The new testament has been established as the second part of the scriptures where the birth of Jesus is recounted and stories with great importance in his life and after his ascension are annexed. Learn more about the subject in the next post.
The new Testament
The New Testament itself has been considered the second piece of the Christian Bible. In it there are occasions identified with the life, service and desperate murder of Jesus of Nazareth, as well as the different occasions that occurred in the main years of Christianity. Formed in very ancient times between 50 and 100 AD. c.
It is made up of an authorized arrangement of books and letters composed after the death by murder of Jesus of Nazareth, which the biblical convention made the Church recognize, isolates different writings that are considered strange and unacceptable. It is assigned as the New Testament from Tertullian in the Christian Church.
Despite what might be expected with the Hebrew Tanakh, called by Christians the Old Testament, Jews, other than supposed Messianic Jews, do not share the New Testament to all intents and purposes with Christians.
The use of the expression “confirmation” originates from the Hebrew word berith, whose meaning is established in agreement, promise, contract or attitudes between two contractual workers, through the Greek and the Latin testament. (Learn more about the Old Testament )
A few creators present the names Old and New Testament as the two extraordinary segments in which the Christian Bible is divided, these are assigned as a consequence of a misunderstanding of the word, which means: “will” or “will”, and as well as understanding.
According to different creators, the expression “confirmation” originates in the interpretation of the first idea that was given of life and death and of the Hebrew idea in Greek. Similarly, it is established that it is the consequence of a conscious search carried out by experts.
That is the reason why they did not use the Greek expression Synthek but chose Diatheké, which is deciphered for ‘confirmation’ or ‘will’, and which is the commitment of one for another that only obtains benefits.
In this sense, they presented more the divergence between the meetings, that is, between God and men. From now on, Latin adaptations, for example, Jerome of Stridon, and most Christian Bible terms continue to use the expression “confirmation” instead of others to specify the Old Testament as union Sinai and the New Testament as union Sinai. agreement in him and the blood of Christ.
Although it is noted that such ideas do not accumulate from time-honored compositions, but from the relationships between heaven and people in religious history, most researchers basically refer to the prominent and everyday use of these ideas to take into consideration the sacrosanct writings of the Hebrews and Christians. (See Article: The Bible )
The most experienced forms of the New Testament writings, which are protected, are written in the so-called Koine Greek and the lingua franca in the Eastern Mediterranean on Roman occasions.
Most scholars agree that this was the language in which they were originally composed, although some books may have been composed first in Hebrew and then in Aramaic, the actual language spoken by Jesus and his entourage.
In fact, even today there are compositional Aramaic writings dating from the 5th century close to the original Greek copies, e.g., “the Syriac, Harclean, and Curaurean Peshitta,” yet most scholars think of them as interpretations of the Greek.
The structure of the New Testament standard was established step by step over the major hundreds of years of the new development. The most established summary should have been composed around AD 170. The current summary was initially circulated by Athanasius of Alexandria in 370 and blessed as authorized at the Third Council of Carthage in 397.
In any case, the arguments about the structure of the norm did not stop. Martin Luther examined the importance of including several Epistles such as those of Santiago, Judas, to the Hebrews and the Apocalypse of John or the Book of Revelation as such; although in the end, like the deuterocanonicals of the Old Testament, they were never excluded.
In any case, the canonization of books like 2 Peter, 2 John, 3 John, James, and Jude, as well as Hebrews and Revelation, remains a matter of discussion. The New Testament contains the four sanctioned accounts, the Acts of the Apostles, the epistles of Paul of Tarsus, seven general epistles of various attributions, and the Apocalypse, as can be found in various writings.
In this case it involves, in total, 27 books in the group of the Catholic Church, recognized by the majority of the Reformation Churches.
For a considerable period of time, the Bible was the most widely circulated book in Spain, with accessible handwritten duplicates in Latin and, for some centuries, even in a language known as Gothic.
Different histories of scriptures, psalters or songs, glossaries, moral stories, and comparable works became the most successful books of the time. Honestly prepared copyists duplicated dazzling written compositions.
Despite the fact that it took 20 copyists for a whole year to deliver a single first-rate original copy, numerous Latin Bibles and a large number of commentaries on it in Spain in the 15th century were recognized by the Bible societies of that time. .
At the time that the Spanish language began to create, the intrigue of having the Bible in another language or vernacular arose. In the twelfth century, the Bible became a feeling or old-fashioned Spanish, the language expressed by ordinary individuals.
Consequently, the contradiction between characters such as Waldensians and Hussites meant that, as a security measure against blasphemy, the Church rejected the interpretation of the Bible in a Romance language.
For the next 200 years, the main authority for the Catholic Bible distributed in Spain, apart from the Latin Vulgate, was the well-known Polyglot Complutense, the main bilingual Bible, supported by Cardinal Cisneros. Only 600 duplicates were printed back then.
Around the beginning of the 16th century, Francisco de Enzinas, the son of a wealthy Spanish landowner, began interpreting the New Testament into Spanish while still a young student. At that time he obtained the printed interpretation of it in the Netherlands, and just in 1544 he tried to get genuine approval to spread it in Spain, which was rejected and he was blamed before it was approved.
A couple of years after the fact, a reexamined version of that interpretation was printed in Venice, Italy, which Julián Hernández subtly presented in Seville, going on fire and following this line executed by apostasy.
Right after, the entire Bible began to become the Spanish vernacular with the work of Casiodoro de Reina that had its beginnings in the Bible of the bear in 1568, by Protestantism, and without further mention with Felipe Scío de San Miguel in 1790 and other characters than in Catholicism.
The New Testament is one of the two sections into which the Bible is divided. At a basic level, we place the Old Testament that contains a progression of sacrosanct records and writings, of Israeli root to put it simply, and that precede the introduction of Jesus Christ.
Meanwhile, the New Testament is made up of a collection of books and letters dating back to the time after Jesus was conceived. For example, in the New Testament we discover a great deal of information about Jesus, his activity on earth, his proselytizing, and different topics of great importance.
Although Christians share the Old Testament here and there with Jews, the latter being time-honored reference content, the equivalent does not occur with the New Testament, the latter being an archive appropriate for Christians and not shared at all with Jews. Jews.
The New Testament has been composed since ancient times of at least 27 books. The first four are compared with the accounts of four of the messengers who persecuted and went with Jesus during his stay on earth, these were Matthew, Mark, Luke and John.
It continues with these different books entitled Acts of the Apostles, in which the historical context of the Christian religion is shown in full and point by point, and by the way it is a reference file in case you need to know this theme.
At that point, a progression of epistles addressed to different beneficiaries stands out and the 27th or last chapter or section is called Revelation or is additionally called by some as Revelations of Jesus Christ. The fundamental component of this is the totally prophetic idea of him.
As we probably know, the Bible is the unsurpassed religious book under the orders of the Jewish and Christian religions, since it gathers and transmits the expression of God.
Anyway, the spread of the Bible goes beyond these religions and even what has been recorded a couple of years ago, the Bible as of now has more than 2,000 interpretations in various dialects.
The Bible is essentially a letter of affection aggregated into sixty-six books, made up of over forty writers, who lived on three unique continental lands and were made over a time span of sixteen hundred years and despite the fact that the writers originated in various societies.
Just a message, a theme, a chain running through it, from the main book: Genesis; until the last or end of all scripture as it is: Revelation, this message refers to worship, God recovers humanity, a message that is critical for us today, as it was 2,000 years ago.
For their part, these five books including Matthew, Mark, Luke, John and Acts begin with the introduction of Jesus Christ and end with the primary arrest of the missionary Paul some six decades later. Throughout these decades, God presented personages of his sovereign disposition who reformed the entire world.
It was transformed from a simple accent in the country of Israel to an accent in the congregation; from a law contract to a promise of elegance; the Holy Spirit of simply contacting man to truly live within him; and re-examined his command to Israel to live in a way that would attract others to a command to the congregation to scatter throughout the world and make the devotees have all that is deemed necessary.
The Gospels give us four comparable records known as historical books, highlighting the story of Jesus the Messiah, the Son of God. His presentation to the world, youth, service, others such as education, supernatural events, capture, trial, disappearance and revival are represented in a contrasting way by each of the four creators: we speak of Matthew, Mark, the great Lucas and of course the well-known Juan.
In any case, in every record, when the tomb of Jesus was discovered, the world had changed. While the Gospels tell the story of Christ’s life, the book of Acts tells the story of Christ’s congregation.
From his establishment on the day of Pentecost in the city of Jerusalem, through his adventure in the known universe of that time, to the emergency when the missionary Paul was taken into unprecedented custody by Rome, the story is one of feeling, interest, and development. surprising and innovative experiences.
The Catholic Church perceives two sources of somewhat controversial content: the Bible and tradition. By displaying one of those sources here to some extent, we have tried, as a result, for the editorial not only to place each entry in connection with the Bible itself, but to demonstrate that it is an extraordinary universe among its most varied parts.
Furthermore, it gives the reader, together with the meeting of approved researchers at present, the idea of that custom in the ecclesiastical reports, the prayers and sentiments taken from experts and the representations of the Liturgy, which demonstrate the application and the incredible quality they have had.
In this way, a crucial enthusiasm for Holy Scripture has been made, especially in the New Testament, but also in the Old Testament, and the development of Catholic scriptures has become an unrelenting waterway.
It is that, as Pius XII has said, God is not a reality that will be locked up in the sanctuary, but a reality that should enlighten and guide us in all the conditions of life.
It is not safe to put it in the administration of the material and the natural, as if Christ were a scholar in the way of others, or that others come to manage transitory things or even to give standards of common flourishing to his followers, in any case , only if so, would it be established in a different and effective way.
Which, obviously, does not prevent the Father from including the same number of successes that are useful to us, regardless of whether it is an individual or aggregate request, to people who before that seek endless life or not.
The Gospel of Matthew is one of the four specific Gospels of the New Testament. It was composed in light of a Jewish crowd, so it contains numerous references to Old Testament predictions that Jesus fulfilled. In any case, it contains 129 references or suggestions to the Old Testament.
Matthew’s goal was to prove to the Jews that Jesus was actually the Messiah they had anticipated. The accounts are usually printed with Mateo first since all the raw records that exist of the accounts place him as the main one (we speak in itself of a gathered and protected convention). He is followed by Mark, Luke, and John, in a specific order from this second part of the scriptures.
Custom, returning to Papias of Hierapolis, attributes his initiation to Matthew, an expense collector whom Jesus of Nazareth called to follow him as one of his witnesses. Papias says that Matthew obtained the expressions in the language of the Hebrews, deciphering each as best he could.
His origins who recognizes this Matthew with the publican of whom Matthew himself speaks. The problem is that the Gospel of Matthew that we know is considerably more than a basic accumulation of Jesus’ miracles, and that his unique language certainly does not appear to be Hebrew or Aramaic.
This issue would be clarified by the way in which the word used by Papias to refer to “maxims” is “logion”, which Papias’s contemporary scholars used to use in both idioms and realities. The models would be St. Forgiving I and St. Irenaeus.
For the relation of the creator with the homonymous publican, it is frequently affirmed that this evangelist is the one who in particular calls this publican “Matthew” while Luke and Mark call him Levi; additionally, in the summary of the missionaries, to the name of Matthew he includes: the publican.
On the other hand, it has been noted that in his gospel there are 115 words that are not found in the others and that have to do with cash, gold, silver, obligations, accounts, cash changes, etc., phrases that would be at the top from the pen of a publican.
In any case, most current exegetes prove that this book was conceived by an unknown writer who used syntheses or past reports for his piece.
This writer would be Judeo-Christian and would be from the second or third era of the Christians, since he was not an observer in the service of Jesus (a spectator would not gather the totality of his work with respect to a recently composed work, however he would determine what he saw )
The beneficiaries of the book of Matthew were essentially the Judeo-Christian people group, as evidenced by the abundant use of Old Testament passages to portray Jesus as the Messiah.
The Gospel according to Mark or known as the Gospel of Mark is the second book of the New Testament of the Christian Bible. The Gospel of Mark is the narrative of the life, service, supernatural events, and expressions of Jesus Christ. Unlike Matthew, who initially presented Jesus as the Messiah, Mark emphasized the slavery of the Lord.
It is the shortest of the four authorized accounts and, moreover, the most established by most of the conclusion of scriptural specialists. There is broad agreement among scholars about dating the Gospel of Mark to the late 1960s of the first century AD, or not long after 70 AD.
Its creator is obscure, although a late Christian custom attributes it to Mark, a character referred to in other sections of the New Testament. He recounts the life of Jesus of Nazareth from his immersion by John the Baptist to his revival.
There is a cozy connection between the three short stories Luke, Matthew and Mark. Of the 662 sections that make up the Gospel of Mark, 406 are basic to Matthew and Luke, 145 to Matthew alone, and 60 to Luke alone. Only 51 stanzas of Mark are unparalleled in either of the other two contexts.
The Christian convention had ensured that the most established gospel was that of Matthew. Mark had been confirmed to be a summary of the Gospels of Matthew and Luke.
Weisse and Wilke, autonomously, in 1838 presumed that the Gospel of Mark was not an outline of Matthew and Luke, but was before them and rather had been filled in as a source. Furthermore, Weisse hypothesized that there was a typical hotspot for Lucas and Mateo.
Johannes Weiss, for his part, in 1890, called the text style Q, from Quelle, which means “text style” in German. The two-source hypothesis was investigated and systematized by the famous Heinrich Julius Holtzmann.
The most extensive speculation to clarify the connection between the Gospel of Mark and the other two concise accounts, that of Matthew and that of Luke, today is the hypothesis of the two sources.
There is no authoritative evidence as to who was the creator of this gospel. The content excludes any sign of its origin. Be that as it may, the Christian convention has attributed the gospel to Mark, a follower of Peter, a character quoted in the epistles of Paul of Tarsus, in the Acts of the messengers.
Where he is shown as the companion of Paul and in the primary epistle of Peter, who calls him “my son”, inclusive. (See Article: Prayer of thanks to God for a new day )
The premise of this custom is found in certain references in early Christian writers to the possibility of Mark setting in motion the memories of the witness Peter.
Eusebius of Caesarea, who composed towards the beginning of the fourth century, cites in his ministerial history a piece of the now lost work by Papias of Hierapolis, from the earliest starting point of the later century, Papias therefore follows his statement to John the priest.
The Gospel of Luke, or Gospel according to Saint Luke, is the third and largest of the four standard accounts of the biblical New Testament. It describes the life of Jesus of Nazareth, concentrating particularly on his introduction to the world, open service, death, revival, and ends with the account of his ascent.
Luke’s reason, recorded as a hard copy of an account of the life, disappearance, and restoration of Jesus Christ, was that people outside the Jewish trust and culture could understand the message of salvation.
His gospel has a peaceful reason, his expectation is the development of trust, demonstrating Christ as the Savior of men, presenting his indulgent soul.
Despite the fact that the gospel itself is seen as an abstract type, Luke’s work may also be surrounded, as he says, within Hellenistic historiography. Which suggests thinking that this is the introduction made by the creator in the preface:
He plans to make a story; He doesn’t speak, like Marcos. The composition commentator notes that in revising Mark regularly it is not exclusively to improve the Greek, but to bring the content closer to the chronicle class.
In certain minutes, he puts a synchronic dating, towards the beginning of the Gospel, referring us to its first chapters, towards the beginning of part 2 and towards the beginning of section 3. This is a historiographic spectacle that Luke considers.
The gospel is unknown, since it is not agreed upon. It is constantly recognized that it was composed by a similar creator of the Acts of the Apostles, since the two works are dedicated to a similar character, a “Theophilus”, who is overlooked in the event that he is a genuine character, a representative name (Theophilus ‘companion of God’) or a pseudonym or false name.
Similarly, the writer of the book of Acts alludes to a past job in his preface. The homogeneity of style and thought of these two books has also been brought into focus.
The gospel has usually been credited to Luke, the “best-loved scholar” referred to by Paul of Tarsus in his Epistle to the Colossians. The attribution to Luke of each of Paul’s devotees is situated to some extent in the way that his Gospel is the one that uses the most therapeutic terms.
Hereafter the name by which it is commonly known. According to custom, despite the fact that Luke never met Jesus, after his change to Christianity he went to Rome, where he met Peter and Mark. Likewise, he may have known Mary, the mother of Jesus.
This allowed him to describe in his Gospel several realities of the adolescence of Jesus, for example, the Presentation of the Child in the sanctuary and numerous subtleties of Mary, the visit he made to Elizabeth and its melody: The Magnificat.
It was not until the 20th century that questions began to arise about the reality of the custom. The attribution to Luke presents problems, particularly because of the different view of Paul and his holy places that this gospel presents in regards to the Pauline epistles.
From what the writer himself declares in his introduction, and tends to discover that he did not know Jesus little by little, in light of the fact that, according to his own declaration, he was put together after “laboriously examining everything from its beginnings” in discussion with “spectators and wage earners of the word”.
He is also not prone to being an occupier of Palestine, as his perception of the topography of this area and of Jewish traditions is exceptionally broad and occasionally incorrect.
Cadbury, examine the Muratorian Canon announcement about the start of this work. To see how it may have come about, I try to understand the setting of the 2nd century AD. Therefore, he discovers that around that time, when the standard is being formed, there are two specific wonders: from one perspective, there is an inclination to accredit sacred writings.
Again the custom expands from the current information in the writings, for example, if Paul speaks of “Lucas the specialist”, by chance we discover a character named Lucas, we will say that he is a specialist.
In this sense, Cadbury infers that the Muratorian Canon has no authentic value, since what he says that he “did not and observed Christ in the weaving” is based on his taking it from the prelude to the Gospel; when he says that he walked with Paul, it is because the “we” segment of Acts of the Apostles is used, and the way he was a specialist would eliminate him from certain letters of Paul.
The Gospel of John, also called and recognized as the Gospel according to Saint John or Gospel as indicated by John, is the fourth of the accepted accounts that comprises the New Testament.
It is described by the controlled expressive and topical contrasts, as well as the distinctions in its ordered and topographical plan with respect to the other three, called concise accounts, that is, Matthew, Mark, and Luke.
Not only does the Gospel of John contain numerous entries unmatched by the other sanctioned accounts, but even sections with a specific resemblance are displayed in a wholly extraordinary manner in substance, language, articulations, and turns of phrase. Jesus of Nazareth gives lectures and The points of his service. (See Article: Prayers for spiritual warfare )
The missionary custom confers to John the missionary and evangelist the creation of this gospel, given the lack of solidarity in its last composition, the style and the supposed date of composition, established around the year 90 AD), between different approaches, both the creation itself as its degrees are approached.
There is the possibility that the Gospel of John is the product of the network established around one of Jesus’ devotees, introduced in the gospel with the title of “follower whom Jesus worshipped”, most likely the one from Ephesus.
Among the qualities of the Gospel of John, it is generally recognized that it is a composition for contemplation in which the directions stand out as a type of reflection around the figure of Jesus of Nazareth.
It is an exceptionally representative and ritualistic gospel, enclosing the open service of Jesus in the progression of Jewish occasions, including the Jewish Passover, the Feast of Devotion or Illuminators, and the Feast of Shrines or Tents. Numerous researchers have found in the Gospel of John an extraordinarily enchanted character.
Claims that the Gospel of John was and is the consequence of its uniqueness have not changed. It is anything but a standard work: its writer, the condition that might have affected his reasoning and methods of expression, its scholarly structure, its sources, and even the idea of the book are questioned.
Be that as it may, it was constantly obtained without hesitation by the Church. The list of sources for the Gospel of John has expanded extraordinarily in the only remaining century, and this idea remains today.
Along with the various breakdowns that were made of it, its depth was significantly and progressively clear, which surpasses the religious system that includes, in turn, the Christological, soteriological and ecclesiological and that, after a while, reached the most different fields of culture and expressions of human experience.
Acts of the Apostles
Otherwise called the book of Acts, it is considered the fifth book of the New Testament. The book chronicles the establishment of the Christian Church and the spread of Christianity throughout the Roman Empire.
The Acts and the Gospel of Luke structure a solitary work of two sections composed between the years 80 and 90 AD. C. The book itself initially expresses a historical idea. In any case, the writings were withdrawn before the original copies were composed that had much to do with its current development.
This partition sought to develop the information contained in the books as a unit of consecrated chronicles, which facts completed as a kind of reference section. It should be noted that it is of a verifiable and valuable intrigue: there is no other book like it in the New Testament.
The book of Acts is the main history of the early Church, it contains raw ideas in soul and body; If not, it is difficult to have a rational image of the things that happened in ancient times. With the book of Acts, the Pauline epistles have unlimited value; Without him, they would remain unimaginably fragmented and inadequate, regularly confused.
It does not contain the historical background of the considerable number of witnesses mentioned in the scripture, however, only Peter and Paul appear. John is referred to alone several times, and all that is said of Jonas, the son of Zebedee, is his execution by Herod Antipas.
Reference is made at the beginning of the book to the twelve missionaries, including Matthew, who supplanted Judas Iscariot. In addition, throughout the entire book, characters such as Barnabas of Cyprus, Mark, James, the “brother of the Lord” and other New Testament figures are explained.
The title “Demonstrations of the Apostles” was first used by Irenaeus towards the end of the 20th century. It is not clear if the title was supported by experts or if it was the case that it existed previously. Be that as it may, it seems evident that the creator did not give the work a title at that time.
The Gospel of Luke and Acts make up a two-volume work that scholars often call Luke-Acts.
This work comprises more than a quarter of the total content of the New Testament, so its creator explained the broader commitment he has with it. It is a representation of the setting in which the accompanying ages of Christians fit into their concept of the story of Jesus and the early church.
A similar account shows that “Acts” was composed by a friend of Paul and not specifically by him. In Acts 16:10, the author suddenly moves from the third individual to the first: taking as a reference the following expression: “However, when he saw the vision immediately, we tried to advance towards Macedonia”.
The proof of origin of the third gospel also means Acts. Although the creator never refers to his own name, the custom of crediting the initiation to Lucas will return in any case just in the second quarter of the following century.
The rest of the compositions of the New Testament is a prophetic message, designed to revive the confidence and any desire of Christians. It bears the title of Apocalypse, a Greek word meaning “Disclosure”, and contains a “Disclosure of Jesus Christ” imparted “to his merchant John” through a “Blessed Messenger”.
The book is written in the so-called “prophetically calamitous” style, generally used in the Jewish universe of that time, and offers ideas evident with those of other biblical and extra-biblical compositions.
This style has its starting point in the prophetic characters who reported on the Messianic Kingdom and the appearance of the Day of the Lord, and finds its most characteristic expression in the book of Daniel.
The historical context of the bases of the Apocalypse is changing and even conflictive. It is reasonably content, given the incredible challenges involved with this writing.
However, regardless of its many dark aspects, the significant importance of the Apocalypse is very clear: this well-known Book declares the triumph of God over each of the forces that contradict his salvific arrangement, and reviews the infallible guarantees made to the Church. Christ is the Lord of history, and in the past, the Kingdom of God is completely exclusive.
It arises from the Greek word meaning “to play a stringed instrument”, and was initially used to assign the melodies joined by that instrument. The latter was designated “Psalter”, but later the name lost its unique importance and began to be used as an equivalent word and used in the plural as the “book of psalms”.
The Old Testament contains several wonderful writings with qualities like those of the previous books. The famous Song of Moses, the song of triumph sung by Deborah and Barak, David’s decision for the death of Saul and Jonathan, and Jonah’s complaint, are a part of the numerous models to which he can refer.
A Jewish custom, which later spread widely in the Church, attributes a large part of the Psalms to David. This attribution depends on the declaration of the authentic books of the Old Testament, which more than once devoutly choose and identify the melodic virtuoso of David.
However, the diverse individual and national circumstances reflected in the Psalms, their variety of abstract styles and classes, as well as their cozy association with Israel’s ritualistic existence, prevent us from asserting that the Psalter was created by a solitary writer or the result of a single encounter.
On the other hand, this convention began to be framed long after the Babylonian event, that is, the point at which it was basic among the Jews to put the name of an extraordinary character.
Each of the works had a place with a similar type of work in this regard, for example, the entire representation contained in the Pentateuch was credited to Moses, while Solomon was seen as the originator of all intelligence writing such as proverbs and Psalms.
All things considered, the Psalter is the Prayer Book that the Israelites were putting together over a few centuries to exchange with their God.
Through one hundred and fifty religious ballads, these people communicated their encounters and the deepest longings of their spirit and heart: their battles and their expectations, their triumphs and their disappointments, their reverence and their thanksgiving, their disobedience and their contrition
The most important thing, the consumerist intrigue that arises from illness, misery, the marginalized, foul play and any other misfortune of man.
Towards the beginning of the great majority of the Psalms there are engravings or “titles”, with signs of a melodic, charming, ceremonial or authentic character, whose meaning is often obscure or unknown. These titles do not originate from the creators of each Psalm, however they were included by the vocalists of the Jerusalem Temple, as the different sounds were grouped together.
This Letter is a kind of “lecture”, containing a progression of good warnings. His radical style resembles that of the works mentioned in the Old Testament.
These warnings, which it is hoped will complete as a guide to Christian living, are addressed to “the twelve clans of the Dispersion”, that is, to the group of Judeo-Christian people dissipated outside of Palestine, which comprised the “new Israel”.
The creator of this Letter is regularly associated with John, “the brother of the Lord” referred to in the book of Matthew, who led the Jerusalem network and held an important place in the “gathering” of the Apostles.
Most importantly, John calls for the need to demonstrate trust through “works,” making “the Word planted” fruitful in the hearts of those who receive it. From the beginning, he seems to deny the lessons that Paul left in the scriptures for his sake.
In either case, the distinction between the two is more apparent. Actually, whenever Paul speaks of trust, he refers to the trust that works through the affection reflected in the book of Galatians, as a reaction to the Word of God that decides to improve and change the life of the believer.
In this sense, it coincides perfectly with the book of Santiago. Finally, for both, the trust that legitimizes is not the “pure” trust, but the one that “is attached to the works” and is shown in them: “In a similar way, a body without a spirit is dead, so the trust is dead without works”
On the other hand, when Paul speaks of “works”, he is referring to the ideas mentioned in the Law of Moses, which the “Judaizers” believed important to be saved, while John thinks of Christians who make a simple verbal speech and an external appeal of your trust.
Paul composed the book of Romans at a concluding minute in his life. He had officially finished his third teaching venture, and planned to bring the collections to Jerusalem for the poor, which he had so hard put together in Macedonia and Achaia.
He thought that his main objective in the East was finished at that time, and he wanted to try another phase in his proselytizing work: his motivation was to carry the Good News to the West, from Rome to Spain, where a still virgin field of action was opened. (See Article: Prayers for spiritual warfare )
To establish his visit to the Christians of Rome, the Apostle sent them a letter, where he showed them in more detail similar themes that he had just handled in his letter to the Galatians. The warmth of the content was specific and referred to the preservation of good deeds.
In a praiseworthy doctrinal union, he describes the wickedness of humanity and the redemptive work of Christ; the work of the Law of Moses in the plan of salvation and the calling of God through trust in Jesus Christ; Christian opportunity, baptism and the new life in the spirit.
In addition, in this letter there is a theme created with a specific idea: that of the circumstance of the Jewish people in the new divine behavior, established in trust in Christ and not in the elaboration of the Law. Generosity, depth and variety of topics that were discussed have given this Letter an unusual meaning within Christianity.
This Jewish character known as Pablo de Tarso, because of the place where he lived. He is referred to in the bible as the “Messenger to the Gentiles”, the “Missionary to the Countries”, or basically “the Apostle”.
Founder of the group of Christian people, evangelizer in some of the most important urban sites of the Roman Empire, for example, Antioch, Corinth, Ephesus and Rome, and manager of a part of the authoritative compositions of the early Christians, including the most acquaintances.
The first epistle to the Thessalonians is included, Paul comprises a character of first request of early Christianity, and one of the most compelling figures in the entire history of Christianity.
From the examination of his valid epistles, one gets the impression that Paul of Tarsus collected as part of his character his Jewish roots, the extraordinary impact that Hellenic culture had on him, and his perceived cooperation with the Roman Empire, whose citizenship, in the expressions from the book of the Acts of the Apostles worked.
Paul used this arrangement of conditions to establish some of the main Christian approaches and to show the figure of Jesus Christ to both Jews and Gentiles. Without having had a place with the circle of the twelve Apostles.
Not separated by false impressions and afflictions, Paul became a famous shaper in the development and spread of Christianity in the Roman Empire, due to his ability, his conviction and his undoubted character as a minister.
His reasoning shaped so-called Pauline Christianity, one of the four main streams of crude Christianity that eventually incorporated the biblical ordinance.
Who wrote the New Testament?
The New Testament is considered almost all an anonymous production. Although each of his 27 works bears the name of an author, in reality such an attribution is misleading: either we know nothing about that author, or the attribution is wrong. It has only seven cards:
These are: 1 Thessalonians, the letters of Corinthians, Ephesians and Philippians, Galatians and Romans. They bear the mark of a single writer who is relatively well known: Paul of Tarsus.
The ancient Church had no special critical or historical eagerness to determine exactly if the author names attributed to the rest of the works contained in its canon of Scriptures were in fact their authentic authors.
Not being a compact book, written by a single author, but a set of works very different from each other in style, language, literary genre and purpose, the new testament contains in itself a difference between unity and diversity.
In reality, the New Testament is nothing more than the reflection of the diversity of early Christianity, although within a certain unity. The diversity is reflected even in the genre and style of the books that make up this testament.
There is within it a history book, The Acts of the Apostles; there are Biographies in the style of the time, like the Gospels; there are passionate and combative letters, like the Epistle to the Galatians; and other more theoretical ones such as the one addressed to the Romans; others with very little theological doctrine and a lot of exhortation, such as the Epistle of Santiago, or others that are simply controversial, such as that of Judas.
There are parts of visions and revelations from beyond, such as the Apocalypse of John, and finally there are other writings of varied texture that are usually presented as circulars from various groups of Christians, and that discuss both theological notions and practical problems: Pastoral Epistles.
Mentioned below are several characters that fully illustrate the New Testament. Some of them are Apostles, others writers, but all are followers of Jesus.
He is one of the minor prophets, to whom the book that bears his name is attributed. His name implies Jesus whose name he remembered. Zechariah “the incredible” is considered the son of Berekiah, son of Ido, however, in different entries the name of Berekiah is excluded.
He was presumably conceived somewhere in Babylon, as his prophetic movement began only seventeen years after the outcast’s arrival, and it is sensible to believe he was over seventeen at the time, even though he was still seen as youthful.
Jesus used Zechariah and Haggai to empower Zerubbabel, the esteemed minister Jeshua, and the outcasts who had returned to complete the restitution of God’s Temple, even though the Persian government ban was still in place. Zechariah’s prediction contains messages that he transmitted for that reason for two years and one month.
The full name of this character is José ben Caiaphas, Jewish High Priest, from the faction of the Sadducees who lived during the government of Emperor Caesar Augustus. According to the Christian accepted the Scriptures, he was one of the pioneers of the collusion that achieved the capital punishment of Jesus of Nazareth.
Jesus of Nazareth
Jesus of Nazareth, also called Jesus, is the central figure of Christianity and one of the most compelling in Western culture. According to the conclusion for the most part recognized in academic circles, in light of a basic reading of the writings on the figure of him.
Jesus of Nazareth was a Jewish preacher who lived at the beginning of the 19th century in the towns of Galilee and Judea, and was executed in Jerusalem around the age of 30, under the administration of Pontius Pilate.
For most Christian groups, he is the Son of God and, by expansion, the manifestation of God himself. His importance also lies in the conviction that, with his disappearance and the resulting restoration, he regained humanity.
In the Abrahamic religions, Gabriel is a heavenly attendant, Chief Heavenly Messenger, who regularly serves as a delegate sent by God to specific individuals.
Gabriel is referenced in the Old and New Testaments of the Bible. In the first, the prophet Daniel appears. In the Gospel of Luke, Gabriel appears before Zacharias and Mary to declare the births of John the Baptist and Jesus, separately.
Mary, mother of Jesus of Nazareth, was a Jewish woman from Nazareth of Galilee, who according to the different sections of the New Testament had a place with the Gospel of Matthew, Luke and the Acts of the Apostles, as various fanciful messages.
Also with the Proto-Gospel of Santiago, he lived in the middle of the 1st century AD. C. The Koran, the holy book of Islam, also presents her as the mother of Jesus Isa, under her Arabic name, Maryam or Miriam.
Masterful individual, he was the fifth regent of the Roman region of Judea, between the years 26 and 36 AD, so he had a relevant job in the occasions of the region in those years.
The sanctioned accounts present him as the officer in charge of the reprimands and capital punishment of Jesus of Nazareth. One of his best realized expressions is: I wash my hands, I am not in charge of this man’s demise!
He was known as one of the witnesses of Jesus of Nazareth. This man took it upon himself to persecute his educator during his proclamation of Judea and Galilee and, as the sanctioned histories indicate, was the treacherous missionary who discovered the Sanhedrin individuals where they could trap their teacher without his supporters getting in the way.
Of course, everything happened as Jesus himself had reported during the Last Supper, when he stated that everything had been done and that it would happen. (See Article: Night Prayer Psalm 4 )
Jesus anecdotes are those concise stories told by Jesus of Nazareth that contain good religious instruction, uncovering a relatively otherworldly truth.
They are not stories, because they do not include characters of creatures with human qualities or intentional anecdotes, since they depend on credible realities or perceptions of nature, which have most of these components of everyday life.
Illustrations are contained in the accepted accounts, despite the fact that they can also be found in imaginary expressions, for example that of Thomas and James.
The reason for the anecdotes of Jesus is to instruct how an individual must act to enter the Kingdom of Heaven and, in general, they also uncover its riddles.
In some cases, Jesus used the stories as persuasive weapons against religious and social pioneers, for example, the parable of the Pharisee and the tax collector and the parable of the two boys. The accompanying writings are in the Biblical purpose of them.
Jesus says that he shows illustrations to understand his message only to people who have recognized God in their hearts, so that people who have “hardened their hearts” and “closed their eyes” cannot understand him.
In this sense, understanding the message of Jesus would mean being a true student of his and not understanding it implies that he is generally not dedicated to him and in this way we cannot obtain his help or that of his message.
There is some discussion as to whether this is the first meaning of the use of stories or whether Mark may have actually added it to build the confidence of his readers, perhaps when he was persecuted.
It states that in order to fully understand the genuine message of Jesus’ illustrations, it makes it clear that it is important to have confidence in Him to obtain them, or else they are confused.
Parable of the Sower
That day Jesus went out and sat by the ocean. In addition, numerous people moved towards him, with the aim of getting them onto a pontoon to sit down, and the entire group remained on the shore.
At that time, he spoke numerous things in anecdotes, saying: “Behold, a sower went out to plant. While he was planting, some of the seed fell along the street; and the birds came and ate it up.
In addition, another part fell on scree, where there was very little land; and jumped quickly, claiming that the land was not deep.
However, when the sun rose, it wasted away; and in light of the fact that it had no root, it evaporated. In addition, another part fell among the thistles. The thistles developed it and suffocated it.
Another part fell on great ground and proved fruitful, balancing hundreds, another at sixty, and another at thirty to one. He who has ears, let him hear. “
parable of the mustard seed
He gave them another illustration that said: “The kingdom of paradise is like the mustard seed that a man took and planted in his field.
This is the smallest of all fruits; however, when it develops, it is the largest of the vegetables and becomes a tree, with the goal that the creatures of the sky will come and settle in its branches. “
parable of the yeast
He revealed another story to them: “The kingdom of paradise is like the leavening substance that a woman took and covered in three proportions of flour, until everything rose.”
Parable of the wheat and the tares
He gave them another anecdote that said: “The kingdom of paradise is like a man who planted a great seed in his field. In any case, while the men slept, his adversary came and planted tares among the wheat, and went away.
At the moment when the grass grew and delivered the natural product, at that point the tares also appeared. The wage earners moved towards the owner of the field and asked him:
Lord, did you not plant a great seed in your field? Where, at that point, do you have tares?
Furthermore, he said to them: an adversary has done this. The employees told him:
So, do you need us to proceed to lift it? However, he said: No; in case you get the tares with the wheat.
Give both of you a chance to develop until the cut.
The moment the opportunity comes to collect, I will tell the collectors: First collect the weeds and tie them up in a good time to consume them.
Be that as it may, gather the wheat in my animal home.
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