scholarly journals Czy kolejność ksiąg Nowego Testamentu w kanonie jest przypadkowa?

2007 ◽  
Vol 60 (3) ◽  
pp. 177
Author(s):  
Paweł Marek Mucha
Keyword(s):  
New Testament ◽  
Acts Of The Apostles ◽  
Second Century ◽  
Council Of Trent ◽  
Alphabetical Order ◽  
The New Testament ◽  
Pauline Epistles ◽  
Catholic Epistles ◽  
Apostolic Fathers ◽  
Order Books

Decretum de canonicis Scripturis (Council of Trent) gives the following list of the canonical books of the New Testament: Matthew, Mark, Luke, John, Acts of the Apostles, Pauline Epistles, Catholic Epistles, Revelation. This order is based on many manuscripts, but is not the only one known. The Apostolic Fathers cite the books of the New Testament, but never give their titles. The books were only given titles in the late second century. The Muratorian fragment is the oldest document (the second half of the 2nd century) which enumerates canonical books in an appropriate order. The important fact is that this list was prepared in the Roman Church and the order is in accordance with our canon. The Muratorian fragment presents the list of books in the reverse alphabetical order (from Z to A). It is a consequence of the tendency to order books alphabetically (not only in codices). Due to the fact that the oldest list of canonical books enlists them in the same order as we do in our canon and this order is not random, the order in our canon seems to be authentic.

Clement of Rome and Moralism

1962 ◽  
Vol 31 (2) ◽  
pp. 131-150 ◽  
Author(s):  
Charles Merritt Nielsen
Keyword(s):  
New Testament ◽  
Second Century ◽  
First Century ◽  
Freedom Of Choice ◽  
The New Testament ◽  
Apostolic Fathers ◽  
Do So

Clement of Rome has often been judged and found wanting by his Protestant interpreters. His letter is frequently presented as “a good illustration of the break between the New Testament faith and the Apostolic Fathers' lapse into moralism.” (And “moralism,” to put it mildly, is not always a pleasant word in Protestant theological circles.) Rudolf Knopf calls attention to the “rationalen Moralismus des Schreibens.” And Johannes Weiss says that “a strong moralism runs through all its expressions from the first page to the last.” When James Mackinnon gives us examples of Christian moralism in the sub-apostolic period, Clement is of course present in a prominent way, as indeed he is also significantly present when H. E. W. Turner mentions the “tradition of ‘sober moralism’ which was so notable a feature of late first-century and early second-century Christianity.” Moreover, A. C. McGiffert stands in the same tradition of interpretation when he says that for Clement “salvation is to be had only by obeying God and doing his will.” One could of course go on and on citing examples of this kind, but it seems unnecessary to do so, especially in view of the fact that a great many more illustrations are readily available in Thomas F. Torrance's The Doctrine of Grace in the Apostolic Fathers. Not only does Professor Torrance mention numerous scholars who stress the moralism of Clement, but also he himself comes to the conclusion that grace in I Clement appears to be an “enabling power granted to those who are worthy.” Clement “may use the language of election and justification, but the essentially Greek idea of the unqualified freedom of choice is a natural axiom in his thought, and entails a doctrine of ‘works,’ as Paul would have said.”

scholarly journals The Synoptic Gospels and the Noncanonical Acts of the Apostles

1988 ◽  
Vol 81 (1) ◽  
pp. 19-36 ◽  
Author(s):  
François Bovon
Keyword(s):  
Eighteenth Century ◽  
New Testament ◽  
Acts Of The Apostles ◽  
Religious Studies ◽  
Second Century ◽  
Synoptic Gospels ◽  
Biblical Scholarship ◽  
The World ◽  
The New Testament ◽  
Long Time

At the end of the second century, four gospels became canonical. Today they are present everywhere in the world at the beginning of the New Testament and at the heart of the Christian Bible, side by side and in the same order, endowed with the same authority. The text of these four gospels has been fixed for a long time, notwithstanding the existence of thousands of textual variants which have troubled European scholars since the eighteenth century. Today no one dreams of publishing interpolated versions of these gospels or of doctoring our holy books. Biblical scholarship devoted to the study of these gospels now occupies a firm place in the programs of numerous theological faculties and departments of religious studies.

The Parousia of Christ in the Synoptic Gospels

1959 ◽  
Vol 12 (2) ◽  
pp. 171-192 ◽  
Author(s):  
H. P. Owen
Keyword(s):  
New Testament ◽  
Second Century ◽  
First Century ◽  
Synoptic Gospels ◽  
The New Testament ◽  
2 Peter ◽  
Apostolic Church ◽  
Second Coming

The Second Coming (otherwise called the Parousia)1 of Christ constituted a serious problem for the apostolic Church. One of the earliest of Paul's Epistles (1 Thessalonians) shows how quickly his converts became discouraged when some of their number died before the Lord's appearing. In reply Paul repeats his promise that the Lord will soon return, although in his second epistle he has to give a reminder that Antichrist must first make a final bid for power (1 Thess. 4.15–18, 2 Thess. 2). Similarly the author of Hebrews, writing to a disillusioned and apathetic group of Christians some decades later in the first century, recalls the words of Habakkuk that ‘the Lord will come and not be slow’ (10.37). Finally 2 Peter, the latest book of the New Testament (written, perhaps, as late as the middle of the second century), continues to offer the hope of an imminent Parousia to be accompanied by the world's destruction and renewal (ch. 3). If Christians are tempted to despair they must remember that the word of prophets and Apostles is sure (v. 2) and that with God ‘a thousand years are as one day’ (v. 8).

Tatian and his Discourse to the Greeks

1964 ◽  
Vol 57 (3) ◽  
pp. 161-188 ◽  
Author(s):  
Gerald F. Hawthorne
Keyword(s):  
New Testament ◽  
The New Testament ◽  
Apostolic Fathers

To one who is familiar with the New Testament and the writings of the Apostolic Fathers, Tatian's Discourse to the Greeks comes as quite a surprise. Supposedly an apology for Christianity, there is within it not one mention of Christ or Christianity (at least, not in these terms). Other familiar words such as “Jesus,” “Lord,” “Church,” “Savior,” “salvation,” etc., are also absent. Except for a passing reference to “the God who suffered” (15, 5–6), and the unqualified statement that “God was born in the form of a man” (23, 6), one might overlook altogether the fact that Tatian was a Churchman.

scholarly journals New Testament Anthropology: Conscience as an Anthropological Phenomenon in the Context of the Epistles of St. Paul the Apostle

2021 ◽  
pp. 114-124
Author(s):  
Priest Aleksiy (Razdorov) ◽  
Keyword(s):  
New Testament ◽  
Biblical Studies ◽  
Christian Communities ◽  
Cultural Approach ◽  
Christian Worldview ◽  
The New Testament ◽  
Pauline Epistles ◽  
The Mind ◽  
Historical Epoch ◽  
Human Awareness

This article examines the New Testament teaching about man in the authentic epistles of Paul the Apostle. In particular, it studies the anthropological phenomenon of conscience as one of the important ethical terms in Christian worldview. In spite of the fact that this topic has been thoroughly investigated by Western biblical science, Russian theological environment has not been paying it sufficient attention. Therefore, from the position of theological and philological research within the framework of the historical and cultural approach, the article dwells on conscience expressed by Paul the Apostle through the term συνείδησις in the epistles to the Corinthians and the Romans, whose authorship as St. Paul’s is unquestioned by modern biblical studies. The research shows that Paul the Apostle used the term συνείδησις in a sense related to human awareness, without any explicit emphasis on morality as in the works by Stoic philosophers. For St. Paul, the term συνείδησις in a general sense means an autonomous anthropological instance of a person’s judgеment/assessment of his/her own behaviour in relation to the norms, laws and rules adopted by him/her. However, depending on the historical circumstances in the life of Christian communities, Paul the Apostle gave this term his own semantic connotations. According to this research, in the text of the Pauline epistles συνείδησις appears not only as a general anthropological phenomenon, but also as an independent (autonomous) personified witness to the truth, as an instance that checks the correspondence between the declared value norms in the mind and the person’s own behaviour. This instance reflects the mental activity of a conscious human as a person in any cultural and historical epoch regardless of his/her religious preferences.

scholarly journals Von Harnack, Marcion en die Ou Testament

2003 ◽  
Vol 24 (1) ◽  
pp. 124-136 ◽  
Author(s):  
J H Le Roux
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Second Century ◽  
Human Beings ◽  
The New Testament

This article focusses on Adolf Von Harnack’s profound study of Marcion, a theologian of the second century. He was amongst other things fascinated by Marcion’s view of the Old Testament.  Marcion rejected  the  Old Testament because it depicted the creator-god as a mean figure who humiliated human beings. Jesus was in no way related to  this  god. He  came from the good God who is described in the New Testament. Marcion compiled his own Bible which had no Old Testa-ment and only a few books from the New Testament which he  purged from all Jewish or Old Testament influence. According to Marcion the newness of the Christ event made the Old Testament superflous. 

The Church of the Reigning Lord

1948 ◽  
Vol 1 (1) ◽  
pp. 66-73
Author(s):  
R. Stuart Louden
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Christian Theology ◽  
The Bible ◽  
Biblical Scholarship ◽  
The New Testament ◽  
Pauline Epistles ◽  
History Of ◽  
Four Square ◽  
The Church

We can trace a revival of theology in the Reformed Churches in the last quarter of a century. The new theological interest merits being called a revival of theology, for there has been a fresh and more thorough attention given to certain realities, either ignored or treated with scant notice for a considerable time previously.First among such realities now receiving more of the attention which their relevance and authority deserve, is the Bible, the record of the Word of God. There is an invigorating and convincing quality about theology which is Biblical throughout, being based on the witness of the Scriptures as a whole. The valuable results of careful Biblical scholarship had had an adverse effect on theology in so far as theologians had completely separated the Old Testament from the New in their treatment of Biblical doctrine, or in expanding Christian doctrine, had spoken of the theological teaching of the Synoptic Gospels, the Pauline Epistles, the Johannine writings, and so on, as if there were no such thing as one common New Testament witness. It is being seen anew that the Holy Scriptures contain a complete history of God's saving action. The presence of the complete Bible open at the heart of the Church, recalls each succeeding Christian generation to that one history of God's saving action, to which the Church is the living witness. The New Testament is one, for its Lord is one, and Christian theology must stand four-square on the foundation of its whole teaching.

The Remaining New Testament Books as Sacred

2021 ◽  
pp. 171-205
Author(s):  
Donald Senior
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Acts Of The Apostles ◽  
Peter 1 ◽  
1 Peter ◽  
The New Testament ◽  
Unique Identity ◽  
1 John

In attempting to make the case that the defining reason the books of the New Testament are considered sacred is because of their focus on the unique identity of Jesus Christ, we have explored the Gospels, the Acts of the Apostles, and writings of Paul. We turn now, with the same conviction, to some of the remaining New Testament books. Our goal here is not to consider every book of the New Testament but to make the case that in the vast majority of them, their proclamation of Christ is central and defining. The books we will focus on in this chapter include Hebrews, James, 1 Peter, 1 John, and Revelation, taken in the order in which they appear in the canon. Despite the evident literary diversity of these texts, there is a commanding unity—a unity grounded in their focus on the figure of Jesus Christ. It is that varied but unifying portrayal found in these books which will command our attention in this chapter.

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