The Canon of the Christian Scriptures David A. deSilva 0.

Introduction: The Modern Debate Are there Lost Scriptures of Lost Christianities? Are these texts and varieties of Christianity to be reclaimed and given a place alongside the forms that had historically survived/thrived? Was the process of the formation of a canon a matter of the suppression of texts and the early Christian voices they represented, which can now be rescued from oppression? Witness the attention given to The Gospel of Judas, The Gospel of Thomas, The Gospel of Mary of Magdala. Or could the process be seen more as a matter of natural selection at work? I. Canon, Inspiration, Authority, Use A. All canonical texts are held to be inspired, but not all inspired texts are held to be canonical. Canonicity is not an exclusive claim to inspiration. B. All canonical texts are held (in principle) to be authoritative, but not all authoritative texts are canonical. Canonicity is not an exclusive claim to authority. C. All canonical texts are (in principle) to be read in public worship as Scripture. Non-canonical texts are distinguished from canonical texts in the manner and nature of their use. (Increasingly, church fathers cautioned against reading particular texts, notably the pseudo-apostolic works associated with the Gnostic movement and other breakaway groups.) D. Canon is the measuring stick for evaluation of all other texts, proclamations, and practices. (Shepherd of Hermas was widely regarded as an inspired text, and Hermas regarded as an inspired prophet, but he was a prophet subject to being tested against the rule of faith, as it were, not a part of the measure of that rule of faith himself.) Canon, as a list of books, is an answer to the question, Where do we go to discover who we are? Where do we go to rediscover the foundations of our identity, our core convictions, our purpose as a body and as individuals, our distinguishing practices? Other texts may also help answer these questions, but only insofar as they themselves are reflections upon, and reflect, the foundational texts. (The strongest reason, in my opinion, for

separating the Old Testament Apocrypha from the Old Testament Canon is that they fall more into this second category.) II. The Formation of the Canon A. The Old Testament Canon B. The New Testament Canon Some important criteria that appear to have played a significant part in conversations about canon: 1. Apostolicity, both in the sense of coming from an apostle or at least being authorized by an apostle, and in the sense of reflecting the apostolic faith; 2. Antiquity: has the text been with us as a Church from the beginning? Thus the letters of Ignatius, Clement, or Polycarp, or the visions of Hermas, though apostolic in terms of their content, do not establish themselves as canonical; 3. Catholicity (=universality), both in the sense of being useful and applicable to situations beyond their first expression and in the sense of being read widely throughout the Christian churches as Scripture, as foundational texts. (If a text was only read as Scripture by a small number of churches, either those churches would eventually cease to read it as a primary source or those churches would develop their own, different trajectory, i.e., split off from the Great Church.) C. Canon is the result of decisions made by particular communities of faith (and vice versa particular communities of faith are formed as a result of decisions about what texts are inspired, authoritative, and to be used in public worship). This is true in regard to early heretical groups (e.g., Marcionites, Gnostic groups) as well as throughout church history (Protestants and Catholic communions are distinguished, in part, by decisions about OT canon; the Mormons are set off by their acceptance of a Third Testament of Jesus Christ, i.e., the Book of Mormon; etc.). III. Some Early Canonical Lists (NT focus) 0. Marcions Canon [No Old Testament at all] One heavily edited gospel, that of Luke; Ten Pauline epistles: Galatians, 1 & 2 Corinthians, Romans, 1 & 2

Thessalonians, Laodiceans, Colossians, Philippians, and Philemon. 1. The Muratorian Canon (Fragmentary) [Matthew, Mark], Luke, John, Acts of all the apostles, 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 for the sake of admonition; one to Philemon, one to Titus, and two to Timothy). There is current also [an epistle] to the Laodiceans, [and] another to the Alexandrians, [both] forged in Paul's name to advance the heresy of Marcion, and several others (66) which cannot be received into the catholic church. Also: the Epistle of Jude, two epistles of John, the book of Wisdom, 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, in our times, in the city of Rome, while bishop Pius, his brother, was occupying the [episcopal] chair of the church of the city of Rome. And therefore it ought indeed to be read; but it cannot be read publicly to the people in church either among the prophets, whose number is complete, or among the apostles, for it is after [their] time. We accept nothing whatever of Arsinous or Valentinus or Miltiades, who also composed a new book of psalms for Marcion, together with Basilides, the Asian founder of the Cataphrygians.... 2. The Canon At The Time Of Origen (A.D. c. 185 - 254) From Eusebius, Ecclesiastical History, Vl. XXV. 3-14. Peter has left one acknowledged Epistle; possibly also a second, but this is disputed. John wrote also the Apocalypse and has left also an Epistle of a very few lines; and, it may be, a second and a third; for not all say that these are genuine but the two of them are not a hundred lines long. The Epistle To the Hebrews has not the apostle's rudeness in speech. That the Epistle is better Greek in the framing of its diction will be admitted by everyone who is able to discern differences of style. But the thoughts of the Epistle are admirable, and not inferior to the acknowledged writings of the apostle. Origen believes the thought to be Pauls but the expression to belong to a disciple/co-worker of Paul. 3. The Canon Of Eusebius Of Caesarea (A.D. 265 - 340) From Eusebius' Ecclesiastical History, III. xxv. 1-7. Undisputed: Four Gospels, Acts of the Apostles, Epistles of Paul, First Epistle of John, and First Epistle of Peter.

Disputed but familiar books: the Epistle of James, of Jude, the second Epistle of Peter; and the Second and Third of John, whether they belong to the evangelist or to another person of the same name, and the Apocalypse of John. Spurious: the Acts of Paul, the Shepherd of Hermas, the Apocalypse of Peter; the Epistle of Barnabas, the Didache (Teachings of the Apostles), the Gospel of the Hebrews. All of the above, however, are distinguished from those which the heretics put forward under the name of the apostles; including, for instance, such books as the Gospels of Peter, of Thomas, of Matthias, or even of some others besides these, and the Acts of Andrew and John and the other apostles. Criteria for rejection: The character of the style also is far removed from apostolic usage, and the thought and purport of their contents are completely out of harmony with true orthodoxy and clearly show themselves that they are the forgeries of heretics. For this reason they ought not even to be reckoned among the spurious books, but are to be cast aside as altogether absurd and impious. 4. NT Canonical List (unknown date) Inserted in Codex Claromontanus (6th c.) Four Gospels: Matthew, Mark, Luke, John Epistles of Paul: Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, 1 & 2 Timothy, Titus, Colossians, Philemon Other Epistles: 1 & 2 Peter, James, 1, 2, & 3 John, Jude, Barnabas Revelation of John Acts of the Apostles Added with dashes to mark them off, perhaps as disputed: - The Shepherd of Hermans - The Acts of Paul - The Apocalypse of Peter 5. The Canon Of Cyril Of Jerusalem (c. A.D. 350) From Cyril's Catechetical Lectures, iv. 36. Then of the New Testament there are four Gospels only, for the rest have false titles and are harmful. The Manichaeans also wrote a Gospel according to Thomas, which being smeared with the fragrance of the name 'Gospel' destroys the souls of those who are rather simple-minded. Receive also the Acts of the Twelve Apostles and in addition to these the seven Catholic Epistles of James, Peter, John, and Jude; and as a seal upon them all, and the latest work of disciples, the fourteen Epistles of Paul. But let all the rest be put aside in a secondary rank. And whatever books are not read in the churches, do not read these even by yourself, as you have already heard [me say concerning the Old Testament apocryphal].

6. The Cheltenham Canon (c. A.D. 360) New Testament: The Four Gospels, the 13 Epistles of Paul, Acts of the Apostles, the Apocalypse, 3 Epistles of John, 2 Epistles of Peter Note: Hebrews, James, and Jude are omitted. A remark (one only) following the mention of the three Johannine epistles and again following the mention of the two Petrine epistle suggests some disagreement re: 2 & 3 John and 2 Peter (as above in Eusebiuss snapshot of consensus forming around the canon). 7. Canon Approved By The Synod Of Laodicea (c. A.D. 363) (The absence of Canon 60 in a variety of Greek, Latin, and Syriac manuscripts makes it probable that it was a somewhat later appendage, clarifying Canon 59.) Can. 59. Let no private psalms nor any uncanonical books be read in church, but only the canonical ones of the New and Old Testament. Can. 60. [Old Testament canon listed] New Testament: four Gospels, according to Matthew, Mark, Luke, and John; the Acts of the Apostles; seven Catholic Epistles, namely, one of James, two of Peter, three of John, one of Jude; fourteen Epistles of Paul, one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, one to the Hebrews, two to Timothy, one to Titus, and one to Philemon. 8. The Canon Of Athanasius (A.D. 367) From Athanasius' Thirty-Ninth Festal Epistle (A.D. 367) on the New Testament canon. These are, the four Gospels, according to Matthew, Mark, Luke, and John. After these, the Acts of the Apostles and Epistles called Catholic: of James, one; of Peter, two; of John, three; after these, one of Jude. In addition, there are fourteen Epistles of Paul the apostle, written in this order: the first, to the Romans; then, two to the Corinthians; after these, to the Galatians; next, to the Ephesians; then, to the Philippians; then, to the Colossians; after these, two of the Thessalonians; and that to the Hebrews; and again, two to Timothy; one to Titus; and lastly, that to Philemon. And besides, the Revelation of John. These are fountains of salvation, that he who thirsts may be satisfied with the living words they contain. In these alone the teaching of godliness is proclaimed. Let no one add to these; let nothing be taken away from them....

Old Testament: Athanasius excludes the deuterocanonical books, permitting them only as devotional reading. Note: This is the first time a list corresponds to what would eventually become the New Testament as we know it. Nevertheless, not all of Athanasiuss contemporaries were in agreement. Even Gregory of Nazianzus (d. 389) would still omit Revelation from his list of canonical texts. 9. The Canon Approved By The 'Apostolic Canons' (c. A.D. 380) From the Apostolic Constitutions: Can. 85. Let the following books be esteemed venerable and holy by all of you, both clergy and laity. 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 it is not appropriate to make public before all, because of the mysteries contained in them ; and the Acts of us, the Apostles. 10. The Canon Of Gregory Of Nazianzus (A.D. 329-89) Ratified by the Trullan Synod in 692. New Testament: Matthew indeed wrote for the Hebrews the wonderful works of Christ, And Mark for Italy, Luke for Greece, John, the great preacher, for all, walking in heaven. Then the Acts of the wise apostles, And fourteen Epistles of Paul, And seven Catholic [Epistles], of which James is one, Two of Peter, three of John again. And Jude's is the seventh. You have all. If there is any besides these, it is not among the genuine [books]. 11. The Canon Of Amphilochius Of Iconium (d. 394) Receive only four evangelists: Matthew, then Mark, to whom, having added Luke as third, count John as fourth in time, but first in height of teachings, for I call this one rightly a son of thunder, sounding out most greatly with the word of God. And receive also the second book of Luke, that of the catholic Acts of the Apostles. Add next the chosen vessel, the herald of the Gentiles, the apostle Paul, having written wisely to the churches twice seven Epistles: to the Romans one, to which one must add two to the Corinthians, that to the Galatians, and that to the Ephesians, after which that in Philippi, then the one written to the Colossians, two to the Thessalonians, two to Timothy, and

to Titus and Philemon, one each, and one to the Hebrews. But some say the one to the Hebrews is spurious, not saying well, for the grace is genuine. Well, what remains? Of the Catholic Epistles some say we must receive seven, but others say only three should be received--that of James, one, and one of Peter, and those of John, one. And some receive three [of John], and besides these, two of Peter, and that of Jude a seventh. And again the Revelation of John, some approve, but the most say it is spurious. This is perhaps the most reliable (lit., most unfalsified) canon of the divinely inspired Scriptures. 12. The Canon Approved By The Third Synod Of Carthage (A.D. 397) Confirming the earlier decision of the Synod of Hippo Regius in North Africa (A.D. 393). Can. 24. Besides the canonical Scriptures, nothing shall be read in church under the name of divine Scriptures. Moreover, the canonical Scriptures are these: [then follows a list of Old Testament books]. The [books of the] New Testament: the Gospels, four books; the Acts of the Apostles, one book; the Epistles of Paul, thirteen; of the same to the Hebrews, one Epistle; of Peter, two; of John, apostle, three; of James, one; of Jude, one; the Revelation of John. Concerning the confirmation of this canon, the transmarine Church shall be consulted. On the anniversaries of martyrs, their acts shall also be read. 13. Codex Sinaiticus OT: Hebrew Canon (longer forms of Daniel, Esther), 1 Esdras, Tobit, Judith, 1 & 4 Maccabees, Wisdom and Sirach. NT: The 27 books (with some variation in order among Acts & Epistles), but also includes Epistle of Barnabas, and The Shepherd of Hermas. It is not entirely clear, but these might have been meant to be regarded as an appendix. 14. Codex Alexandrinus OT: Includes 3 & 4 Maccabees, Psalm 151, Odes NT: All 27 books, plus 1 & 2 Clement Indications of an appendix containing Psalms of Solomon 15. Decretum Gelasianum Pseudonymous; probably represents a 6th c. AD list. Old Testament: 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. 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. Bibliography: Bruce, F. F. The Canon of Scripture. Downers Grove, Ill.: InterVarsity Press, 1988. Gamble, H. Y. The New Testament Canon: Its Making and Meaning. Philadelphia: Fortress, 1985. Lohse, Eduard. The Formation of the New Testament. Nashville: Abingdon, 1981. *Metzger, Bruce M. The Canon of the New Testament: Its Origin, Development, and Significance. Oxford: Clarendon, 1987. Patzia, Arthur G. The Making of the New Testament: Origin, Collection, Text and Canon. Downers Grove, Ill.: InterVarsity Press, 1995. Westcott, Brooke F. A General Survey of the History of the Canon of the New Testament. 7th ed. London: Macmillan, 1896.