Хабарлама жанры: тарихи және педагогикалық аспектілер

Letter written for a didactic purpose
the literary genre of letter writing

An epistle (/ᵻ/'/p//ɪ//s//əl/; ) is a writing directed or sent to a person or group of people, usually an elegant and formal didactic letter. The epistle genre of letter writing was common in ancient Egypt as part of the scribal school writing curriculum. The letters in the New Testament from Apostles to Christians are usually referred to as epistles. Those traditionally attributed to Paul are known as Pauline epistles and the others as catholic (i. e., "general") epistles.

The ancient Egyptians wrote epistles, most often for pedagogical reasons. Egyptologist Edward Wente (1990) speculates that the Fifth dynasty Pharaoh Djedkare Isesi—in his many letters sent to his viziers—was a pioneer in the epistolary genre. Its existence is firmly attested during the Sixth Dynasty of the Old Kingdom, and is prominently featured in the educational guide The Book of Kemit written during the Eleventh Dynasty.

In contrast to modern letters, epistles usually named the author at the very beginning, followed by the recipient (for example, see Philippians 1:1). The scribe (or more correctly, the amanuensis) who wrote down the letter may be named at the end of the epistle (e. g., Romans 16:22). In the absence of a postal system, the courier may also be named (e. g. Ephesians 6:21–22). After the names of the author and recipient, Pauline epistles often open with the greeting, "Grace and peace to you." "Grace" was a common Hellenistic greeting, while "peace" (shalom) was the common Jewish greeting; this reflected Paul's dual identity in Jewish faith and Hellenistic culture. There may also be a word of thanks to the audience. In secular letters, a prayer or wish for health followed.

The body begins with a brief statement introducing the main topic of the entire body.

The Pauline epistles, also called Epistles of Paul or Letters of Paul, are the thirteen books of the New Testament attributed to Paul the Apostle, although the authorship of some is in dispute. Among these epistles are some of the earliest extant Christian documents. They provide an insight into the beliefs and controversies of early Christianity. As part of the canon of the New Testament, they are foundational texts for both Christian theology and ethics. The Epistle to the Hebrews, although it does not bear his name, was traditionally considered Pauline (although Origen questioned its authorship in the 3rd century CE), but from the 16th century onwards opinion steadily moved against Pauline authorship and few scholars now ascribe it to Paul, mostly because it does not read like any of his other epistles in style and content. Most scholars agree that Paul actually wrote seven of the Pauline epistles, but that four of the epistles in Paul's name are pseudepigraphic (Ephesians, First Timothy, Second Timothy, and Titus) and that two other epistles are of questionable authorship (Second Thessalonians and Colossians). who would have influenced their style, if not their theological content. The Pauline epistles are usually placed between the Acts of the Apostles and the Catholic epistles in modern editions. Most Greek manuscripts, however, place the General epistles first, and a few minuscules (175, 325, 336, and 1424) place the Pauline epistles at the end of the New Testament.

The catholic epistles (also called the general epistles) are seven epistles of the New Testament. Listed in order of their appearance in the New Testament, the catholic epistles are:

In the context of a liturgy, epistle may refer more specifically to a particular passage from a New Testament epistle (the Pauline epistles and the General epistles)—sometimes also from the Book of Acts or the Revelation of John, but not the Four Gospels—that is scheduled to be read on a certain day or at a certain occasion.

In the Roman Catholic Mass and Anglican Eucharist, epistles are read between the Collect and the Gospel reading. The corresponding Gregorian chants have a special tone (tonus epistolae). When the epistle is sung or chanted at Solemn Mass it is done so by the subdeacon. Epistles are also read by an Elder or Bishop in the Lutheran Divine Service, between the gradual and the Gospel.

In the Divine Liturgy of the Eastern Orthodox Church and the Byzantine Rite Catholics the Epistle reading is called the Apostol (the same name is given to the lectionary from which it is read). The Apostol includes the Acts of the Apostles as well as the Epistles, but never the Apocalypse (Revelation of John). Unlike in the Latin liturgical rites, there are never readings from the Old Testament. There are Epistle lessons for every day of the year, except for weekdays during Great Lent, when the Divine Liturgy is not celebrated. These daily Epistle readings are a part of the Paschal cycle, being ultimately dependent upon the date of Pascha (Easter). There are also lessons appointed for the feast days of numerous saints and commemorations. There may be one, two, or three readings from the Apostol during a single Liturgy. The Epistle is read between the Prokeimenon and the Alleluia. The Epistle reading is always linked to a reading from the Gospel, though some services, such as Matins, will have a Gospel lesson, but no Epistle (Vespers on a number of feast days (typically for Apostles) will also have three epistle readings but no Gospel). A number of services besides the Divine Liturgy will have an Epistle and Gospel reading. Such services often include a Prokeimenon and Alleluia as well. The Epistle is chanted by the reader, though at a Hierarchical Liturgy (a Divine Liturgy celebrated by a bishop), it is read by a deacon. The one who chants the Epistle also reads the verses of the Prokeimenon.

During the Middle Ages, the art of letter writing was taught in numerous manuals, and the ars dictaminis became an important genre of instructional discourse. The necessity for letter writing was in large part due to the general deterioration of civil life and the decay of the Roman road system in the early Middle Ages, factors that obliged literate people with business to transact to send letters instead of travel themselves. A vast number of letters and letter writing manuals were written in the period's lingua franca, Latin.