New Testament, Talk:New Testament
, Jews in the New Testament
, Talk:Jews in the New Testament
, Biblical canon
, Epistle to the Hebrews
, Babylon (New Testament)
, Category:New Testament books
, Category:New Testament Apocrypha
: Καινὴ Διαθήκη), sometimes called the Greek Testament
or Greek Scriptures
, and sometimes also New Covenant
which is the literal translation of the Greek
, is the name given to the final portion of the Christian Bible
. It was written by various authors after c. 45 AD and before c. 140 AD. Its books were gradually collected into a single volume over a period of several centuries. The New Testament is more or less the root of the Christian religion, which has played a major role in shaping modern Western morality and culture.
Books of the New Testament
Books of the New
The New Testament (see also, Biblical canon
) are twenty-seven separate works: they consist of the four narratives of Jesus Christ's
ministry, called "Gospel
s"; a narrative of the Apostles
' ministries, which is also a sequel to the third Gospel; twenty-one early letters, commonly called "epistle
s" in Biblical context, which were written by various authors and consisted mostly of Christian counsel and instruction; and an Apocalyptic prophecy, which is also technically the twenty-second epistle.
Each of the Gospels narrates the ministry of Jesus Christ. The traditional author is listed after each entry. Modern scholarship differs on precisely by whom, when, or in what original form the various gospels were written.
*The Gospel of Matthew
, traditionally the Apostle Matthew, son of Alphaeus
*The Gospel of Mark
, traditionally Mark
, who wrote down the recollections of the Apostle Simon Peter
*The Gospel of Luke
, traditionally Luke
, a companion of Paul of Tarsus
*The Gospel of John
, traditionally the Apostle John, son of Zebedee
See also: synoptic problem
The book of Acts
, also occasionally termed Acts of the Apostles or Acts of the Holy Spirit, is a narrative of the Apostles' ministry after Christ's death, which is also a sequel to the third Gospel. Examining style, phraseology, and other evidence, modern scholarship generally concludes that Acts and Luke have the same author.
*Acts, traditionally Luke
The Pauline Epistles
(or Corpus Paulinum
) constitute those epistles traditionally attributed to Paul, though his authorship of some is disputed, and in one case (Hebrews) nearly universally rejected (see section on authorship below)
. They consist mostly of moral counsel and behavioral instruction, though they do include other elements as well. Paul appears to have dictated his epistles to scribes, and some specifically mention his habit of appending a salutation in his own handwriting. These are marked with an * below.
*Epistle to the Romans
*First Epistle to the Corinthians
*Second Epistle to the Corinthians
*Epistle to the Galatians
*Epistle to the Ephesians
*Epistle to the Philippians
*Epistle to the Colossians
*First Epistle to the Thessalonians
*Second Epistle to the Thessalonians
*First Epistle to Timothy
*Second Epistle to Timothy
*Epistle to Titus
*Epistle to Philemon
*Epistle to the Hebrews
Portalpar | Christianity | Heart2.jpg |
:See main article: General Epistles
The General or Catholic Epistles are those written to the church at large (Catholic
in this sense simply means universal
*Epistle of James
, traditionally by James, brother of Jesus and Jude Thomas
*First Epistle of Peter
, traditionally by the Apostle Simon, called Peter
*Second Epistle of Peter
, traditionally by the Apostle Simon, called Peter
*First Epistle of John
, traditionally by the Apostle John, son of Zebedee
*Second Epistle of John
, traditionally by John the Presbyter
*Third Epistle of John
, traditionally by John the Presbyter.
*Epistle of Jude
, traditionally by Jude Thomas, brother of Jesus and James
The final book of the New Testament has had one of the most profound impacts on Christian theology of the whole work.
, traditionally by John of Patmos
Revelation is sometimes called The Apocalypse of John
See also: Bible prophecy
New Testament Apocrypha
In ancient times there were dozens—perhaps hundreds—of Christian writings claiming Apostolic authorship, or for some other reason considered authoritative by ancient churches, but which were not ultimately included in the 27-book New Testament canon. These works are considered "apocryphal", and are therefore referred to as the New Testament Apocrypha
. It includes not only writing favourable to the position of the orthodoxy, but also a large amount of Gnostic
writing, and spurious prophecy and general fantasy. These apocryphal works are nevertheless important insofar as they provide an ancient context and setting for the composition of the canonical books. Below are some examples of early apocryphal works (please note this short list is by no means exhaustive):
, anonymous instructional text; written c. AD 50–120. This was considered canonical by early churches within mainstream Christianity for hundreds of years, but was ultimately rejected from the biblical canon, with the exception of the Ethiopian Orthodox Church
, and instead added to the Apostolic Fathers
*Gospel of Thomas
- collection of Jesus' sayings allegedly recorded by Didymos Judas Thomas; written by an unknown author c. AD 130–170. This was accepted by Gnostics, and never considered authoritative by mainstream Christianity. Arguments have been made that it is the earliest extant Gospel (for example see Jesus Seminar
) but mainstream scholarship is generally in disagreement with that hypothesis.
*Epistle of Barnabas
- anonymous letter of counsel to an unknown audience; written c. AD 80–120. This was considered canonical by early churches within mainstream Christianity for hundreds of years, but was ultimately rejected.
*Greek Gospel of the Egyptians
, mostly lost anonymous Gospel narrative; written c. AD 80–150. This author recalls it to have been accepted in early eastern churches, but it was ultimately rejected by mainstream Christianity.
, letter of counsel probably composed by Clement, Bishop of Rome
, and addressed to the church in Corinth; written c. AD 95–96. This was considered canonical by early churches within mainstream Christianity for hundreds of years, but was ultimately rejected. It is also one of extremely few Apocryphal works accepted by modern scholarship to have been written by the traditional author. See also Clementine literature
*Apocalypse of Peter
, mostly lost anonymous prophecy concerning the end times; written c. AD 100–150. This was considered canonical by early churches within mainstream Christianity for hundreds of years, but was ultimately rejected.
*The Shepherd of Hermas
, anonymous Christian text with a broad range of content, including prophecy, direct instruction and parables; written c. AD 100–160. This was considered canonical by early churches within mainstream Christianity for hundreds of years, but was ultimately rejected.
*Gospel of Judas
, anonymous gospel narrative attributed to Judas Iscariot; written c. AD 130–170. This was a Gnostic work, never considered authoritative by mainstream Christianity.
*Infancy Gospel of James
, a Gnostic text allegedly by James the Just
, written by an unknown author c.140-170. It may be the earliest surviving document attesting the veneration of Mary and claiming her continuing virginity.
*Epistle to the Laodiceans
, a pseudepigraphical collection of sayings borrowed from accepted Pauline epistles, it was never considered authoritative by mainstream Christianity; it survives in some Vulgate
manuscripts (such as Codex Fuldensis
The common languages spoken by both Jews and Gentiles in the holy land at the time of Jesus were Aramaic
, Koine Greek
, and to a limited extent a colloquial dialect of Mishnaic Hebrew
. (Quite similar to the present-day polylinguistic situation for Jews in New York City, who may speak English, Yiddish
, and a smattering of ecclesiastical Hebrew.) However, the original text of the New Testament was most likely written in Koine, the vernacular dialect in 1st-century Roman province
s of the Eastern Mediterranean
, and has since been widely translated into other languages, most notably, Latin
, and Coptic
. However, some of the Church Fathers seem to imply that Matthew was originally written in Hebrew
or Aramaic, and there is another contention that the author of the Epistle to the Hebrews
wrote in Hebrew, which was translated into Greek by Luke
. Neither view holds much support among contemporary scholars, who argue that the literary facets of Matthew and Hebrews suggest that they were composed directly in Greek, rather than being translated.
A very small minority of scholars consider the Aramaic version of the New Testament to be the original and believe the Greek is a translation (see Aramaic primacy
The history of translation and usage of the term New Testament
Some believe the English term New Testament
ultimately comes from the Hebrew language. New Testament
is taken from the Latin Novum Testamentum
first coined by Tertullian
. Some believe this in turn is a translation of the earlier Koine Greek Καινή Διαθήκη
(pronounced in postclassical Greek as Keni Dhiathiki
). This Greek term is found in the original Greek language of the New Testament, though commonly translated as new covenant
, and found even earlier in the Greek translation of the Old Testament
that is called the Septuagint
. At Jeremiah
31:31, the Septuagint translated this term into Greek from the original Hebrew ברית חדשה
(brit chadashah). The Hebrew term is usually also translated into English as new covenant
As a result, some claim the term was first used by Early Christians
to refer to the new covenant
that was the basis for their relationship with God
. About two centuries later at the time of Tertullian
, the phrase was being used to designate a particular collection of books that some believed embodied this new covenant
, in the 2nd century, was the first to use the terms novum testamentum/new testament
and vetus testamentum/old testament
. For example, in Against Marcion
book 3 http://earlychristianwritings.com/text/tertullian123.html
, chapter 14, he wrote:
This may be understood to be the Divine Word, who is doubly edged with the two testaments of the law and the gospel
And in book 4 http://earlychristianwritings.com/text/tertullian124.html
, chapter 6, he wrote:
For it is certain that the whole aim at which he has strenuously laboured even in the drawing up of his Antitheses, centres in this, that he may establish a diversity between the Old and the New Testaments, so that his own Christ may be separate from the Creator, as belonging to this rival god, and as alien from the law and the prophets.
, also in Latin, in the 3rd century, in his Divine Institutes
, book 4, chapter 20 http://www.ccel.org/fathers2/ANF-07/anf07-07.htm#P1533_624437
But all Scripture is divided into two Testaments. That which preceded the advent and passion of Christ—that is, the law and the prophets—is called the Old; but those things which were written after His resurrection are named the New Testament. The Jews make use of the Old, we of the New: but yet they are not discordant, for the New is the fulfilling of the Old, and in both there is the same testator, even Christ, who, having suffered death for us, made us heirs of His everlasting kingdom, the people of the Jews being deprived and disinherited. As the prophet Jeremiah testifies when he speaks such things: Jer 31:31–32 "Behold, the days come, saith the Lord, that I will make a new testament to the house of Israel and the house of Judah, not according to the testament which I made to their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; for they continued not in my testament, and I disregarded them, saith the Lord." ... For that which He said above, that He would make a new testament to the house of Judah, shows that the old testament which was given by Moses was not perfect; but that that which was to be given by Christ would be complete.
translation, in the 5th century, used testamentum
in 2nd Corinthians 3 http://www.latinvulgate.com/verse.aspx?t=1&b=8&c=3
(6) Who also hath made us fit ministers of the new testament, not in the letter but in the spirit. For the letter killeth: but the spirit quickeneth. (Douay-Rheims)
(14) But their senses were made dull. For, until this present day, the selfsame veil, in the reading of the old testament, remaineth not taken away (because in Christ it is made void). (Douay-Rheims)
However, the more modern NRSV
translates these verses from the Koine Greek
(6) Who has made us competent to be ministers of a new covenant, not of letter but of spirit; for the letter kills, but the Spirit gives life.
(14) But their minds were hardened. Indeed, to this very day, when they hear the reading of the old covenant, that same veil is still there, since only in Christ is it set aside.
Thus, it is common to translate using either of two English terms, testament
, even though they are not synonymous.
The relationships between the Gospels are a matter of some debate, though nearly all scholars and theologians see John as being the last and Luke as having based his account on other sources (since Luke admits to doing so). Matthew, Mark and Luke all share a remarkable degree of interdependency, which has consequently spurred a great deal of debate. Some of the Church Fathers argued the Gospel of Matthew was the first written, and this view held sway for many centuries. Most modern scholars now accept Markan priority
and the two-source hypothesis
, which proposes that the authors of Matthew and Luke used the Gospel of Mark
and a hypothesized collection of the sayings of Jesus, called the Q document
, as source material for their own works.
main|Authorship of the Pauline epistles|Authorship of the Johannine
The New Testament is a collection of works, and as such was written by multiple authors. The traditional view is that all the books were written by Apostles
or disciples working under their direction (e.g. Mark
). For example, Papius wrote about AD 140, "This also the presbyter
said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the thing which he had heard, and not to state any of them falsely" (cited by Eusebius
, Hist. eccl.
, 3.39.21ff.). Irenaeus wrote about AD 180, "Luke, the attendant of Paul, recorded in a book the Gospel which Paul had declared. Afterwards John, the disciple of the Lord, who also reclined on his bosom, published his Gospel, while staying at Ephesus in Asia" (cited by Eusebius, Hist. eccl.
Seven of the epistles of Paul are now generally accepted by most modern scholars as authentic—these undisputed letters include Romans, First Corinthians, Second Corinthians, Galatians, Philippians, First Thessalonians, and Philemon. Raymond Brown has this to say about Colossians: "At the present moment about 60 percent of critical scholarship holds that Paul did not write the letter" (An Introduction, p. 610; cited by earlychristianwritings.com). Experts generally reject Pauline authorship for any other epistle, although there are a few conservative Christian scholars who accept the traditional ascriptions. Almost no current mainstream scholars, however, Christian or otherwise, hold that Paul wrote Hebrews. In fact, questions about the authorship of Hebrews go back at least to the 3rd-century ecclesiastical writer Caius, who attributed only thirteen epistles to Paul (Eusebius, Hist. eccl.
, 6.20.3ff.). A small minority of scholars hypothesize Hebrews may have been written by one of Paul's close associates, such as Barnabas
, or Luke
, given that the themes therein are largely Pauline.
The authorship of the non-Pauline books remains disputed, with most secular scholars rejecting traditional ascriptions, and many, perhaps most Christian scholars accepting
To summarize, the only books for which there are solid consensuses are the seven Pauline epistiles mentioned above, which are universally regarded as authentic, and the book of Hebrews, which is conversely regarded as anonymous.
Of key concern is the role of presuppositions in Biblical scholarship, especially gospel and Historical Jesus
studies. It is now widely recognized that every individual comes to historical study with his or her own experiences, religious beliefs, and philosophical assumptions, and that these factors can play a defining role in the final product that any particular scholar produces. In the case of the gospels, modern research has been approached from a number of perspectives: Jewish, feminist, Protestant, Roman Catholic, agnostic, materialist, historical
, and social-scientific, to name just a few. A prime example of this diversity of opinion is represented in the numerous and often contradictory "historical Jesus" books published in the past 25 years (compare, for example, the work of the Jesus Seminar
, B. Mack, John Dominic Crossan
with that of John P. Meier
, James Dunn
, and N. T. Wright
). This has often had the effect of creating reconstructions of Jesus in the images of the particular authors, as opposed to narrating who Jesus really was, what he did, and what he taught. Nevertheless, most scholars are of the opinion that this process of often heated debate has produced viable results.
The problems with correctly assigning authorship to ancient works like those in the New Testament can be demonstrated by looking at its four gospels.
Because of the many similarities between Matthew, Mark, and Luke, they are often referred to as the Synoptic Gospels
("seeing-together"). The Gospel of John, in contrast, contains much unique narrative and dialogue and is considered to be different in its emphasis from the other three gospels. The question of how the similarities between the synoptic gospels arose is known as the synoptic problem
. How material from each gospel was introduced to other gospels brings up significant problems in assigning authorship. Was each written by one individual, the four simply relaying in their own words the events of Jesus' life they themselves witnessed? Was there a first author and gospel whose work substantially contributed to the later gospels? Was each gospel written over a relatively short or long period of time? Was each gospel written by only one person?
The dominant view among critical scholars, the Two-Source Hypothesis
, is that both Matthew and Luke drew significantly upon the Gospel of Mark and another common source, known as the "Q Source"
, from Quelle
, the German word for "source". The nature and even existence of Q is speculative. Most Q scholars believe that it was a single written document, while a few contest that "Q" was actually a number of documents or oral traditions. No information about its author, if it existed, can be obtained from the resources currently available and, indeed, little or any direct biographical information about their authors is assumed to be traceable.
Modern scholars are also skeptical about authorship claims for noncanonical books, such as the Nag Hammadi corpus
discovered in Egypt in 1945
. This corpus of fifty-two Coptic books, dated to about 350–400, includes gospels in the names of Thomas
, John, and many others. Like almost all ancient works, they represent copies rather than original texts. None of the original texts has been discovered, and scholars argue about the dating of the originals. Suggested dates vary from as early as 50 to as late as the late second century. (See Gospel of Thomas
and New Testament Apocrypha
Date of composition
According to tradition, the earliest of the books were the letters of Paul, and the last books to be written are those attributed to John, who is traditionally said to have lived to a very old age, perhaps dying as late as 100
, although evidence for this tradition is generally not convincing. Irenaeus of Lyons
, c. 185
, stated that the Gospels of Matthew and Mark were written while Peter and Paul were preaching in Rome, which would be in the 60s
, and Luke was written some time later. Evangelical
scholars continue to support this dating.
Some other modern critical scholars concur with the dating of the majority of the New Testament, except for the epistles and books that they consider to be pseudepigraphical
(i.e., those thought not to be written by their traditional authors). Some do not. For the Gospels they tend to date Mark no earlier than 65
, and Matthew some time between 70
. Luke is usually placed in the 80
time frame. The earliest of the books of the New Testament was First Thessalonians
, an epistle of Paul
, written probably in 51
, or possibly Galatians
according to one of two theories of its writing. Of the pseudepigraphical epistles, Christian scholars tend to place them somewhere between 70
, with Second Peter
usually being the latest.
However, John A.T. Robinson
, Redating the New Testament
), proposed that all of the New Testament was completed before 70
, the year the temple at Jerusalem
was destroyed. Robinson argued that because the destruction of the temple was prophesied by Jesus in Matthew
24:15–21 and Luke
23:28–31, the authors of these and other New Testament books would not have failed to point out the fulfillment of this prophecy. Robinson's position is popular among some Evangelicals
In the 1830s
German scholars of the Tübingen
school dated the books as late as the third century, but the discovery of some New Testament manuscripts and fragments, not including some of the later writings, dating as far back as 125
(notably Papyrus 52
) has called such late dating into question. Additionally, a letter to the church at Corinth
in the name of Clement of Rome
quotes from 10 of the 27 books of the New Testament, and a letter to the church at Philippi
in the name of Polycarp
quotes from 16 books. Therefore, some of the books of the New Testament were at least in a first-draft stage, though there is negligible evidence in these quotes or among biblical manuscripts for the existence of different early drafts. Other books were probably not completed until later, if we assume they must have been quoted by Clement or Polycarp
. There are many minor discrepancies between manuscripts (largely spelling or grammatical differences).
The canonization of the New Testament
:Main article: Biblical canon
The process of canonization was complex and lengthy. It was characterized by a compilation of books that Christians found inspiring in worship and teaching, relevant to the historical situations in which they lived, and consonant with the Old Testament.
Contrary to popular misconception, the New Testament canon was not summarily decided in large, bureaucratic Church council meetings, but rather developed very slowly over many centuries. This is not to say that formal councils and declarations were not involved, however. Some of these include the Council of Trent
of 1546 for Roman Catholicism
(by vote: 24 yea, 15 nay, 16 abstain), the Thirty-Nine Articles
of 1563 for the Church of England
, the Westminster Confession of Faith
of 1647 for Calvinism
, and the Synod of Jerusalem
of 1672 for Greek Orthodoxy
According to the Catholic Encyclopedia
article on the http://www.newadvent.org/cathen/03274a.htm Canon of the New Testament
: "The idea of a complete and clear-cut canon of the New Testament existing from the beginning, that is from Apostolic times, has no foundation in history. The Canon of the New Testament, like that of the Old, is the result of a development, of a process at once stimulated by disputes with doubters, both within and without the Church, and retarded by certain obscurities and natural hesitations, and which did not reach its final term until the dogmatic definition of the Tridentine Council Council of Trent
In the first three centuries of the Christian Church, Early Christianity
, there seems to have been no New Testament canon that was universally recognized.
One of the earliest attempts at solidifying a canon was made by Marcion
, c. 140 AD, who accepted only a modified version of Luke (Gospel of Marcion
) and ten of Paul's letters, while rejecting the Old Testament entirely. His unorthodox canon was rejected by a majority of Christians, as was he and his theology, Marcionism
. Adolf Harnack
in Origin of the New Testament
argued that the orthodox Church at this time was largely an Old Testament Church (one that "follows the Testament of the Creator-God") without a New Testament canon and that it gradually formulated its New Testament canon in response to the challenge posed by Marcion.
The Muratorian fragment
, dated at between 170 (based on an internal reference to Pope Pius I
and arguments put forth by Bruce Metzger
) and as late as the end of the 4th century (according to the Anchor Bible Dictionary
), provides the earliest known New Testament canon attributed to mainstream (that is, not Marcionite) Christianity. It is similar, but not identical, to the modern New Testament canon.
The oldest clear endorsement of Mark, Matthew, Luke, and John being the only legitimate gospels was written c. 180 C.E. It was a claim made by Bishop Irenaeus
in his polemic Against the Heresies
, for example http://www.ccel.org/ccel/schaff/anf01.ix.iv.xii.html III.XI.8
: "It is not possible that the Gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout all the world, and the “pillar and ground” of the Church is the Gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side, and vivifying men afresh."
At least, then, the books considered to be authoritative included the four gospels and many of the letters of Paul. Justin Martyr
, Irenaeus, and Tertullian
(all 2nd century) held the letters of Paul to be on par with the Hebrew Scriptures as being divinely inspired, yet others rejected him. Other books were held in high esteem but were gradually relegated to the status of New Testament Apocrypha
, c. 300, gave a detailed list of New Testament writings in his Ecclesiastical History http://www.ccel.org/fathers2/NPNF2-01/Npnf2-01-08.htm#P1497_696002 Book 3
, Chapter XXV:
:"1... First then must be put the holy quaternion of the Gospels
; following them the Acts of the Apostles
... the epistles of Paul
... the epistle of John
... the epistle of Peter
... After them is to be placed, if it really seem proper, the Apocalypse of John
, concerning which we shall give the different opinions at the proper time. These then belong among the accepted writings
:"3 Among the disputed writings
, which are nevertheless recognized by many, are extant the so-called epistle of James
and that of Jude
, also the second epistle of Peter
, and those that are called the second
and third of John
, whether they belong to the evangelist
or to another person of the same name. Among the rejected Kirsopp Lake translation: "not genuine"
writings must be reckoned also the Acts of Paul
, and the so-called Shepherd
, and the Apocalypse of Peter
, and in addition to these the extant epistle of Barnabas
, and the so-called Teachings of the Apostles
; and besides, as I said, the Apocalypse of John
, if it seem proper, which some, as I said, reject, but which others class with the accepted books. And among these some have placed also the Gospel according to the Hebrews
... And all these may be reckoned among the disputed books
:"6... such books as the Gospels of Peter
, of Thomas
, of Matthias
, or of any others besides them, and the Acts of Andrew
and the other apostles... they clearly show themselves to be the fictions of heretics
. Wherefore they are not to be placed even among the rejected writings, but are all of them to be cast aside as absurd and impious."
Revelation is counted as both accepted
(Kirsopp Lake translation: "Recognized") and disputed
, which has caused some confusion over what exactly Eusebius meant by doing so. From other writings of the Church Fathers, we know that it was disputed with several canon lists rejecting its canonicity. EH 3.3.5 adds further detail on Paul: "Paul's fourteen epistles are well known and undisputed. It is not indeed right to overlook the fact that some have rejected the Epistle to the Hebrews
, saying that it is disputed by the church of Rome, on the ground that it was not written by Paul." EH 4.29.6 mentions the Diatessaron
: "But their original founder, Tatian, formed a certain combination and collection of the Gospels, I know not how, to which he gave the title Diatessaron, and which is still in the hands of some. But they say that he ventured to paraphrase certain words of the apostle Paul
, in order to improve their style."
The New Testament canon as it is now was first listed by St. Athanasius, Bishop of Alexandria
, in 367
, in a letter written to his churches in Egypt, http://www.ccel.org/fathers2/NPNF2-04/Npnf2-04-93.htm Festal Letter 39
. Also cited is the Council of Rome
, but not without controversy. That canon gained wider and wider recognition until it was accepted at the Third Council of Carthage
. Even this council did not settle the matter, however. Certain books continued to be questioned, especially James
. Even as late as the 16th century, theologian and reformer Martin Luther
questioned (but in the end did not reject) the Epistle of James
, the Epistle of Jude
, the Epistle to the Hebrews
and the Book of Revelation
. Even today, German-language Luther Bible
s are printed with these four books at the end of the canon, rather than their traditional order for other Christians. Due to the fact that some of the recognized Books of the Holy Scripture were having their canonicity questioned by Protestants in the 16th century, the Council of Trent reaffirmed the traditional canon
(that is for Catholics the canon of the Council of Rome
) of the Scripture as a dogma
of the Catholic Church.
New Testament text types
There are several distinguishable textual traditions for the New Testament. This is further complicated by the probability that the Gospels, Acts, and the Epistles were often written in separate volumes (several of the surviving manuscripts are of one of these) and have different, but related traditions.
The Alexandrian text-type
is usually considered the best and most faithful at preserving the original; it is usually brief and austere. The main examples are the Codex Vaticanus
, Codex Sinaiticus
and Bodmer Papyri
The Western text-type
has a fondness for paraphrase and is generally the longest. Most significant is the Western version of Acts
, which is 10% longer. The main examples are the Codex Bezae
, Codex Claromontanus
, Codex Washingtonianus
, Old Latin versions
(prior to the Vulgate
), and quotes by Marcion
The Caesarean text-type
is a mixture of Western and Alexandrian types and is found in the Chester Beatty Papyrus and is quoted by Eusebius
, Cyril of Jerusalem
The Byzantine text-type
is what is called a conflated
text, a combination of various traditions. It appears to have been an official text under the Christian Empire
, and is the most often attested. It can be found in the Gospels
of Codex Alexandrinus
, later uncial
texts and most minuscule
texts and is the basis of Erasmus
's printed Greek New Testament of 1516, which became the basis of the 1611 King James Version
of the English New Testament.
Most modern English versions of the New Testament are based on critical reconstructions of the Greek text, such as the United Bible Societies
' Greek New Testament or Nestle-Alands' Novum Testamentum Graece
Additions to the text
Over the years, there have been a number of additions to the original text, such as:
*1 John 5:7b–8a
In addition, there are a large number of variant readings, see Bruce Metzger
's Textual Commentary on the Greek New Testament (1994)
Views on New Testament authority
All Christian groups respect the New Testament, but they differ in their understanding of the nature, extent, and relevance of its authority. Views of the authoritativeness of the New Testament often depend on the concept of inspiration
, which relates to the role of God in the formation of the New Testament. Generally, the greater the role of God in one's doctrine of inspiration, the more one accepts the doctrine of Biblical inerrancy
and/or authoritativeness of the Bible. One possible source of confusion is that these terms are difficult to define, because many people use them interchangeably or with very different meanings. This article will use the terms in the following manner:
relates to the absolute correctness of the Bible in matters of doctrine.
relates to the absolute correctness of the Bible in factual assertions (including historical and scientific assertions).
relates to the correctness of the Bible in questions of practice in morality.
Christian scholars such as Professor Peter Stoner
see the Bible having compelling and detailed fulfilled Bible prophecy
and argue for the Bible's inspiration. This is argued to show that the Bible is authoritative, since it is argued that only God knows the future. A common objection in the West regarding this matter is that the miraculous does not occur and therefore other explanations are warranted. C.S. Lewis
, Norman Geisler
, William Lane Craig
, and Christians who engage in Christian apologetics
have argued that miracles are reasonable and plausible. http://www.comereason.org/phil_qstn/phi060.asp http://www.christiananswers.net/q-eden/edn-t011.html http://www.leaderu.com/offices/billcraig/docs/miracles.htmlhttp://www.tektonics.org/gk/hume01.htmlhttp://www.ses.edu/journal/articles/2.1Hoffman.pdf http://christian-thinktank.com/mqx.html
. On the other hand, in the West those who do not believe in miracles often use the arguments of David Hume
, Benedict de Spinoza
or argue that Deism
is valid. http://plato.stanford.edu/entries/miracles/#Humhttp://atheism.about.com/od/weeklyquotes/a/spinoza01.htmhttp://en.wikipedia.org/wiki/Deism
All of these concepts depend for their meaning on the supposition that the text of Bible has been properly interpreted, with consideration for the intention of the text, whether literal history, allegory or poetry, etc. Especially the doctrine of inerrancy is variously understood according to the weight given by the interpreter to scientific investigations of the world. A brief outline of these views in different Christian denominations follows.
Roman Catholicism and Eastern Orthodoxy
For the Roman Catholic
and Eastern Orthodox
churches, there are two strands of revelation, the Bible, and the (rest of the) Apostolic Tradition
. Both of them are interpreted by the teachings of the Church. In Catholic terminology the Teaching Office is called the Magisterium
; in Orthodox terminology the authentic interpretation of scripture and tradition is limited, in the final analysis, to the Canon Law
of the Ecumenical council
s. Both sources of revelation are considered necessary for proper understanding of the tenets of the faith. The Roman Catholic view is expressed clearly in the Catechism of the Catholic Church
§ 83: As a result the Church, to whom the transmission and interpretation of Revelation is entrusted, does not derive her certainty about all revealed truths from the holy Scriptures alone. Both Scripture and Tradition must be accepted and honoured with equal sentiments of devotion and reverence.
§ 107: The inspired books teach the truth. Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures.
Following the doctrine of sola scriptura
, Protestants believe that their traditions of faith, practice and interpretations carry forward what the scriptures teach, and so tradition is not a source of authority in itself. Their traditions derive authority from the Bible, and are therefore always open to reevaluation. This openness to doctrinal revision has extended in some Protestant traditions even to the reevaluation of the doctrine of Scripture upon which the Reformation was founded, and members of these traditions may even question whether the Bible is infallible in doctrine, inerrant in historical and other factual statements, and whether it has uniquely divine authority. However, the adjustments made by modern Protestants
to their doctrine of Scripture vary widely.
American Evangelical and fundamentalist Protestantism
Certain American conservatives, fundamentalists
believe that the Scriptures are both human and divine in origin: human in their manner of composition, but divine in that their source is God, the Holy Spirit, who governed the writers of Scripture in such a way that they recorded nothing at all contrary to the truth. Fundamentalists accept the enduring authoritativeness and impugnability of a prescientific interpretation of the Bible. In the USA this particularly applies to issues such as the ordination of women
, and homosexuality
. However, although American evangelicals are overwhelmingly opposed to such things, evangelicals are increasingly willing to consider that the views of the Biblical authors may have been intentionally "culturally conditioned", and evangelicals may even argue that there is room for change along with cultural norms and scientific advancements. In the USA fundamentalists are sometimes described as "conservatives", whereas evangelicals might be better characterized as more flexibly "traditional" on these and other issues. These terms have different nuances outside the USA.
Both fundamentalists and evangelicals profess belief in the inerrancy of the Bible. In the USA the fundamentalists' stronger emphasis on literal interpretation has led to the rejection of many scientific concepts, particularly that of evolution
, which contradicts the doctrine of Creationism
. This issue is less of a debate outside the USA.
Evangelicals, on the other hand, tend to avoid interpretations of the Bible that would directly contradict generally accepted scientific assertions of fact. They do not impute error to Biblical authors, but rather entertain various theories of literary intent which might give credibility to human progress in knowledge of the world, while still accepting the divine inspiration of the Scriptures. While separation from the world and its influences may be the primary message of the New Testament for some fundamentalists, evangelicals try to remain part of wider society as a witness to personal salvation through Christ.
Within the USA, the Chicago Statement on Biblical Inerrancy
) is an influential statement, articulating evangelical views on this issue. Paragraph four of its summary states: "Being wholly and verbally God-given, Scripture is without error or fault in all its teaching, no less in what it states about God's acts in creation, about the events of world history, and about its own literary origins under God, than in its witness to God's saving grace in individual lives."
Critics of such a position point out that there are many statements that Jesus makes in the Gospels or that Paul makes in his epistles, even to the point of making them commands, which are not taken as commands by most advocates of Biblical inerrancy
. Examples of this are Jesus' command to the disciples to sell all they have and give the money to the poor so as to gain treasure in the Kingdom of Heaven
(Mark 10:21), or Paul's calls to imitate him in celibacy
(1 Cor 7:8). Other sections of the Bible, such as the second half of John chapter six, where Jesus commands that the disciples eat his flesh and drink his blood, are interpreted by most adherents of Biblical Inerrancy as symbolic language rather than literally, as might be expected from the statements of the doctrine. Supporters of Biblical Inerrancy generally argue that these passages are intended to be symbolic, and that their symbolic nature can be seen directly in the text, thus preserving the doctrine.
American Mainline and liberal Protestantism
Mainline American Protestant
denominations, including the United Methodist Church
, Presbyterian Church USA
, The Episcopal Church
, and Evangelical Lutheran Church in America
, do not teach the doctrine of inerrancy as set forth in the Chicago Statement. All of these churches have more ancient doctrinal statements asserting the authority of scripture, but may interpret these statements in such a way as to allow for a very broad range of teaching—from evangelicalism to skepticism. It is not an impediment to ordination in these denominations to teach that the Scriptures contain errors, or that the authors follow a more or less unenlightened ethics that, however appropriate it may have seemed in the authors' time, moderns would be very wrong to follow blindly. For example, ordination of women is universally accepted in the mainline churches, abortion is condemned as a grievous social tragedy but not always a personal sin or a crime against an unborn person, and homosexuality is increasingly regarded as a genetic propensity or morally neutral preference that should be neither encouraged nor condemned. In North America, the most contentious of these issues among these churches at the present time is how far the ordination of gay men and lesbians should be accepted.
Officials of the Presbyterian Church USA report: "We acknowledge the role of scriptural authority in the Presbyterian Church, but Presbyterians generally do not believe in biblical inerrancy. Presbyterians do not insist that every detail of chronology or sequence or prescientific description in scripture be true in literal form. Our confessions do teach biblical infallibility. Infallibility affirms the entire truthfulness of scripture without depending on every exact detail."
Those who hold a more liberal view of the Bible as a human witness to the glory of God, the work of fallible humans who wrote from a limited experience unusual only for the insight they have gained through their inspired struggle to know God in the midst of a troubled world. Therefore, they tend not to accept such doctrines as inerrancy. These churches also tend to retain the social activism of their Evangelical forebears of the 19th century, placing particular emphasis on those teachings of Scripture that teach compassion for the poor and concern for justice. The message of personal salvation is, generally speaking, of the good that comes to oneself and the world through following the New Testament's Golden Rule
admonition to love others without hypocrisy or prejudice. Toward these ends, the "spirit" of the New Testament, more than the letter, is infallible and authoritative.
There are some movements that believe the Bible contains the teachings of Jesus but who reject the churches that were formed following its publication. These people believe all individuals can communicate directly with God and therefore do not need guidance or doctrines from a church. These people are known as Christian anarchists
Messianic Judaism Messianic Judaism
generally holds the same view of New Testament authority as evangelical Protestants.
*Non-canonical books referenced in the Bible
*Gnosticism and the New Testament
*Expounding of the Law
*Books of the Bible
*Gospel of Thomas
*New Testament apocrypha
*New Testament view on Jesus' life
*Authorship of the Johannine works
*Authorship of the Pauline epistles
*Table of books of Judeo-Christian Scripture
*:Category:New Testament books
* Society for Biblical Studies
*http://www.ntgateway.com/ The New Testament Gateway - Dr. Mark Goodacre.
*http://dubitando.no.sapo.pt/qevcon.htm Latin harmony of the Four Gospels: «Live» of Jesus (1)
*http://dubitando.no.sapo.pt/qevconn.htm Latin harmony of the Four Gospels: «Live» of Jesus (2)
Wikisource|el:Καινή Διαθήκη|New Testament in
*http://www.ellopos.net/elpenor/greek-texts/new-testament/default.asp New Testament Byzantine Greek Original
Side by side with the English (King James) and Russian (Synodal) translation - Commentary by the Greek Fathers - Icons from Athos Holy Mountain
*http://www.greekbible.com Greek New Testament text (searchable only; no downloads) with lexical aids
*http://www-user.uni-bremen.de/~wie/GNT/books.html Greek New Testament
This is a Greek text of the New Testament, specifically the Westcott-Hort text from 1881, combined with the NA26/27 variants.
* http://www.biblegateway.com Bible Gateway 35 languages/50 versions at GospelCom.net
* http://unbound.biola.edu Unbound Bible 100+ languages/versions at Biola University
* http://www.gospelhall.org/bible/bible.php?passage=Matthew+1 Online Bible at GospelHall.org - King James Version, English Standard Version, Bible in Basic English, Darby Translation
*http://www.gutenberg.net/etext/10 King James version of New Testament at Project Gutenberg
*http://st-takla.org/Bibles/Holy-Bible.html Full text of the New Testament in English, Arabic, Amharic, Hebrew and French
*http://wwwyu.com/web/ Serbian New Testament — full text
*http://www.romansonline.com/sources/Nwt/indxNT.asp The New Testament at romansonline.com
*http://www.latinvulgate.com/christverse.aspx The Complete Sayings of Christ
The complete collection of Christ's sayings from the New Testament --- in parallel English and Latin.
*http://www.ntgateway.com/ New Testament Gateway
, sponsored by Duke University
*http://www.iclnet.org/pub/resources/text/history/chicago.stm.txt Chicago Statement of Biblical Inerrancy
*http://www.religioustolerance.org/inerrant.htm Overview of Inerrancy
*http://www.vatican.va/archive/catechism/ccc_toc.htm Catechism of the Catholic Church
*http://xrysostom.blogspot.com/2005/07/dating-new-testament.html Ask the Pastor
- a Lutheran
discussion of the dates of writing, compiling, and setting of the canon
*http://www.new-testament-ethics.org/ Ethics of the New Testament
— article by V. Antonov
*http://essenes.net/gop31nt.htm New Testament Alterations
from the Order of Nazorean Essenes (Budhist / Gnostic Chritian source)
*http://jewishencyclopedia.com/view.jsp?artid=245&letter=N Jewish Encyclopedia: New Testament
*http://www.newadvent.org/cathen/14530a.htm Catholic Encyclopedia: New Testament
*http://evangelicaltextualcriticism.blogspot.com Evangelical Textual Criticism Blog
*http://www.errantskeptics.org/DatingNT.htm Dating the NT - list of opinions of scholars
Development and authorship
*http://www.mindspring.com/~scarlson/synopt/ Synoptic Problem Home Page
*Raymond E. Brown: An Introduction to the New Testament
*Burton L. Mack
: Who Wrote the New Testament?
, Harper, 1996
*Randel McCraw Helms
: Who Wrote the Gospels?cdo:Sĭng-iók Séng-gĭng*Category:Greek literature (post-classical)ang:Nīwu Gecȳþnesar:عهد جديدast:Nuevu Testamentuzh-min-nan:Sin-iok Sèng-kengbs:Novi Zavjetca:Nou Testamentcs:Nový zákonda:Det Nye Testamentede:Neues Testamentet:Uus Testamentel:Καινή Διαθήκηes:Nuevo Testamentoeo:Nova testamentoeu:Itun Berriafr:Nouveau Testamenthy:Նոր Կտակարանhi:नया नियमhr:Novi zavjetid:Perjanjian Baruia:Nove Testamentoit:Nuovo Testamentohe:הברית החדשהht:Nouvo Testamanlt:Naujasis Testamentasmi:Kawenata Houmy:ဓမ္မသစ္က္ယမ္းfj:Na Veiyalayalati Vounl:Nieuwe Testamentnds-nl:Ni'je Testementja:新約聖書no:Det nye testamentenn:Det nye testamentetnrm:Nouvé testamentug:ئىنجىلnds:Nieg Testamentpl:Nowy Testamentpt:Novo Testamentoru:Новый Заветse:Ođđa Testameantasm:O le Feagaiga Fousg:Ngbele Testamentsq:Besëlidhja e Rescn:Novu Tistamentusimple:New Testamentsk:Nový zákonsr:Нови заветsh:Novi zavjetfi:Uusi testamenttisv:Nya Testamentetta:புதிய ஏற்பாடுth:คำพยากรณ์ในคัมภีร์ไบเบิลใหม่vi:Tân Ướctpi:Nupela Testamentr:Yeni Ahittw:Apam Foforoyi:ברית החדשהzh:新約聖經