The Holy Word of Our Lord
The New Testament
Welcome to the Word of our Lord.
We believe that it is important to be familiar with the Divine Word - the Holy Word of God. If we want to know more about a historical figure we read up on them. Such is true of Jesus. We are fortunate to have the four Gospels, the Acts of the Apostles, the Letters and of course the Book of Revelation. St Jerome said if we wanted to know the Eucharist then we first have to know the Word.
May God bless you and His love and grace always be with you.
This website can be transferred to a mobile phone as any of our sites in this series by opening it on a phone and then pressing 'add to Home Screen.'
This way it is easy to carry the word with you and read it as and when you find time. Each of us will have their own way of reading and reflecting on the Word. Some will read and meditate on what a particular passage is saying to them - a form of Lectio Divina.
The important thing is to read and get to know Jesus and His mission here on Earth.
Each of us who are fortunate to know and experience Jesus have the responsibility to bring that love to others. Again in their own way of course.
The Gospels of
This Gospel begins with a genealogy of Jesus and a story of his birth that includes a visit from magi and a flight into Egypt, and it ends with the commissioning of the disciples by the resurrected Jesus.
This Gospel begins with the preaching of John the Baptist and the baptism of Jesus. Two different secondary endings were affixed to this gospel in the 2nd century.
was not one of the Twelve Apostles, but was mentioned as a companion of the Apostle Paul and as a physician. This gospel begins with parallel stories of the birth and childhood of John the Baptist and Jesus and ends with appearances of the resurrected Jesus and his ascension into heaven.
The Gospel of John, ascribed to John the Evangelist. This gospel begins with a philosophical prologue and ends with appearances of the resurrected Jesus.
The Acts of the Apostles is a narrative of the apostles' ministry and activity after Christ's death and resurrection, from which point it resumes and functions as a sequel to the Gospel of Luke.
In the New Testament canon, between the Acts of the Apostles and Revelation, there are twenty-one documents that take the form of letters or epistles. Most of these are actual letters, but some are more like treatises in the guise of letters. In a few cases even some of the more obvious elements of the letter form are absent; see the Introductions to Hebrews and to 1 John.
The virtually standard form found in these documents, though with some variation, is dependent upon the conventions of letter writing common in the ancient world, but these were modified to suit the purposes of Christian writers. The New Testament letters usually begin with a greeting including an identification of the sender or senders and of the recipients. Next comes a prayer, usually in the form of a thanksgiving. The body of the letter provides an exposition of Christian teaching, usually provoked by concrete circumstances, and generally also draws conclusions regarding ethical behavior. There often follows a discussion of practical matters, such as the writer's travel plans, and the letter concludes with further advice and a formula of farewell.
Fourteen of the twenty-one letters have been traditionally attributed to Paul. One of these, the Letter to the Hebrews, does not itself claim to be the work of Paul; when it was accepted into the canon after much discussion, it was attached at the very end of the Pauline corpus. The other thirteen identify Paul as their author, but most scholars believe that some of them were actually written by his disciples; see the Introductions to Ephesians, Colossians, 2 Thessalonians, and 1 Timothy.
Four of the letters in the Pauline corpus (Ephesians, Philippians, Colossians, and Philemon) are called the "Captivity Epistles" because in each of them the author speaks of being in prison at the time of writing. Three others (1-2 Timothy and Titus) are known as the "Pastoral Epistles" because, addressed to individuals rather than communities, they give advice to disciples about caring for the flock. The letters of the Pauline corpus are arranged in roughly descending order of length from Romans to Philemon, with Hebrews added at the end.
The other seven letters of the New Testament that follow the Pauline corpus are collectively referred to as the "Catholic Epistles." This term, which means "universal," refers to the fact that most of them are directed not to a single Christian community, as are most of the Pauline letters, but to a wider audience; see the Introduction to the catholic letters. Three of them (1-2-3 John) are closely related to the fourth gospel and thus belong to the Johannine corpus. The catholic letters, like those of the Pauline corpus, are also arranged in roughly descending order of length, but the three Johannine letters are kept together and Jude is placed at the end.
The genuine letters of Paul are earlier in date than any of our written gospels. The dates of the other New Testament letters are more difficult to determine, but for the most part they belong to the second and third Christian generations rather than to the first.