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Development of the New Testament canon

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The Christian Biblical canon is the set of books Christians regard as divinely inspired and thus constituting the Christian Bible. Although the Early Church primarily used the Greek translation of the Jewish Scriptures, the Septuagint or LXX, or the Targums among Aramaic speakers, the Apostles did not otherwise leave a defined set of new scriptures.

Instead the "New Testament Canon" developed gradually over time. According to the Catholic Encyclopedia the idea of a complete Canon existing from Apostolic times, has "no foundation in history". The Canon of the New Testament, like that of the Old, was the result of debate, disputes and research, not reaching its final term until the dogmatic definition of the Council of Trent.[1]

The writings attributed to the apostles circulated amongst the earliest Christian communities. The Pauline epistles were circulating, perhaps in collected forms, by the end of the first century AD.[2] Justin Martyr, in the early second century, mentions "memoirs of the apostles" as being read on Sunday alongside the "writings of the prophets".[3] A four gospel canon (the Tetramorph) was asserted by Irenaeus, c. 180, who refers to it directly.[4][5]

By the early 200s, Origen may have been using the same 27 books as in the Catholic NT canon, though there were still disputes over the canonicity of Hebrews, James, II Peter, II and III John, and Revelation[6], known as the Antilegomena. Likewise the Muratorian fragment is evidence that perhaps as early as 200 there existed a set of Christian writings somewhat similar to the 27-book NT canon, which included four gospels and argued against objections to them.[7] Thus, while there was a good measure of debate in the Early Church over the New Testament canon, the major writings are claimed to have been accepted by almost all Christians by the middle of the third century.[8]

In the 4th century, in his Easter letter of 367, Athanasius, Bishop of Alexandria, gave a list of exactly the same books as what would become the 27-book NT canon,[9] and he used the word "canonized" (kanonizomena) in regards to them.[10] The North African Synod of Hippo, in 393, approved the 27-book NT canon together with the OT Septuagint books, a decision that was confirmed by Councils of Carthage in 397 and 419[11]. These councils were under the authority of St. Augustine, who regarded the canon as already closed.[12][13] Pope Damasus I's Council of Rome in 382, if the Decretum Gelasianum is correctly associated with it, issued a biblical canon identical to that mentioned above,[14] or if not the list is at least a sixth century compilation.[15] Likewise, Damasus's commissioning of the Latin Vulgate edition of the Bible, circa 383, was instrumental in the fixation of the canon in the West.[16] In circa 405, Pope Innocent I sent a list of the sacred books to a Gallic bishop, Exsuperius of Toulouse. Christian scholars assert that when these bishops and councils spoke on the matter, however, they were not defining something new, but instead "were ratifying what had already become the mind of the Church."[17][18][19]

Thus some claim, that from the fourth century, there existed unanimity in the West concerning the New Testament canon (as it is today),[20] and that by the fifth century the Eastern Church, with a few exceptions, had come to accept the Book of Revelation and thus had come into harmony on the matter of the canon.[21][22] Nonetheless, full dogmatic articulations of the canon were not made until the Council of Trent for Roman Catholicism,[22] the Thirty-Nine Articles of 1563 for the Church of England, the Westminster Confession of Faith of 1647 for Calvinism, and the Synod of Jerusalem of 1672 for the Greek Orthodox.

McDonald and Sanders's The Canon Debate, 2002, Appendix B, lists the following most important primary sources for the "New Testament Canon".[23]

Early Christianity (c.30-325)Edit

Early Christianity relied on the Sacred Oral Tradition of what Jesus had said and done, as reported by his Apostles and Disciples. These oral traditions were later written down as gospels.[24]

In the one-hundred-year period extending roughly from A.D. 50 to 150 a number of documents began to circulate among the churches. According to Jerome the first such document was the Gospel according to the Hebrews. Also included were epistles, gospels, acts, apocalypses, homilies, and collections of teachings. While some of these documents were apostolic in origin, others drew upon the tradition the apostles and ministers of the word had utilized in their individual missions. Still others represented a summation of the teaching entrusted to a particular church center. Several of these writings sought to extend, interpret, and apply apostolic teaching to meet the needs of Christians in a given locality.


Clement of RomeEdit

By the end of the 1st century, some letters of Paul were collected and circulated, and were known to Clement of Rome. Bruce Metzger in his Canon of the New Testament, 1987, draws the following conclusion about Clement:

Clement's Bible is the Old Testament, to which he refers repeatedly as Scripture (graphe), quoting it with more or less exactness. Clement also makes occasional reference to certain words of Jesus; though they are authoritative for him, he does not appear to enquire how their authenticity is ensured. In two of the three instances that he speaks of remembering 'the words' of Christ or of the Lord Jesus, it seems that he has a written record in mind, but he does not call it a 'gospel'. He knows several of Paul's epistles, and values them highly for their content; the same can be said of the Epistle to the Hebrews, with which he is well acquainted. Although these writings obviously possess for Clement considerable significance, he never refers to them as authoritative 'Scripture'.

—page 43

IrenaeusEdit

A four gospel canon (the Tetramorph) was asserted by Irenaeus, c. 160, who referred to it directly.[25] An insistence upon there being a canon of four gospels, and no others, was a central theme of Irenaeus of Lyons, c. 185. In his central work, Adversus Haereses Irenaeus denounced various early Christian groups that used only one gospel, such as Marcionism which used only Marcion's version of Luke, or the Ebionites which seem to have used an Aramaic version of Matthew, as well as groups that used more than four gospels, such as the Valentinians (A.H. 1.11). Irenaeus declared that the four he espoused were the four "Pillars of the Church": "it is not possible that there can be either more or fewer than four" he stated, presenting as logic the analogy of the four corners of the earth and the four winds (3.11.8). His image, taken from Ezekiel 1, or Revelation 4:6-10, of God's throne borne by four creatures with four faces—"the four had the face of a man, and the face of a lion, on the right side: and the four had the face of an ox on the left side; they four also had the face of an eagle"—equivalent to the "four-formed" gospel, is the origin of the conventional symbols of the Evangelists: lion (Mark), bull (Luke), eagle (John), man (Matthew). Irenaeus was ultimately successful in declaring that the four gospels collectively, and exclusively these four, contained the truth. By reading each gospel in light of the others, Irenaeus made of John a lens through which to read Matthew, Mark and Luke.

In Against Heresies 3.11.8, Irenaeus wrote:

It is not possible that the Gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout all the world, and the "pillar and ground" of the Church is the Gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side, and vivifying men afresh. ... For the living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord. For this reason were four principal covenants given to the human race: one, prior to the deluge, under Adam; the second, that after the deluge, under Noah; the third, the giving of the law, under Moses; the fourth, that which renovates man, and sums up all things in itself by means of the Gospel, raising and bearing men upon its wings into the heavenly kingdom.

Based on the arguments Irenaeus made in support of only four authentic gospels, some interpreters deduce that the fourfold Gospel must have still been a novelty in Irenaeus's time.[26] Against Heresies 3.11.7 acknowledges that many heterodox Christians use only one gospel while 3.11.9 acknowledges that some use more than four.[27] The success of Tatian's Diatessaron in about the same time period is "...a powerful indication that the fourfold Gospel contemporaneously sponsored by Irenaeus was not broadly, let alone universally, recognized."[28]

McDonald & Sanders, Appendix D-1, lists the following canon for Irenaeus, based on Eusebius' Church History 5.8.2-8, but notes that: "..it is probably nothing more than Eusebius's listing of the references made by Irenaeus.":

Matt, Mark, Luke, John, Rev, 1 John, 1 Peter, Hermas, Wisdom, Paul (mentioned but epistles not listed)

Irenaeus apparently quotes from 21 of the New Testament books and names the author he thought wrote the text.[citation needed] He is known to have been connected to Polycarp and since Polycarp may have been connected to John the Apostle of Jesus, there is potentionally great authority to his tradition.

He mentions the four gospels, acts, the Pauline epistles with the exception of Hebrews and Philemon, as well as the first epistle of Peter, and the first and second epistles of John, and the book of Revelation.[29] He may refer to Hebrews (Book 2, Chapter 30) and James (Book 4, Chapter 16) and maybe even 2 Peter (Book 5, Chapter 28) but does not cite Philemon, 3 John or Jude.[citation needed]

He does think that the letter to the Romans, known now as 1 Clement, was of great worth but does not seem to believe that Clement of Rome was the one author (Book 3, Chapter 3, Verse 3) and seems to have the same lower status as Polycarp's Epistle (Book 3, Chapter 3, Verse 3). He does refer to a passage in the Shepherd of Hermas as scripture (Mandate 1 or First Commandment), but this has some consistency problems on his part. Hermas believed that Jesus became the Son of God at the Baptism (Parable 5 of Shepherd; Chapter 59, verses 4-6), a concept called adoptionism, but all of Irenaeus's work including his citing of the Gospel of John (Jn. 1:1) proves that he believed that Jesus was always God.

Justin MartyrEdit

Early in the second century, Justin Martyr mentions the "memoirs of the apostles", which Christians called "gospels" and which were regarded as on par with the Old Testament.[3][30] However, of the gospels later accepted into the canon, Justin only appears to be aware of the synoptics - Matthew, Mark, and Luke - but not of John. In Justin's works, distinct references are found to Romans, 1 Corinthians, Galatians, Ephesians, Colossians, and 2 Thessalonians, and possible ones to Philippians, Titus, and 1 Timothy.

Justin Martyr appears to have accepted the authority of works which were not later included in the canon including the Acts of Pilate:

"And that these things did happen, you can ascertain from the Acts of Pontius Pilate."[31]

In addition, he refers to an account from an unnamed source of the baptism of Jesus which differs from that provided by the synoptic gospels:

When Jesus went down in the water, fire was kindled in the Jordan; and when he came up from the water, the Holy Spirit came upon him. The apostles of our Christ wrote this.[32]

Marcion of SinopeEdit

Marcion of Sinope, a bishop of Asia Minor who went to Rome and was later excommunicated for his views, was the first of record to propose a definitive, exclusive, unique canon of Christian scriptures, compiled sometime between 130-140 CE[33]. (Though Ignatius did address Christian scripture[34], before Marcion, against the perceived heresies of the Judaizers and Docetists, he did not publish a canon.) In his book Origin of the New Testament[35] Adolf von Harnack argued that Marcion viewed the church at this time as largely an Old Testament church (one that "follows the Testament of the Creator-God") without a firmly established New Testament canon, and that the church gradually formulated its New Testament canon in response to the challenge posed by Marcion.

Marcion rejected the theology of the Old Testament entirely and regarded the God depicted there as an inferior Being. He claimed that the theology of the Old Testament was incompatible with the teaching of Jesus regarding God and morality. Marcion believed that Jesus had come to liberate mankind from the authority of the God of the Old Testament and to reveal the superior God of goodness and mercy whom he called the Father. Paul and Luke were the only Christian authors to find favour with Marcion, though his versions of these differed from those later accepted by mainstream Christianity.

Marcion created a canon, a definite group of books which he regarded as fully authoritative, displacing all others. These comprised ten of the Pauline epistles (without the Pastorals and Hebrews) and Luke's Gospel. It is uncertain whether he edited these books, purging them of what did not accord with his views, or that his versions represented a separate textual tradition.[36]

Marcion's gospel, called simply the Gospel of the Lord, differed from the Gospel of Luke by lacking any passages that connected Jesus with the Old Testament. He believed that the god of the Jews, Yahweh, who gave them the Jewish Scriptures, was an entirely different god than the Supreme God who sent Jesus and inspired the New Testament.

Marcion termed his collection of Pauline epistles the Apostolikon. These also differed from the versions accepted by later Christian Orthodoxy.

In addition to his Gospel and Apostolikon, he wrote a text called the Antithesis which contrasted the New Testament view of God and morality with the Old Testament view of God and morality, see also Expounding of the Law#Antithesis of the Law.

Marcion's canon and theology were rejected as heretical by the early church; however, he forced other Christians to consider which texts were canonical and why. He spread his beliefs widely; they became known as Marcionism. In the introduction to his book "Early Christian Writings", Henry Wace stated:

A modern divine… could not refuse to discuss the question raised by Marcion, whether there is such opposition between different parts of what he regards as the word of God, that all cannot come from the same author.[37]

The Catholic Encyclopedia of 1913 characterized Marcion as "perhaps the most dangerous foe Christianity has ever known."

Everett Ferguson in chapter 18 of The Canon Debate quotes Tertullian's De praescriptione haereticorum 30:

Since Marcion separated the New Testament from the Old, he is necessarily subsequent to that which he separated, inasmuch as it was only in his power to separate what was previously united. Having been united previous to its separation, the fact of its subsequent separation proves the subsequence also of the man who effected the separation.

Note 61 of page 308 adds:

[Wolfram] Kinzig suggests that it was Marcion who usually called his Bible testamentum [Latin for testament].

Other scholars propose that it was Melito of Sardis who originally coined the phrase Old Testament[38], which is associated with Supersessionism.

Robert M. Price, a New Testament scholar at Drew University, considers the Pauline canon problem[39]: how, when, and who collected Paul's epistles to the various churches as a single collection of epistles. The evidence that the early church fathers, such as Clement, knew of the Pauline epistles is unclear. Price investigates several historical scenarios and comes to the conclusion and identifies Marcion as the first person known in recorded history to collect Paul's writings to various churches together as a canon, the Pauline epistles. Robert Price summarizes,

But the first collector of the Pauline Epistles had been Marcion. No one else we know of would be a good candidate, certainly not the essentially fictive Luke, Timothy, and Onesimus. And Marcion, as Burkitt and Bauer show, fills the bill perfectly.[40]

If this is correct, then Marcion's role in the formation and development of Christianity is pivotal.

TatianEdit

Tatian was converted to Christianity by Justin Martyr on a visit to Rome around 150 A.D. and, after much instruction, returned to Syria in 172 to reform the church there. At some point (it is suggested c. 160 A.D.) he composed a single harmonized "Gospel" by weaving the contents of the gospels of Matthew, Mark, Luke, and John together along with events present in none of these texts. The narrative mainly follows the chronology of John. This is called the Diatessaron ("That Which is Through the Four") and it became the official Gospel text of the Syraic church, centered in Edessa.

ValentinusEdit

Clement of Alexandria records that his followers said that Valentinus was a follower of Theudas and that Theudas in turn was a follower of St. Paul of Tarsus.[41] Valentinus said that Theudas imparted to him the secret wisdom that Paul had taught privately to his inner circle, which Paul publicly referred to in connection with his visionary encounter with the risen Christ (Romans 16:25; 1 Corinthians 2:7; 2 Corinthians 12:2-4; Acts 9:9-10), when he received the secret teaching from him.citation needed Such esoteric teachings were becoming downplayed in Rome after the mid-2nd century.[42] Valentinus also used a gospel known as the Gospel of Truth.

Early Proto-Orthodox Attempts to Define the CanonEdit

In the late 4th century Epiphanius of Salamis (died 402) Panarion 29 says the Nazarenes had rejected the Pauline epistles and Irenaeus Against Heresies 26.2 says the Ebionites rejected him. Acts 21:21 records a rumor that Paul aimed to subvert the Old Testament (against this rumor see Romans 3:8, 3:31). 2 Peter 3:16 says his letters have been abused by heretics who twist them around "as they do with the other scriptures." In the 2nd and 3rd centuries Eusebius's Ecclesiastical History 6.38 says the Elchasai "made use of texts from every part of the Old Testament and the Gospels; it rejects the Apostle (Paul) entirely"; 4.29.5 says Tatian the Assyrian rejected Paul's Letters and Acts of the Apostles; 6.25 says Origen accepted 22 canonical books of the Hebrews plus Maccabees plus the four Gospels but Paul "did not so much as write to all the churches that he taught; and even to those to which he wrote he sent but a few lines."[43]

Between 140 and 220, both internal and external forces caused Proto-orthodox Christianity to begin to systematize both its doctrines and its view of revelation. Much of the systemization came about as a defense against the diverse Early Christian viewpoints that competed with emerging Proto-Orthodoxy. The early years of this period witnessed the rise of several strong movements of faith later deemed heretical by the church in Rome: Marcionism, Gnosticism and Montanism.

Marcion may have been the first to have a clearly defined New Testament canon, though this question of who came first is still debated[44]. The compilation of this canon could have been a challenge and incentive to emerging Proto-orthodoxy; if they wished to deny that Marcion's canon was the true one, it was incumbent on them to define what the true one was. The expansion phase of the New Testament canon thus could have begun in response to Marcion's proposed limited canon.

Muratorian CanonEdit

The so-called Muratorian Canon[45] is the earliest known example of a canon list of mostly New Testament books.[46] It survives, damaged and thus incomplete, as a bad Latin translation of an original, no longer extant, Greek text that is usually dated in the late second century,[47] although a few scholars have preferred a fourth century date.[48] This is an excerpt from Metzger's translation:

The third book of the Gospel is that according to Luke… The fourth… is that of John… the acts of all the apostles… As for the Epistles of Paul… To the Corinthians first, to the Ephesians second, to the Philippians third, to the Colossians fourth, to the Galatians fifth, to the Thessalonians sixth, to the Romans seventh… once more to the Corinthians and to the Thessalonians… one to Philemon, one to Titus, and two to Timothy… to the Laodiceans, [and] another to the Alexandrians, [both] forged in Paul's name to [further] the heresy of Marcion… the epistle of Jude and two of the above-mentioned (or, bearing the name of) John… and [the book of] Wisdom… We receive only the apocalypses of John and Peter, though some of us are not willing that the latter be read in church. But Hermas wrote the Shepherd very recently… And therefore it ought indeed to be read; but it cannot be read publicly to the people in church.

—pages 305-307

This is evidence that, perhaps as early as 200, there existed a set of Christian writings somewhat similar to what is now the 27-book NT, which included four gospels and argued against objections to them.[49] Also in the early 200's it is claimed Origen (ca. 185-ca. 254) was using the same 27 books as in the Catholic NT canon, though there were still lingering disputes over Hebrews, James, II Peter, II and III John, and Revelation.[50] A four gospel canon (the Tetramorph) was asserted by Irenaeus of Lyons, c. 160, who refers to it directly.[51] He argued that it was illogical to reject Acts of the Apostles but accept the Gospel of Luke, as both were from the same author.[52] Marcion's canon did not include Acts, so perhaps he rejected it. It is unknown when Luke-Acts was separated. In Against Heresies 3.12.12[53] Irenaeus ridiculed those who think they are wiser than the Apostles because the Apostles were still under Jewish influence. This was crucial to refuting Marcion's anti-Judaism, as Acts gives honor to James, Peter, John and Paul alike. At the time, Jewish Christians tended to honor James (a prominent Christian in Jerusalem described in the New Testament as an "apostle" and "pillar"[54], and by Eusebius and other church historians as the first Bishop of Jerusalem) but not Paul, while Pauline Christianity tended to honor Paul more than James[55].

Clement of AlexandriaEdit

Clement of Alexandria (c. 150-c. 215) made use of an open canon. He seemed "practically unconcerned about canonicity. To him, inspiration is what mattered."[citation needed] In addition to books that did not make it into the final 27-book NT but which had local canonicity (Barnabas, Didache, I Clement, Revelation of Peter, the Shepherd, the Gospel according to the Hebrews), he also used the Gospel of the Egyptians, Preaching of Peter, Traditions of Matthias, Sibylline Oracles, and the Oral Gospel. He did, however, prefer the four church gospels to all others, although he supplemented them freely with apocryphal gospels. He was the first to treat non-Pauline letters of the apostles (other than II Peter) as scripture-he accepted I Peter, I and II John, and Jude as scripture.

The AlogiEdit

There were those who rejected the Gospel of John (and possibly also Revelation and the Epistles of John) as either not apostolic or as written by the Gnostic Cerinthus or as not compatible with the Synoptic Gospels. Epiphanius of Salamis called these people the Alogi, because they rejected the Logos doctrine of John and because he claimed they were illogical. There may have also been a dispute over the doctrine of the Paraclete.[56][57] Gaius or Caius, presbyter of Rome, was apparently associated with this movement.[58]

OrigenEdit

Eusebius's Ecclesiastical History 6.25 says Origen accepted 22 canonical books of the Hebrews plus Maccabees plus the four Gospels but Paul "did not so much as write to all the churches that he taught; and even to those to which he wrote he sent but a few lines."."[59]

Period of the Seven Ecumenical Councils (325-787)Edit

EusebiusEdit

Eusebius, in his Church History, recorded this New Testament canon:[60]

1. Since we are dealing with this subject it is proper to sum up the writings of the New Testament which have been already mentioned. First then must be put the holy quaternion of the Gospels; following them the Acts of the Apostles… the epistles of Paul… the epistle of John… the epistle of Peter… After them is to be placed, if it really seem proper, the Apocalypse of John, concerning which we shall give the different opinions at the proper time. These then belong among the accepted writings [Homologoumena].
3. Among the disputed writings [Antilegomena], which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name. 4. Among the rejected [Kirsopp. Lake translation: "not genuine"] writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books. 5. And among these some have placed also the Gospel according to the Hebrews… And all these may be reckoned among the disputed books.
6. … such books as the Gospels of Peter, of Thomas, of Matthias, or of any others besides them, and the Acts of Andrew and John and the other apostles … 7. … they clearly show themselves to be the fictions of heretics. Wherefore they are not to be placed even among the rejected writings, but are all of them to be cast aside as absurd and impious.

The Apocalypse of John, also called Revelation, is counted as both accepted (Kirsopp. Lake translation: "Recognized") and disputed, which has caused some confusion over what exactly Eusebius meant by doing so. From other writings of the Church Fathers, we know that it was disputed with several canon lists rejecting its canonicity, see also EH 6.25.3=14 attributed to Origen[61] and EH 3.24.17-18[62] EH 3.3.5 adds further detail on Paul: "Paul's fourteen epistles are well known and undisputed. It is not indeed right to overlook the fact that some have rejected the Epistle to the Hebrews, saying that it is disputed by the Church of Rome, on the ground that it was not written by Paul." EH 4.29.6 mentions the Diatessaron: "But their original founder, Tatian, formed a certain combination and collection of the Gospels, I know not how, to which he gave the title Diatessaron, and which is still in the hands of some. But they say that he ventured to paraphrase certain words of the apostle [Paul], in order to improve their style."

Claromontanus CanonEdit

The Codex Claromontanus canon[63], c. 303-367[64], a page found inserted into a 6th century copy of the Epistles of Paul and Hebrews, has the Old Testament, plus Tobit, Judith, Wisdom, Sirach, 1–2,4 Maccabees, and the New Testament, plus 3rd Corinthians, Acts of Paul, Apocalypse of Peter, Barnabas, and Hermas, but missing Philippians, 1–2 Thessalonians, and Hebrews.

Zahn and Harnack were of the opinion that the list had been draw up originally in Greek at Alexandria or its neighborhood ~300 CE. According to Jülicher the list belongs to the 4th century and is probably of western origin.[citation needed]

Constantine the GreatEdit

In 331, Constantine I commissioned Eusebius to deliver fifty Bibles for the Church of Constantinople. Athanasius (Apol. Const. 4) recorded Alexandrian scribes around 340 preparing Bibles for Constans. Little else is known, though there is plenty of speculation. For example, it is speculated that this may have provided motivation for canon lists, and that Codex Vaticanus, Codex Sinaiticus and Codex Alexandrinus are examples of these Bibles. Together with the Peshitta, these are the earliest extant Christian Bibles.[65]

Cyril of JerusalemEdit

McDonald & Sanders, Appendix D-2, notes the following canon of Cyril of Jerusalem (c.350) from his Catechetical Lectures 4.36:

Gospels (4), Acts, James, 1-2 Peter, 1-3 John, Jude?, Paul's epistles (14), and Gospel of Thomas listed as pseudepigrapha.

AthanasiusEdit

In his Easter letter of 367, Athanasius, Bishop of Alexandria, gave a list of exactly the same books as what would become the 27-book NT canon,[66] and he used the word "canonized" (kanonizomena) in regards to them.[67] He also listed a 22-book OT and 7 books not in the canon but to be read: Wisdom of Solomon, Wisdom of Sirach, Esther, Judith, Tobit, Didache, and the Shepherd. This list is very similar to the modern Protestant canon (WCF); the only differences are his exclusion of Esther and his inclusion of Baruch and the Letter of Jeremiah as part of Jeremiah.

Cheltenham/Mommsen CanonEdit

The Cheltenham Canon,[68][69] c. 365-390, is a Latin list that was discovered by the German classical scholar Theodor Mommsen (published 1886) in a 10th century manuscript (chiefly patristic) belonging to the library of Thomas Phillips at Cheltenham, England. The list probably originated in North Africa soon after the middle of the 4th century.

It has a 24-book Old Testament[70] and 24-book New Testament which provides syllable and line counts but omits Hebrews, Jude and James, and seems to question the epistles of John and Peter beyond the first.

Synod of Laodicea?Edit

The Synod of Laodicea, c. 363, was one of the first synods that set out to judge which books were to be read aloud in churches. The decrees issued by the thirty or so clerics attending were called canons. Canon 59 decreed that only canonical books should be read, but no list was appended in the Latin and Syriac manuscripts recording the decrees. The list of canonical books, Canon 60,[71] sometimes attributed to the Synod of Laodicea is a later addition according to most scholars and has a 22-book OT and 26-book NT (excludes Revelation).

EpiphaniusEdit

McDonald & Sanders, Appendix D-2, lists the following canon for Epiphanius of Salamis (c.374-377), from his Panarion 76.5:

Gospels (4), Paul's epistles (13), Acts, James, Peter, 1-3 John, Jude, Rev, Wisdom, Sirach

Apostolic Canon #85Edit

In c. 380, the redactor of the Apostolic Constitutions attributed a canon to the Twelve Apostles themselves[72] as the 85th of his list of such apostolic decrees:

Canon 85. Let the following books be esteemed venerable and holy by all of you, both clergy and laity. [A list of books of the Old Testament …] And our sacred books, that is, of the New Testament, are the four Gospels, of Matthew, Mark, Luke, John; the fourteen Epistles of Paul; two Epistles of Peter; three of John; one of James; one of Jude; two Epistles of Clement; and the Constitutions dedicated to you, the bishops, by me, Clement, in eight books, which is not appropriate to make public before all, because of the mysteries contained in them; and the Acts of us, the Apostles.—(From the Latin version.)

Some later Coptic and Arabic translations add Revelation.[citation needed]

Gregory of NazianzusEdit

In the late 380s, Gregory of Nazianzus produced a canon[73] in verse which agreed with that of his contemporary Athanasius, other than placing the "Catholic Epistles" after the Pauline Epistles and omitting Revelation. This list was ratified by the Synod of Trullo of 692.

Amphilochius of IconiumEdit

Bishop Amphilochius of Iconium, in his poem Iambics for Seleucus[74] written some time after 394, discusses debate over the canonical inclusion of a number of books, and almost certainly rejects the later Epistles of Peter and John, Jude, and Revelation.[75]

JeromeEdit

McDonald & Sanders, Appendix D-2, lists the following canon for Jerome, (c.394), from his Epistle 53:

"Lord's Four": Matt, Mark, Luke, John, Paul's Epistles (14), 1-2 Peter, 1-3 John, Jude, James, Acts, Rev.

Augustine and the North African canonsEdit

Augustine of Hippo declared that one is to "prefer those that are received by all Catholic Churches to those which some of them do not receive" (On Christian Doctrines 2.12). In the same passage, Augustine asserted that these dissenting churches should be outweighed by the opinions of "the more numerous and weightier churches."

Augustine effectively forced his opinion on the Church by commanding three synods on canonicity: the Synod of Hippo in 393, the Synod of Carthage in 397, and another in Carthage in 419 A.D. (M 237-8). Each of these reiterated the same Church law: "nothing shall be read in church under the name of the divine scriptures" except the Old Testament (including the Deuterocanonicals) and the 27 canonical books of the New Testament. Incidentally, these decrees also declared by fiat that Epistle to the Hebrews was written by Paul, for a time ending all debate on the subject.

The first council that accepted the present canon of the books of the New Testament may have been the Synod of Hippo Regius in North Africa (A.D. 393); the acts of this council, however, are lost. A brief summary of the acts was read at and accepted by the Councils of Carthage in 397 and 419. Revelation was added to the list in 419.[76] These councils were convened under the authority of St. Augustine, who regarded the canon as already closed.[77][78][79]

Pope Damasus IEdit

Pope Damasus's commissioning of the Latin Vulgate edition of the Bible, c. 383, was instrumental in the fixation of the canon in the West.[16] Pope Damasus I is often considered to be the father of the modern Catholic canon. Purporting to date from a "Council of Rome" under Pope Damasus I in 382, the so-called "Damasian list" appended to the pseudepigraphical Decretum Gelasianum[80] gives a list identical to what would be the Canon of Trent,[81] and, though the text may in fact not be Damasian, it is at least a valuable sixth century compilation.[15][82]

This list, given below, was purportedly endorsed by Pope Damasus I:

Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Jesus Nave, Judges, Ruth, 4 books of Kings, 2 books of Chronicles, Job, Psalter of David, 5 books of Solomon, 12 books of Prophets, Isaiah, Jeremiah, Daniel, Ezekiel, Tobit, Judith, Esther, 2 books of Esdras, 2 books of Maccabees, and in the New Testament: 4 books of Gospels, 1 book of Acts of the Apostles, 13 letters of the Apostle Paul, 1 of him to the Hebrews, 2 of Peter, 3 of John, 1 of James, 1 of Jude, and the Apocalypse of John.

The so-called Decretum Gelasianum de libris recipiendis et non recipiendis, is traditionally attributed to Gelasius, bishop of Rome 492-496 CE. However, upon the whole it is probably of South Gallic origin (6th century), but several parts can be traced back to Pope Damasus and reflect Roman tradition. The 2nd part is a canon catalogue, and the 5th part is a catalogue of the 'apocrypha' and other writings which are to be rejected. The canon catalogue gives all 27 books of the Catholic New Testament.

Pope Innocent IEdit

In c.405, Pope Innocent I sent a list of the sacred books to a Gallic bishop Exsuperius of Toulouse, which is most likely identical to Trent[83] (without the distinction between protocanonicals and deuterocanonicals).

A consensus emergesEdit

Thus, from the fourth century, there existed unanimity in the West concerning the New Testament canon (as it is today),[84] and by the fifth century the East, with a few exceptions, had come to accept the Book of Revelation and thus had come into harmony on the matter of the canon, at least for the New Testament.[85]

This period marks the beginning of a more widely recognized canon, although the inclusion of some books was still debated: Epistle to Hebrews, James, 2 John, 3 John, 2 Peter, Jude and Revelation. Grounds for debate included the question of authorship of these books (note that the so-called Damasian "Council at Rome" had already rejected John the Apostle's authorship of 2 and 3 John, while retaining the books), their suitability for use (Revelation at that time was already being interpreted in a wide variety of heretical ways), and how widely they were actually being used (2 Peter being amongst the most weakly attested of all the books in the Christian canon).

Christian scholars assert that when these bishops and councils spoke on the matter, however, they were not defining something new, but instead "were ratifying what had already become the mind of the Church".[18][77][86]

By the turn of the 5th century, the Catholic Church in the west, under Pope Innocent I, recognized a biblical canon including the four gospels of Matthew, Mark, Luke, and John, which was previously established at a number of regional Synods, namely the Council of Rome (382), the Synod of Hippo (393), and two Synods of Carthage (397 and 419).[87] This canon, which corresponds to the modern Catholic canon, was used in the Vulgate, an early 5th century translation of the Bible made by Jerome[88] under the commission of Pope Damasus I in 382.

CassiodorusEdit

McDonald & Sanders, Appendix D-3, lists a canon for Cassiodorus of Rome, from his Institutiones divinarum et saecularium litterarum, c.551-562, which is notable for its omission of 2 Peter, 2-3 John, Jude and Hebrews.

Eastern canonsEdit

The eastern churches had, in general, a weaker feeling than the western for the necessity of making a sharp delineation with regard to the canon. It was more conscious of the gradation of spiritual quality among the books that it accepted (e.g. the classification of Eusebius, see also Antilegomena) and was less often disposed to assert that the books which it rejected possessed no spiritual quality at all. For example, the Trullan Synod of 691-692 CE, which was rejected by Pope Constantine (see also Pentarchy), endorsed these lists of canonical writings: the Apostolic Canons (~385 CE), the Synod of Laodicea (~363 CE ?) , the Third Synod of Carthage (~397 CE), and the 39th Festal Letter of Athanasius (367 CE). And yet these lists do not agree. The Synod of Hippo Regius (393 CE) and the Synod of Carthage (419 CE) also addressed the canon and are discussed here. Similarly, the New Testament canons of the national churches of Syria, Armenia, Georgia, Egypt (The Coptic Church), and Ethiopia all have minor differences.[89] The Revelation of John is one of the most uncertain books; it was not translated into Georgian until the 10th century, and it has never been included in the official lectionary of the Greek Church, whether Byzantine or modern.

Outside the EmpireEdit

Syriac CanonEdit

Some believe that Acts was also used in Syrian churches alongside the Diatessaron, however, Eusebius' Ecclesiastical History 4.29.5 states: "They, indeed, use the Law and Prophets and Gospels, but interpret in their own way the utterances of the Sacred Scriptures. And they abuse Paul the apostle and reject his epistles, and do not accept even the Acts of the Apostles." In the 4th century, the Doctrine of Addai lists a 17-book NT canon using the Diatessaron and Acts and 15 Pauline epistles (including 3rd Corinthians). The Syriac Doctrine of Addai (c. 400 A.D.) claims to record the oldest traditions of the Syrian church, and among these is the establishment of a canon: members of the church are to read only the Gospel (meaning the Diatessaron of Tatian), the Epistles of Paul (which are said to have been sent by Peter, from Rome), and the Book of Acts (which is said to have been sent by John the son of Zebedee, from Ephesus), and nothing else.

For centuries the Diatessaron, along with Acts and the Pauline Epistles (except Philemon), comprised the only accepted books in the Syrian churches, meaning that Tatian's stricter views, resulting in the rejection in 1 Timothy, did not win out. Moreover, after the pronouncements of the 4th century on the proper content of the Bible, Tatian was declared a heretic and in the early 4th century Bishop Theodoretus of Cyrrhus and Bishop Rabbula of Edessa (both in Syria) rooted out all copies they could find of the Diatessaron and replaced them with the four canonical Gospels (M 215). As a result, no early copies of the Diatessaron survive—although a very early fragment suggests it would have been crucial evidence for the true state of the early Gospels (see IX).

By the fifth century the Syrian Bible, called the Peshitta, became formalized somehow into its present form: Philemon was accepted, along with James, 1 Peter and 1 John, but the remaining books are still expelled (2 John, 3 John, 2 Peter, Jude and Revelation ). After the Council of Ephesus in 431 A.D., the Eastern Syrian church, in turn divided between the Nestorian and the Syriac Orthodox Church, broke away, and retained this canon of only 22-books (the Peshitta) up to the present day.

The late-5th or early-6th century Peshitta of the Syrian Orthodox Church[90] includes a 22-book NT, excluding II Peter, II John, III John, Jude, and Revelation. (The Lee Peshitta of 1823 follows the Protestant canon)

McDonald & Sanders, Appendix D-2, lists the following Syrian catalogue of St. Catherine's, c.400:

Gospels (4): Matt, Mark, Luke, John, Acts, Gal, Rom, Heb, Col, Eph, Phil, 1-2 Thess, 1-2 Tim, Titus, Phlm.

The Syriac Peshitta, used by all the various Syrian Churches, originally did not include 2 Peter, 2 John, 3 John, Jude and Revelation (and this canon of 22-books is the one cited by John Chrysostom (~347–407) and Theodoret (393–466) from the School of Antioch). It also includes Psalm 151 and Psalm 152–155 and 2 Baruch. Western Syrians have added the remaining 5 books to their NT canons in modern times (such as the Lee Peshitta of 1823). Today, the official lectionaries followed by the Malankara Syrian Orthodox Church, with headquarters at Kottayam (India), and the Chaldean Syrian Church, also known as the Church of the East (Nestorian), with headquarters at Trichur (India), still present lessons from only the 22-books of the original Peshitta.[91]

Armenian canonEdit

The Armenian Bible introduces one addition: a third letter to the Corinthians, also found in the Acts of Paul, which became canonized in the Armenian Church, but is not part of the Armenian Bible today. Revelation, however, was not accepted into the Armenian Bible until c. 1200 A.D. when Archbishop Nerses arranged an Armenian Synod at Constantinople to introduce the text[92]. Still, there were unsuccessful attempts even as late as 1290 A.D. to include in the Armenian canon several apocryphal books: Advice of the Mother of God to the Apostles, the Books of Criapos, and the ever-popular Epistle of Barnabas.

The Armenian Apostolic church at times has included the Testaments of the Twelve Patriarchs in its Old Testament and the Third Epistle to the Corinthians, but does not always list it with the other 27 canonical New Testament books.

East African canonsEdit

The Coptic Bible (adopted by the Egyptian Church) includes the two Epistles of Clement, and the Ethiopic Bible includes books nowhere else found: the Sinodos (a collection of prayers and instructions supposedly written by Clement of Rome), the Octateuch (a book supposedly written by Peter to Clement of Rome), the Book of the Covenant (in two parts, the first details rules of church order, the second relates instructions from Jesus to the disciples given between the resurrection and the ascension), and the Didascalia (with more rules of church order, similar to the Apostolic Constitutions).

The New Testament of the Coptic Bible, adopted by the Egyptian Church, includes the two Epistles of Clement.[92] The canon of the Tewahedo Churches is somewhat looser than for other traditional Christian groups, and the order, naming, and chapter/verse division of some of the books is also slightly different.

The "broader" Ethiopian New Testament canon includes four books of "Sinodos" (church practices), two "Books of Covenant", "Ethiopic Clement", and "Ethiopic Didascalia" (Apostolic Church-Ordinances). However, these books have never been printed or widely studied. This "broader" canon is also sometimes said to include, with the Old Testament, an eight part history of the Jews based on the writings of Flavius Josephus, and known as "Pseudo-Josephus" or "Joseph ben Gurion" (Yosēf walda Koryon).[93][94]

Protestant Developments (from c. 1517)Edit

Until the Protestant Reformation, the Roman Catholic Church had never officially drawn the boundaries of the biblical canon. Doing so had not been considered necessary because the authority of the Scriptures was not considered to be much higher than that of Sacred Tradition, papal bulls, and ecumenical councils. Rejecting these, Luther and other reformers focused on the Protestant doctrine of the Five solas.

It was not until the Protestant Reformers began to insist upon the supreme authority of Scripture alone (the doctrine of sola scriptura) that it became necessary to establish a definitive canon which would include a decision on the 'disputed books'.

Martin LutherEdit

Martin Luther was troubled by four books: Jude, James, Hebrews, and Revelation; and though he placed them in a secondary position relative to the rest, he did not exclude them. Martin Luther proposed removing the Antilegomena, the books of Hebrews, James, Jude and Revelation from the canon[95] [96], echoing the consensus of several Catholics, also labeled Christian Humanists — such as Cardinal Ximenez, Cardinal Cajetan, and Erasmus — and partially because they were perceived to go against certain Protestant doctrines such as sola gratia and sola fide, but this was not generally accepted among his followers. However, these books are ordered last in the German-language Luther Bible to this day.[97][98]

Luther did remove the deuterocanonical books from the Old Testament of his translation of the Bible, placing them in the "Apocrypha, that are books which are not considered equal to the Holy Scriptures, but are useful and good to read".[99] He also argued unsuccessfully for the relocation of Esther from the Old Testament to the Apocrypha, since without the deuterocanonical sections, it never mentions God. As a result Catholics and Protestants continue to use different canons, which differ in respect to the Old Testament and the concept of the Antilegomena of the New Testament.

Protestant confessionsEdit

Among confessions of faith drawn up by Protestants, several identify by name the 27-books of the New Testament canon, including the French Confession of Faith (1559), the Belgic Confession (1561), and the Westminster Confession of Faith (1647). The Thirty-Nine Articles, issued by the Church of England in 1563, names the books of the Old Testament, but not the New Testament. None of the Confessional statements issued by any Lutheran church includes an explicit list of canonical books.

Evangelical canonsEdit

Many Evangelical Christian groups (which have their origin in c. 1730 England) do not accept the theory that the Christian Bible was not known until various local and Ecumenical Councils, which they deem to be "Roman-dominated", made their official declarations.

These groups believe that the New Testament supports that Paul (2 Timothy 4:11–13), Peter (2 Peter 3:15–16), and ultimately John (Revelation 22:18–19) finalized the canon of the New Testament. Some note that Peter, John, and Paul wrote 20 (or 21) of the 27-books of the NT and personally knew all the other NT writers. (Books not attributed to these three are: Matthew, Mark, Luke, Acts, James, and Jude. The authorship of Hebrews has long been disputed.)

Evangelicals tend not to accept the Septuagint as the inspired Hebrew Bible, though many of them recognize its wide use by Greek-speaking Jews in the first century. They note that early Christians knew the Hebrew Bible since around 170 Melito of Sardis listed all the books of the Old Testament that those in the Evangelical faiths now use (except, according to the Catholic Encyclopedia, the Book of Esther, and with the addition of the Book of Wisdom). Melito's canon is found in Eusebius EH4.26.13–14[100]:

Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to thee as written below. Their names are as follows: Of Moses, five books: Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom also, Ecclesiastes, Song of Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book ; Daniel, Ezekiel, Esdras. From which also I have made the extracts, dividing them into six books.

However, Melito's account still does not determine that the specific documentary tradition used by the Jews necessarily was that which was eventually assembled into the Masoretic Text, several centuries later.

Many modern Protestants point to four "Criteria for Canonicity" to justify the books that have been included in the Old and New Testament, which are judged to have satisfied the following:

  1. Apostolic Origin — attributed to and based on the preaching/teaching of the first-generation apostles (or their close companions).
  2. Universal Acceptance — acknowledged by all major Christian communities in the ancient world (by the end of the fourth century).
  3. Liturgical Use — read publicly when early Christian communities gathered for the Lord's Supper (their weekly worship services).
  4. Consistent Message — containing a theological outlook similar or complementary to other accepted Christian writings.

The basic factor for recognizing a book's canonicity for the New Testament was divine inspiration, and the chief test for this was apostolicity. The term apostolic as used for the test of canonicity does not necessarily mean apostolic authorship or derivation, but rather apostolic authority. Apostolic authority is never detached from the authority of the Lord. See Apostolic succession.

It is sometimes difficult to apply these criteria to all books in the accepted canon, however, and some point to books that Protestants hold as apocryphal which would fulfill these requirements. In practice, Protestants hold to the Jewish canon for the Old Testament and the Catholic canon for the New Testament.

Catholic Developments (from c. 1546)Edit

Council of TrentEdit

The Council of Trent on April 8, 1546, by vote (24 yea, 15 nay, 16 abstain)[101] approved the present Roman Catholic Bible Canon including the Deuterocanonical Books. This is said to be the same list as produced at the Council of Florence in 1451, this list was defined as canonical in the profession of faith proposed for the Jacobite Orthodox Church. Because of its placement, the list was not considered binding for the Catholic Church, and in light of Martin Luther's demands, the Catholic Church examined the question of the Canon again at the Council of Trent, which reaffirmed the Canon of the Council of Florence. The Old Testament books that had been in doubt were termed deuterocanonical, not indicating a lesser degree of inspiration, but a later time of final approval. Beyond these books, some editions of the Latin Vulgate include Psalm 151, the Prayer of Manasseh, 1 Esdras (called 3 Esdras), 2 Esdras (called 4 Esdras), and the Epistle to the Laodiceans in an appendix, styled "Apogryphi", (see also Biblical Apocrypha#The Clementine Vulgate).

In support of the inclusion of the 12 Deuterocanonical books in the canon, the Council of Trent pointed to the two regional councils which met under Augustine's leadership in Hippo (393 A.D.) and Carthage (397 and 419 A.D.). The bishops of Trent claimed these councils formally defined the canon as including these books.

Later DevelopmentsEdit

Vatican I on April 24, 1870 approved the additions to Mark (v.16:9–20), Luke, (22:19b–20,43–44) and John, (7:53–8:11) which are not present in early manuscripts.[102]

Pope Pius XI on June 2, 1927 decreed the Comma Johanneum was open to dispute.

Pope Pius XII on 3 September 1943 decreed the Divino Afflante Spiritu which allowed translations based on other versions than just the Latin Vulgate, notably in English the New American Bible.

Orthodox Developments (from c. 1672)Edit

Synod of JerusalemEdit

The Synod of Jerusalem[3] in 1672 decreed the Greek Orthodox Canon which is the same as the one decided by the Council of Trent but adds Psalm 151, 1 Esdras, 3 Maccabees, 4 Maccabees, and Prayer of Manasseh. The Greek Orthodox generally consider the Septuagint to be divinely inspired.

ReferencesEdit

  1. "Canon of the New Testament". http://www.newadvent.org/cathen/03274a.htm. 
  2. Three forms are postulated, from The Canon Debate, chapter 18, page 300, note 21, attributed to Harry Y. Gamble: "(1) Marcion's collection that begins with Galatians and ends with Philemon; (2) Papyrus 46, dated about 200, that follows the order that became established except for reversing Ephesians and Galatians; and (3) the letters to seven churches, treating those to the same church as one letter and basing the order on length, so that Corinthians is first and Colossians (perhaps including Philemon) is last."
  3. 3.0 3.1 cf. Justin Martyr, First Apology 67.3.
  4. Ferguson, Everett. "Factors leading to the Selection and Closure of the New Testament Canon," in The Canon Debate. eds. L. M. McDonald & J. A. Sanders (Hendrickson, 2002) pp. 301.
  5. cf. Irenaeus, Adversus Haereses 3.11.8.
  6. Both points taken from Mark A. Noll's Turning Points, (Baker Academic, 1997) pp 36–37
  7. H. J. De Jonge, "The New Testament Canon," in The Biblical Canons. eds. de Jonge & J. M. Auwers (Leuven University Press, 2003) p. 315
  8. P. R. Ackroyd and C. F. Evans, eds. (1970). The Cambridge History of the Bible (volume 1). Cambridge University Press. pp. 308. 
  9. Lindberg, Carter (2006). A Brief History of Christianity. Blackwell Publishing. pp. 15. ISBN 1405110783. 
  10. Brakke, David. "Canon Formation and Social Conflict in Fourth Century Egypt: Athanasius of Alexandria's Thirty Ninth Festal Letter," in Harvard Theological Review 87 (1994) pp. 395–419
  11. The Book of Revelation wasn't added till the 419 Synod of Carthage according to McDonald & Sanders's The Canon Debate, Appendix D-2, page 595, note 19.
  12. Ferguson, Everett. "Factors leading to the Selection and Closure of the New Testament Canon," in The Canon Debate. eds. L. M. McDonald & J. A. Sanders (Hendrickson, 2002) p. 320; F. F. Bruce, The Canon of Scripture (Intervarsity Press, 1988) p. 230
  13. cf. Augustine, De Civitate Dei 22.8
  14. Lindberg, Carter (2006). A Brief History of Christianity. Blackwell Publishing. pp. 15. ISBN 1405110783. 
  15. 15.0 15.1 Bruce, F. F. (1988). The Canon of Scripture. Intervarsity Press. pp. 234. 
  16. 16.0 16.1 Bruce, F. F. (1988). The Canon of Scripture. Intervarsity Press. pp. 225. 
  17. Ferguson, Everett. "Factors leading to the Selection and Closure of the New Testament Canon," in The Canon Debate. eds. L. M. McDonald & J. A. Sanders (Hendrickson, 2002) p. 320
  18. 18.0 18.1 Metzger, Bruce (1987). The Canon of the New Testament: Its Origins, Development, and Significance. Oxford: Clarendon. pp. 237–238. 
  19. Bruce, F. F. (1988). The Canon of Scripture. Intervarsity Press. pp. 97. 
  20. Bruce, F. F. (1988). The Canon of Scripture. Intervarsity Press. pp. 215. 
  21. P. R. Ackroyd and C. F. Evans, eds. (1970). The Cambridge History of the Bible (volume 1). Cambridge University Press. pp. 305. 
  22. 22.0 22.1 Canon of the New Testament "Catholic Encyclopedia". http://www.newadvent.org/cathen/03274a.htm Canon of the New Testament. 
  23. Eusebius' Church History 3.25.1-7 (c.303-325), Codex Claramontanus (c.303-367), Cyril of Jerusalem Catechetical Lectures 4.33 (c.350), Muratorian Canon (c.350-375), Athanasius' Ep.fest.39 (367), Mommsen [Cheltenham] (365-390), Epiphanius' Pan.76.5 (374-377), Apostolic Canons (c.380), Gregory of Nazianius Carmen de veris scripturae libris 12.31 (383-390), African Canons (c.393-419), Jerome Epist.53 (c.394), Augustine's Doct.chr.2.18.12 (c.396-397), Amphilochius Iambi ad Seleucum 289-319 (c.396), Rufinus Commentary on the Apostle's Creed 36 (c.400), Pope Innocent Letter to Exsuperius (c.405), Syrian catalogue of St. Catherine's (c.400).
  24. "Oral Apostolic Tradition". http://www.scripturecatholic.com/oral_tradition.html. 
  25. Everett Ferguson, "Factors leading to the Selection and Closure of the New Testament Canon," in The Canon Debate. eds. L. M. McDonald & J. A. Sanders (Hendrickson, 2002) pp. 301; cf. Irenaeus, Adversus Haereses 3.11.8.
  26. McDonald & Sanders, page 277
  27. McDonald & Sanders, page 280. Also page 310, summarizing 3.11.7: the Ebionites use Matthew's Gospel, Marcion mutilates Luke's, the Docetists use Mark's, the Valentinians use John's
  28. ibid
  29. Matthew (Book 3, Chapter 16)
    Mark (Book 3, Chapter 10)
    Luke (Book 3, Chapter 14)
    John (Book 3, Chapter 11)
    Acts of the Apostles (Book 3, Chapter 14)
    Romans (Book 3, Chapter 16)
    1 Corinthians (Book 1, Chapter 3)
    2 Corinthians (Book 3, Chapter 7)
    Galatians (Book 3, Chapter 22)
    Ephesians (Book 5, Chapter 2)
    Philippians (Book 4, Chapter 18)
    Colossians (Book 1, Chapter 3)
    1 Thessalonians (Book 5, Chapter 6)
    2 Thessalonians (Book 5, Chapter 25)
    1 Timothy (Book 1, Preface)
    2 Timothy (Book 3, Chapter 14)
    Titus (Book 3, Chapter 3)
    1 Peter (Book 4, Chapter 9)
    1 John(Book 3, Chapter 16)
    2 John (Book 1, Chapter 16)
    Revelation to John (Book 4, Chapter 20)
  30. Everett Ferguson, "Factors leading to the Selection and Closure of the New Testament Canon," in The Canon Debate. eds. L. M. McDonald & J. A. Sanders (Hendrickson, 2002) pp. 302–303; cf. Justin Martyr, First Apology 67.3.
  31. The First and Second Apology of Justin, Chapter 35
  32. Justin Martyr, Dialogue 88:3
  33. http://www.earlychristianwritings.com/marcion.html
  34. Ignatius, NT Canon.
  35. von Harnack, Adolf (1914). Origin of the New Testament. http://www.ccel.org/ccel/harnack/origin_nt.v.vi.html. 
  36. From the perspectives of Tertullian and Epiphanius (when the four gospels had largely canonical status, perhaps in reaction to the challenge created by Marcion), it appeared that Marcion rejected the non-Lukan gospels, however, in Marcion's time, it may be that the only gospel he was familiar with from Pontus was the gospel that would later be called Luke. It is also possible that Marcion's gospel was actually modified by his critics to became the gospel we know today as Luke, rather than the story from his critics that he changed a canonical gospel to get his version. For example, compare Luke 5:39 to Luke 5:36-38, did Marcion delete 5:39 from his Gospel or was it added later to counteract a Marcionist interpretation of 5:36-38? One must keep in mind that we only know of Marcion through his critics and they considered him a major threat to the form of Christianity that they knew. John Knox (the modern writer, not to be confused with John Knox the Protestant Reformer) in Marcion and the New Testament: An Essay in the Early History of the Canon (ISBN 0-404-16183-9) was the first to propose that Marcion's Gospel may have preceded Luke's Gospel and Acts.[1]
  37. Wace, Henry (1911). "Early Christian Writings.". http://www.earlychristianwritings.com/info/marcion-wace.html. 
  38. A Dictionary of Jewish-Christian Relations page 316
  39. The Evolution of the Pauline Canon by Robert Price
  40. Price
  41. Clement of Alexandria, Stromateis, book 7, chapter 17. "Likewise they allege that Valentinus was a hearer of Theudas. And he was the pupil of Paul."
  42. The article esoteric Christianity focuses on Early Modern and modern esoteric Christian revivals.
  43. Joseph Barber Lightfoot in his Commentary on the Epistle to the Galatians writes: "At this point [Gal 6:11] the apostle takes the pen from his amanuensis, and the concluding paragraph is written with his own hand. From the time when letters began to be forged in his name (2 Thess 2:2; 3:17) it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries… In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr. pelikois grammasin), that his hand-writing may reflect the energy and determination of his soul."
  44. Bruce Metzger's The canon of the New Testament, 1997, Oxford University Press, page 98: "The question whether the Church's canon preceded or followed Marcion's canon continues to be debated. ...Harnack...John Knox..."
  45. The Muratorian Canon earlychristianwritings.com Accessed April 10, 2007
  46. Richard Bauckham, Jesus and the Eyewitnesses (Cambridge: Eerdmans, 2006), 425–426.
  47. E. Ferguson, ‘Canon Muratori: Date and Provenance’, Studia Patristica 17 (1982), 677–683; E. Ferguson, ‘The Muragorian Fragment and the Development of the Canon”, Journal of Theological Studues 44 (1993), 696; F. F. Bruce, "Some Thoughts on the Beginning of the New Testament Canon," Bulletin of the John Rylands Library 65 (1983), 56–57; B. M. Metzger, The Canon of the New Testament: Its Origins, Development, and Significance (Oxford: Clarendon, 1987), 193–194; P. Henne, La dation du Canon de Muratori”, Revenue Biblique 100 (1993), 54–75; W. Horbury, “The Wisdom of Solomon in the Muratorian Fragment”, Journal of Theological Studies 45 (1994), 146–159; C. E. Hill, “The Debate over the Muratorian Fragment and the Development of the Canon”, Westminster Theological Journal 57 (1995), Richard Bauckham, Jesus and the Eyewitnesses (Cambridge: Eerdmans, 2006), 426.
  48. G. M. Hahneman, The Muratorian Fragment and the Development of the Canon (Oxford: Oxford University Press, 1992), see also the article in the Anchor Bible Dictionary. McDonald and Sanders's The Canon Debate, 2002, page 595, note 17: "The Muratorian Fragment. While many scholars contend that this was a late second-century C.E. fragment originating in or around Rome, a growing number hold that it was produced around the middle of the fourth century (ca. 350-375) and that it originated somewhere in the eastern part of the Roman Empire, possibly in Syria."
  49. H. J. De Jonge, "The New Testament Canon", in The Biblical Canons. eds. de Jonge & J. M. Auwers (Leuven University Press, 2003), p. 315.
  50. Both points taken from Mark A. Noll's Turning Points, pp. 36–37. See References on this page.
  51. Everett Ferguson, "Factors leading to the Selection and Closure of the New Testament Canon", in The Canon Debate. eds. L. M. McDonald & J. A. Sanders (Hendrickson, 2002) pp. 301; cf. Irenaeus, Adversus Haereses 3.11.8.
  52. The Canon Debate, page 288, claims Acts was first "clearly and extensively" used by Irenaeus, though it seems to have been known by Justin (1 Apol. 50.12, cf. 2 Apol. 10.6)
  53. Irinæus, Adversus Hæreses.
  54. Catholic Encyclopedia: St. James the Less: "Then we lose sight of James till St. Paul, three years after his conversion (A.D. 37), went up to Jerusalem. ... On the same occasion, the "pillars" of the Church, James, Peter, and John "gave to me (Paul) and Barnabas the right hands of fellowship; that we should go unto the Gentiles, and they unto the circumcision" (Galatians 2:9)."
  55. The Tübingen school of historians founded by F. C. Baur holds that in Early Christianity, there was conflict between Pauline Christianity and the Jerusalem Church led by James the Just, Simon Peter, and John the Apostle, the so-called "Jewish Christians" or "Pillars of the Church" although in many places Paul writes that he was an observant Jew, and that Christians should "uphold the Law" (Romans 3:31). The Canon Debate, McDonald & Sanders editors, 2002, chapter 32, page 577, by James D. G. Dunn: "For Peter was probably in fact and effect the bridge-man (pontifex maximus!) who did more than any other to hold together the diversity of first-century Christianity. James the brother of Jesus and Paul, the two other most prominent leading figures in first-century Christianity, were too much identified with their respective "brands" of Christianity, at least in the eyes of Christians at the opposite ends of this particular spectrum. But Peter, as shown particularly by the Antioch episode in Gal 2, had both a care to hold firm to his Jewish heritage, which Paul lacked, and an openness to the demands of developing Christianity, which James lacked. John might have served as such a figure of the center holding together the extremes, but if the writings linked with his name are at all indicative of his own stance he was too much of an individualist to provide such a rallying point. Others could link the developing new religion more firmly to its founding events and to Jesus himself. But none of them, including the rest of the twelve, seem to have played any role of continuing significance for the whole sweep of Christianity—though James the brother of John might have proved an exception had he been spared." [Italics original]
  56. Metzger, Bruce. Canon of the New Testament. pp. 150. 
  57. The Oxford Dictionary of the Christian Church. pp. 45. 
  58. Catholic Encyclopedia: Montanists: MONTANISM IN THE WEST: "The old notion that the Alogi were an Asiatic sect (see ALOGI) is no longer tenable; they were the Roman Gaius and his followers, if he had any."
  59. Joseph Barber Lightfoot in his Commentary on the Epistle to the Galatians writes: "At this point [Gal 6:11] the apostle takes the pen from his amanuensis, and the concluding paragraph is written with his own hand. From the time when letters began to be forged in his name (2 Thess 2:2; 3:17) it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries… In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr. pelikois grammasin), that his hand-writing may reflect the energy and determination of his soul."
  60. Primary reference: Eusebius. Ecclesiastical History Book 3. pp. Chapter XXV: The Divine Scriptures that are accepted and those that are not.. http://www.ccel.org/ccel/schaff/npnf201.iii.viii.xxv.html.  Secondary reference: The Canon Debate, McDonald & Sanders editors, 2002, chapter 23 The New Testament Canon of Eusebius by Everett R. Kalin, pages 403-404: "Eusebius divides the writings he has been discussing into three categories, the homologoumena (the universally acknowledged writings), the antilegomena (the writings that have been spoken against and are thus disputed—or, in a certain sense, rejected, even though in wide use) and the heretical writings. Only the twenty-one or twenty-two books in the first category are in the church's New Testament (are canonical). It is the ancient church's tradition of what the apostles wrote and handed down that is the criterion for evaluating these writings from the apostolic era, and only these twenty-one or twenty-two pass the test. In important recent contributions on this passage both Robbins and Baum agree that for Eusebius the church's canon consists of these twenty-one or twenty-two books. ... Given what we see in Eusebius in the early fourth century it is virtually impossible to imagine that the church had settled upon a twenty-seven book collection, or even one that approximated that, in the late second century. Moreover, whatever the merits of David Trobisch's intriguing and important proposal that a twenty-seven book edition of the New Testament was produced in the second century, that notion seems hard to reconcile with what we have found in Eusebius regarding the church's acceptance of apostolic writings in earlier centuries."
  61. E. R. Kalin, "Re-examining New Testament Canon History: 1. The Canon of Origen," Currents in Theology and Mission 17 (1990): 274-82
  62. The Canon Debate, page 395
  63. Codex Claromontanus, Bible Researcher.
  64. McDonald and Sanders
  65. The Canon Debate, pages 414-415, for the entire paragraph
  66. Carter Lindberg, A Brief History of Christianity (Blackwell Publishing, 2006) p. 15.
  67. David Brakke, "Canon Formation and Social Conflict in Fourth Century Egypt: Athanasius of Alexandria's Thirty Ninth Festal Letter", in Harvard Theological Review 87 (1994) pp. 395–419.
  68. "The Cheltenham List". Bible Research. http://www.bible-researcher.com/cheltenham.html. Retrieved 2007-07-08. 
  69. "The Cheltenham Canon". ntcanon.org. http://www.ntcanon.org/Cheltenham_Canon.shtml. Retrieved 2007-07-08. ; (also known as Mommsen's)
  70. From [2] which references Metzger: 1. Genesis, 2. Exodus, 3. Numbers, 4. Leviticus, 5. Deuteronomy, 6. Joshua, 7. Judges, 8. Ruth, 9. I Kingdoms, 10. II Kingdoms, 11. III Kingdoms, 12. IV Kingdoms, 13. Chronicles I, 14. Chronicles II, 15. Maccabees I, 16. Maccabees II, 17. Job, 18. Tobit, 19. Esther, 20. Judith, 21. Psalms, 22. Solomon (Probably to include the Wisdom of Solomon), 23. Major prophets, 24. Twelve Prophets
  71. Nicene and Post Nicene Fathers, volume XIV
  72. Apostolic Canons
  73. "The Canon of Gregory of Nazianus (329-389 CE)". http://www.ntcanon.org/Gregory.canon.shtml. 
  74. "The Canon of Amphilochius of Iconium (after 394 CE)". http://www.ntcanon.org/Amphilochius.canon.shtml. 
  75. The Canon Debate, page 400, note 78, translation attributed to Metzger's Canon of the NT page 314 ["/" indicates newline]: "And again the Revelation of John,/ Some approve, but the most/ Say it is spurious." and "Paul ... [wrote]/ Twice seven epistles:... But some say the one to the Hebrews is spurious, not saying well, for the grace is genuine." and on the Catholic Epistles: "Some say we must receive seven, but others say/ Only three [James, 1 Peter, 1 John] should be received..."
  76. McDonald & Sanders' The Canon Debate, Appendix D-2, note 19: "Revelation was added later in 419 at the subsequent synod of Carthage."
  77. 77.0 77.1 Ferguson, Everett. "Factors leading to the Selection and Closure of the New Testament Canon", in The Canon Debate. eds. L. M. McDonald & J. A. Sanders (Hendrickson, 2002) p. 320
  78. F. F. Bruce, The Canon of Scripture (Intervarsity Press, 1988) p. 230
  79. cf. Augustine, De Civitate Dei 22.8.
  80. Decretum Gelasianum
  81. Lindberg (2006). A Brief History of Christianity. Blackwell Publishing. pp. 15. 
  82. The "Damasian Canon" was published by C. H. Turner in JTS, vol. 1, 1900, pp. 554–560.
  83. Henry Barclay Swete's Introduction to the Old Testament in Greek, page 211 shows Innocent's OT list; McDonald and Sander's The Canon Debate, Appendix D-2, page 594, lists this NT canon: "Gospels (4), Paul's epistles (13) [Some add Hebrews to this and make it 14. It is uncertain.], 1-3 John, 1-2 Peter, Jude, Jas, Acts, Rev; Repudiated: Matthias/, James the Less, Peter + John = Leucian (Andrew = Xenocharides & Leonidas), Gospel of Thomas.
  84. F. F. Bruce, The Canon of Scripture (Intervarsity Press, 1988) p. 215
  85. P. R. Ackroyd and C. F. Evans, eds. (1970). The Cambridge History of the Bible (volume 1). Cambridge University Press. pp. 305. 
  86. Bruce, F. F. (1988). The Canon of Scripture. Intervarsity Press. pp. 97. 
  87. Pogorzelski, Frederick (2006). "Protestantism: A Historical and Spiritual Wrong Way Turn". Bible Dates. CatholicEvangelism.com. pp. 1. http://www.catholicevangelism.org/bible-dates1.shtml. Retrieved 2006-07-11. 
  88. "Canon of the New Testament". Catholic Encyclopedia. NewAdvent.com. 1908. http://www.newadvent.org/cathen/03274a.htm. Retrieved 2006-07-11. 
  89. Metzger, Bruce M. (1987.). The Canon of the New Testament: Its Origin, Development, and Significance. Oxford: Clarendon Press. 
  90. "The Development of the Canon of the New Testament". http://www.ntcanon.org/Peshitta.shtml. 
  91. "Peshitta". NT Canon. http://www.ntcanon.org/Peshitta.shtml. 
  92. 92.0 92.1 "Reliability". Theological Perspectives. http://www.theologicalperspectives.com/RELIABILITY4.html. 
  93. Ethiopian Canon, Islamic Awareness.
  94. "Fathers". Christian Classics Ethereal Library (CCEL). http://www.ccel.org/p/pearse/morefathers/harden_ethiopic_literature.htm#CHAPTER%20IV. 
  95. "Martin Luther". http://www.wels.net/sab/qa/luther-03.html. 
  96. "Luther's Treatment of the 'Disputed Books' of the New Testament". http://www.bible-researcher.com/antilegomena.html. 
  97. "Gedruckte Ausgaben der Lutherbibel von 1545". http://www.bibelcenter.de/bibel/lu1545/.  note order: …Hebr�er, Jakobus, Judas, Offenbarung}}
  98. "German Bible Versions". http://www.bible-researcher.com/links10.html. 
  99. Samuel Fallows et al., eds. (1901,1910). The Popular and Critical Bible Encyclopædia and Scriptural Dictionary, Fully Defining and Explaining All Religious Terms, Including Biographical, Geographical, Historical, Archæological and Doctrinal Themes. The Howard-Severance company. pp. 521. http://books.google.com/books?vid=OCLC05742122&id=rl3lcbLkHV0C&pg=PA521&lpg=PA521&dq=luther+%22are+useful+and+good+to+read%22. 
  100. "Fathers". New Advent. http://www.newadvent.org/fathers/250104.htm. 
  101. Metzger, Bruce M. (March 13, 1997). The Canon of the New Testament: Its Origin, Development, and Significance. Oxford University Press. pp. 246. ISBN 0198269544. ""Finally on 8 April 1546, by a vote of 24 to 15, with 16 abstensions, the Council issued a decree (De Canonicis Scripturis) in which, for the first time in the history of the Church, the question of the contents of the Bible was made an absolute article of faith and confirmed by an anathema."" 
  102. Session 3, Chapter 2, Item 6: "The complete books of the old and the new Testament with all their parts, as they are listed in the decree of the said council and as they are found in the old Latin Vulgate edition, are to be received as sacred and canonical."

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