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A genre of "Infancy gospels" (Greek: protoevangelion) arose in the 2nd century, such as the Gospel of James, which introduces the concept of the Perpetual Virginity of Mary, and the Infancy Gospel of Thomas (not to be confused with the absolutely different sayings Gospel of Thomas), both of which related many miraculous incidents from the life of Mary and the childhood of Jesus that are not included in the canonical gospels.Another genre is that of gospel harmonies, in which the four canonical gospels were selectively recast as a single narrative to present a consistent text. The Diatessaron was such a harmonization, compiled by Tatian around 175.He performs several miracles as signs, most of them not found in the synoptics.The Gospel of John ends:() "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written.

For the Good News of salvation through Jesus, The gospel.

although Mark 16:7, in which the young man discovered in the tomb instructs the women to tell "the disciples and Peter" that Jesus will see them again in Galilee, hints that the author may have known of the tradition.

Luke, while following Mark's plot more faithfully than does Matthew, has expanded on the source, corrected Mark's grammar and syntax, and eliminating some passages entirely, notably most of chapters 6 and 7, which he apparently felt reflected poorly on the disciples and painted Jesus too much like a magician.

It was popular for at least two centuries in Syria, but eventually it fell into disuse. 150, had a much shorter version of the gospel that differed substantially from what has now become the standard text of the gospel of Luke.

Marcion's version of the gospel was far less oriented towards the Jewish scriptures than the now canonical texts are.