| "Gospel of Matthew | c. 80β90 CE.[74] This is based on three strands of evidence: (a) the setting of Matthew reflects the final separation of Church and Synagogue, about 85 CE; (b) it reflects the capture of Jerusalem and destruction of the Second Temple by the Romans in 70 CE; (c) it uses Mark, usually dated around 70 CE, as a source.[75] | π104 (2nd century) |
| Gospel of Mark | c. 65β73 CE.[76][77] References to persecution and to war in Judea suggest that its context was either Nero's persecution of the Christians in Rome or the Jewish revolt.[78] | π45 (250 CE) |
| Gospel of Luke | c. 80β90 CE.[79][80] Text indicates written a generation after that of the first disciples, uses Gospel of Mark, and appears to address concerns raised by the destruction of the Temple in 70 CE.[81] | π4, π75 (175β250 CE) |
| Gospel of John | c. 90β110 CE, the upper date based on textual evidence that the gospel was known in the early 2nd century, and the lower on an internal reference to the expulsion of Christians from the synagogues.[82] | π52 (125β175 CE) |
| Acts | c. 80β90 CE, on the grounds that Luke-Acts uses Mark as a source, looks back on the destruction of Jerusalem, and does not show any awareness of the letters of Paul (which began circulating late in the century); if, however, it does show awareness of the letters of Paul and also of the works of Josephus, then a date early in the 2nd century is more likely.[83][84][85] | π29, π45, π48, π53, π91 (250 CE) |
| Romans | c. 57β58 CE.[86] One of the indisputably genuine Pauline letters, written to the Romans as Paul was about to leave Asia Minor and Greece, and expressing his hopes to continue his work in Spain.[76] | π46 (mid 2nd century to mid 3rd century CE) |
| 1 Corinthians | c. 53β57 CE.[87] One of the indisputably genuine Pauline letters. Paul expresses his intention to re-visit the church he founded in the city c. 50β52 CE.[76] | π46 (late 2nd century or 3rd century CE) |
| 2 Corinthians | c. 55β58 CE.[88] One of the indisputably genuine Pauline letters. Written by Paul in Macedonia after having left Ephesus.[89] | π46 (late 2nd century or 3rd century CE) |
| Galatians | c. 48 or 55 CE.[90] One of the indisputably genuine Pauline letters. The dating of this letter depends on whether it was written to the northern or southern portion of Galatia (with the former representing the later date). [91] | π46 (late 2nd century or 3rd century CE) |
| Ephesians | c. 80β90 CE. The letter appears to have been written after Paul's death in Rome, by an author who uses his name.[76] | π46 (late 2nd century or 3rd century CE) |
| Philippians | c. 54β55 CE. A genuine Pauline letter, it mentions "Caesar's household," leading some scholars to believe that it is written from Rome, but some of the news in it could not have come from Rome. It seems rather to date from an earlier imprisonment, perhaps in Ephesus, from which Paul hopes to be released.[76] | π46 (late 2nd century or 3rd century CE) |
| Colossians | c. 62β70 CE. Some scholars believe Colossians dates from Paul's imprisonment in Ephesus around 55 CE, but differences in the theology suggest that it comes from much later in his career, around the time of his imprisonment in Rome.[76] | π46 (late 2nd century or 3rd century CE) |
| 1 Thessalonians | c. 51 CE. One of the earliest of the genuine Pauline epistles.[76] | π46 (late 2nd century or 3rd century CE) |
| 2 Thessalonians | c. 51 CE or post-70 CE. If this is a genuine Pauline epistle it follows closely on 1 Thessalonians. But some of the language and theology point to a much later date, from an unknown author using Paul's name.[76] | π92 (300 CE) |
| 1 Timothy, 2 Timothy, Epistle to Titus | c. 100 CE. The two Timothy epistles and Titus reflect a much more developed Church organization than that reflected in the genuine Pauline epistles.[76] | Codex Sinaiticus (350 CE)π32 (200 CE) |
| Philemon | c. 54β55 CE. A genuine Pauline epistle, written from an imprisonment (probably in Ephesus) that Paul expects will soon be over.[76] | π87 (3rd century CE) |
| Hebrews | c. 80β90 CE. The elegance of the Greek and the sophistication of the theology do not fit the genuine Pauline epistles, but the mention of Timothy in the conclusion led to its being included with the Pauline group from an early date.[76] | π46 (late 2nd century or 3rd century CE) |
| James | c. 65β85 CE. Like Hebrews, James is not so much a letter as an exhortation; the style of the Greek makes it unlikely that it was actually written by James the brother of Jesus.[76] | π20, π23 (early 3rd century CE) |
| First Peter | c. 75β90 CE[76] | π72 (3rd/4th century CE) |
| Second Peter | c. 110 CE. This is apparently the latest writing in the New Testament, quoting from Jude, assuming a knowledge of the Pauline letters, and including a reference to the gospel story of the Transfiguration of Christ.[76] | π72 (3rd/4th century CE) |
| Epistles of John | c. 90β110 CE.[92] The letters give no clear indication, but scholars tend to place them about a decade after the Gospel of John.[92] | π9, Uncial 0232, Codex Sinaiticus (3rd/4th century CE) |
| Jude | Uncertain, c. 50β110 CE. The references to "brother of James" and to "what the apostles of our Lord Jesus Christ foretold" suggest that it was written after the apostolic letters were in circulation, but before 2 Peter, which uses it.[76] | π72 (3rd/4th century CE) |
| Revelation | c. 95 CE. The date is suggested by clues in the visions pointing to the reign of the emperor Domitian.[76] | |
I hope you don't think i believe that nonsense. Please read my post a few down from that one. I think the view that homosexuality is and abomination is INSANE!
