New Testament

The canonization of the New Testament

:Main article: Biblical canon

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The process of canonization was complex and lengthy. It was characterized by a compilation of books that early Christians found inspiring in worship and teaching, relevant to the historical situations in which they lived, and consonant with the Hebrew Testament (early Christian communities were primarily Jewish). In this way, the books considered authoritative revelation of the New Covenant were not hammered out in large, bureaucratic Church council meetings, but in the secret worship sessions of lower-class peasant Christians. While an episcopal hierarchy did develop and finally solidify the canon, this was a relatively late development.

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In the first three centuries of the Christian Church, there was no New Testament canon that was universally recognized. Nevertheless, by the 2nd century there was a common collection of letters and gospels that a majority of church leaders considered authoritative. These contained the four gospels and many of the letters of Paul. Justin Martyr, Irenaeus, and Tertullian (all 2nd century), held these to be on par with the Hebrew Scriptures as being divinely inspired. Other books were held in high esteem, but were gradually relegated to the status of New Testament apocrypha.

Related Topics:
Justin Martyr - Irenaeus - Tertullian - New Testament apocrypha

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One of the earliest attempt at solidifying a canon was made by Marcion, who rejected the entire Old Testament, all but one gospel (Luke), and three of the Pauline letters. His unorthodox canon was rejected by a majority of Christians, as was he and his theology, Marcionism. Around 200 the Muratorian fragment was written, listing the accepted works. This list was very similar to the modern canon, but also included the Wisdom of Solomon (now part of the Deuterocanonical books) and the Apocalypse of Peter. The New Testament canon as it is now was first listed by St. Athanasius, Bishop of Alexandria, in 367, in a letter written to his churches in Egypt. That canon gained wider and wider recognition until it was accepted by all at the Third Council of Carthage in 397. Even this council did not settle the matter, however. Certain books continued to be questioned, especially James and Revelation. Even as late as the 16th century, theologian and reformer Martin Luther questioned (but in the end did not reject) the Epistle of James, the Epistle of Jude, the Epistle to the Hebrews and the Book of Revelation. Even today, German-language Luther Bibles are printed with these four books at the end of the canon, rather than their traditional order for other Christians.

Related Topics:
Marcion - Marcionism - 200 - Muratorian fragment - Wisdom of Solomon - Deuterocanonical books - Apocalypse of Peter - St. Athanasius, Bishop of Alexandria - 367 - 397 - James - Revelation - Martin Luther - Epistle of Jude - Epistle to the Hebrews - German-language

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