Date of the Gospels in relation to the Epistles

It is generally accepted among scripture scholars today that the genuine epistles of Paul were written before the Gospels. The earliest Gospel, Mark, is usually dated around 60 A.D. Matthew and Mark between 70 and 80 A.D. and John even later.

Just recently I heard a presentation which offered that the writings of Luke, the Gospel and Acts, were written as a corrective to some of the message of Paul. The case goes something like the following:

Look at the introductory words of the Gospel.
1 Since many have undertaken to compile a narrative of the events that have been fulfilled among us,2 just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us,3 I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus,4 so that you may realize the certainty of the teachings you have received.
Luke mentions eye witnesses and surely knows that Paul was not an eye witness. He is "investigating everything accurately anew".

In the introduction to the Acts Luke states: 1 In the first book, Theophilus, I dealt with all that Jesus did and taught 2 until the day he was taken up, after giving instructions through the holy Spirit to the apostles whom he had chosen.

In Chapter six of Acts, men are chosen "to wait on table". Among them are Stephen and Philip, but notice what happens with Stephen and Philip.

If we think about conversion in the Scriptures, the most popular account many times is that of Saul who became Paul.

But if we look at chapter 6 ff of the Acts of the Apostles we see several conversion experiences. The conversion of Stephen and his long discourse is told in great detail. But at the end of the account we read: They threw him out of the city, and began to stone him. The witnesses laid down their cloaks at the feet of a young man named Saul.

The story of Philip demands a conversion on his part. An angel of the Lord tells him to approach the Ethiopian Eunuch, a doubly marginalized person (black and eunuch). It seems only his wealth and prestige allowed him to worship in Jerusalem. The Eunuch is reading from the prophecy of Isaiah or the prophet Isaiah. If he is reading from the prophecy of Isaiah about Eunuch's in chapter 56, we see that Eunuch's will replace some people in the Kingdom. 2 Let not the foreigner say, when he would join himself to the LORD, "The LORD will surely exclude me from his people"; Nor let the eunuch say, "See, I am a dry tree." 4 For thus says the LORD: To the eunuchs who observe my sabbaths and choose what pleases me and hold fast to my covenant,5 I will give, in my house and within my walls, a monument and a name Better than sons and daughters; an eternal, imperishable name will I give them. 6
And the foreigners who join themselves to the LORD, ministering to him, Loving the name of the LORD, and becoming his servants-- All who keep the sabbath free from profanation and hold to my covenant,7 Them I will bring to my holy mountain and make joyful in my house of prayer; Their holocausts and sacrifices will be acceptable on my altar, For my house shall be called a house of prayer for all peoples.8 Thus says the Lord GOD, who gathers the dispersed of Israel: Others will I gather to him besides those already gathered. The quote in Acts is from chapter 53. Philip is to not only approach the Ethiopian Eunuch but to get into the carriage and sit with him. (Remember the Jewish laws about defilement, speaking to a woman in public [Jesus and the Samaritan woman at the well], touching a person with a flow of blood, touching a dead body [the man on the road to Jericho], etc.) But the outcome is that Philip baptizes the Ethiopian Eunuch.

Next we have the conversion experience of Paul.

Then we have the dramatic story of Peter's conversion. Three times he must receive the vision to be convinced to go to the house of the Gentile Cornelius. Finally Peter states "In truth, I see that God shows no partiality. 35 Rather, in every nation whoever fears him and acts uprightly is acceptable to him." Peter then preaches and suddenly "While Peter was still speaking these things, the holy Spirit fell upon all who were listening to the word."

It would seem to me that Luke is telling the people of his time and us, that we must follow the way of Jesus which is to include, rather than to exclude. This has powerful implications for the present attitudes and treatment toward gay people, divorced people, people of other religions, unchurched people, etc.