New Testament

==Books==
{{See also|Christian biblical canons|Development of the New Testament canon|New Testament apocrypha|Template:Books of the New Testament}}

===The Gospels===
{{Main|Canonical gospels}}
{{further|List of Gospels}}
Each of the four [[gospels]] in the New Testament narrates the life, death, and resurrection of [[Jesus of Nazareth]] (the gospel of Mark in the original text ends with the empty tomb and has no account of the post-resurrection appearances, but the emptiness of the tomb implies a resurrection). The word "gospel" derives from the [[Old English language|Old English]] ''gōd-spell''<ref>{{cite web|url=http://www.merriam-webster.com/dictionary/Gospel |title=Gospel |publisher=Merriam-Webster Dictionary |access-date=10 May 2016}}</ref> (rarely ''godspel''), meaning "good news" or "glad tidings". Its Hebrew equivalent being "besorah" (בְּשׂוֹרָה). The gospel was considered the "good news" of the coming [[Messiah#Christianity|Kingdom of Messiah]], and the redemption through the life and death of Jesus, the central Christian message.{{sfn|Cross|Livingstone|2005|loc="Gospel"}} Gospel is a [[calque]] (word-for-word translation) of the [[Koine Greek|Greek]] word {{lang|grc|εὐαγγέλιον}}, ''euangelion'' (''eu-'' "good", ''-angelion'' "message"). They were written between approximately 70 and 100 AD, and were the end-products of a long process of development; However, many scholars believe they may have been written before the destruction of the Jewish Temple in 70 A.D. Matthew and John claim to be eyewitness acounts, and Luke and Mark are accepted by most scholars as having been influenced by the testimonies of eyewitnesses.

Starting in the late second century, the four narrative accounts of the life and work of Jesus Christ have been referred to as "The Gospel of ..." or "The Gospel according to ..." followed by the name of the supposed author. The first author to explicitly name the canonical gospels is [[Irenaeus of Lyon]],<ref name="trobisch-2012"/><ref>[[Irenaeus]], ''[http://www.newadvent.org/fathers/0103311.htm Against Heresies]'' III.11</ref> who promoted the four canonical gospels in his book ''[[Against Heresies (Irenaeus)|Against Heresies]]'', written around 180.<ref>Due to its reference to [[Eleutherus]] as the current [[bishop of Rome]], the work is usually dated {{circa|lk=no|180}}. [[Philip Schaff|Schaff, Philip]] (2001) [{{circa|lk=no|1885}}] "[http://www.ccel.org/ccel/schaff/anf01.ix.i.html Introductory Note to Irenæus Against Heresies]", ''[[Ante-Nicene Fathers (book)|Ante-Nicene Fathers]]'', Volume I, ''Against Heresies'', [[William B. Eerdmans Publishing Company]].</ref> Whatever these early ascriptions may imply about the sources behind or the perception of these gospels, they are anonymous compositions.
* The [[Gospel of Matthew]], ascribed to the [[Matthew the Evangelist|Apostle Matthew]]. This gospel begins with a [[genealogy of Jesus]] and a story of his birth that includes a visit from [[Biblical Magi|magi]] and a [[flight into Egypt]], and it ends with the [[Great Commission|commissioning of the disciples]] by the resurrected Jesus.<ref>{{Cite book |last1=Gil |first1=Jesus |title=Bible Portico |last2=Dominguez |first2=Joseangel |publisher=Saxum International Foundation |year=2022 |isbn=979-12-80113-17-7 |pages=103 |translator-last=Scott |translator-first=Helena}}</ref>
* The [[Gospel of Mark]], ascribed to [[Mark the Evangelist]]. This gospel begins with the preaching of [[John the Baptist]] and the [[baptism of Jesus]] and ends with the [[Ascension of Jesus]].<ref>{{Cite book |last1=Gil |first1=Jesus |title=Bible Portico |last2=Dominguez |first2=Joseangel |publisher=Saxum International Foundation |year=2022 |isbn=979-12-80113-17-7 |pages=104 |translator-last=Scott |translator-first=Helena}}</ref> Two different secondary endings were affixed to this gospel in the 2nd century.
* The [[Gospel of Luke]], ascribed to [[Luke the Evangelist]], who was not one of [[Twelve Disciples#The Twelve Apostles|the Twelve Apostles]], but was mentioned as a companion of the [[Paul of Tarsus|Apostle Paul]] and as a physician.<ref>{{cite book |last=Fitzmyer |first=Joseph A. |author-link=Joseph Fitzmyer |date=1981 |title=The Gospel according to Luke (I–IX) |edition=2nd|series=Anchor Bible |volume=28 |url=https://archive.org/details/gospelaccordingt0028unse_x9n6 |url-access=registration |location=New York |publisher=Doubleday |pages=35–53 |isbn=0-385-00515-6}}</ref> 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]].<ref name=":1">{{Cite book |last1=Gil |first1=Jesus |title=Bible Portico |last2=Dominguez |first2=Joseangel |publisher=Saxum International Foundation |year=2022 |isbn=979-12-80113-17-7 |pages=106 |translator-last=Scott |translator-first=Helena}}</ref> This gospel begins with a philosophical prologue and ends with appearances of the resurrected Jesus.<ref name=":1" />

The first three gospels listed above are classified as the [[Synoptic Gospels]]. They contain similar accounts of the events in Jesus's life and his teaching, due to their literary interdependence. The Gospel of John is structured differently and includes stories of several miracles of Jesus and sayings not found in the other three.

These four gospels that were eventually included in the New Testament were only a few among many other early Christian gospels. The existence of such texts is even mentioned at the beginning of the Gospel of Luke.<ref>{{Bibleref2|Luke|1:1–4}}</ref> Other early Christian gospels, such as the so-called "[[Jewish-Christian Gospels]]" or the [[Gospel of Thomas]], also offer both a window into the context of [[early Christianity]] and may provide some assistance in the reconstruction of the [[historical Jesus]].

===Acts of the Apostles===
{{Main|Acts of the Apostles}}

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]]. Examining style, phraseology, and other evidence, modern scholarship generally concludes that Acts and the Gospel of Luke share the same author, referred to as [[Luke–Acts]]. Luke–Acts does not name its author.{{sfn|Burkett|2002|p=196}} Church tradition identified him as [[Luke the Evangelist]], the companion of Paul, but the majority of scholars reject this due to the many differences between Acts and the authentic Pauline letters.<ref>{{harvnb|Ehrman|2003|p=235}}</ref> The most probable date of composition is around 80–100 AD, although some scholars date it significantly later,<ref name="pervo"/><ref name="trobisch-2007"/> and there is evidence that it was still being substantially revised well into the 2nd century.{{sfn|Perkins|2009|pp=250–53}}

===Epistles===
The epistles of the New Testament are considered by Christians to be divinely inspired and holy letters, written by the apostles and disciples of Christ, to either local congregations with specific needs, or to [[New Covenant]] Christians in general, scattered about; or "[[catholic epistles]]".

====Pauline letters to churches====
{{Main|Pauline epistles}}
The Pauline letters are the thirteen New Testament books that present [[Paul the Apostle]] as their author.{{Efn|[[Joseph Barber Lightfoot]] in his ''Commentary on the Epistle to the Galatians'' writes: "At this point<ref>{{Bibleref2|Gal|6:11}}</ref> the apostle takes the pen from his [[amanuensis]], and the concluding paragraph is written with his own hand. From the time when letters began to be forged in his name<ref>{{bibleref2|2 Thess|2:2||2 Thess. 3:17}}; {{bibleref2|2 Thess|3:17||2 Thess. 3:17}}</ref> it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries.... In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr. ''pelikois grammasin''), that his handwriting may reflect the energy and determination of his soul."<ref>{{cite book |last=Lightfoot |first=Joseph Barber |year=1866 |url=https://books.google.com/books?id=N8ECAAAAQAAJ&pg=PA217 |title=St Paul's Epistle to the Galatians |edition=2nd |publisher=MacMillan & Co |page=217}}</ref>}} Paul's authorship of six of the letters is disputed. Four are thought by most modern scholars to be [[Pseudepigraphy|pseudepigraphic]], i.e., not actually written by Paul even if attributed to him within the letters themselves. Opinion is more divided on the other two disputed letters (2 Thessalonians and Colossians).<ref>[[Jouette Bassler|Bassler, Jouette M.]] (2010). "Paul and his Letters". In Aune, David E. ''The Blackwell Companion to the New Testament''. Wiley-Blackwell. p. 388. {{ISBN|978-1-4443-1894-4}}.</ref> These letters were written to Christian communities in specific cities or geographical regions, often to address issues faced by that particular community. Prominent themes include the relationship both to broader "[[Gentile|pagan]]" society, to Judaism, and to other Christians.<ref>Roetzel, Calvin J. (2009). ''[[iarchive:lettersofpaulcon00roet 0|The Letters of Paul: Conversations in Context]]'' (5th ed.). Louisville, Kentucky: Westminster John Knox. p. ix–x {{ISBN|978-0-664-23392-1}}</ref>
*[[Epistle to the Romans]]
*[[First Epistle to the Corinthians]]
*[[Second Epistle to the Corinthians]]
*[[Epistle to the Galatians]]
*[[Epistle to the Ephesians]]<sup>*</sup>
*[[Epistle to the Philippians]]
*[[Epistle to the Colossians]]<sup>*</sup>
*[[First Epistle to the Thessalonians]]
*[[Second Epistle to the Thessalonians]]<sup>*</sup>
[Disputed letters are marked with an asterisk (*).]

====Pauline letters to persons====
The last four Pauline letters in the New Testament are addressed to individual persons. They include the following:
* [[First Epistle to Timothy]]<sup>*</sup>
* [[Second Epistle to Timothy]]<sup>*</sup>
* [[Epistle to Titus]]<sup>*</sup>
* [[Epistle to Philemon]]
[Disputed letters are marked with an asterisk (*).]

All of the above except for Philemon are known as the [[pastoral epistles]]. They are addressed to individuals charged with pastoral oversight of churches and discuss issues of Christian living, doctrine and leadership. They often address different concerns to those of the preceding epistles. These letters are believed by many to be pseudepigraphic. Some scholars (e.g., Bill Mounce, Ben Witherington, R.C. Sproul) will argue that the letters are genuinely Pauline, or at least written under Paul's supervision.

====Hebrews====
The [[Epistle to the Hebrews]] addresses a Jewish audience who had come to believe that Jesus was the [[Messiah in Judaism|Anointed One]] (Hebrew: מָשִׁיחַ—transliterated in English as "Moshiach", or "Messiah"; Greek: Χριστός—transliterated in English as "Christos", for "[[Christ]]") who was predicted in the writings of the Hebrew Scriptures. The author discusses the superiority of the new covenant and the ministry of Jesus, to the [[Mosaic covenant|Mosaic Law Covenant]]<ref>{{Bibleref2|Heb.|1:1–10:18}}</ref> and urges the readers in the practical implications of this conviction through the end of the epistle.<ref>{{bibleverse|Heb.|10:19–13:25}}</ref>

The book has been widely accepted by the Christian church as inspired by God and thus authoritative, despite the acknowledgment of uncertainties about who its human author was. Regarding authorship, although the Epistle to the Hebrews does not internally claim to have been written by the [[Paul of Tarsus|Apostle Paul]], some similarities in wordings to some of the Pauline Epistles have been noted and inferred. In antiquity, some began to ascribe it to Paul in an attempt to provide the anonymous work an explicit apostolic pedigree.<ref>[[Harold W. Attridge|Attridge, Harold W.]] (1989). ''Hebrews''. Hermeneia. Philadelphia: Fortress. pp. 1–6.</ref>

In the 4th century, [[Jerome]] and [[Augustine of Hippo]] supported [[Authorship of the Pauline epistles|Paul's authorship]]. The Church largely agreed to include Hebrews as the fourteenth letter of Paul, and affirmed this authorship until the [[Protestant Reformation|Reformation]]. The letter to the Hebrews had difficulty in being accepted as part of the Christian canon because of its anonymity.<ref>[[William L. Lane|Lane, William L.]] (1991). ''Hebrews 1–8''. Word Biblical Commentary series, Vol. 47A. Dallas, Texas: Word Books. p. cliv.</ref> As early as the 3rd century, [[Origen]] wrote of the letter, "Men of old have handed it down as Paul's, but who wrote the Epistle God only knows."<ref>{{cite book|chapter-url=http://www.newadvent.org/fathers/250106.htm |author=Eusebius |title=Church History, Book VI |chapter=Chapter 25}}</ref>

Contemporary scholars often reject Pauline authorship for the epistle to the Hebrews,{{sfn|Ehrman|2004a|p=323|ps=: "Scholars in the ancient world went about detecting forgeries in much the same way that modern scholars do. They looked to see whether the ideas and writing style of a piece conformed with those used by the author in other writings, and they examined the text for any blatant anachronisms, that is, statements about things that could not have existed at the time the alleged author was writing (like the letter reputedly from an early seventeenth-century American colonist that mentions "the United States")- Arguments of this kind were used by some Christian scholars of the third century to show that Hebrews was not written by Paul or the Book of Revelation by John the son of Zebedee. Modern scholars, as we will see, concur with these judgments. To be sure, neither of these books can be considered a forgery. Hebrews does not claim to be written by Paul (it is anonymous), and the John who wrote Revelation does not claim to be the son of Zebedee (it is therefore homonymous). Are there other books in the New Testament, though, that can be considered forgeries?"}} based on its distinctive style and theology, which are considered to set it apart from Paul's writings.{{sfn|Powell|2009|pp=[https://archive.org/details/introducingnewte00powe/page/431 431–32]}}

====Catholic epistles====
The [[Catholic epistles]] (or "general epistles") consist of both letters and treatises in the form of letters written to the church at large. The term "[[Catholic (term)|catholic]]" ([[Koine Greek|Greek]]: καθολική, ''katholikē''), used to describe these letters in the oldest manuscripts containing them, here simply means "general" or "universal", and does not imply that they are not accepted as canonical by non-Catholic Christians. The authorship of a number of these is disputed.
* [[Epistle of James]], written by an author named "James", often identified with [[James the Just|James, the brother of Jesus]].
* [[First Epistle of Peter]], ascribed to the [[Saint Peter|Apostle Peter]].
* [[Second Epistle of Peter]], ascribed to the Apostle Peter, though widely considered not to have been written by him.<ref>{{cite book |last=Fornberg |first=Tord |translator-last=Gray |translator-first=Jean |year=1977 |title=An Early Church in a Pluralistic Society: A Study of 2 Peter |url=https://archive.org/details/earlychurchinplu0000forn |url-access=registration |type=Thesis |series=Coniectanea Biblica, New Testament Series 9 |location=Lund |publisher=Gleerup |page=14 |isbn=9789140044372 |oclc=1244729487}}</ref>
* [[First Epistle of John]], ascribed to [[John the Apostle]].
* [[Second Epistle of John]], ascribed to John the Apostle.
* [[Third Epistle of John]], ascribed to John the Apostle.
* [[Epistle of Jude]], written under the name of [[Jude, brother of Jesus|Jude, the brother of Jesus and James]].

===Book of Revelation===
{{Further|Authorship of the Johannine works}}
The final book of the New Testament is the [[Book of Revelation]], also known as the Apocalypse of John. In the New Testament canon, it is considered [[Bible prophecy|prophetical]] or [[apocalyptic literature]]. Its authorship has been attributed either to John the Apostle (in which case it is often thought that John the Apostle is [[John the Evangelist]], i.e. author of the [[Gospel of John]]) or to another John designated "[[John of Patmos]]" after the island where the text says the revelation was received (1:9). Some ascribe the writership date as {{circa|lk=no|81–96}} AD, and others at around 68 AD.<ref name="Mounce">[[Robert Mounce|Mounce, Robert]] (1998). [https://books.google.com/books?id=06VR1JzzLNsC&pg=PA15 ''The Book of Revelation''] (revised ed.). The New International Commentary on the New Testament Series. Cambridge, UK: Eerdmans. pp. 15–16. {{ISBN|0-8028-2537-0}}.</ref> The work opens with letters to [[Seven churches of Asia|seven local congregations of Asia Minor]] and thereafter takes the form of an [[apocalypse]], a "revealing" of divine prophecy and mysteries, a literary genre popular in ancient Judaism and Christianity.<ref>For a detailed study of the Apocalypse of John, see Aune, David E. (1998). ''Revelation'', 3 volumes. Word Biblical Commentary series. Nashville, Tennessee: Thomas Nelson.</ref>

===New Testament canons===

{{See also|Canon of the New Testament}}
{{sticky header}}
{| class="wikitable sortable sticky-header"
|-
! style="width:124px;"| Books
!  style="width:123px; text-align:center;"| Protestant & [[Restorationism|Restoration]] tradition
! style="width:123px;"| Roman Catholic tradition
! style="width:123px;"| Eastern Orthodox tradition
! style="width:123px;"| Armenian Apostolic tradition<br>{{refn|group=N|name=Armenian|The growth and development of the Armenian biblical canon is complex; extra-canonical New Testament books appear in historical canon lists and recensions that are either distinct to this tradition, or where they do exist elsewhere, never achieved the same status.{{citation needed|date=February 2016}} Some of the books are not listed in this table; these include the Prayer of [[Euthalius]], the Repose of [[St. John the Evangelist]], the [[Doctrine of Addai]], a reading from the [[Gospel of James]], [[Apostolic Canons|the Second Apostolic Canons]], the Words of [[Joseph Barsabbas|Justus]], [[Pseudo-Dionysius the Areopagite|Dionysius Areopagite]], the [[Preaching of Peter]], and a Poem by [[Ghazar Parpetsi|Ghazar]].{{citation needed|date=February 2016}} (Various sources{{citation needed|date=February 2016}} also mention undefined Armenian canonical additions to the Gospels of Mark and John. These may refer to the general additions—Mark 16:9–20 and John 7:53–8:11—discussed elsewhere in these notes.) A possible exception here to canonical exclusivity is the Second Apostolic Canons, which share a common source—the [[Apostolic Constitutions]]—with certain parts of the Orthodox Tewahedo New Testament broader canon.{{citation needed|date=September 2017}} The ''Acts of Thaddeus'' was included in the biblical canon of [[Gregory of Tatev]].{{sfn|Nersessian|2001|p=29}} There is some uncertainty about whether Armenian canon lists include the Doctrine of Addai or the related [[Acts of Thaddeus]].{{citation needed|date=February 2016}} Moreover, the correspondence between King [[Abgar V]] and Jesus Christ, which is found in various forms—including within both the Doctrine of Addai and the Acts of Thaddeus—sometimes appears separately (see [http://www.looys.net/BIBCANON.DOC list]{{full citation needed|date=February 2016}}). The Prayer of Euthalius and the Repose of St. John the Evangelist appear in the appendix of the 1805 Armenian Zohrab Bible.{{citation needed|date=February 2016}} Some of the aforementioned books, though they are found within canon lists, have nonetheless never been discovered to be part of any Armenian biblical manuscript.{{sfn|Nersessian|2001|p=29}}}}
! style="width:123px;"| Coptic Orthodox tradition
! style="width:123px;"| [[Orthodox Tewahedo]] traditions
! style="width:123px;"| [[Syriac Christianity|Syriac Christian]] traditions
|-
| colspan="8" style="text-align:center;"| ''[[Canonical Gospels]]''<ref group="N" name="infancy">Though widely regarded as non-canonical,{{citation needed|date=February 2016}} the Gospel of James obtained early liturgical acceptance among some Eastern churches and remains a major source for many of Christendom's traditions related to [[Mary, the mother of Jesus]].{{citation needed|date=February 2016}}</ref>
|-
| [[Gospel of Matthew|Matthew]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}<ref group=N name=Tatian>The [[Diatessaron]], [[Tatian]]'s [[gospel harmony]], became a standard text in some Syriac-speaking churches down to the 5th century, when it gave way to the four separate gospels found in the Peshitta.{{citation needed|date=February 2016}}</ref>
|-
| [[Gospel of Mark|Mark]]<ref group="N" name="Addition">Parts of these four books are not found in the most reliable ancient sources; in some cases, are thought to be later additions, and have therefore not appeared historically in every biblical tradition.{{citation needed|date=February 2016}} They are as follows: [[Mark 16|Mark 16:9–20]], [[Jesus and the woman taken in adultery|John 7:53–8:11]], the [[Comma Johanneum]], and portions of the [[Acts of the Apostles#Manuscripts|Western version of Acts]]. To varying degrees, arguments for the authenticity of these passages—especially for the one from the Gospel of John—have occasionally been made.{{citation needed|date=February 2016}}</ref>|| {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}<ref group=N name=Tatian/>
|-
| [[Gospel of Luke|Luke]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}<ref group=N name=Tatian/>
|-
| [[Gospel of John|John]]<ref group=N name=Addition/><ref group="N" name="Goth">[[Skeireins]], a commentary on the Gospel of John in the [[Gothic language]], was included in the [[Wulfila Bible]].{{citation needed|date=February 2016}} It exists today only in fragments.{{citation needed|date=February 2016}}</ref>|| {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}<ref group=N name=Tatian/>
|-
| colspan="8" style="text-align:center;"| ''[[Apostolic Age|Apostolic History]]''
|-
| [[Acts of the Apostles|Acts]]<ref group=N name=Addition/> || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Acts of Paul and Thecla]]<br><ref group="N" name="AoP">The Acts of Paul and Thecla and the Third Epistle to the Corinthians are all portions of the greater [[Acts of Paul]] narrative, which is part of a stichometric catalogue of New Testament canon found in the [[Codex Claromontanus]], but has survived only in fragments.{{citation needed|date=February 2016}} Some of the content within these individual sections may have developed separately.{{citation needed|date=February 2016}}</ref><ref>{{cite journal |last1=Burris |first1=Catherine |last2=Van Rompay |first2=Lucas |year=2002 |title=Thecla in Syriac Christianity: Premliminary Observations |journal=Hugoye: Journal of Syriac Studies |publisher=Beth Mardutho: The Syriac Institute |volume=5 |issue=2 |pages=225–236 |doi=10.31826/hug-2010-050112|doi-access=free }}</ref><ref>{{cite web |last=Carter |first=Nancy A. |year=2000 |title=The Acts of Thecla: A Pauline Tradition Linked to Women |publisher=Conflict and Community in the Corinthian Church |url=http://gbgm-umc.org/umw/corinthians/theclabackground.stm |archive-url=https://web.archive.org/web/20141128114841/http://gbgm-umc.org/umw/corinthians/theclabackground.stm |archive-date=28 November 2014}}</ref>|| {{No}} || {{No}} || {{No}} || style="background:#FFA6C9; text-align:center;"| No<br>(early tradition) || {{No}} || {{No}} || style="background:#FFA6C9; text-align:center;"| No<br>(early tradition)
|-
| colspan="8" style="text-align:center;"|''[[Catholic Epistles]]''
|-
| [[Epistle of James|James]] || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Luther/> || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[First Epistle of Peter|1 Peter]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Second Epistle of Peter|2 Peter]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || style="background:#1CAC78; text-align:center;"| Yes<ref group="N" name="Syriac">The Peshitta excludes 2 John, 3 John, 2 Peter, Jude, and Revelation, but certain Bibles of the modern Syriac traditions include later translations of those books.{{citation needed|date=February 2016}} Still today, the official [[lectionary]] followed by the Syriac Orthodox Church and the Assyrian Church of the East presents lessons from only the twenty-two books of Peshitta, the version to which appeal is made for the settlement of doctrinal questions.{{citation needed|date=February 2016}}</ref>
|-
| [[First Epistle of John|1 John]]<ref group=N name=Addition/> || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Second Epistle of John|2 John]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Syriac/>
|-
| [[Third Epistle of John|3 John]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Syriac/>
|-
| [[Epistle of Jude|Jude]] || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Luther/> || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Syriac/>
|-
| colspan="8" style="text-align:center;"|''[[Pauline Epistles]]''
|-
| [[Epistle to the Romans|Romans]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[First Epistle to the Corinthians|1 Corinthians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Second Epistle to the Corinthians|2 Corinthians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Third Epistle to the Corinthians|3 Corinthians]]<br><ref group=N name=AoP/>|| {{No}} || {{No}} || {{No}} || style="background:#fc9; text-align:center;"| No − inc. in some mss. || {{No}} || {{No}} || style="background:#FFA6C9; text-align:center;"| No<br>(early tradition)
|-
| [[Epistle to the Galatians|Galatians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Epistle to the Ephesians|Ephesians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Epistle to the Philippians|Philippians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Epistle to the Colossians|Colossians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Epistle to the Laodiceans|Laodiceans]] || style="background:#FFA6C9; text-align:center;"| No − inc. in some eds.<br><ref group="N" name="Laodiceans">The Epistle to the Laodiceans is present in some western non-Roman Catholic translations and traditions.{{citation needed|date=February 2016}} Especially of note is [[John Wycliffe]]'s inclusion of the epistle in his English translation,{{citation needed|date=February 2016}} and the [[Quakers]]' use of it to the point where they produced a translation and made pleas for its canonicity, see Poole's ''Annotations'', on Col. 4:16. The epistle is nonetheless widely rejected by the vast majority of Protestants.{{citation needed|date=February 2016}}</ref><ref>{{cite web |last=Poole |first=Matthew |year=1852 |url=https://books.google.com/books?id=uN0XAQAAIAAJ&pg=PA729 |title=Annotations Upon the Holy Bible, Vol. III |publisher=Robert Carter and Brothers |page=729}}</ref>|| style="background:#fc9; text-align:center;" | No − inc. in some mss. || {{No}} || {{No}} || {{No}} || {{No}} || {{No}}
|-
| [[First Epistle to the Thessalonians|1 Thessalonians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Second Epistle to the Thessalonians|2 Thessalonians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Epistle to the Hebrews|Hebrews]] || style="background:#1CAC78; text-align:center;"| Yes<ref group="N" name="Luther">These four works were questioned or "[[Antilegomena|spoken against]]" by [[Martin Luther]], and he changed the order of [[Luther Bible|his New Testament]] to reflect this, but he did not leave them out, nor has any [[Lutheranism|Lutheran]] body since.{{citation needed|date=February 2016}} Traditional German Luther Bibles are still printed with the New Testament in this changed "Lutheran" order.{{citation needed|date=February 2016}} The vast majority of Protestants embrace these four works as fully canonical.{{citation needed|date=February 2016}}</ref>|| {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[First Epistle to Timothy|1 Timothy]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Second Epistle to Timothy|2 Timothy]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Epistle to Titus|Titus]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Epistle to Philemon|Philemon]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| colspan="8" style="text-align:center;"| ''[[Apocalypse]]''<ref group="N" name="ApocPeter">The [[Apocalypse of Peter]], though not listed in this table, is mentioned in the [[Muratorian fragment]] and is part of a stichometric catalogue of New Testament canon found in the Codex Claromontanus.{{citation needed|date=February 2016}} It was also held in high regard by [[Clement of Alexandria]].{{citation needed|date=February 2016}}</ref>
|-
| [[Book of Revelation|Revelation]] || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Luther/> || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Syriac/>
|-
| colspan="8" style="text-align:center;"| ''[[Apostolic Fathers]]<ref group="N" name="Fathers">Other known writings of the Apostolic Fathers not listed in this table are as follows: the seven [[Epistles of Ignatius]], the [[Epistle of Polycarp]], the [[Martyrdom of Polycarp]], the [[Epistle to Diognetus]], the fragment of [[Quadratus of Athens]], the fragments of [[Papias of Hierapolis]], the Reliques of the Elders Preserved in [[Irenaeus]], and the [[Apostles' Creed]].{{citation needed|date=February 2016}}</ref> and [[Ancient Church Orders|Church Orders]]''<ref group="N" name="Apostloic">Though they are not listed in this table, the [[Apostolic Constitutions]] were considered canonical by some including [[Alexius Aristenus]], [[John of Salisbury]], and to a lesser extent, [[Grigor Tatevatsi|Grigor Tat`evatsi]].{{citation needed|date=February 2016}} They are even classified as part of the New Testament canon within the body of the Constitutions itself; moreover, they are the source for a great deal of the content in the Orthodox Tewahedo broader canon.{{citation needed|date=February 2016}}</ref>
|-
| [[1 Clement]]<ref group="N" name="ApFa">These five writings attributed to the Apostolic Fathers are not currently considered canonical in any biblical tradition, though they are more highly regarded by some more than others.{{citation needed|date=February 2016}} Nonetheless, their early authorship and inclusion in ancient biblical codices, as well as their acceptance to varying degrees by various early authorities, requires them to be treated as foundational literature for Christianity as a whole.{{according to whom|date=February 2016}}{{citation needed|date=February 2016}}</ref>|| colspan="7" style="background:#FFA6C9; text-align:center;" | No<br>(Codices [[Codex Alexandrinus|Alexandrinus]] and [[Codex Hierosolymitanus|Hierosolymitanus]])
|-
| [[2 Clement]]<ref group=N name=ApFa/> || colspan="7" style="background:#FFA6C9; text-align:center;"| No<br>(Codices Alexandrinus and Hierosolymitanus)
|-
| [[Shepherd of Hermas]]<ref group=N name=ApFa/> || colspan="7" style="background:#FFA6C9; text-align:center;"| No<br>([[Codex Sinaiticus]])
|-
| [[Epistle of Barnabas]]<ref group=N name=ApFa/> || colspan="7" style="background:#FFA6C9; text-align:center;"| No<br>(Codices Hierosolymitanus and Sinaiticus)
|-
| [[Didache]]<ref group=N name=ApFa/> || colspan="7" style="background:#FFA6C9; text-align:center;"| No<br>(Codex Hierosolymitanus)
|-
| Ser`atä Seyon<br>([[Orthodox Tewahedo biblical canon|Sinodos]]) || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|-
| Te'ezaz<br>(Sinodos) || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|-
| Gessew<br />(Sinodos) || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|-
| Abtelis<br />(Sinodos) || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|-
| [[Orthodox Tewahedo biblical canon|Book of the<br>Covenant 1]]<br>(Mäshafä Kidan) || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|-
| Book of the<br>Covenant 2<br>(Mäshafä Kidan) || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|-
| [[Orthodox Tewahedo biblical canon|Ethiopic Clement]]<br>(Qälëmentos)<ref group="N" name="Ethiopic">Ethiopic Clement and the Ethiopic Didascalia are distinct from and should not be confused with other ecclesiastical documents known in the west by similar names.{{citation needed|date=February 2016}}</ref>|| {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|-
| [[Orthodox Tewahedo biblical canon#Ethiopic Didascalia|Ethiopic Didescalia]]<br>(Didesqelya)<ref group=N name=Ethiopic/> || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|}

;Table notes

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