Dating
Estimates for the dates when the canonical gospel accounts were written vary significantly; and the evidence for any of the dates is scanty. Because the earliest surviving complete copies of the gospels date to the 4th century and because only fragments and quotations exist before that, scholars use
higher criticism to propose likely ranges of dates for the original gospel autographs. Scholars variously assess the majority (though not the consensus
[34]) view as follows:
- Mark: c. 68–73,[35] c. 65–70.[36]
- Matthew: c. 70–100,[35] c. 80–85.[36]
- Luke: c. 80–100, with most arguing for somewhere around 85,[35] c. 80–85.[36]
- John: c. 90–100,[36] c. 90–110,[37] The majority view is that it was written in stages, so there was no one date of composition.
Traditional Christian scholarship has generally preferred to assign earlier dates. Some historians interpret the end of the book of Acts as indicative, or at least suggestive, of its date; as Acts mentions neither the death of
Paul, generally accepted as the author of many of the Epistles and who, according to the ecclesiastical tradition transmitted by
Eusebius, was put to death by the Romans shortly before AD 68,
[38] nor any other event post AD 62, notably the Neronian persecution of AD 64–65 that had such impact on the early church.
[39]
Acts is attributed to the author of the Gospel of Luke, which is believed to have been written before Acts, and therefore would shift the chronology of authorship back, putting Mark as early as the mid 50s. Here are the dates given in the modern
NIV Study Bible:
- Mark: c. 50s to early 60s, or late 60s
- Luke: c. 59 to 63, or 70s to 80s
- John: c. 85 to near 100, or 50s to 70
Such early dates are not limited to conservative scholars. In
Redating the New Testament John A. T. Robinson, a prominent liberal theologian and bishop, makes a case for composition dates before the
fall of Jerusalem in AD 70. Few academic scholars, however, take Robinson's work seriously. For example, Raymond Brown of the Union Theological Seminary specifically rejects "Bishop John A.T. Robinson's maverick attempt."
[40] J.V.M. Sturdy said regarding Robinson's work that he "one sidedly ignores difficulties for his views, steamrollers the evidence, again and again advances from an improbable possibility to a certainty."
[41]