Etymology
The word ''testament''
The word ''The phrase ''New Testament'' as the collection of scriptures
The use of the phrase ''New Testament'' (Books
The Gospels
Each of the fourActs of the Apostles
The Acts of the Apostles is a narrative of the apostles' ministry and activity afterPauline letters to churches
The Pauline letters are the thirteen New Testament books that presentPauline letters to persons
The last four Pauline letters in the New Testament are addressed to individual persons. They include the following: *Hebrews
TheCatholic epistles
*Book of Revelation
The final book of the New Testament is theNew Testament canons
;Table notesBook order
The order in which the books of the New Testament appear differs between some collections and ecclesiastical traditions. In the Latin West, prior to theAuthors
It is considered the books of the New Testament were all or nearly all written byGospels
Acts
The same author appears to have written the Gospel of Luke and the Acts of the Apostles, and most refer to them as the Lucan texts. The most direct evidence comes from the prefaces of each book; both were addressed toPauline epistles
The Pauline epistles are the thirteen books in the New Testament traditionally attributed toOther epistles
The author of theJohannine works
The Gospel of John, the threeDating the New Testament
There is noExternal evidence
The earliestInternal evidence
Literary analysis of the New Testament texts themselves can be used to date many of the books of the New Testament to the mid-to-late first century. The earliest works of the New Testament are the letters of theLanguage
The major languages spoken by both Jews and Greeks in theStyle
The style ofDevelopment of the New Testament canon
The process of canonization of the New Testament was complex and lengthy. In the initial centuries ofOrigen (3rd century)
By the early 200s,Eusebius's Ecclesiastical History
4th century and later
In his Easter letter of 367,Early manuscripts
Textual variation
Interpolations
In attempting to determine the original text of the New Testament books, some modern textual critics have identified sections as additions of material, centuries after the gospel was written. These are called interpolations. In modern translations of the Bible, the results of textual criticism have led to certain verses, words and phrases being left out or marked as not original. According toBiblical criticism
Establishing a critical text
The textual variation among manuscript copies of books in the New Testament prompted attempts to discern the earliest form of text already in antiquity (e.g., by the 3rd-century Christian authorRelationship to earlier and contemporaneous literature
Books that later formed the New Testament, like other Christian literature of the period, originated in a literary context that reveals relationships not only to other Christian writings, but also toSyriac
Coptic
There are several dialects of the Coptic language:Other ancient translations
The continued spread of Christianity, and the foundation of national churches, led to the translation of the Bible—often beginning with books from the New Testament—into a variety of other languages at a relatively early date:Modern translations
Theological interpretation in Christian churches
According to Gary T. Meadors:Unity in diversity
The notion of unity in diversity of Scripture claims that the Bible presents a noncontradictory and consistent message concerning God and redemptive history. The fact of diversity is observed in comparing the diversity of time, culture, authors' perspectives, literary genre, and the theological themes. Studies from many theologians considering the "unity in diversity" to be found in the New Testament (and the Bible as a whole) have been collected and summarized by New Testament theologian Frank Stagg (theologian), Frank Stagg. He describes them as some basic presuppositions, tenets, and concerns common among the New Testament writers, giving to the New Testament its "unity in diversity": #The reality of God is never argued but is always assumed and affirmed #Jesus Christ is absolutely central: he is Lord and Savior, the foretold Prophet, the Messianic King, the Chosen, the way, the truth, and the light, the One through whom God the Father not only acted but through whom He came #The Holy Spirit came anew with Jesus Christ. #The Christian faith and life are a calling, rooted in divine election. #The plight of everyone as sinner means that each person is completely dependent upon the mercy and grace of God #Salvation is both God's gift and his demand through Jesus Christ, to be received by faith #The death and resurrection of Jesus are at the heart of the total event of which he was the center #God creates a people of his own, designated and described by varied terminology and analogies #History must be understood eschatologically, being brought along toward its ultimate goal when the kingdom of God, already present in Christ, is brought to its complete triumph #In Christ, all of God's work of creation, revelation, and redemption is brought to fulfillmentStagg, Frank (1962). ''New Testament Theology''. Broadman. .Roman Catholicism, Eastern Orthodoxy, and Classical Anglicanism
For the Roman Catholic Church, there are two modes of Revelation: Scripture and Sacred tradition, Tradition. Both of them are interpreted by the teachings of the Church. The Roman Catholic view is expressed clearly in the Catechism of the Catholic Church (1997):§ 82: 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.In Catholic terminology the teaching office is called the Magisterium. The Catholic view should not be confused with the two-source theory. As the Catechism states in §§ 80 and 81, Revelation has "one common source ... two distinct modes of transmission." While many Eastern Orthodox Church, Eastern Orthodox writers distinguish between Scripture and Tradition, Bishop Kallistos Ware says that for the Orthodox there is only one source of the Christian faith, Holy Tradition, within which Scripture exists. Traditional Anglican Communion, Anglicans believe that "Holy Scripture containeth all things necessary to salvation", (Article VI), but also that the Catholic Creeds "ought thoroughly to be received and believed" (Article VIII), and that the Church "hath authority in Controversies of Faith" and is "a witness and keeper of Holy Writ" (Article XX). In the famous words of Thomas Ken, Bishop of Bath and Wells: "As for my religion, I dye in the holy catholic and apostolic faith professed by the whole Church before the disunion of East and West, more particularly in the communion of the Church of England, as it stands distinguished from all Papal and Puritan innovations, and as it adheres to the doctrine of the Cross."
§ 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.
Protestantism
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 Liberal 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. The adjustments made by modern Protestants to their doctrine of scripture vary widely.American evangelical and fundamentalist Protestantism
Within the US, the Chicago Statement on Biblical Inerrancy (1978) articulates 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."American mainline and liberal Protestantism
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."Messianic Judaism
Messianic Judaism generally holds the same view of New Testament authority as evangelical Protestants. According to the view of some Messianic Jewish congregations, Jesus did not annul the Torah, but that its interpretation is revised and ultimately explained through the Apostolic Scriptures.Jehovah's Witnesses
Jehovah's Witnesses accept the New Testament as divinely inspired Scripture, and as infallible in every detail, with equal authority as the Hebrew Scriptures. They view it as the written revelation and good news of the Messiah, the Atonement in Christianity, ransom sacrifice of Jesus, and the Kingdom of God, explaining and expounding the Hebrew Bible, not replacing but vitally supplementing it. They also view the New Testament as the primary instruction guide for Christian living, and church discipline. They generally call the New Testament the "Christian Greek Scriptures", and see only the "covenants" as "old" or "new", but not any part of the actual Scriptures themselves.United Pentecostals
Oneness Pentecostalism subscribes to the common Protestant doctrine of ''sola scriptura''. They view the Bible as the inspired Word of God, and as absolutely Biblical inerrancy, inerrant in its contents (though not necessarily in every translation). They regard the New Testament as perfect and inerrant in every way, revealing the Lord Jesus Christ in the Flesh, and his Atonement, and which also explains and illuminates the Old Testament perfectly, and is part of the Bible canon, not because church councils or decrees claimed it so, but by witness of the Holy Spirit.Seventh-day Adventists
The Seventh-day Adventist Church holds the New Testament as the inspired Word of God, with God influencing the "thoughts" of the Apostles in the writing, not necessarily every word though. The first fundamental belief of the Seventh-Day Adventist church stated that "The Holy Scriptures are the Biblical infallibility, infallible revelation of [God's] will." Seventh-day Adventist theology, Adventist theologians generally reject the "verbal inspiration" position on Scripture held by many conservative evangelical Christians. They believe instead that God inspired the thoughts of the biblical authors and apostles, and that the writers then expressed these thoughts in their own words. This view is popularly known as "thought inspiration", and most Adventist members hold to that view. According to Ed Christian, former ''Journal of the Adventist Theological Society, JATS'' editor, "few if any Adventist Theological Society, ATS members believe in verbal inerrancy". How theLatter-day Saints
Members of the Church of Jesus Christ of Latter-day Saints (LDS Church) believe that the New Testament, as part of the Christian biblical canons, Christian biblical canon, is accurate "as far as it is translated correctly". They believe the Bible as originally revealed is the word of God, but that the processes of transcription and translation have introduced errors into the texts as currently available, and therefore they cannot be regarded as completely inerrant. In addition to the Old and New Testaments, the Book of Mormon: Another Testament of Jesus Christ, Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price (Mormonism), Pearl of Great Price are considered part of their scriptural canon.In the arts
See also
* Authorship of the Epistle to the Hebrews * Catalogue of Vices and Virtues * Chronology of Jesus * Earlier Epistle to the Ephesians Non-canonical books referenced in the New Testament * Historical background of the New Testament * Life of Jesus in the New Testament * List of Gospels * Novum Testamentum GraeceNotes
References
Citations
Bibliography
* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *Further reading
* Rudolf Bultmann, Bultmann, Rudolf (1951–1955). ''Theology of the New Testament'', English translation, 2 volumes. New York: Scribner. * von Campenhausen, Hans (1972). ''The Formation of the Christian Bible'', English translation. Philadelphia: Fortress Press. * Clark, Gordon (1990). "Logical Criticisms of Textual Criticism", The Trinity Foundation: Jefferson, Maryland * Hans Conzelmann, Conzelmann, Hans; Lindemann, Andreas (1999). ''Interpreting the New Testament: An Introduction to the Principles and Methods of New Testament Exegesis'', English translation. Peabody, Massachusetts: Hendrickson. * Dormeyer, Detlev (1998). ''The New Testament among the Writings of Antiquity'', English translation. Sheffield. * Duling, Dennis C.; Norman Perrin, Perrin, Norman (1993). ''The New Testament: Proclamation and Parenesis, Myth and History'', 3rd edition. New York: Harcourt Brace. * Bart D. Ehrman, Ehrman, Bart D. (2011). ''The New Testament: A Historical Introduction to the Early Christian Writings'', 5th edition. New York: Oxford University Press. * Edgar J. Goodspeed, Goodspeed, Edgar J. (1937). ''An Introduction to the New Testament''. Chicago: University of Chicago Press. * Amy-Jill Levine, Levine, Amy-Jill; Marc Zvi Brettler, Brettler, Marc Z. (2011). ''The Jewish Annotated New Testament''. Oxford: Oxford University Press. * Helmut Koester, Koester, Helmut (1995 and 2000). ''Introduction to the New Testament'', 2nd edition, 2 volumes. Berlin: Walter de Gruyter. * Kümmel, Werner Georg (1996). ''Introduction to the New Testament'', revised and enlarged English translation. Nashville: Abingdon Press. * Burton L. Mack, Mack, Burton L. (1995). ''Who Wrote the New Testament?''. San Francisco: HarperSanFrancisco. * * Stephen Neill, Neill, Stephen; Wright, Tom (1988). ''The Interpretation of the New Testament, 1861–1986'', new edition. Oxford: Oxford University Press.External links
General references
Development and authorship
Greek
Art