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Updated: June 9, 2025
Socrates, who, like Jesus, never wrote, is known to us by two of his disciples, Xenophon and Plato, the first corresponding to the synoptics in his clear, transparent, impersonal compilation; the second recalling the author of the fourth Gospel, by his vigorous individuality. In order to describe the Socratic teaching, should we follow the "dialogues" of Plato, or the "discourses" of Xenophon?
On the other hand, the argument that he used, whether in addition to these or exclusively, a Gospel now lost, rests upon the following data. Justin apparently differs from the Synoptics in giving the genealogy of Mary, not of Joseph. He ten times over speaks of the Magi as coming from Arabia, and not merely from the East. Matthew.
Legend, which always uses strong and decisive language, describes the occupants of the little supper-room as eleven saints and one reprobate. Reality does not proceed by such absolute categories. Avarice, which the synoptics give as the motive of the crime in question, does not suffice to explain it.
My reasons were entirely of a philological and critical order; not in the least of a metaphysical, political, or moral kind. These orders of ideas seemed scarcely tangible or capable of being applied in any sense. But the question as to whether there are contradictions between the Fourth Gospel and the synoptics is one which there can be no difficulty in grasping.
They knew as well as John the relation of Jesus with Joseph of Arimathea. Many discourses against the Pharisees and the Sadducees, said by the synoptics to have been delivered in Galilee, have scarcely any meaning, except as having been given at Jerusalem. The first took place while John was still baptizing. It would belong consequently to the Easter of the year 29.
All passages in the Gospels and the Acts which have reference to the above Christology, to the end of things or against it in which the synoptics most fatally contradict one another are the products of writers long after Paul, when the attempts to reconcile Jewish and Gentile Christianity were made.
It is immediately after he has spoken of the 'unwritten' tradition of the Valentinians that Irenaeus proceeds to give the numerous quotations from the Synoptics referred to above, while in the very same chapter, and within two sections of the place in which he alludes to the Gospel of Truth, he expressly says that these same Valentinians used the Gospel according to St.
The discourses of Jesus in the Synoptics are simple, although parabolical; in the Fourth they are mystical, and are being continually misunderstood by the people. The historical divergences are marked.
If this were so, it would then be possible that the Clementine quotation was made directly from the original document or from a secondary document parallel to our first Gospel. The question that is opened out as to the composition of the Synoptics is one of great difficulty and complexity.
And herein the order of God's dealings is observed, Who gives the lesser revelation to prepare for the fuller and more perfect. The design of the Gospel is to restore men to the image of God by revealing to them God Himself. But, before this can be done, they must be taught what goodness is, their very moral sense must be renewed. Hence the moral discourses of the Synoptics.
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