|
|
|
|
Biblical canon
|
| |
|
| |
A Biblical canon or canon of scripture is a list or set of Biblical books considered to be authoritative as scripture by a particular religious community, generally in Judaism or Christianity. The term itself was first coined by Christians, but the idea is found in Jewish sources. The internal wording of the text can also be specified, for example: the Masoretic Text is the canonical text for Judaism, and the King James Version is the canonical text for the King-James-Only Movement, but this is not the general meaning of canon.
These lists, or canons, have been developed through debate and agreement by the religious authorities of those faiths.
Discussion
Ask a question about 'Biblical canon' Start a new discussion about 'Biblical canon' Answer questions from other users |
Encyclopedia
A Biblical canon or canon of scripture is a list or set of Biblical books considered to be authoritative as scripture by a particular religious community, generally in Judaism or Christianity. The term itself was first coined by Christians, but the idea is found in Jewish sources. The internal wording of the text can also be specified, for example: the Masoretic Text is the canonical text for Judaism, and the King James Version is the canonical text for the King-James-Only Movement, but this is not the general meaning of canon.
These lists, or canons, have been developed through debate and agreement by the religious authorities of those faiths. Believers consider these canonical books to be inspired by God or to express the authoritative history of the relationship between God and his people. Books excluded from a particular canon are considered non-canonical — however, many disputed books considered non-canonical or even apocryphal by some are considered Biblical apocrypha or Deuterocanonical or fully canonical, by others. There are differences between the Jewish and Christian canons, and between the canons of different Christian denominations. The differing criteria and processes of canonization dictate what the communities regard as the inspired books.
The canons listed below are usually considered closed (i.e., books cannot be added or removed). The closure of the canon reflects a belief that public revelation has ended and thus the inspired texts may be gathered into a complete and authoritative canon. By contrast, an open canon permits the addition of additional books through the process of continuous revelation. In Christian traditions, an open canon is most commonly associated with The Church of Jesus Christ of Latter-day Saints (Mormons).
Canonic texts
The word "canon" is derived from the Greek noun ?a??? "kanon" meaning "reed" or "cane," or also "rule" or "measure," which itself is derived from the Hebrew word ??? "kaneh" and is often used as a standard of measurement. Thus, a canonic text is a single authoritative edition for a given work. The establishing of a canonic text may involve an editorial selection from biblical manuscript traditions with varying interdependence. Significant separate manuscript traditions in the Hebrew Bible are represented in the Septuagint, the Targums and Peshitta, the Samaritan Pentateuch, the Masoretic Text, and the Dead Sea scrolls.
New Testament Greek and Latin texts presented enough significant differences that a manuscript tradition arose of presenting diglot texts, with Greek and Latin on facing pages. New Testament manuscript traditions include the Codex Vaticanus, Codex Sinaiticus, Codex Bezae, Codex Alexandrinus, Textus Receptus, Vetus Latina, Vulgate, and others, see Categories of New Testament manuscripts.
Jewish canon
Rabbinic Judaism recognizes the twenty-four books of the Masoretic Text, commonly called the Tanakh or Hebrew Bible. Evidence suggests that the process of canonization occurred between 200 BCE and 200 CE, indeed a popular position is that the Torah was canonized circa 400 BCE, the Prophets circa 200 BCE, and the Writings circa 100 CE perhaps at a hypothetical Council of Jamnia—however this position is increasingly criticised by modern scholars. The book of Deuteronomy includes a prohibition against adding or subtracting () which might apply to the book itself (i.e. a closed book, a prohibition against future scribal editing) or to the instruction received by Moses on Mt. Sinai. The book of 2 Maccabees, itself not a part of the Jewish canon, describes Nehemiah (around 400 BCE) as having "founded a library and collected books about the kings and prophets, and the writings of David, and letters of kings about votive offerings" . The Book of Nehemiah suggests that the priest-scribe Ezra brought the Torah back from Babylon to Jerusalem and the Second Temple around the same time period. Both I and II Maccabees suggest that Judas Maccabeus (around 167 BCE) likewise collected sacred books ( ), indeed some scholars argue that the Jewish canon was fixed by the Hasmonean dynasty. However, these primary sources do not suggest that the canon was at that time closed; moreover, it is not clear that these sacred books were identical to those that later became part of the canon. Today, there is no scholarly consensus as to when the Jewish canon was set.
Samaritan canon
A Samaritan Pentateuch exists which is another version of the Torah, in this case in the Samaritan alphabet. The relationship to the Masoretic Text and the Septuagint is still disputed. Scrolls among the Dead Sea scrolls have been identified as proto-Samaritan Pentateuch text-type. This text is associated with the Samaritans, a people of whom the Jewish Encyclopedia states: "Their history as a distinct community begins with the taking of Samaria by the Assyrians in 722 B.C."
The Samaritans accept the Torah but do not accept any other parts of the Bible, probably a position also held by the Sadducees. Moreover, they did not expand their Pentateuchal canon even by adding any Samaritan compositions.
Both texts from the Church Fathers and old Samaritan texts provide us with reasons for the limited extent of the Samaritan Canon. According to some of the information the Samaritans parted with the Jews (Judeans) at such an early date that only the books of Moses were considered holy; according to other sources the group intentionally rejected the Prophets and (possibly) the other Scriptures and entrenched themselves in the Law of Moses.
The small community of the remnants of the Samaritans in Palestine includes their version of the Torah in their canon The Samaritan community possesses a copy of the Torah that they believe to have been penned by Abisha, a grandson of Aaron.
Christian canons
The Biblical canon is the set of books Christians regard as divinely inspired and thus constituting the Christian Bible.
Earliest Christian Communities
Though the early Church used the Old Testament according to the canon of the Septuagint (LXX), the apostles did not otherwise leave a defined set of new scriptures; instead the New Testament developed over time.
The writings attributed to the apostles circulated amongst the earliest Christian communities. The Pauline epistles were circulating in collected form by the end of the first century AD. Justin Martyr, in the early second century, mentions the "memoirs of the apostles," which Christians called "gospels" and which were regarded as on par with the Old Testament.
The first major figure to codify the Biblical canon was Origen of Alexandria. This was a scholar well educated in the realm of both theology and pagan philosophy. Origen decided to make his canon include all of the books we have now except for four books; James, 2nd Peter, and 2nd and 3rd epistles of John. He also included the Shepherd of Hermas which had, up until this point, been a non authoritative book and later it fell out of circulation. The religious scholar Bruce Metzger described Origen's efforts, saying The process of canonization represented by Origen proceeded by way of selection, moving from many candidates for inclusion to fewer. This was the first major attempt at the compilation of certain books and letters as authoritative and inspired teaching for the catholic church at the time.
Needless to say there are various theologians of the 2nd and 3rd centuries that wrote a great deal of works and used the letters of the apostles as foundation and justification for their own personal beliefs. However, there was still the problem of the Roman Empire, and while the persecutions of the Roman Empire were many and extreme, the persecution still occured and possibly interfered with the inicial canonization of the New Testament. This period in church history writings is known as the "Edificatory Period" and was followed by the "Apologetic" "Polemical" and "Scientific" Periods. Some of the Christian writers of this edificatory Period are: Irenaus, Hippolytus, Tertullian, Cyprian, Justin Martyr, Clement of Rome. This stagnation of official writings lead to a sudden explosion of discussions after Constantine I legalized Christianity in the early 4th century.
Apostolic Fathers
A four gospel canon (the Tetramorph) was asserted by Irenaeus, c. 160. By the early 200's, Origen of Alexandria may have been using the same 27 books found in modern New Testament editions, though there were still disputes over the canonicity of Hebrews, James, II Peter, II and III John, and Revelation (see also Antilegomena). Likewise by 200 the Muratorian fragment shows that there existed a set of Christian writings somewhat similar to what is now the New Testament, which included four gospels and argued against objections to them. Thus, while there was a good measure of debate in the Early Church over the New Testament canon, the major writings were accepted by almost all Christians by the middle of the third century.
Greek Fathers
In his Easter letter of 367, Athanasius, Bishop of Alexandria, gave a list of exactly the same books as what would become the New Testament canon, and he used the phrase "being canonized" (kanonizomena) in regards to them.
Latin Fathers
The African Synod of Hippo, in 393, approved the New Testament, as it stands today, together with the Septuagint books, a decision that was repeated by Councils of Carthage in 397 and 419. These councils were under the authority of St. Augustine, who regarded the canon as already closed. 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, or if not the list is at least a sixth century compilation. Likewise, Damasus's commissioning of the Latin Vulgate edition of the Bible, c. 383, was instrumental in the fixation of the canon in the West. In 405, Pope Innocent I sent a list of the sacred books to a Gallic bishop, Exsuperius of Toulouse. 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." Thus, from the fourth century, there existed unanimity in the West concerning the New Testament canon (as it is today), 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.
Reformation Period
Nonetheless, a full dogmatic articulation of the canon was not made until the Council of Trent of 1546 for Roman Catholicism, the Thirty-Nine Articles of 1563 for the Church of England, the Westminster Confession of Faith of 1647 for British Calvinism, and the Synod of Jerusalem of 1672 for the Greek Orthodox.
Modern interpretation
Some Christian groups 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. For example, the Ethiopian and Syriac Christian churches which were not part of these councils developed their own bibical traditions.
These groups believe that, in spite of the disagreements about certain books in early Christianity and, indeed, still today, the New Testament supports the view that Paul (2 Timothy 4:1113), Peter (2 Peter 3:1516), and ultimately John (Revelation 22:1819) 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. (The books which are attributed to authors other than 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 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 (without mentioning, at least explicitly, the Book of Esther and, on the other hand, explicitly including the deuterocanonical Book of Wisdom and Esdras. Melito's canon is found in Eusebius EH4.26.1314:
Melito's account, as well as including the Book of Wisdom, does not determine that the specific documentary tradition used by the Jews was necessarily that which was eventually assembled into the Masoretic text, several centuries later.
St Athanasius is often quoted as endorsing 39 books in his Old Testament, rejecting any apocryphal writings. However his 39 books are a little different from the Protestant canon in that he rejects Esther and includes Baruch.
Many modern Protestants point to the following four "Criteria for Canonicity" to justify the selection of the books that have been included in the New Testament:
- Apostolic Origin attributed to and based on the preaching/teaching of the first-generation apostles (or their close companions).
- Universal Acceptance acknowledged by all major Christian communities in the ancient world (by the end of the fourth century).
- Liturgical Use read publicly when early Christian communities gathered for the Lord's Supper (their weekly worship services).
- 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. According to these Protestants, Apostolic authority is never detached from the authority of the Lord. See Apostolic succession.
See also
Footnotes
Further reading
- Barnstone, Willis (ed.) The Other Bible: Ancient Alternative Scriptures. HarperCollins, 1984, ISBN 978-0739484340.
- Childs, Brevard S., The New Testament as canon: an introduction ISBN 0334022126
- Gamble, Harry Y., The New Testament canon: its making and meaning ISBN 0800604709
- McDonald, Lee Martin, The formation of the Christian biblical canon ISBN 0687132932
- McDonald, Lee Martin, Early Christianity and its sacred literature ISBN 1565632664
- McDonald, Lee Martin, The Biblical canon: its origin, transmission, and authority ISBN 9781565639256
- McDonald, Lee Martin, and James A. Sanders (eds.) The canon debate ISBN 1565635175
- Metzger, Bruce Manning, The Canon of the New Testament: its origin, development, and significance ISBN 0198261802
- Souter, Alexander, The text and canon of the New Testament, 2nd. ed., Studies in theology; no. 25. London: Duckworth (1954)
- Wall, Robert W., The New Testament as canon: a reader in canonical criticism ISBN 1850753741
- Westcott, Brooke Foss, A general survey of the history of the canon of the New Testament, 4th. ed, London: Macmillan (1875)
External links
- - a chart comparing Jewish, Orthodox, Catholic, Syriac, Ethiopian, and Protestant canons.
|
| |
|
|
