Early New Testament Canons
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1 Yale/New Canaan Bible Study the Epistle to the Hebrews Introduction
Yale/New Canaan Bible Study The Epistle to the Hebrews Introduction The “Epistle to the Hebrews,” a marvelous piece of early Christian homiletics, is a bit of a mystery among the texts of the New Testament. Since at least the third century it has been included in the epistles of Paul, although it does not name its author and in style and vocabulary it does not display Pauline traits. While labeled an epistle, and resembling an epistle at its conclusion, it does not have the characteristic salutation and thanksgiving sections that begin most Pauline epistles. It is, above all, a homily, a “word of exhortation” as its author calls it (13:22), crafted with considerable rhetorical skill, calling some unidentified Christian community to a renewed faith in Christ. Author The identity of the author of Hebrews has puzzled readers from the start. Although some ancient Christians accepted it as Pauline, others, recognizing the stylistic difficulties, thought that it might have been written by companions of Paul such as Luke or Barnabas. Origen, the famous Alexandrian theologian of the third century, thought that Paul was responsible for the content, but that someone else actually penned the text. “God only knows” who that someone was. Ever since the Reformation readers have explored other possibilities. Luther, for example, suggested that Apollos the Alexandrian missionary mentioned in Acts 18 and 1 Corinthians, wrote the piece. Many other names have been proposed, including Priscilla, another collaborator of Paul, who was suggested by the famous German church historian Adolf von Harnack. The suggestion 1 is intriguing but is incompatible with the masculine self reference (11:32), but there is no decisive evidence for any candidates. -
From Hebrews to John: a Common Christic Credo?
SCRIPTA FULGENTINA Año XXVII - Nº 53-54 ESTUDIOS 2017 Páginas 7-33 From Hebrews to John: A Common Christic Credo? © REV. ANDREAS HOECK, S.S.D. Saint John Vianney Theological Seminary Denver, CO 80210 Summary: This essay scrutinizes the twenty-three textual parallels between the Letter to the Hebrews and the Gospel of John; all of those correlations are related exclusively to Christ. In fact, they constitute a complete, albeit skeletal, full-circle Christic Creed: commencing with an emphasis on the Creator, it then depicts some aspects of his Incarnation, followed by his Paschal mystery, and closing with his mission as Messianic Savior who will return in eschatological glory. This finding begs the question of any mutual literary and theological influence between these writings: it seems best to assume that the Pauline thought expressed in Hebrews did have an impact on the theology of John prior to the traditionally late divulgation of his Gospel beginning in Ephesus. Resumen: Este ensayo examina los veintitrés paralelos textuales entre la Carta a los Hebreos y el Evangelio de Juan; todas esas correlaciones están relacionadas exclusivamente con Cristo. De hecho, constituyen un Credo Cristiano completo, aunque esquelético, de círculo completo: comenzando con un énfasis en el Creador, luego describe algunos aspectos de su Encarnación, seguido por su misterio pascual, y cerrando con su misión como Salvador Mesiánico que regresará en gloria escatológica. Este hallazgo plantea la cuestión de la influencia literaria y teológica mutua entre estos escritos: parece mejor 7 suponer que el pensamiento paulino expresado en Hebreos tuvo un impacto en la teología de Juan antes de la divulgación tradicionalmente tardía de su Evangelio comenzando en Éfeso. -
The Debate Over the Muratorian Fragment and the Development of the Canon,” Westminster Theological Journal 57:2 (Fall 1995): 437-452
C. E. Hill, “The Debate Over the Muratorian Fragment and the Development of the Canon,” Westminster Theological Journal 57:2 (Fall 1995): 437-452. The Debate Over the Muratorian Fragment and the Development of the Canon* — C. E. Hill * Geoffrey Mark Hahneman: The Muratorian Fragment and the Development of the Canon (Oxford Theological Monographs; Oxford: Clarendon Press, 1992. xvii, 237. $55.00). A shorter review of this work appeared in WTJ 56 (1994) 437-38. In 1740 Lodovico Muratori published a list of NT books from a codex contained in the Ambrosian Library at Milan. The text printed was in badly transcribed Latin; most, though not all, later scholars have presumed a Greek original. Though the beginning of the document is missing, it is clear that the author described or listed the four Gospels, Acts, thirteen letters of Paul, two (or possibly three) letters of John, one of Jude and the book of Revelation. The omission of the rest of the Catholic Epistles, in particular 1 Peter and James, has sometimes been attributed to copyist error. The fragment also reports that the church accepts the Wisdom of Solomon while it is bound to exclude the Shepherd of Hermas. Scholars have traditionally assigned the Muratorian Fragment (MF) to the end of the second century or the beginning of the third. As such it has been important as providing the earliest known “canon” list, one that has the same “core” of writings which were later agreed upon by the whole church. Geoffrey Hahneman has now written a forceful book in an effort to dismantle this consensus by showing that “The Muratorian Fragment, if traditionally dated, is an extraordinary anomaly in the development of the Christian Bible on numerous counts” (p. -
The Presentation February 2, 2020 RCL: Malachi 3:1-4; Psalm 84 Or
The Presentation February 2, 2020 RCL: Malachi 3:1-4; Psalm 84 or Psalm 24:7-10; Hebrews 2:14-18; Luke 2:22-40 Malachi 3:1-4 The Book of Malachi, a name that literally means “my messenger,” was written in the period following Israel’s exile in Babylonian and subsequent return, circa sixth century B.C. Malachi addressed a number of justice-related issues, but his book contains a great deal of reflection on the Temple cult of sacrifice and its priesthood. The theme of the Temple runs throughout our readings today. Malachi in this first text sets out a warning that one is coming to purify the priesthood of abuses the prophet outlined in vv 1:6-2:9. The prophet’s concern for the integrity of Temple ritual speaks to the great reverence and respect our tradition has long attached to liturgy. Ours is an era that sometimes struggles with the temptation to coopt liturgy for ideological purposes. Malachi reminds us that worship is directed to God, not us, and requires that we execute it with reverence. Malachi’s is not a call to any sense of strict traditionalism, nor does it in any way foreclose development of our liturgical practices. Rather, the prophet underscores that worship is the outward expression of the deep faith and eternal longing of the heart. He calls us to view our outward offerings to the Lord as the fruit of a righteous heart (v. 3). • Is there a word or phrase from this reading that resonates with you? • What are the challenges to reverent and proper worship we face in our own time that require “purification and refinement”? Psalm 84 The theme of the Temple and its central place in the believer’s life continues in today’s psalm. -
Ÿþm I C R O S O F T W O R
LESSON EIGHT THE LETTER TO THE HEBREWS A. THE EPISTLE TO THE HEBREWS: This epistle along with James was written to Christian Jews. The epistle of James was written to the Christian Jews scattered abroad while the epistle to the Hebrews was written to the Christian Jews at Jerusalem. It was written before Jerusalem was destroyed in 70 AD and while the Jewish temple was still standing with magnificent splendor. The rituals and sacrifices were still being carried on. The probable date of the writing was between 62 AD and 68 AD. This epistle is written in eloquent style and occupies a very important place in the Scriptures. It is a commentary on the Book of Leviticus and explains the significance of the Jewish rituals. In this epistle we are taught that we have passed from the realm of shadows into that of reality. It shows that Christianity is not a religion merely of anticipation, but of participation. B. AUTHORSHIP: The epistle to the Hebrews is anonymous and we cannot be certain regarding the identity of the author. It has been suggested that Luke, Barnabas or Apollos might have written it. However, there are some strong reasons for concluding that the Apostle Paul wrote this epistle. 1. The writer was associated with Timothy (Hebrews 13:23). 2. The writer was in bonds (Hebrews 10:34; 13:19). 3. The writer was writing from Italy (Hebrews 13:24). 4. The writer was a Jew who was very familiar with the Jewish history and religion. 5. The teachings are the same and the presentation of these doctrines is similar to those found in the other Pauline Epistles. -
The Epistle to the Hebrews
YSC College Bible Study Jesus Christ Our High Priest YOUTH SPIRITUAL COMPETITION 2013 COLLEGE LEVEL A Study of The Epistle to the Hebrews Part I YSC 2013 Page 1 High School Hebrews YSC College Bible Study Jesus Christ Our High Priest Part 1: Introduction I. The Structure of the Holy Bible The Holy Bible consists of 73 books. There are 46 books in the Old Testament, 39 of which are recognized by all Christians and you can find in the Holy Bible that you usually purchase, and then there are the 7 Deutro-canonical books recognized by the Coptic Orthodox Church. The New Testament consists of 27 books. II. The Structure of the New Testament · The New Testament is divided into o 4 Gospels (also known as the Good News) . The four Gospels were written by the saint bearing its name: . the Gospel according to St. Matthew, . the Gospel according to St. Mark, . the Gospel according to St. Luke, . and the Gospel according to St. John. o Acts of the Apostles (Praxis), written by St. Luke. o 14 Pauline Epistles, written by St. Paul. o 7 Catholic Epistles (Catholicon) . St. James (1 Epistle) . St. Peter (2 Epistles) . St. John (3 Epistles) . St. Jude (1 Epistle) o Revelation (Apocalypse), written by St. John the Theologian. YSC 2013 Page 2 High School Hebrews YSC College Bible Study Jesus Christ Our High Priest THE NEW TESTAMENT THE 27 BOOKS OF THE NEW TESTAMENT YSC 2013 Page 3 High School Hebrews YSC College Bible Study Jesus Christ Our High Priest III. The Structure of the Pauline Epistles The Pauline Epistles Can Be Organized into Several Ways A. -
The Epistle to the HEBREWS
Color profile: Disabled Composite 140 lpi at 45 degrees The Epistle to the HEBREWS GARETH LEE COCKERILL William B. Eerdmans Publishing Company Grand Rapids, Michigan / Cambridge, U.K. EERDMANS -- NICNT The Epistle to the Hebrews (Cockerill) final text Monday, March 05, 2012 11:33:41 AM 3 Color profile: Disabled Composite 140 lpi at 45 degrees ©2012GarethLeeCockerill All rights reserved Published 2012 by Wm. B. Eerdmans Publishing Co. 2140 Oak Industrial Drive N.E., Grand Rapids, Michigan 49505 / P.O. Box 163, Cambridge CB3 9PU U.K. Printed in the United States of America 18 17 16 15 14 13 12 7 6 5 4 3 2 1 Library of Congress Cataloging-in-Publication Data Cockerill, Gareth Lee. The Epistle to the Hebrews / Gareth Lee Cockerill. pages cm. — (The New international Commentary on the New Testament) Includes bibliographical references and indexes. ISBN 978-0-8028-2492-9 (cloth: alk. paper) 1. Bible. N.T. Hebrews — Commentaries. I. Title. BS2775.3.C625 2012 227¢.8707 — dc23 2011052836 www.eerdmans.com EERDMANS -- NICNT The Epistle to the Hebrews (Cockerill) final text Monday, March 05, 2012 11:33:41 AM 4 Color profile: Disabled Composite 140 lpi at 45 degrees CONTENTS Editor’s Preface xii Author’s Preface xiii Abbreviations xvi Bibliography xxiv INTRODUCTION 1 I. HEBREWS IN ITS ENVIRONMENT 2 A. The Pastor Who Wrote Hebrews 2 1. Authorship and Canonicity 3 2. Candidates for Authorship—AReview 6 B. The Pastor’s Sermon 11 C. The Pastor’s Congregation 16 1. What the Sermon Reveals about Its Hearers 16 2. Were These Hearers Jewish or Gentile in Background? 19 D. -
Question 33 - Is the 66-Book Biblical Canon Completed and Closed?
Scholars Crossing 101 Most Asked Questions 101 Most Asked Questions About the Bible 1-2019 Question 33 - Is the 66-Book Biblical Canon completed and closed? Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/questions_101 Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "Question 33 - Is the 66-Book Biblical Canon completed and closed?" (2019). 101 Most Asked Questions. 17. https://digitalcommons.liberty.edu/questions_101/17 This Article is brought to you for free and open access by the 101 Most Asked Questions About the Bible at Scholars Crossing. It has been accepted for inclusion in 101 Most Asked Questions by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. 101 MOST ASKED QUESTIONS ABOUT THE BIBLE 33. Is the 66-Book Biblical Canon completed and closed? The question may be answered by both a no and yes response: A. Hypothetically and theoretically . no. Although all known evidence would seem to be a trillion to one against it, it remains nevertheless theoretically possible that God may, through some totally unexpected circumstances and for some hitherto inconceivable reason, suddenly decide to add a sixty-seventh book to the canon prior to Christ’s return. B. Practically and realistically . yes. This is concluded by a three-fold line of evidence. 1. Scriptural evidence Dr. Robert Lightner writes: “The first reason is stated in two passages of Scripture. Jude 3 refers to the faith which was once for all delivered to the saints, a body of truth more authoritative than one’s personal belief. -
Augustine's New Trinity: the Anxious Circle of Metaphor
Augustine’s New Trinity The Anxious Circle of Metaphor* by Eugene Webb University of Washington Augustine of Hippo (354–430) would hardly have been pleased to hear himself described as an innovator. Like any other Church leader of his time, he would certainly have preferred to be thought of as a voice of the Church’s tradition rather than an originator of any aspect of it. Recent scholarship, however, has come increasingly to see him as the source of some of the most distinctive features of the Western Christian tradition. He is now recognized not only as the originator of the doctrine of Original Sin and the peculiarly western interpretation of the doctrine of the Trinity, but also as a major force in shaping for subsequent generations of Christians the relationship between the Church’s spiritual role and its role as a power in the social and political world. With this recognition of the innovativeness of Augustine’s thought has also come the question of how his original contributions are to be evaluated. How well, for exam- ple, did he understand the tradition he was trying to interpret? How well considered were his innovations? Did they introduce not only new perspectives, but perhaps also distortions of the tradition? Elaine Pagels, for example, in her recent book, Adam, Eve, and The Serpent, has said, regarding the influence of his doctrine of Original Sin: “Augustine would eventually transform traditional Christian teaching on free- dom, on sexuality, and on sin and redemption for all future generations of Christians. Where earlier generations of Jews and Christians had once found in Genesis 1–3 the affirmation of human freedom to choose good or evil, Augustine, living after the age of Constantine, found in the same text a story of human bondage.”1 She describes this as a “cataclysmic transformation in Christian thought” (Ibid.) and suggests that it is time Augustine’s distinctive contributions in this area were reexamined and reevalu- ated. -
TIMELINE of EARLY CHRISTIAN HISTORY: 100 AD to 800 AD C 100 St
TIMELINE OF EARLY CHRISTIAN HISTORY: 100 AD TO 800 AD c 100 St. John dies. End of Apostolic age 107 Ignatius of Antioch martyred 156 Polycarp martyred 161-180 Persecution of Christians increases under Marcus Aurelius c 165 Justin Martyr martyred c 180 Irenaeus of Lyon writes Against Heresies 184 Birth of Origen 250 Persecution of Christians under Decius 253 Death of Origen, shortly after suffering two years of imprisonment and torture 303-312 The Diocletian persecution – the Roman empire’s last, largest and bloodiest persecution of Christians 310 Armenia becomes the first country to adopt Christianity as its official religion. 312 Constantine, at the Battle of Milvian Bridge, experiences vision of the cross carrying the message, In Hoc Signo Vinces ("with this sign, you shall win") 313 Constantine issues the Edict of Milan, providing for the toleration of Christianity and Christians c 323 Eusebius of Caesarea completes Ecclesiastical History 325 First Council of Nicaea (the first ecumenical council) is convened by Constantine. Debate rages over whether Christ is of the "same substance" or "similar substance" to God. The position of Arius, that Christ was of “similar substance” (i.e., that he is a created being), is refuted. Nicene Creed is drawn up, declaring Christ to be "Begotten, not made; of one essence with the Father." 324 Constantinople becomes capital of the Roman Empire 349 Birth of John Chrysostom 354 Birth of Augustine of Hippo 367 Athanasius, in his annual festal letter to the churches of Alexandria, lists the 27 books he believed should constitute the New Testament 380 Theodosius issues the Edict of Thessalonica, declaring Nicene Christianity the official religion of the Roman empire 381 First Council of Constantinople is convened by Theodosius. -
The Biblical Canon of the Ethiopian Orthodox Tewahdo Church
Anke Wanger THE-733 1 Student Name: ANKE WANGER Student Country: ETHIOPIA Program: MTH Course Code or Name: THE-733 This paper uses [x] US or [ ] UK standards for spelling and punctuation The Biblical Canon of the Ethiopian Orthodox Tewahdo Church 1) Introduction The topic of Biblical canon formation is a wide one, and has received increased attention in the last few decades, as many ancient manuscripts have been discovered, such as the Dead Sea Scrolls, and the question arose as to whether the composition of the current Biblical canon(s) should be re-evaluated based on these and other findings. Not that the question had actually been settled before, as can be observed from the various Church councils throughout the last two thousand years with their decisions, and the fact that different Christian denominations often have very different books included in their Biblical Canons. Even Churches who are in communion with each other disagree over the question of which books belong in the Holy Bible. One Church which occupies a unique position in this regard is the Ethiopian Orthodox Tewahdo Church. Currently, it is the only Church whose Bible is comprised of Anke Wanger THE-733 2 81 Books in total, 46 in the Old Testament, and 35 in the New Testament.1 It is also the biggest Bible, according to the number of books: Protestant Bibles usually contain 66 books, Roman Catholic Bibles 73, and Eastern Orthodox Bibles have around 76 books, sometimes more, sometimes less, depending on their belonging to the Greek Orthodox, Slavonic Orthodox, or Georgian -
The Albigensian Heresy and the Gnostic Tradition
Western Michigan University ScholarWorks at WMU Master's Theses Graduate College 8-1983 The Albigensian Heresy and the Gnostic Tradition John Stine Penman Follow this and additional works at: https://scholarworks.wmich.edu/masters_theses Part of the History of Religion Commons, and the Medieval History Commons Recommended Citation Penman, John Stine, "The Albigensian Heresy and the Gnostic Tradition" (1983). Master's Theses. 1621. https://scholarworks.wmich.edu/masters_theses/1621 This Masters Thesis-Open Access is brought to you for free and open access by the Graduate College at ScholarWorks at WMU. It has been accepted for inclusion in Master's Theses by an authorized administrator of ScholarWorks at WMU. For more information, please contact [email protected]. THE ALBIGENSIAN HERESY AND THE GNOSTIC TRADITION by John Stine Penman A Thesis Submitted to the Faculty of The Graduate College in partial fulfillment of the requirements for the Degree of'M aster of Arts Medieval Studies Western Michigan University Kalamazoo, Michigan August 1983 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. THE ALBIGENSIAN HERESY AND THE GNOSTIC TRADITION John Stine Penman, M.A. Western Michigan University, 1983 That the Albigensian heresy represents a resurgence of early Christian Gnosticism is the thesis of this work. The study defines Gnosticism in terms of its pattern of prevalent characteristics and traces the course of Gnosticism and its emergence as the Albigensianism of the Middle Ages. Using the finding of Hans Soderberg's La Religion des Cathares: Etudes, sur le gnosticisme de la basse antiquite et du moyen Sge. as a point of departure through the analysis of documents discovered since 1949, the study shows that Gnosticism and the Albigensian heresy represent a continued tradition of religious expression as a recognizable alternative to the accepted and established institutions of Christianity in the Western world.