- Prayer and Worship
- Beliefs and Teachings
- Issues and Action
- Catholic Giving
- About USCCB
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.
By accepting this message, you will be leaving the website of the
United States Conference of Catholic Bishops. This link is provided
solely for the user's convenience. By providing this link, the United
States Conference of Catholic Bishops assumes no responsibility for,
nor does it necessarily endorse, the website, its content, or