Canon Of Scripture

A CANON OF SCRIPTURE FOR THE CHURCH MARCION (c. 140)

Luke

Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians

THE CANON MURATORI (c. 200)

EUSEBIUS

ATHANASIUS

(c. 325)

(367)

Matthew Mark Luke John Acts Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus

Matthew Mark Luke John Acts Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus

Philemon

1 Peter 1 John 2 John Jude Revelation Wisdom Of Solomon The Revelation Of Peter

1 John

Revelation

Matthew Mark Luke John Acts Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation

A CANON OF SCRIPTURE FOR THE CHURCH THE OLD TESTAMENT The early Church trusted the apostle's doctrine because they knew it was grounded in the teachings of the Old Testament which was believed to be inspired by God (2 Tim. 3:16). While the Christian community did not embrace the idea that God inspired all men and all writings, there was selected material that was held to be unique. By the end of the first century AD thirty-nine books were listed as being canonical according to Bishop Melito of Sardis (in modern Turkey). Bishop Melito had been asked by a friend to provide an accurate listing of the ancient books as to their number and order. He honored the request. Leaving out the book of Esther, the list Melito provided is recognized by Jews and Protestant today. It had taken many centuries to determine which thirty-nine books would be held in high esteem and which writings would not be received. But finally, the canon on the Old Testament was closed after centuries of consideration. God had been faithful to preserve His Word. The process of preserving the sacred scriptures started immediately after the first recording of the same. The divine revelations of the Old Testament began when specific speeches and sayings were written down. God Himself was the first author of holy Scripture according to Deuteronomy 5:22. It was the Lord who wrote the Ten Commandments in stone. Later, Moses put the Book of the Covenant, including the Ten Commandments into writing (Ex. 20:1 through 23:33). The people of Palestine promised to obey all that had been written and rehearsed in their hearing (Ex. 24:3-8) because they received it as the Word of God through Moses (Deut. 31:24-26). Subsequent generations would also submit to these Scriptures. For example, in 625 BC, when repairs were being made on the temple in Jerusalem, a scroll containing the Law of God was discovered. King Josiah had it read before all the people which led to a time of spiritual renewal (2 Kings 22-23). As the centuries passed other speeches or wise sayings were written down and recognized by the Hebrew people as being the authoritative voice of God. The message of Micah (3:9-12) caused King Hezekiah to repent (Jer. 26:17-19). When the collection of inspired material became enlarged Judas Maccabeus and his associates (c.164 BC) divided the canonical books into three divisions: the Law, the Prophets, and the Writings. It was this division and this canon which Jesus accepted (Luke 24:44) and the early Church embraced. The New Testament While the Old Testament had taken many years to formulate, the New Testament scriptures were written within one hundred years of each other. However, like the Old Testament canon, it would take time until the multitude of various writings (Luke 1:1) could be duly considered by Church leaders and a canon carefully formulated. There were good reasons why the Church wanted to settle upon an official body of Scripture. First, there was the matter of persecution. Soon after the ascension of Christ

into heaven (Acts 1:9-11) physical acts of hostility were inflicted upon the saints. Initially, the Jewish community was responsible for the ill treatment of believers in Christ as the true Messiah (Acts 8). Later, the Roman government officially attacked the people of God (James 1:1; Rev. 13:1-7). If Christians were called upon to suffer for their faith, they would do so (1 Pet. 2:21). But there was no need to suffer needlessly for non canonical books which were found to be offensive to religious and civil authorities. Spurious writings could gladly be given up or destroyed. Second, there was the matter of heresy. Some of the enemies of Christ and the enemies of the gospel were brazen enough to tell those in the Christian community which books in their possession were inspired of God and which were not. Certain heretics tried to set the scriptural boundaries for the Church. One such bold son of Satan was a man named Marcion. In about AD 140 Marcion arrived in Rome to spread his heretical ideas about God and Christ. Marcion denied the physical resurrection of Christ and the Judeo heritage of the Church. Therefore, he excluded the early apostolic writings that placed great emphasis upon the doctrine of the resurrection and the deity of Christ. The "Canon Muratori" forced the Church to consider more closely and more formally which books should make up the New Testament. It was not always easy. Writing in the early part of the fourth century, Eusebius of Caesarea confessed that some texts were still being debated such as the letters of James and Jude, the second letter of Peter, the second and third letters of John, and the letter to the seven churches of the Revelation. And yet, progress was being made. By the middle of the fourth century, the Codex Vaticanus, a Greek volume of both Old and New Testaments, listed the complete New Testament as it is known today. However, the discussion continued. There were other writings that were under consideration for canonicity such as the Letter of Barnabas and the Shepherd of Hermas. It was not until AD 367, in his annual Easter Festal Letter that Athanasius, Bishop of Alexandria, explained to all the churches and monasteries within his sphere of authority, what the Old Testament and the New Testament canon of Scripture should be. Though his list did not conclude the discussion for everyone, it hastened the day when the debate over books would end. By the first part of the fifth century, the consensus of tradition concerning the canon of Scripture was established and honored. Jerome, in a letter written in 414, accepted the New Testament books listed by Athanasius though he was also willing to include the Letter of Barnabas because, he pointed out, the author was the traveling companion of Paul and was an apostle. Finally, all the discussions were over. In the providence of God, since the days of Jerome, the Church has confirmed the twenty-seven books that make up the New Testament. Spiritual healing has come to those who read the scared words. Worthy men have debated and defended these particular books of the Bible against unworthy opponents (Jude 1:4). God has been faithful to give to His people a particular body of truth (Jude 1:3). Fundamental to Christian faith is the fact that we have a God breathed book, the Bible. There is a canon of Scripture for the Church.