The Canonization of the New Testament
| 
This subject I have chosen to write about proved to be both very interesting and very complex. I shall attempt to organize my studies into general areas and then to deal with each area in more detail.
First, a good working definition of the word "canon" is needed and a concept of how this applies to the Bible. Canon is a word taken from the Greek word "Kanna" meaning any strait bamboo-like cane. These types of reeds came to be used as measuring devices. Canon eventually took on the idea of a standard to measure various things such as writings and correctness of languages. When applied to religious teachings it carried the meaning of a rule of doctrine; a correct type of teaching as opposed to that which is erroneous or heretical. From all this, the transfer of this idea from the doctrine itself to the collection of books supposed to contain it was not far off. The Greek word "Kanon" is used several times in the N.T. of which Gal.6:16 is a good example.
Second, let's look at the promptings which necessitated the forming of the canon. Human nature hasn’t changed and the early churches needed to be prompted various ways before the desire to state which books were to be included became strong enough to act. Four main promptings will be discussed: 1 general and 3 more specific.
- The apostolic churches received from their Jewish background the belief in a written rule of faith. Since the O.T. was in popular use and recognized to be inspired the steps to have a canon for newer writings would be natural.
- Many writings came into existence claiming to be inspired and apostolic. ep. Gal.1:6; 2 Thes.2:2; Rev.2:2 "You have tested those who say they are apostles and are not, and have found them liars". Judgements had to be made as to authenticity and honesty.
- Marcion broke from the church at Rome about 150A.D. He considered himself to be the interpreter of Apostle Paul. He set forth his own canon which consisted of the book of Luke and 10 of Paul's letters (no pastoral epistles included). The church at Home and other places considered Maricon a heretic so attempts by churches and individuals were made to produce a more honest canon, but what was an honest canon?
- Diocletian, in 302 A.D., persecuted the Christians fiercely and ordered all Christian books burned. The churches knew that inspired writings had to be preserved at all costs, including death, but which books were inspired‘?
Third, now that the need for a recognized canon has been established, what guidelines should be used? The number one rule was: apostolicity. By this is meant either written by an apostle or else guaranteed by an apostle to be authoritive. This is the basic principle upon which the canon was based. The apostles claimed their writings of equal authority with the O.T. writings: 1 Cor.2:7-13; 14:37, 1 Thes.2:13. They also instructed their readers to publicly read their letters and to follow its teachings: 1 Thes.5:27, 2 Peter 1:15; Rev.1:3. Men other than apostles, called prophets, wrote their revelations down and they were included with the apostles as "foundations of the church", Eph.2:20. Other considerations were used such as material content and date written, but they were minor when compared to apostolicity.
Fourth, the overall period of the development of the canon needs to be looked at. This covers the years from the apostles to about 400 A.D. The churches considered the age of revelation as closed with the death of the last surviving apostle and therefore, the canon as completed, though discussion still went on as to which books would be included. The four Gospel books and Paul's epistles were commonly accepted from the first. By 200 A.D. seven books lacked overall recognition: Hebrews, James, 2 Peter, 2 & 3 John, Jude and Revelation. Other books were on the fringe of recognition: Letter of Barnabas, Shepherd of Hermas, the Didache. Origen, in the third century, classified the writings into 3 classes: genuine, rejected and doubtful. Thru much discussion and writing of differing opinions a general consensus as to canon was agreed on. In 367 Athanasius put forth a list of 27 N.T. books which correspond to our present N.T. The Synod of Hippo in 393 listed the 27 books as canon. In 401 the third Synod of Carthage concurred, but it must be stressed that they were not establishing canon but officially recognizing what was already regarded to be canon.
Finally, we need to discuss the obstacles which delayed cononization.
- There would be no need to form a complete canon until the revelation was completed. That was close to 100 A.D. As long as the apostles or even those who personally knew any of the apostles were alive no need was felt, so that brings us well into the 2nd century.
- The strong belief in the independency of the churches caused canonization to move slowly. Decentralization slows things down but in this case it was good. The result ‘was much better than it might have been if one group at one point in time had made the decision.
- Each generation felt that Christ would return in their lifetime. This belief had a procrastinating effect on canonization.
- Due to the times in which they lived, communication was slow. Certain areas had only certain books. Few had all or most of the N.T. writings so some churches were unfamiliar with some books. The primitive modes of travel and communication prevented them from counseling together very often.
When all is said that can be said on this subject, we can rest assured that our N.T. is an inspired canon because of one main factor often overlooked: the faith that the Holy Spirit entered into the whole process to make sure of a proper finished product.