greek εὐαγγέλιον, evangelion[2]) The word originally meant the Christian message itself, but in the 2nd century it came to be used for the books in which the message was set out.[3][Notes 1]
The four gospels of the New Testament — Matthew, Mark, Luke and John — are our main source of information on the life of Jesus.[4] For various reasons modern scholars are cautious of relying on them uncritically, but nevertheless they do provide a good idea of the public career of Jesus, and critical study can attempt to distinguish the original ideas of Jesus from those of the later authors.[5][6]
Contents
[hide]
1 Composition of the canonical gospels (Matthew, Mark, Luke and John)
1.1 Stages: oral tradition to written gospel
1.2 Authors and sources
1.3 Contents
2 Genre and reliability
3 Canonisation and the non-canonical gospels
3.1 Canonisation
3.2 Non-canonical gospels
4 See also
5 Notes
6 References
6.1 Citations
6.2 Bibliography
7 External links
Composition of the canonical gospels (Matthew, Mark, Luke and John)[edit]
The Synoptics sources: the Gospel of Mark (the triple tradition), Q (the double tradition), and material unique to Matthew (the M source), Luke (the L source), and Mark[7]
Stages: oral tradition to written gospel[edit]
Main articles: Synoptic problem and Oral gospel traditions
The gospels are written accounts of the career and teachings of Jesus of Nazareth.[1] In the immediate aftermath of Jesus' death his followers expected him to return at any moment, certainly within their own lifetimes, and in consequence there was little motivation to write anything down for future generations, but as eyewitnesses began to die, and as the missionary needs of the church grew, there was an increasing demand and need for written versions of the founder's life and teachings.[8] The stages of this process can be summarised as follows:[9]
Oral traditions — stories and sayings passed on largely as separate self-contained units, and not in any chronological order;
Written collections of miracle stories, parables, sayings, etc., with oral tradition continuing alongside these;
Proto-gospels preceding and serving as sources for the written gospels — the dedicatory preface of Luke, for example, testifies to the existence of several previous accounts of the life of Jesus.[10]
Gospels formed by combining proto-gospels, written collections and still-current oral tradition.
Authors and sources[edit]
Main article: Synoptic gospels
Mark was probably written c. AD 66–70, during Nero's persecution of the Christians in Rome or the Jewish revolt,[11] Matthew and Luke around AD 85–90,[12] and John is usually dated to AD 90–110.[13] Most scholars today reject the traditional ascriptions to John Mark, companion and interpreter of the apostle Peter,[14][15] Luke the Evangelist,[16] and the apostles Matthew and John, and treat them as anonymous works.[17][18][19]
The author of Mark used a variety of pre-existing sources, such as conflict stories (Mark 2:1–3:6), apocalyptic discourse (4:1–35), and collections of sayings (although not sayings gospel known as the Gospel of Thomas and probably not the Q source used by Matthew and Luke).[20] The authors of Matthew and Luke, acting independently, used Mark for their narrative of Jesus's career plus a collection of sayings called the Q document and additional material unique to each called the M source (Matthew) and the L source (Luke).[21][Notes 2] The author of the Gospel of John may have known the synoptic gospels, but he does not use them in the way that Matthew and Luke used Mark.[22]
Contents[edit]
The four gospels share a story in which the earthly career of Jesus culminates in his death and bodily resurrection, an event of crucial redemptive significance.[23] The four nevertheless present different narratives, reflecting different intents on the parts of their authors.[24] The most obvious contrast is between John and the three synoptics: both relate the basic story-line from John the Baptist to the resurrection of Jesus, but within this overall framework they present completely different pictures of Jesus' career.[25] John has no baptism of Jesus, no temptation, no transfiguration of Jesus, and it lacks the institution of the Lord's Supper and stories of Jesus' ancestry, birth, and childhood.[25] Jesus's career in the synoptics takes up a single year while in John it takes three, in John the cleansing of the Temple takes place at the beginning of his ministry while in the synoptics it happens at the end, and in the synoptics the Last Supper takes place as a Passover meal, while in John it happens on the day before Passover.[26] Mark, the first gospel, never calls Jesus "God" or claims that Jesus existed prior to his earthly life, never mentions a virgin birth (the author apparently believes that Jesus had a normal human parentage and birth), and makes no attempt to trace Jesus' ancestry back to King David or Adam.[27] Crucially, Mark originally had no post-resurrection appearances of Jesus,[28] although Mark 16:7, in which the young man discovered in the tomb instructs the women to tell "the disciples and Peter" that Jesus will see them again in Galilee, hints that the author may have known of the tradition.[29]
Matthew reinterprets Mark,[30] stressing Jesus' teachings as much as his acts,[31] and making subtle changes to the narrative in order to stress his divine nature – Mark's "young man" who appears at Jesus' tomb, for example, becomes a radiant angel in Matthew.[32] The miracle stories in Mark confirm Jesus' status as an emissary of God (which was Mark's understanding of the Messiah), but in Matthew they demonstrate his divinity.[33] Luke, while following Mark's plot more faithfully than does Matthew, has expanded on the source, corrected Mark's grammar and syntax, and eliminating some passages entirely, notably most of chapters 6 and 7, which he apparently felt reflected poorly on the disciples and painted Jesus too much like a magician.[34]
The synoptic gospels represent Jesus as an exorcist and healer who preached in parables about the coming Kingdom of God. He preached first in Galilee and later in Jerusalem, where he cleansed the temple. He states that he offers no sign as proof (Mark) or only the sign of Jonah (Matthew and Luke).[35] In Mark, apparently written with a Roman audience in mind, Jesus is a heroic man of action, given to powerful emotions, including agony.[36] In Matthew, apparently written for a Jewish audience, Jesus is repeatedly called out as the fulfillment of Hebrew prophecy.[36]
In Luke, apparently written for gentiles, Jesus is especially concerned with the poor.[36] Luke emphasizes the importance of prayer and the action of the Holy Spirit in Jesus's life and in the Christian community.[37] Jesus appears as a stoic supernatural being, unmoved even by his own crucifixion.[38] Like Matthew, Luke insists that salvation offered by Christ is for all, and not only for the Jews.[37][39] The Gospel of John is the only gospel to call Jesus God, and in contrast to Mark, where Jesus hides his identity as messiah, in John he openly proclaims it.[40] It represents Jesus as an incarnation of the eternal Word (Logos), who spoke no parables, talked extensively about himself, and did not explicitly refer to a Second Coming.[36] Jesus preaches in Jerusalem, launching his ministry with the cleansing of the temple. He performs several miracles as signs, most of them not found in the synoptics. The Gospel of John ends:(21:25) "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen."
Genre and reliability[edit]
The consensus among modern scholars is that the gospels belong to the ancient genre of bios, or biography.[41] Ancient biographies were concerned with providing examples for readers to emulate while preserving and promoting the subject's reputation and memory, and so they included both propaganda and kerygma (preaching) in their works.[42] Mark, for example, is not biography in the modern sense but an apocalyptic history depicting Jesus caught up in events at the end of time.[43] Despite this, scholars are confident that the gospels do provide a good idea of the public career of Jesus, and that critical study can attempt to distinguish the ideas of Jesus from those of later authors and editors.[6]
As Luke's attempt to link the birth of Jesus to the census of Quirinius demonstrates, there is no guarantee that the gospels are historically accurate.[5] It is almost certain that none were written by eyewitnesses,[44] and the anonymous authors have altered their sources to serve their own ends (Matthew and Luke have frequently edited Mark, and the contradictions and discrepancies between John and the synoptics make it impossible to accept both as reliable)[4] In addition the gospels we read today have been edited and corrupted over time, leading Origen to complain in the 3rd century that "the differences among manuscripts have become great, ... [because copyists] either neglect to check over what they have transcribed, or, in the process of checking, they make additions or deletions as they please."[45]
Canonisation and the non-canonical gospels[edit]
Main article: Development of the New Testament canon
Main article: New Testament apocrypha
Further information: Gnostic gospels
Canonisation[edit]
The creation of a Christian canon was probably a response to the career of the heretic Marcion (c. 85–160), who established a canon of his own with just one gospel, the gospel of Luke, which he edited to fit his own theology.[46] The Muratorian canon, the earliest surviving list of books considered (by its own author at least) to form Christian scripture, included Matthew, Mark, Luke and John. Irenaeus of Lyons went further, stating that there must be four gospels and only four because there were four corners of the Earth and thus the Church should have four pillars.[3][47]
Non-canonical gospels[edit]
Epiphanius, Jerome and other early church fathers preserve in their writings citations from Jewish-Christian gospels. Most modern critical scholars consider that the extant citations suggest at least two and probably three distinct works, at least one of which (possibly two) closely parallels the Gospel of Matthew.[48]
The Gospel of Thomas is mostly wisdom without narrating Jesus's life. The Oxford Dictionary of the Christian Church says that the original may date from c. 150.[49] It may represent a tradition independent from the canonical gospels, but that developed over a long time and was influenced by Matthew and Luke.[49] While it can be understood in Gnostic terms, it lacks the characteristic features of Gnostic doctrine.[49] It includes two unique parables, the parable of the empty jar and the parable of the assassin.[50] It had been lost but was discovered, in a Coptic version dating from c. 350, at Nag Hammadi in 1945–46, and three papyri, dated to c. 200, which contain fragments of a Greek text similar to but not identical with that in the Coptic language, have also been found.[49]
The Gospel of Peter was likely written in the first half of the 2nd century.[51][52] It seems to be largely legendary, hostile toward Jews, and including docetic elements.[51] It is a narrative gospel and is notable for asserting that Herod, not Pontius Pilate, ordered the crucifixion of Jesus. It had been lost but was rediscovered in the 19th century.[51]
The Gospel of Judas is another controversial and ancient text that purports to tell the story of the gospel from the perspective of Judas, the disciple who is usually said to have betrayed Jesus. It paints an unusual picture of the relationship between Jesus and Judas, in that it appears to interpret Judas's act not as betrayal, but rather as an act of obedience to the instructions of Jesus. The text was recovered from a cave in Egypt by a thief and thereafter sold on the black market until it was finally discovered by a collector who, with the help of academics from Yale and Princeton, was able to verify its authenticity. The document itself does not claim to have been authored by Judas (it is, rather, a gospel about Judas), and is known to date to at least 180 AD.[53]
The Gospel of Mary was originally written in Greek during the 2nd century. It is often interpreted as a Gnostic text. It consists mainly of dialog between Mary Magdalene and the other disciples. It is typically not considered a gospel by scholars since it does not focus on the life of Jesus.[54]
A genre of "Infancy gospels" (Greek: protoevangelion) arose in the 2nd century, and includes the Gospel of James, which introduces the concept of the Perpetual Virginity of Mary, and the Infancy Gospel of Thomas (not to be confused with the absolutely different sayings Gospel of Thomas), both of which related many miraculous incidents from the life of Mary and the childhood of Jesus that are not included in the canonical gospels.
Another genre is that of gospel harmonies, in which the four canonical gospels were selectively recast as a single narrative to present a consistent text. Very few fragments of harmonies have survived. The Diatessaron was such a harmonization, compiled by Tatian around 175. It was popular for at least two centuries in Syria, but eventually it fell into disuse.
Marcion of Sinope, c. 150, had a much shorter version of the gospel of Luke, differing substantially from what has now become the standard text of the gospel and far less oriented towards the Jewish scriptures. Marcion is said to have rejected all other gospels, including those of Matthew, Mark and especially John, which he allegedly rejected as having been forged by Irenaeus. Marcion's critics alleged that he had edited out the portions he did not like from the then canonical version, though Marcion is said to have argued that his text was the more genuinely original one. Written in Coptic, it contains oracles that would have been used to provide support and reassurance to people seeking help for problems. It is not a gospel in the traditional sense, since it does not predominantly teach about Christ.[55]
See also[edit]
Book: Gospel
Christianity portal
Acts of the Apostles
Agrapha
Apocalyptic literature
The Aquarian Gospel of Jesus the Christ
Bodmer Papyri
The Gospel
Gospel (liturgy)
Gospel in Islam
Historical reliability of the gospels
Jesusism
List of gospels
Jewish-Christian gospels
Gospel of the Nazarenes
Gospel of the Ebionites
Gospel of the Hebrews
Gospel of Thomas
Gospel of Peter
Gospel of Judas
Gospel of Mary
Infancy gospel
Gospel harmony
Gospel of Marcion
Notes[edit]
Jump up ^ For gospel as the Christian message see the article The Gospel.
Jump up ^ The priority of Mark is accepted by most scholars, but there are important dissenting opinions: see the article Synoptic problem.
References[edit]
Citations[edit]
^ Jump up to: a b Tuckett 2000, p. 522.
Jump up ^ Woodhead 2004, p. 4.
^ Jump up to: a b Cross & Livingstone 2005, p. 697.
^ Jump up to: a b Tuckett 2000, p. 523.
^ Jump up to: a b Reddish 2011, pp. 21–22.
^ Jump up to: a b Sanders 1995, pp. 4–5.
Jump up ^ Honoré 1986, pp. 95–147.
Jump up ^ Reddish 2011, p. 17.
Jump up ^ Burkett 2002, pp. 124–25.
Jump up ^ Martens 2004, p. 100.
Jump up ^ Perkins 1998, p. 241.
Jump up ^ Reddish 2011, pp. 108, 144.
Jump up ^ Lincoln 2005, p. 18.
Jump up ^ Burkett 2002, pp. 155–56.
Jump up ^ Reddish 2011, p. 36.
Jump up ^ Reddish 2011, p. 40.
Jump up ^ Harrington 1991, p. 8.
Jump up ^ Nolland 2005, p. 16.
Jump up ^ Burkett 2002, p. 215.
Jump up ^ Boring 2006, pp. 13–14.
Jump up ^ Levine 2009, p. 6.
Jump up ^ Perkins 2012, p. unpaginated.
Jump up ^ Hurtado 2005, p. 587.
Jump up ^ Ehrman 2005b, p. 215.
^ Jump up to: a b Burkett 2002, p. 217.
Jump up ^ Anderson 2011, p. 52.
Jump up ^ Burkett 2002, p. 158.
Jump up ^ Parker 1997, p. 125.
Jump up ^ Telford 1999, p. 149.
Jump up ^ Beaton 2005, p. 117.
Jump up ^ Morris 1986, p. 114.
Jump up ^ Beaton 2005, p. 123.
Jump up ^ Aune 1987, p. 59.
Jump up ^ Johnson 2010, p. 48.
Jump up ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993.
^ Jump up to: a b c d Harris, Understanding the Bible. Palo Alto: Mayfield. 1985
^ Jump up to: a b Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005, article Luke, Gospel of St
Jump up ^ Ehrman 2009, p. 143.
Jump up ^ St. Matthew, "The Thompson Chain-Reference Study Bible New King James Version", (B.B. Kirkbride Bible Co. Inc., 1997) p. 1258 verse 12:21, p. 1274, verse 21:43.
Jump up ^ Burkett 2002, p. 214.
Jump up ^ Lincoln 2004, p. 133.
Jump up ^ Dunn 2005, p. 174.
Jump up ^ Donahue 2005, p. 15.
Jump up ^ Reddish 2011, p. 13.
Jump up ^ Ehrman 2009, p. 7,52.
Jump up ^ Ehrman 2005b, p. 34.
Jump up ^ Ehrman 2005b, p. 35.
Jump up ^ Philipp Vielhauer in Schneemelcher's New Testament Apocrypha Vol.1 (1971) English revised edition R. Wilson, of Neutestamentliche Apokryphen 1964 Hennecke & Schneemelcher
^ Jump up to: a b c d "Thomas, Gospel of". Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005
Jump up ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "The Gospel of Thomas", pp. 471–532.
^ Jump up to: a b c "Peter, Gospel of St.". Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005
Jump up ^ Ehrman, Bart (2003). The Lost Christianities. New York: Oxford University Press. p. xi. ISBN 978-0-19-514183-2.
Jump up ^ Achtemeier, Paul J., Th.D., Harper's Bible Dictionary, (San Francisco: Harper and Row, Publishers, Inc.; 1985).
Jump up ^ Andrew E. Bernhard, Other Early Christian Gospels: A Critical Edition of the Surviving Greek Manuscripts, Library of New Testament Studies 315 (London-New York: T & T Clark, 2006), p. 2. ISBN 0-567-04204-9.
Jump up ^ Daily Mail, 19 February 2015
Bibliography[edit]
Anderson, Paul N. (2011). The Riddles of the Fourth Gospel: An Introduction to John. Fortress Press. ISBN 9781451415551.
Aune, David E. (1987). The New Testament in its literary environment. Westminster John Knox Press. ISBN 978-0-664-25018-8.
Beaton, Richard C. (2005). "How Matthew Writes". In Bockmuehl, Markus; Hagner, Donald A. The Written Gospel. Oxford University Press. ISBN 978-0-521-83285-4.
Boring, M. Eugene (2006). Mark: A Commentary. Presbyterian Publishing Corp. ISBN 978-0-664-22107-2.
Burge, Gary M. (2014). "Gospel of John". In Evans, Craig A. Routledge Encyclopedia of the Historical Jesus. Routledge. ISBN 9781317722243.
Burkett, Delbert (2002). An introduction to the New Testament and the origins of Christianity. Cambridge University Press. ISBN 978-0-521-00720-7.
Burridge, R.A. (2006). "Gospels". In Rogerson, J.W.; Lieu, Judith M. The Oxford Handbook of Biblical Studies. Oxford University Press. ISBN 9780199254255.
Charlesworth, James H. (2008). The Historical Jesus: An Essential Guide. Abingdon Press. ISBN 9780687021673.
Cross, Frank Leslie; Livingstone, Elizabeth A. (2005). The Oxford Dictionary of the Christian Church. Oxford University Press. ISBN 9780192802903.
Donahue, John (2005). The Gospel of Mark. Liturgical Press. ISBN 9780814659656.
Duling, Dennis C. (2010). "The Gospel of Matthew". In Aune, David E. The Blackwell Companion to the New Testament. Wiley-Blackwell. ISBN 9781444318944.
Dunn, James D.G. (2005). "The Tradition". In Dunn, James D.G.; McKnight, Scot. The Historical Jesus in Recent Research. Eisenbrauns. ISBN 9781575061009.
Edwards, James R. (2015). The Gospel according to Luke. Wm. B. Eerdmans Publishing. ISBN 9780802837356.
Edwards, James R. (2002). The Gospel according to Mark. Wm. B. Eerdmans Publishing. ISBN 9780851117782.
Ehrman, Bart D. (2005b). Misquoting Jesus. Harper Collins.
Ehrman, Bart D. (2009). Misquoting Jesus. Harper Collins.
Ehrman, Bart D. (2005). Lost Christianities. Oxford University Press. ISBN 9780195182491.
Ehrman, Bart D. (1999). Jesus: Apocalyptic Prophet of the New Millennium. Oxford University Press. ISBN 9780199839438.
Harrington, Daniel J. (1991). The Gospel of Matthew. Liturgical Press. ISBN 9780814658031.
Hatina, Thomas R. (2014). "Gospel of Mark". In Evans, Craig A. Routledge Encyclopedia of the Historical Jesus. Routledge. ISBN 9781317722243.
Hurtado, Larry W. (2005). Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Wm. B. Eerdmans Publishing. ISBN 9780802831675.
Johnson, Luke Timothy (2010). The New Testament: A Very Short Introduction. Oxford University Press. ISBN 9780199745999.
Levine, Amy-Jill (2009). "Introduction". In Levine, Amy-Jill; Allison, Dale C. Jr.; Crossan, John Dominic. The Historical Jesus in Context. Princeton University Press. ISBN 9781400827374.
Johnson, Luke Timothy (2010). The Writings of the New Testament — An Interpretation, 3rd ed. Fortress Press. ISBN 9781451413281.
Lincoln, Andrew (2004). "Reading John". In Porter, Stanley E. Reading the Gospels Today. Eerdmans. ISBN 9780802805171.
Honoré, A.M. (1986). "A statistical study of the synoptic problem". Novum Testamentum. 10 (2/3): 95–147. doi:10.2307/1560364. JSTOR 1560364.
Lincoln, Andrew (2005). Gospel According to St John. Bloomsbury Publishing. ISBN 9781441188229.
Mckenzie, John L. (1995). The Dictionary of the Bible. Simon and Schuster. ISBN 9780684819136.
McMahon, Christopher (2008). "Introduction to the Gospels and Acts of the Apostles". In Ruff, Jerry. Understanding the Bible: A Guide to Reading the Scriptures. Cambridge University Press. ISBN 9780884898528.
Morris, Leon (1986). New Testament Theology. Zondervan. ISBN 978-0-310-45571-4.
Nolland, John (2005). The Gospel of Matthew: A Commentary on the Greek Text. Eerdmans.
O'Day, Gail R. (1998). "John". In Newsom, Carol Ann; Ringe, Sharon H. Women's Bible Commentary. Westminster John Knox. ISBN 9780281072606.
Parker, D.C. (1997). The Living Text of the Gospels. Cambridge University Press. ISBN 9780521599511.
Perkins, Pheme (1998). "The Synoptic Gospels and the Acts of the Apostles: Telling the Christian Story". In Barton, John. The Cambridge companion to biblical interpretation. Westminster John Knox Press. ISBN 978-0-521-48593-7.
Perkins, Pheme (2009). Introduction to the Synoptic Gospels. Eerdmans. ISBN 9780802865533.
Perkins, Pheme (2012). Reading the New Testament: An Introduction. Paulist Press. ISBN 9780809147861.
Martens, Allan (2004). "Salvation Today: Reading Luke's Message for a Gentile Audience". In Porter, Stanley E. Reading the Gospels Today. Eerdmans. ISBN 9780802805171.
Powell, Mark Allan (1998). Jesus as a Figure in History: How Modern Historians View the Man from Galilee. Eerdmans. ISBN 978-0-664-25703-3.
Reddish, Mitchell (2011). An Introduction to The Gospels. Abingdon Press. ISBN 9781426750083.
Sanders, E.P. (1995). The Historical Figure of Jesus. Penguin UK. ISBN 9780141928227.
Senior, Donald (1996). What are they saying about Matthew?. PaulistPress. ISBN 978-0-8091-3624-7.
Telford, W.R. (1999). The Theology of the Gospel of Mark. Cambridge University Press. ISBN 9780521439770.
Tuckett, Christopher (2000). "Gospel, Gospels". In Freedman, David Noel; Myers, Allen C. Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
Woodhead, Linda (2004). Christianity: A Very Short Introduction. Oxford University Press. ISBN 9780199687749.
External links[edit]
Wikiquote has quotations related to: Gospel
Wikisource has the text of the 1905 New International Encyclopedia article Gospel.
A detailed discussion of the textual variants in the gospels — covering about 1200 variants on 2000 pages.
Greek New Testament — the Greek text of the New Testament: specifically the Westcott-Hort text from 1881, combined with the NA26/27 variants.
Synoptic Parallels A web tool for finding corresponding passages in the Gospels
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Evangelij – Slovenian
sl
sl
interlanguage-link-target

values: Благовѣствованиѥ – Church Slavic

values:
https://so.wikipedia.org/wiki/Injiil
Injiil – Somali
so
so
interlanguage-link-target

values: Јеванђеље – Serbian

values: நற்செய்திகள் – Tamil

values: Инҗил – Tatar

values: సువార్త – Telugu

values: พระวรสาร – Thai

values: Євангеліє – Ukrainian

values: انجیل – Urdu

values: mediawiki ltr sitedir-ltr mw-hide-empty-elt ns-0 ns-subject page-Gospel rootpage-Gospel skin-vector action-view