section_path: Content and themes/Christian Bible/New Testament
section_name: New Testament
paragraph_text: New Testament
  
  The New Testament is the name given to the second portion of the Christian Bible. While some scholars assert that Aramaic was the original language of the New Testament, the majority view says it was written in the vernacular form of Koine Greek. Still, there is reason to assert that it is a heavily Semitized Greek: its syntax is like conversational Greek, but its style is largely Semitic. Koine Greek was the common language of the western Roman Empire from the Conquests of Alexander the Great (335–323 BCE) until the evolution of Byzantine Greek (c. 600) while Aramaic was the language of Jesus, the Apostles and the ancient Near East. The term "New Testament" came into use in the second century during a controversy over whether the Hebrew Bible should be included with the Christian writings as sacred scripture.
  
  It is generally accepted that the New Testament writers were Jews who took the inspiration of the Old Testament for granted. This is probably stated earliest in 2 Timothy 3:16: "All scripture is given by inspiration of God". Scholarship on how and why ancient Jewish–Christians came to create and accept new texts as equal to the established Hebrew texts has taken three forms. First, John Barton writes that ancient Christians probably just continued the Jewish tradition of writing and incorporating what they believed were inspired, authoritative religious books. The second approach separates those various inspired writings based on a concept of "canon" which developed in the second century. The third involves formalizing canon. According to Barton, these differences are only differences in terminology; the ideas are reconciled if they are seen as three stages in the formation of the New Testament.
  
  The first stage was completed remarkably early if one accepts Albert C. Sundberg 's view that "canon" and "scripture" are separate things, with "scripture" having been recognized by ancient Christians long before "canon" was. Barton says Theodor Zahn concluded "there was already a Christian canon by the end of the first century", but this is not the canon of later centuries. Accordingly, Sundberg asserts that in the first centuries, there was no criterion for inclusion in the "sacred writings" beyond inspiration, and that no one in the first century had the idea of a closed canon. The gospels were accepted by early believers as handed down from those Apostles who had known Jesus and been taught by him. Later biblical criticism has questioned the authorship and datings of the gospels.
  
  At the end of the second century, it is widely recognized that a Christian canon similar to its modern version was asserted by the church fathers in response to the plethora of writings claiming inspiration that contradicted orthodoxy: (heresy). The third stage of development as the final canon occurred in the fourth century with a series of synods that produced a list of texts of the canon of the Old Testament and the New Testament that are still used today. Most notably the Synod of Hippo in 393 CE and that of c. 400. Jerome produced a definitive Latin edition of the Bible (the Vulgate), the canon of which, at the insistence of the Pope, was in accord with the earlier Synods. This process effectively set the New Testament canon.
  
  New Testament books already had considerable authority in the late first and early second centuries. Even in its formative period, most of the books of the NT that were seen as scripture were already agreed upon. Linguistics scholar Stanley E. Porter says "evidence from the apocryphal non-Gospel literature is the same as that for the apocryphal Gospels – in other words, that the text of the Greek New Testament was relatively well established and fixed by the time of the second and third centuries". By the time the fourth century Fathers were approving the "canon", they were doing little more than codifying what was already universally accepted.
  
  The New Testament is a collection of 27 books of 4 different genres of Christian literature (Gospels, one account of the Acts of the Apostles, Epistles and an Apocalypse). These books can be grouped into:
  
  The Gospels are narratives of Jesus's last three years of life, his death and resurrection.
  
  The narrative literature provides an account and history of the very early Apostolic age.
  
  The Pauline epistles are written to individual church groups to address problems, provide encouragement and give instruction.
  
  The pastoral epistles discuss the pastoral oversight of churches, Christian living, doctrine and leadership.
  
  The Catholic epistles, also called the general epistles or lesser epistles.
  
  The apocalyptic literature (prophetical)
  
  Catholicism, Protestantism, and Eastern Orthodox currently have the same 27-book New Testament Canon. They are ordered differently in the Slavonic tradition, the Syriac tradition and the Ethiopian tradition.