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Negative critical scholars strengthen their own views as they separate the actual events from the writings by as much time as possible.For this reason radical scholars argue for late first century, and if possible second century, dates for the autographs [original manuscripts].(The oldest fragment we know of is from the Gospel of John, called P52 [Papyrus 52—pictured to the right], discovered in 1934 and dated to the first half of the second century.) As Peter Williams points out, 1-2 will not help researchers reach a date as precise as AD 80 or 90. But even this makes it difficult to reach a certain conclusion.Williams explains a best-case scenario: If for convenience we suppose that  other manuscripts in the mask are ones with dates that survive (remembering that for a majority of texts no date survives) and  that the mask luckily enough contains four texts with firm date formulae (which would be really nice, but quite unlikely) and that these date formulae show manuscripts from the years 50, 60, 70 and 80, [then] that would still not mean that they could not be put together with a manuscript from considerably later than the year 90 to make a mummy mask.The debate really comes down to the question: When was the New Testament written?And this question leads to another important question: Even if it was written at an early date, how do we know the New Testament that exists today is the same as the original?
This strong reliance on the New Testament is based in part on the religious belief that it was divinely inspired.
Wallace surprisingly referenced in his February 2012 debate with Bart Ehrman.
If the dating of this is accurate, this would be the oldest New Testament manuscript fragment discovered and a substantial discovery, since no one has yet found a first-century fragment.
It was dated by one of the world’s leading paleographers.
He said he was ‘certain’ that it was from the first century.