Christian Bible in the context of "Dispensationalism"

The New Testament (NT) is the second division of the Christian biblical canon. It discusses the teachings and person of Jesus, as well as events relating to first-century Christianity. The New Testament's background, the first division of the Christian Bible, has the name of Old Testament, which is based primarily upon the Hebrew Bible; together they are regarded as Sacred Scripture by Christians.

The New Testament is a collection of 27 Christian texts written in Koine Greek by various authors, forming the second major division of the Christian Bible. It includes four gospels, the Acts of the Apostles, epistles attributed to Paul and other authors, and the Book of Revelation. The New Testament canon developed gradually over the first few centuries of Christianity through a complex process of debate, rejection of heretical texts, and recognition of writings deemed apostolic, culminating in the formalization of the 27-book canon by the late 4th century. It has been widely accepted across Christian traditions since Late Antiquity.

The canon of the New Testament is the set of books many modern Christians regard as divinely inspired and constituting the New Testament of the Christian Bible. For most churches, the canon is an agreed-upon list of 27 books that includes the canonical Gospels, Acts, letters attributed to various apostles, and Revelation.

Initially the canon was a list of the books suited to be read out in church liturgies and used to justify doctrine. The lists initially differed among the geographically-separated churches in antiquity, according to ancient church historian Eusebius. There is a consensus that the 27 books constituting the canon today are the same 27 books generally recognized in the first centuries.

In Christianity, salvation (also called deliverance or redemption) is the saving of human beings from sin and its consequences—which include death and separation from God—by Christ's death and resurrection, and the justification entailed by this salvation.

The idea of Jesus's death as an atonement for human sin was recorded in the Christian Bible, and was elaborated in Paul's epistles and in the Gospels. Paul saw the faithful redeemed by participation in Jesus's death and rising. Early Christians regarded themselves as partaking in a new covenant with God, open to both Jews and Gentiles, through the sacrificial death and subsequent exaltation of Jesus Christ.

A church service (or a worship service) is a formalized period of Christian communal worship, often held in a church building. Most Christian denominations hold church services on the Lord's Day (offering Sunday morning and Sunday evening services); a number of traditions have mid-week services, while some traditions worship on a Saturday. In some Christian denominations, church services are held daily, with these including those in which the seven canonical hours are prayed, as well as the offering of the Mass, among other forms of worship. In addition to this, many Christians attend services on holy days such as Christmas, Ash Wednesday, Good Friday, Ascension Thursday, among others depending on the Christian denomination.

The church service is the gathering together of Christians to be taught the "Word of God" (the Christian Bible) and encouraged in their faith. Technically, the church in "church service" refers to the gathering of the faithful rather than to the physical place in which it takes place. In most Christian traditions services are presided over by clergy wherever possible, but some traditions utilize lay preachers. Styles of service vary greatly, from the Catholic, Lutheran, Eastern Orthodox, Oriental Orthodox, Reformed (Continental Reformed, Presbyterian and Congregationalist) and Anglican traditions of liturgical worship to informal worship characterized by certain free church traditions, common among Methodists and Baptists, that often combine worship with teaching for the believers, which may also have an evangelistic component appealing to backsliders and the non-Christians in the congregation (cf. altar call). Quakers and some other groups have no formal outline to their services, but allow the worship to develop as the participants present feel moved.

Sola scriptura (Latin for 'by scripture alone') is a Christian theological doctrine held by most Protestant Christian denominations, in particular the Lutheran and Reformed traditions, that posits the Bible as the sole infallible source of authority for Christian faith and practice. Sola scriptura is a formal principle of many Protestant Christian denominations, and one of the five solae theorized in the early 20th Century in attempts to characterize common ground in disparate Protestant theologies.

The Catholic Church considers it heresy and generally the Orthodox churches consider it to be contrary to the phronema of the Church. While the scriptures' meaning is mediated through many kinds of subordinate authority—such as the ordinary teaching offices of a church, the ecumenical creeds, councils of the Catholic Church, or even personal special revelation—sola scriptura in contrast rejects any infallible authority other than the Bible.

Mark 16 is the final chapter of the Gospel of Mark in the New Testament of the Christian Bible. Christopher Tuckett refers to it as a "sequel to the story of Jesus' death and burial". The chapter begins after the sabbath has ended, with Mary Magdalene, Mary the mother of James, and Salome purchasing spices to bring to the tomb next morning to anoint Jesus' body. There they encounter the stone rolled away, the tomb open, and a young man dressed in white who announces the resurrection of Jesus (16:1–6). The two oldest manuscripts of Mark 16 (from the 300s) conclude with verse 8, which ends with the women fleeing from the empty tomb, and saying "nothing to anyone, because they were too frightened".

Textual critics have identified two distinct alternative endings: the "Longer Ending" (verses 9–20) and the unversed "Shorter Ending" or "lost ending", which appear together in six Greek manuscripts, and in dozens of Ethiopic copies. Modern versions of the New Testament generally include the Longer Ending, but place it in brackets or otherwise format it to show that it was not part of the original text.

A sermon is a religious discourse or oration by a preacher, usually a member of clergy. Sermons address a scriptural, theological, or moral topic, usually expounding on a type of belief, law, or behavior within both past and present contexts. Elements of the sermon often include exposition, exhortation, and practical application. The act of delivering a sermon is called preaching. In secular usage, the word sermon may refer, often disparagingly, to a lecture on morals.

In Christian practice, a sermon is usually preached to a congregation in a place of worship, either from an elevated architectural feature, known as a pulpit or an ambo, or from behind a lectern. The word sermon comes from a Middle English word which was derived from Old French, which in turn originates from the Latin word sermō meaning 'discourse.' A sermonette is a short sermon (usually associated with television broadcasting, as stations would present a sermonette before signing off for the night). The Christian Bible contains many speeches without interlocution, which some take to be sermons: Jesus' Sermon on the Mount in Matthew 5–7 (though the gospel writers do not specifically call it a sermon; the popular descriptor for Jesus' speech there came much later); and Peter after Pentecost in Acts 2:14–40 (though this speech was delivered to non-Christians and as such is not quite parallel to the popular definition of a sermon).

In the Book of Ezekiel in the Hebrew Bible, New Jerusalem (יהוה שָׁמָּה‎, YHWH šāmmā, YHWH [is] there") is Ezekiel's prophetic vision of a city centered on the rebuilt Holy Temple, to be established in Jerusalem, which would be the capital of the Messianic Kingdom, the meeting place of the twelve tribes of Israel, during the Messianic era. The prophecy is recorded by Ezekiel as having been received on Yom Kippur of the year 3372 of the Hebrew calendar.

In the Book of Revelation in the New Testament, the city is also called the Heavenly Jerusalem, as well as being called Zion in other books of the Christian Bible.