Don Closson provides a summary of the process through which the books of the New Testament were selected by the early church fathers and brought down to modern times. Understanding how the books of the Bible were determined according to important criteria of authorship, wide acceptance and relevance, help give us an appreciation for the wonder of God’s word to us.
The Early Church Fathers
Some Christians are unnerved by the fact that nowhere does God itemize the sixty-six books that are to be included in the Bible. Many believers have at best a vague notion of how the church arrived at what we call the Canon of Scripture. Even after becoming more aware, some believers are uncomfortable with the process by which the New Testament Canon was determined. For many, it was what appears to be a haphazard process that took far too long.
Furthermore, whether talking with a Jehovah’s Witness, a liberal theologian, or a New Ager, Christians are very likely to run into questions concerning the extent, adequacy, and accuracy of the Bible as God’s revealed Word.
In this essay, therefore, we will consider the development of the doctrine of the Scriptures in the Church Age. Just how did the church decide on the books for inclusion in the New Testament? This discussion will include both how the Canon was established and the various ways theologians have viewed the Bible since the Canon was established.
The period immediately following the passing of the Apostles is known as the period of the Church Fathers. Many of these men walked with the Apostles and were taught directly by them. Polycarp and Papias, for instance, are considered to have been disciples of the Apostle John. Doctrinal authority during this period rested on two sources, the Old Testament (O.T.) and the notion of Apostolic succession, being able to trace a direct association to one of the Apostles and thus to Christ. Although the New Testament (N.T.) Canon was written, it was not yet seen as a separate body of books equivalent to the O.T. Six church leaders are commonly referred to: Barnabas, Hermas, Clement of Rome, Polycarp, Papias, and Ignatius (Berkhof, The History of Christian Doctrines, 37). Although these men lacked the technical sophistication of today’s theologians, their correspondence confirmed the teachings of the Apostles and provides a doctrinal link to the N.T. Canon itself. Christianity was as yet a fairly small movement. These Church Fathers, often elders and bishops in the early Church, were consumed by the practical aspects of Christian life among the new converts. Therefore, when Jehovah’s Witnesses argue that the early church did not have a technical theology of the Trinity, they are basically right. There had been neither time nor necessity to focus on the issue. On the other hand these men clearly believed that Jesus was God as was the Holy Spirit, but they had yet to clarify in writing the problems that might occur when attempting to explain this truth.
The early Church Fathers had no doubt about the authority of the O.T., often prefacing their quotes with “For thus saith God” and other notations. As a result they tended to be rather moralistic and even legalistic on some issues. Because the N.T. Canon was not yet settled, they respected and quoted from works that have generally passed out of the Christian tradition. The books of Hermas, Barnabas, Didache, and 1 and 2 Clement were all regarded highly (Hannah, Lecture Notes for the History of Doctrine, 2.2). As Berkhof writes concerning these early Church leaders, “For them Christianity was not in the first place a knowledge to be acquired, but the principle of a new obedience to God” (Berkhof, History of the Christian Church, 39).
Although these early Church Fathers may seem rather ill-prepared to hand down all the subtle implications of the Christian faith to the coming generations, they form a doctrinal link to the Apostles (and thus to our Lord Jesus Christ), as well as a witness to the growing commitment to the Canon of Scripture that would become the N.T. As Clement of Rome said in first century, “Look carefully into the Scriptures, which are the true utterances of the Holy Spirit” (Geisler, Decide For Yourself, 11).
After the early Church Fathers comes the era of the Apologists and Theologians, roughly including the second, third, and fourth centuries. It is during this period that the Church takes the initial steps toward establishing a “rule of faith” or Canon.
During this period both internal and external forces caused the church to begin to systematize both its doctrines and its view of revelation. Much of the systemization came about as a defense against the heresies that challenged the faith of the Apostles. Ebionitism humanized Jesus and rejected the writings of Paul, resulting in a more Jewish than Christian faith. Gnosticism attempted to blend oriental theosophy, Hellenistic philosophy, and Christianity into a new religion that saw the physical creation as evil and Christ as a celestial being with secret knowledge to teach us. It often portrayed the God of the O.T. as inferior to the God of the N.T. Marcion and his movement also separated the God of the Old and New Testaments, accepting Paul and Luke as the only writers who really understood the Gospel of Christ (Berkhof, History of Christian Doctrine, 54). Montanus, responding to the gnostics, ended up claiming that he and two others were new prophets offering the highest and most accurate revelation from God. Although they were basically orthodox, they exalted martyrdom and a legalistic asceticism that led to their rejection by the Church.
Although the term canon was not used in reference to the N.T. texts until the fourth century by Athanasius, there were earlier attempts to list the acceptable books. The Muratorian Canon listed all the books of the Bible except for 1 John, 1 and 2 Peter, Hebrews, and James around A.D. 180 (Hannah, Notes, 2.5). Irenaeus, as bishop of Lyon, mentions all of the books except Jude, 2 Peter, James, Philemon, 2 and 3 John, and Revelation. The Syriac Version of the Canon, from the third century, leaves out Revelation.
It should be noted that although these early Church leaders differed on which books should be included in the Canon, they were quite sure that the books were inspired by God. Irenaeus, in his work Against Heresies, argues that, “The Scriptures are indeed perfect, since they were spoken by the Word of God [Christ] and His Spirit” (Geisler, Decide For Yourself, 12). By the fourth century many books previously held in high regard began to disappear from use and the apocryphal writings were seen as less than inspired.
It was during the fourth century that concentrated attempts were made both in the East and the West to establish the authoritative collection of the Canon. In 365, Athanasius of Alexandria listed the complete twenty-seven books of the New Testament which he regarded as the “only source of salvation and of the authentic teaching of the religion of the Gospel” (Hannah, Notes, 2.6). While Athanasius stands out in the Eastern Church, Jerome is his counterpart in the West. Jerome wrote a letter to Paulinus, bishop of Nola in 394 listing just 39 O.T. books and our current 27 N.T. ones. It was in 382 that Bishop Damasus had Jerome work on a Latin text to standardize the Scripture. The resulting Vulgate was used throughout the Christian world. The Synods of Carthage in 397 and 418 both confirmed our current twenty-seven books of the NT.
The criteria used for determining the canonicity of the books included the internal witness of the Holy Spirit in general, and specifically Apostolic origin or sanction, usage by the Church, intrinsic content, spiritual and moral effect, and the attitude of the early church.
The Medieval and Reformation Church
In the fourth century Augustine voiced his belief in the verbal, plenary inspiration of the N.T. text, as did Justin Martyr in the second. This meant that every part of the Scriptures, down to the individual word, was chosen by God to be written by the human writers. But still, the issue of what should be included in the Canon was not entirely settled. Augustine included the Book of Wisdom as part of the Canon and held that the Septuagint or Greek text of the O.T. was inspired, not the Hebrew original. The Church Fathers were sure that the Scriptures were inspired, but they were still not in agreement as to which texts should be included.
As late as the seventh and eighth centuries there were church leaders who added to or subtracted from the list of texts. Gregory the Great added Tobias and Wisdom and mentioned 15 Pauline epistles, not 14. John of Damascus, the first Christian theologian who attempted a complete systematic theology, rejected the O.T. apocrypha, but added the Apostolic Constitution and 1 and 2 Clement to the N.T. One historian notes that “things were no further advanced at the end of the fourteenth century than they had been at the end of the fourth” (Hannah, Notes, 3.3). This same historian notes that although we would be horrified at such a state today, the Catholicism of the day rested far more on ecclesiastical authority and tradition than on an authoritative Canon. Thus Roman Catholicism did not find the issue to be a critical one.
The issue of canonical authority finally is addressed within the bigger battle between Roman Catholicism and the Protestant Reformation. In 1545 the Council of Trent was called as a response to the Protestant heresy by the Catholic Church. As usual, the Catholic position rested upon the authority of the Church hierarchy itself. It proposed that all the books found in Jerome’s Vulgate were of equal canonical value (even though Jerome himself separated the Apocrypha from the rest) and that the Vulgate would become the official text of the Church. The council then established the Scriptures as equivalent to the authority of tradition.
The reformers were also forced to face the Canon issue. Instead of the authority of the Church, Luther and the reformers focused on the internal witness of the Holy Spirit. 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. John Calvin also argued for the witness of the Spirit (Hannah, Notes, 3.7). In other words, it is God Himself, via the Holy Spirit who assures the transmission of the text down through the ages, not the human efforts of the Catholic Church or any other group. Calvin rests the authority of the Scripture on the witness of the Spirit and the conscience of the godly. He wrote in his Institutes,
Let it therefore be held as fixed, that those who are inwardly taught by the Holy Spirit acquiesce implicitly in Scripture; that Scripture, carrying its own evidence along with it, deigns not to submit to proofs and arguments, but owes the full conviction with which we ought to receive it to the testimony of the Spirit. Enlightened by him, we no longer believe, either on our own judgment or that of others, that the Scriptures are from God; but, in a way superior to human judgment, feel perfectly assured as much so as if we beheld the divine image visibly impressed on it that it came to us, by the instrumentality of men, from the very mouth of God.
He goes on the say, “We ask not for proofs or probabilities on which to rest our judgment, but we subject our intellect and judgment to it as too transcendent for us to estimate.”
Although the early church, up until the Reformation, was not yet united as to which books belonged in the Canon, they were certain that the books were inspired by God and contained the Gospel message that He desired to communicate to a fallen world. After the Reformation, the books of the Canon were widely agreed upon, but now the question was, Were they inspired? Were they God breathed as Paul declared in 2 Timothy 3:16?
What led to this new controversy? A great change began to occur in the way that learned men and women thought about the nature of the universe, God, and man’s relationship to both. Thinking in the post-Reformation world began to shift from a Christian theistic worldview to a pantheistic or naturalistic one. As men like Galileo and Francis Bacon began to lay the foundation for modern science, their successes led others to apply their empirical methodology to answering philosophical and theological questions.
Rene Descartes (1596-1650), although a believer, began his search for knowledge from a position of doubt, assuming only that he exists because he is able to ask the question. Although he ends up affirming God, he is able to do this only by assuming God’s existence, not via rational discovery (Hannah, Notes, 4.2). Others that followed built upon his system and came to different conclusions. Spinoza (1633-77) arrived at pantheism, a belief that all is god, and Liebnitz (1646-1716) concluded that it is impossible to acquire religious knowledge from a study of history.
Thomas Hobbes (1588-1679) took another step away from the notion of revealed truth. He attempted to build a philosophy using only reason and sense perception; he rejected the idea that God might have imprinted the human mind with knowledge of Himself. Another big step was taken by Immanuel Kant (1724-1804). Attempting to protect Christian thinking from the attacks of science and reason, he separated knowledge of God or spirit and knowledge of the phenomenal world. The first was unknowable, the second was knowable. Christianity was reduced to a set of morals, the source of which was unknowable by humanity.
The 1800s brought with it the fruit of Kant’s separation of truth from theology. German theologians built upon Kant’s foundation resulting in man becoming the source of meaning and God fading into obscurity. Frederick Schleiermacher (1768-1834) replaced revelation with religious feeling, and salvation by grace with self-analysis. The Scriptures have authority over us only if we have a religious feeling about them first. The faith that leads to this religious feeling may come from a source completely independent of the Scriptures.
David Strauss (1808-74) completely breaks from the earlier high view of Scripture. He affirms a naturalistic worldview by denying the reality of a supernatural dimension. In his book, Leben Jesu (“The Life of Jesus”), he completely denies any supernatural events traditionally associated with Jesus and His apostles, and calls the Resurrection of Christ “nothing other than a myth” (Hannah, Notes, 4.5). Strauss goes on to claim that if Jesus had really spoken of Himself as the N.T. records, He must have been out of His mind. In the end, Strauss argues that the story we have of Christ is a fabrication constructed by the disciples who added to the life of Christ what they needed to in order for Him to become the Messiah. Strauss’s work would be the foundation for numerous attacks on the accuracy and authenticity of the N.T. writers, and of the ongoing attempt, even today, to demythologize the text and find the so-called “real Jesus of history.”
As one reviews the unfolding story of how the Canon of Christian Scriptures has been formed and then interpreted, we can get a fairly accurate picture of the changes that have taken place in the thinking of Western civilization. Two thousand years ago men walked with Christ and experienced His deity first hand. God, through the Holy Spirit, led many of these men to compose an inspired account of their experiences which revealed to the following generations what God had done to save a fallen world. This text along with the notion of Apostolic succession was accepted as authoritative by the emerging Christian population, and would eventually come to dominate much of Western thought. In the sixteenth century, the Reformation rejected the role of tradition, mainly the Roman Catholic Church, when it had begun to supersede the authority of Scripture. Later, the Enlightenment began the process of removing the possibility of revelation by elevating man’s reason and limiting our knowledge to what science could acquire. This was the birth of Modernism, attempting to answer all the questions of life without God.
The wars and horrors of the twentieth century have crushed many thinkers’ trust in mankind’s ability to implement a neutral, detached scientific mind to our problems and its ability to determine truth. As a result, many have rejected modernism and the scientific mind and have embraced a postmodernist position which denies anyone’s ability to be a neutral collector of truth, which might be true for everyone, everywhere. This has left us with individual experience and personal truth. Which really means that truth no longer exists. What does this mean for the theologian who has accepted the conclusions of postmodern thinking? One theologian writes, “At the present, however, there is no general agreement even as to what theology is, much less how to get on with the task of systematics. . . . We are, for the most part, uncertain even as to what the options are” (Robert H. King, Christian Theology: An Introduction to Its Traditions and Tasks, 1-2).
This same theologian argues that Christian theology can no longer rest upon metaphysics or history. In other words, neither man’s attempt to explain the causes or nature of reality nor the historical record of any texts, including the Bible can give us a sure foundation for doing theology. We have the remarkable situation of modern theologians attempting to do theology without any knowledge of God and His dealings with His creation. It is not surprising that modern theologians are seeing Hare Krishna and Zen Buddhism, along with other Eastern traditions, as possibilities for integration with Christian thought or at least Christian ethics. These traditions are not rooted in historical events and often deny any basis in rational thinking, even to the point of questioning the reality of the self (King, Christian Theology, 27).
Once individuals refuse to accept the claim of inspiration that the Bible makes for itself, they are left with a set of ethics without a foundation. History has shown us that it rarely takes more than a generation for this kind of religion to lose its significance within a culture. How then do we know that Christianity is true? William Lane Craig, in his book Reasonable Faith, makes an important point. As believers, we know that the Scriptures are inspired, and that the Gospel message is true, by the internal witness of the Holy Spirit. We show that it is true to unbelievers by demonstrating that it is systematically consistent. We make belief possible by using both historical evidence and philosophical tools. However, it is ultimately the Holy Spirit that softens hearts and calls men and women to believe in the God of the Bible.
© 1996 Probe Ministries International