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In addition to the thirteen letters attributed to Paul and the Letter to the Hebrews, the New Testament contains seven other letters. Three of these are attributed to John, two to Peter, and one each to James and Jude, all personages of the apostolic age. The term “catholic letter” first appears, with reference only to 1 John, in the writings of Apollonius of Ephesus, a second-century apologist, known only from a citation in Eusebius’s Ecclesiastical History. Eusebius himself (A.D. 260–340) used the term to refer to all seven letters.
The reason for the term “catholic,” which means “universal,” was the perception that these letters, unlike those of Paul, which were directed to a particular local church, were apparently addressed more generally to the universal church. This designation is not entirely accurate, however. On the one hand, Hebrews has no specifically identified addressees, and originally this was probably true of Ephesians as well. On the other hand, 3 John is addressed to a named individual, 2 John to a specific, though unnamed, community, and 1 Peter to a number of churches that are specified as being located in Asia Minor.
While all seven of these writings begin with an epistolary formula, several of them do not appear to be real letters in the modern sense of the term. In the ancient world it was not unusual to cast an exhortation in the form of a letter for literary effect, a phenomenon comparable to the “open letter” that is sometimes used today.
With the exception of 1 Peter and 1 John, the ancient church showed reluctance to include the catholic letters in the New Testament canon. The reason for this was widespread doubt whether they had actually been written by the apostolic figures to whom they are attributed. The early Christians saw the New Testament as the depository of apostolic faith; therefore, they wished to include only the testimony of apostles. Today we distinguish more clearly between the authorship of a work and its canonicity: even though written by other, later witnesses than those whose names they bear, these writings nevertheless testify to the apostolic faith and constitute canonical scripture. By the late fourth or early fifth centuries, most objections had been overcome in both the Greek and Latin churches (though not in the Syriac), and all seven of the catholic letters have since been acknowledged as canonical.
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