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00:00The arrangement of matter roughly follows the same scheme, apparently of
00:20geographical type, insofar as Jesus' ministry begins in Galilee and moves towards
00:27Jerusalem for death and resurrection. This scheme is as follows: preparation
00:34of the ministry that we find in Matthew chapter 3 verse 1 to chapter 4 verse
00:4211, in Mark chapter 1 verse 1 to 13 and in Luke chapter 3 verse 1 to chapter
00:514 verse 13. The ministry in Galilee is found in Matthew chapter 4 verse
00:5912 to chapter 18 verse 35, in Mark chapter 1 verse 14 to chapter 9 verse 50
01:09and finally in Luke chapter 4 verse 14 to chapter 9 verse 50. The journey to Jerusalem
01:20We find it in Matthew chapter 19 verse 1 to chapter 20 verse 34 and in Mark chapter
01:30Chapter 10, verse 10, verse 1, verse 10, verse 1, verse 1, verse 56, and the passion and
01:43We find the resurrection in Matthew chapter 21 to chapter 28, in Mark chapter 11 to chapter 16, and in
01:54Luke from chapter 19 to chapter 24. We can see that Matthew tends to modify the order of the
02:04Mark's passages, on the other hand, tend to preserve this order, but prefer to interrupt it to
02:12Introduce other materials, whether original or from other sources. It is worth noting the complete absence of Mark chapter
02:216 verse 45 to chapter 8 verse 26 in the Gospel of Luke, which has been called the great
02:30omission, but we will see this later. The concordances or similarities between the evangelists
02:38This implies that small observations are offered in one place, just as when Jesus proclaims that
02:45He has the power to forgive sins in Mark chapter 2 verse 10, Matthew chapter 9 verse 6 and
02:54Luke chapter 5 verse 24. Sometimes there is a complete verbal agreement, as when Jesus gives the
03:02the term "brood of vipers" that we find in Matthew chapter 3 verse 7b to 10 and Luke chapter
03:113 verse 7b to 9. It also happens that when quoting the Old Testament they agree not to resort
03:21neither to the Hebrew text nor to the Greek of the Septuagint. Finally, we note that the similarities are
03:29greater in the words attributed to the Lord than in the narrative part in which said words are
03:36placed. For example, when Jesus heals a demon-possessed young man, which we find in Mark chapter 9
03:44verses 14 to 29. In Matthew chapter 17 verses 14 to 20. And finally in Luke chapter 9 verse
03:55from 37 to 43. Or when he heals the Roman centurion's servant in Matthew chapter 8 verse 5 to 15.
04:05and Luke chapter 7 verses 1 through 10. For their part, the discrepancies already tell us both about the use of
04:15Diversity of sources, such as the narrative, stylistic, or creative style of each author. In pericopes
04:23Along parallel lines we can find very similar structures that suggest they originated from a
04:31same tradition. But the words and ideas are very different. For example, when Jesus proposes
04:39a parable about the kingdom that we find in Matthew chapter 22 verses 1-14 and Luke
04:47Chapter 14, verses 16-24. Sometimes the same words are found but with a change
04:56of meaning. For example, in Mark chapter 1 verse 31 Jesus lifts up Peter's mother-in-law and
05:05In Matthew chapter 8 verse 15 the mother-in-law gets up. Another example is the Lord's Prayer and the
05:12We find it in Matthew chapter 6, verses 9-13. In Luke chapter 11, verses 2-4. And the
05:22the demoniac of Gerasa, whom we find in Mark chapter 5 verses 1-20. In Luke chapter
05:298 verses 26-39. And finally in Matthew chapter 8 verses 28-34. In the theories
05:39In the synoptic Gospels, we will see how the Gospels relate to each other in order to understand their similarities and their differences.
05:47differences. And so we can find a literary relationship. For a long time, the
05:55Saint Augustine's answer, according to which Matthew is the oldest gospel, Mark abbreviates it, and Luke is
06:04a combination of both. But from the 18th century onwards, other very different theories emerged. The first theory that
06:13We will see is mutual dependence, and JJ Grishbach proposes it, stating that Matthew is the most
06:22ancient, and from this depends Luke, and Mark is a later synthesis of both. This theory explains
06:30There are some passages where Mark does indeed seem to synthesize Matthew and Luke, as we see in
06:38Mark chapter 1 verse 34 if we compare it with Matthew chapter 8 verse 16 and Luke chapter 4
06:47verse 40. But how can we explain that Mark omits so much important material that we find in
06:56Luke and Matthew? Furthermore, how can one accept that a later work worsens the language of its authors?
07:04predecessors? The second theory is that of the fundamental gospel, proposed by Lessing, who states that
07:12There was an ancient apostolic work written in Aramaic, and it is designated as the Gospel of the Nazarenes. This
07:21It seems to explain the differences and similarities between the synoptic tables, but how can we explain the order?
07:28How different are Matthew and Luke when they don't follow Mark? Because when they do follow Mark, then almost
07:36The three always agree. Two recent authors have attempted to revisit this proposal, Eichhorn and
07:45Roland, but both have excessively multiplied the possible sources used by the authors of
07:53Synoptic works, and it is difficult to verify the existence of these purported sources.
08:01The third theory is that of oral tradition and is proposed by Herder. The author states that the gospels arose...
08:09rooted in oral tradition. The similarities stem from a common source, oral tradition, and the
08:18These differences stem from the individual personalities of each evangelist. And according to Luke's prologue,
08:26In chapter 1, verses 1-4, the author states that he has consulted written sources.
08:34On the other hand, too many similarities, including the use of very rare words, as well as its length, prevent it from
08:42They relied solely on oral tradition without any written support. Teachings such as the
08:49Our Father or the words of the Eucharist, which we would expect to be strictly controlled by
08:56This tradition has reached us with differences that are quite striking. The fourth and final theory of the
09:04Two sources originally proposed by Schlesinger and given its current structure by Weiss, Will and Holzman.
09:14Mark is considered the oldest gospel, and both Matthew and Luke depend on it.
09:22The sections in which Matthew and Luke agree, but which we do not find in Mark, come from one source
09:29unknown, which has come to be called simply Q. Finally, given the differences between Matthew and
09:38Lucas, it is believed that these used both Marcos and Q independently and without knowing each other.
09:46work of the other. Some data that support the possibility of this theory are that the literary style
09:54De Marcos is more archaic, simple, and sometimes even rude, making it extremely difficult to
10:01Mark is later than them. The duplicates we see in Matthew and Luke already presuppose the use of both
10:10different sources, one of which is the Gospel of Mark. These duplicates are words of Jesus that
10:18They are found twice. One of these versions is common to Marcos and the other version is common only between
10:26Matthew and Luke. The existence of the Q source is a literary hypothesis based on coincidences.
10:36between Matthew and Luke, and which we do not find in Mark. Apparently, it consists of an exclusive collection of these
10:45attributed to Jesus and lacking a narrative context. Q is thought to be a written source.
10:53originally in Aramaic and very soon translated into Greek. On the other hand, it seems that there was
11:01various versions of this source, because Matthew and Luke have notable differences in similar material
11:09which can only be explained by using the same Q source, but in different versions. That this
11:17The source had a rapid and wide expansion, as evidenced by the fact that Luke and Matthew were familiar with it.
11:25work written by each of them from very distant places from each other and around the same time.
11:34If Luke knew Mark, how could he have omitted such a long passage as Mark chapter 6?
11:43verse 45 to chapter 8 verse 26? Or how to explain that there are passages where Matthew and Luke agree?
11:52Did they use the same source against Mark? For example, Matthew chapter 8 verse 2 and Luke chapter 5
12:00verse 12 versus Mark chapter 1 verse 40 or Matthew chapter 9 verse 20 and Luke chapter 8
12:10Verse 44 versus Mark chapter 5 verse 27. It is possible that the differences we find in Matthew and Luke
12:20The reasons against Marcos are that they used different versions of both the Q font and Marcos, and also that it is
12:29It is likely that the Mark used by the other two synoptic gospels is not necessarily the Gospel of Mark.
12:38that has reached us. On the other hand, we must not forget that Matthew and Luke were able to recount not only
12:45not only did they have written sources from Marcos and Q, but they were also able to count oral versions of the same
12:53sources, since oral tradition continued to be valid and valued by the churches, of the
13:01writers and from the various Christian communities. As an additional point, we can say, in order to preserve
13:10Regarding knowledge, Father Boismar also proposes a theory that attempts to explain the divergences and
13:18Similarities between the Synoptic Gospels. Essentially, it accepts that Mark was used by
13:25Matthew and Luke, however, their theory is somewhat complicated and difficult to verify by resorting to
13:33four existing written sources. Furthermore, it overlooks the influence that oral tradition played on the
13:42Formation of the Gospels. Brothers, this concludes our discussion of the history of interpretation.
13:49Remembering that all this knowledge must be based primarily on a true and great faith. And for
13:57To close this topic, let's reflect. The Word tells us in 2 Corinthians chapter 4, verse 13,
14:06I had faith, and that's why I spoke. Likewise, we, with that same attitude of faith, believe and we also speak.
14:16The scriptures say, faith is in our words. My question today is, what's coming out of your mouth?
14:25Are you talking about how big your problems are? Or are you talking about how great your God is?
14:31As believers, our attitude should always be one of praise.
14:38Father, business may be slow, but I want to thank you because you provide for all my needs.
14:47My circumstances may seem impossible, but I thank you, Lord, because all things are possible.
14:55possible for you. We should always find a reason to give thanks. This is what Jonah did in the
15:04Chapter 2. After complaining in 8 verses, he had a change of heart in verse 9.
15:12He said, despite my difficulties, I will offer you the sacrifice of praise with action of
15:18fats. While sitting on the whale's belly, instead of complaining, he began to
15:26praise. The next verse says that the whale spat him out on dry land and he went to fulfill
15:34your destiny. Brother, if today you feel like you're in the belly of a whale, if you
15:42If you feel trapped, if things seem dark, remember, praise always precedes the
15:49Victory. Open your mouth and declare His praises. Speak what the Word says and observe, for the
15:58Progress will happen. Father, I humbly come to you in the name of Jesus. I entrust my words to you and
16:08Thoughts. Today I want to declare what your word says. I will trust that you are working.
16:17For my own good. In Jesus' name. Amen. Thank you for being with us. See you next time.
16:25session. Until next time.
16:38Thank you!