Explanation: The term "Gospel" (from the Greek "euangelion") originally signified the Christian message or "good news." Its application to the specific written narratives detailing the life and teachings of Jesus emerged later, primarily by the second century AD.

Explanation: Scholars generally regard the Gospels as theological documents intended to persuade and proclaim, rather than as purely objective historical records. Their nature as 'kerygma' and propaganda makes it challenging to isolate strictly factual historical data from theological interpretation and bias.

Explanation: Scholars classify the Gospels as a form of ancient biography ('bios'), which implies a purpose of presenting exemplary lives and narratives. However, their function extends beyond mere biography to include persuasive intent and proclamation.

Explanation: As the early Christian community's eschatological expectations shifted and eyewitnesses began to pass away, the need for written accounts to preserve and transmit the teachings and life of Jesus became paramount for evangelism and instruction.

Explanation: Scholars recognize that the Gospels have a theological and evangelistic purpose, aiming to convince readers of Jesus' identity and significance, alongside their historical narrative.

Explanation: The term "Gospel" (from Greek "euangelion") originally signified the proclamation of the Christian message or "good news." Its application to specific written accounts emerged later.

Explanation: Modern scholars commonly classify the Gospels as a form of ancient Greco-Roman biography, or 'bios,' which implies that they were intended to serve as exemplary narratives, preserving and promoting the reputation and memory of Jesus.

Explanation: Scholars are cautious because the Gospels function as theological documents, incorporating elements of propaganda and 'kerygma' (preaching), making it difficult to disentangle historical fact from theological interpretation and bias.

Explanation: The creation of the Gospels was primarily driven by the diminishing expectation of Jesus' immediate return and the increasing need for written accounts to support the missionary endeavors of the burgeoning Christian church.

Explanation: Scholars view the Gospels not merely as biographical accounts but also as instruments of propaganda and 'kerygma' (preaching), designed to persuade readers of Jesus's significance and provide models for emulation.

Explanation: The four canonical Gospels, which form a core part of the Christian New Testament, are specifically the accounts attributed to Matthew, Mark, Luke, and John.

Explanation: Analysis of early Christian literature and manuscript fragments reveals that Matthew and John were cited more frequently and appear in more manuscripts than Luke and Mark, suggesting they held greater popularity during that period.

Explanation: In contrast to the Gospel of John, the Gospel of Mark portrays Jesus as an emissary of God without explicit claims of his divinity or pre-existence. This distinction highlights differing theological emphases among the canonical Gospels.

Explanation: While Jesus and his disciples spoke Aramaic, the canonical Gospels were written in Koine Greek, the lingua franca of the eastern Mediterranean world at the time, facilitating wider dissemination.

Explanation: Scholarly consensus holds that the canonical Gospels were originally anonymous. The attribution of their names occurred later, during the second century, as a means of establishing tradition and authority.

Explanation: The Gospel authors frequently referenced and alluded to the Old Testament. Evidence suggests they were most familiar with the Septuagint, the prevalent Greek translation of the Hebrew Bible in the Hellenistic Jewish world.

Explanation: Dating to the first half of the 2nd century AD, P52 provides crucial early textual evidence for the Gospel of John, supporting its early circulation and composition.

Explanation: In his work *Adversus Haereses*, Irenaeus presented a rationale for the fourfold Gospel, connecting their number and structure to divine order and the spread of the Gospel across the world.

Explanation: Typically, Mark is dated around AD 70, Matthew and Luke around AD 80-90, while John is generally dated later, around AD 90-100. This chronological ordering is a key aspect of Synoptic studies.

Explanation: While Mark portrays Jesus as an emissary of God, John explicitly identifies Jesus as "God" and presents a developed concept of his divine pre-existence, marking a distinct theological trajectory.

Explanation: While the Gospels are based on traditions derived from eyewitnesses, the authors themselves are generally considered to be second-generation figures who compiled and shaped these traditions, with the traditional names being later attributions.

Explanation: Irenaeus's defense of the four canonical Gospels was based on their perceived divine order and comprehensive witness, not on the idea that a single Gospel sufficed for Christian doctrine.

Explanation: Scholars typically date the composition of the canonical Gospels between approximately AD 66 (Mark) and AD 110 (John), with Matthew and Luke generally placed in the AD 80-90 range.

Explanation: The majority view posits that the canonical Gospels were originally anonymous, with their traditional names (Matthew, Mark, Luke, John) being later attributions from the second century, and that the authors were likely not direct eyewitnesses.

Explanation: The Gospels of Matthew and John show evidence of greater popularity and wider circulation in the early Church compared to the Gospels of Luke and Mark.

Explanation: The Gospel of John is generally dated by scholars to between AD 90 and AD 100, placing it as the latest of the four canonical Gospels.

Explanation: The Gospel of John distinguishes itself through its profound theological reflections and its explicit declaration of Jesus' divinity, a characteristic less pronounced in the Gospel of Mark.

Explanation: Scholars generally agree that the canonical Gospels were originally anonymous, with their traditional names being later additions, likely made in the second century, to provide authoritative attribution.

Explanation: The Gospel authors frequently engaged with Jewish scriptures, and evidence suggests they were primarily familiar with the Septuagint, the Greek translation of the Hebrew Bible, which was widely used in the Hellenistic world.

Explanation: Irenaeus of Lyons referred to the four canonical Gospels as the "fourfold gospel" (*euangelion tetramorphon*), arguing for their divine necessity and completeness.

Explanation: Manuscript evidence and citation frequency indicate that the Gospels of Luke and Mark were less frequently cited and likely less popular in the early centuries than the Gospels of Matthew and John.

Explanation: Contrary to the assertion, the majority scholarly view places the Gospel of John as the final canonical Gospel composed, typically dated later than the Synoptic Gospels (Matthew, Mark, and Luke).

Explanation: The "Q source" (from the German word "Quelle," meaning source) is a theoretical document posited by scholars to contain sayings of Jesus, which was independently utilized by the authors of the Gospels of Matthew and Luke, in addition to the Gospel of Mark.

Explanation: The Gospel of Luke demonstrates a close following of Mark's narrative framework. However, Luke also significantly expanded upon Mark's material, corrected its grammar and syntax, and omitted certain passages, such as portions of Mark chapters 6 and 7.

Explanation: The theory posits that the Gospel of John developed from an earlier "Signs Gospel," which contained accounts of Jesus' miracles, later supplemented with discourses and a Passion narrative within a specific "Johannine community."

Explanation: This 'two-source hypothesis' is a dominant model explaining the literary relationship between the Synoptic Gospels, positing that Matthew and Luke independently incorporated material from Mark and the common Q source, alongside their own unique traditions.

Explanation: The 'Markan priority' hypothesis, widely accepted among scholars, posits that the Gospel of Mark served as the primary source for both Matthew and Luke.

Explanation: The "Q source" (from the German 'Quelle' meaning 'source') is theorized to be a document containing sayings of Jesus that was utilized independently by the authors of Matthew and Luke, in addition to the Gospel of Mark.

Explanation: The author of Luke's Gospel closely followed Mark's narrative structure but engaged in significant editorial work, including expansion, correction of language, and omission of certain material.

Explanation: Oral traditions formed a significant foundation for the Gospels, alongside Christian preaching and interpretations of Old Testament texts. Written collections of sayings, such as the hypothesized 'Q source,' also contributed.

Explanation: Scholars posit that the Gospels are based on a synthesis of oral traditions, Christian preaching, and interpretations of Old Testament texts. Written collections of sayings, such as the hypothesized 'Q source,' also contributed.

Explanation: This apocryphal text, dating from the second century, is significant for its detailed narrative of Mary's early life and the birth of Jesus, notably including the doctrine of her perpetual virginity.

Explanation: This fragmentary apocryphal text presents a distinct narrative of Jesus' trial and crucifixion, notably attributing the order for crucifixion to Herod Antipas, a departure from the canonical accounts.

Explanation: The Gospel of Thomas is a significant non-canonical text that offers a distinct perspective on Jesus' teachings, primarily through its collection of sayings and unique parables.

Explanation: This Gnostic text offers an alternative narrative of the events leading to Jesus' crucifixion, reinterpreting Judas's role as one of obedience to Jesus' commands, rather than betrayal.

Explanation: This apocryphal gospel, distinct from early Christian texts, presents a narrative that is largely incompatible with canonical Christianity but resonates with Islamic theology, particularly regarding the denial of the divinity of Jesus and the rejection of Pauline theology.

Explanation: The four canonical Gospels are Matthew, Mark, Luke, and John. The Gospel of Thomas is a significant non-canonical text, often categorized as a 'sayings gospel'.

Explanation: The fragmentary Gospel of Peter uniquely claims that Herod Antipas, rather than Pontius Pilate, ordered Jesus' crucifixion, presenting a deviation from the canonical accounts.

Explanation: The Gospel of James (Protoevangelium) is notable for being the earliest text to introduce and develop the doctrine of the perpetual virginity of Mary.

Explanation: The Gospel of Judas presents Judas Iscariot not as a betrayer acting against Jesus, but as a disciple who acted in obedience to Jesus' specific instructions.

Explanation: The Gospel of Barnabas, a medieval text, is characterized by its alignment with Islamic beliefs, including the mention of Muhammad and the denial of core Pauline doctrines, which places it outside orthodox Christian tradition.

Explanation: The Gospel of James (Protoevangelium) is credited as the first text to present the doctrine of Mary's perpetual virginity.

Explanation: The Gospels are theological documents that blend historical recollections with the evolving interpretations and proclamation of the early Christian community. This fusion makes it challenging to definitively separate the historical Jesus' words and deeds from later theological constructions.

Explanation: Keener's work leverages insights from cognitive psychology and anthropology concerning how memories are formed, transmitted, and preserved in oral cultures to argue for the historical value of the Gospel narratives.

Explanation: Reconstructing the historical Jesus is challenging because the Gospels are theological documents with potential internal discrepancies and have undergone transmission and editing. Distinguishing Jesus' original teachings from later interpretations and understanding the dynamics of memory and oral tradition are also critical issues.

Explanation: Dale Allison, while acknowledging the limitations of human memory, advocates for trusting the general impressions conveyed by the Gospels, suggesting they often accurately reflect Jesus's core message and identity.

Explanation: Craig Keener utilizes studies on memory theory and oral tradition, drawing parallels with contemporary societies that maintain strong oral traditions, to support his arguments for the historical reliability of the Gospel narratives.

Explanation: Muslims believe the Injil was a divine revelation to Jesus. However, the prevailing view is that its original text has been subjected to alteration (*tahrif*), and consequently, the canonical Gospels are not considered its complete and unaltered form, though they may contain some authentic teachings.

Explanation: Mainstream Islamic belief holds that the original Injil, a divine scripture revealed to Jesus, has been lost or altered over time (*tahrif*), and thus the current canonical Gospels are not considered its complete and unaltered form.