The gospels ofMatthew,Mark, andLuke are known as theSynoptic Gospels, because they include many of the same stories, often in the same sequence or even verbatim. While the periods to which the gospels are usually dated suggest otherwise,[2][3] convention traditionally holds that the authors were two of theTwelve Apostles ofJesus, John and Matthew, as well as two "apostolic men",[4] Mark and Luke, whom Orthodox Tradition records as members of the 70 Apostles (Luke 10):
Matthew (Greek: Ματθαῖος, Matthaîos[5]) – a former tax collector (Levi) who was called by Jesus to be one of the Twelve Apostles
Mark (Greek: Μᾶρκος, Mârkos) – a follower ofPeter and so an "apostolic man"
Luke (Greek: Λουκάς, Loukas) – a doctor who wrote what is now the book of Luke toTheophilus. Also known to have written the book of Acts (orActs of the Apostles) and to have been a close friend ofPaul of Tarsus
John (Greek: Ἰωάννης, Iōannēs[6]) – a disciple of Jesus and the youngest of his Twelve Apostles
They are calledevangelists, a word meaning "people who proclaim good news", because their books aim to tell the"good news" ("gospel") of Jesus.[7]
Iniconography, the evangelists often appear inEvangelist portraits derived from classical tradition, and are also frequently represented by the symbols which originate from the four "living creatures" that drawthe throne-chariot of God in the vision inEzekiel 1 reflected in theBook of Revelation (4:6–9ff), referred to as the four 'Seraphim', though neither source links the creatures to the Evangelists (of course the depiction of the Seraphim predates in chronology the writing of the New Testament which portrays the writers John, Luke, Mark, Matthew as symbolically embodied by the four Seraphim). Images normally, but not invariably, appear with wings likeangels.[8][9] When the symbols of the Four Evangelists appear together, it is called aTetramorph, common in theRomanesque art of Europe such as churchfrescoes ormurals.
The meanings accruing to the symbols grew over centuries, with an early formulation byJerome,[8] and were fully expressed byRabanus Maurus, who set out three layers of meaning for the beasts: representing first the Evangelists, second the nature of Christ, and third the virtues required of a Christian forsalvation.[9] These animals may have originally been seen as representing the highest forms of the various types of animals: man, as king of creation, as the image of the creator; the lion, as king of beasts of prey (meat-eating); the ox, as king of domesticated animals (grass-eating); the eagle, as king of birds.
The symbols of the four Evangelists are here depicted in theBook of Kells. The four winged creatures symbolize, top to bottom, left to right:Matthew,Mark,Luke, andJohn.
Matthew the Evangelist, the author of thefirst gospel account, is symbolized by awinged man, or angel. Matthew's gospel starts withJoseph's genealogy fromAbraham; it representsJesus's incarnation, and so Christ's human nature. This signifies that Christians should use their reason for salvation.
Luke the Evangelist, the author of thethird gospel account (and theActs of the Apostles), is symbolized by awingedox or bull—a figure of sacrifice, service, and strength. Luke's account begins with the duties ofZechariah in the temple; it represents Jesus's sacrifice in hisPassion andCrucifixion, as well as Christ being high priest (this also representsMary's obedience). The ox signifies that Christians should be prepared to sacrifice themselves in following Christ.
John the Evangelist, the author of thefourth gospel account, is symbolized by aneagle—a figure of the sky, and believed by Christian scholars to be able to look straight into the sun. John starts with an eternal overview ofJesus the Logos and goes on to describe many things with a "higher" christology than theother three (synoptic) gospels; it representsJesus's Ascension and Christ's divine nature. This symbolizes that Christians should look on eternity without flinching as they journey towards their goal of union with God.
Each of the symbols is depicted with wings, following the biblical sources first inEzekiel 1–2, and inRevelation. The symbols are shown with, or in place of, the Evangelists in early medievalGospel Books, and are the usual accompaniment toChrist in Majesty when portrayed during the same period, reflecting the vision in Revelation. They were presented as one of the most common motifs found on churchportals andapses, as well as many other locations.[10]
When surrounding Christ, the figure of the man usually appears at top left—above Christ's right hand, with the lion above Christ's left arm. Underneath the man is the ox and underneath the lion is the eagle. This both reflects the medieval idea of the order of "nobility" of nature of the beasts (man, lion, ox, eagle) and the text ofEzekiel 1:10. From the 13th century, their use began to decline, as a new conception ofChrist in Majesty, showingthe wounds of the Passion, came into use.[10] In Evangelist portraits, they sometimes appear to dictate to the writing evangelist.
Matthew is often cited as the "first Gospel account", not only owing to its place inthe canon, but also in view of thepatristic witness to this effect. However, most biblical scholars seethe gospel account of Mark as having been written first and John's gospel account as having been written last of the four.
It is customary to refer to the gospels phrased as "the Gospel of Matthew" or as "Matthew's Gospel", and so on.
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