Tag: Marcion

03/23/18

Origins of the New Testament Canon

fragment of the Muratorian canon in the Bibliotheca Ambrosiana library, Milan, Italy

In The Canon of the New Testament, Bruce Metzger commented how the history of the New Testament canon was a long, continuous process, rather than a series of sporadic events. Although church leaders and even Roman emperors organized councils and synods, during the early centuries of the Church, “the collection of New Testament books took place gradually over many years by the pressure of various kinds of circumstances and influences.” While this was one of the most vital developments in the early days of the Church, it took place almost as if it were an afterthought—with little comment on how, when, and by whom it was birthed. “Nothing is more amazing in the annals of the Christian church than the absence of detailed accounts of so significant a process.” Here is a short summary of how it happened.

The process of canonicity for the New Testament began in the early part of the second century and continued up to the fourth century, when ecumenical creeds, like the Creed of Nicea began to be formulated. Athanasius, who had attended the counsel of Nicea as a young priest, listed the 27 books of the NT canon for the first time in 367 in his “Thirty-Ninth Festal Epistle” as the bishop of Alexandria. Within this letter he said:

 . . . Again [after a list of the Old Testament books] it is not tedious to speak of the [books] of the New Testament. These are, the four Gospels, according to Matthew, Mark, Luke, and John. After these, the Acts of the Apostles and Epistles called Catholic, of the seven apostles: 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.

By 100 AD, all 27 books of the NT were in circulation; and the majority of the writings were in existence twenty to forty years before this. All but Hebrews, 2 Peter, James, 2 John, 3 John, Jude and Revelation were universally accepted, according to NT Scholar F. F. Bruce. He dates the four Gospels as follows: Mark (64 or 65 AD), Luke (before 70 AD, but after Paul’s two year detention in Rome around 60-62 AD), Matthew (shortly after 70 AD). John (90-100 AD). Dating the book of Acts should follow the dating for Luke, between 60/62 and 70 AD. The ten Pauline epistles were written before the end of his first Roman imprisonment as follows: Galatians (48); 1 and 2 Thessalonians (50); 1 and 2 Corinthians (54-56); Romans (57); Philippians, Colossians, Philemon, and Ephesians (around 60). The Pastoral Epistles contain signs of a later date than the other Pauline Epistles (63-65), perhaps during a second imprisonment around 65 AD, leading to his death.

New Testament scholar Donald Gutherie suggested the following dates for the remaining books left undated by Bruce: Hebrews (60-90 AD); 2 Peter (62-64); James (50); 2 John (90-100); 3 John (90-100); Jude (65-80); and Revelation (90-95).

The manuscript evidence for the New Testament documents is embarrassingly abundant. There are over 5,000 Greek manuscripts of the New Testament (in whole or in part) in existence. The best and most important ones date from around 350 AD: the Codex Vaticanus and the Codex Sinaiticus. Two other important early MSS are the Codex Alexandrinus (5th century AD) and the Codex Bezae (5th/6th century AD).

In contrast, for Caesar’s Gallic War, there are 9 or 10 good MSS; the oldest from 900 years after Caesar. The History of Thucydides (written 460-400 BC) and the History of Herodotus (written 488-428 BC) are known from about eight MSS, the earliest from 900 AD. “Yet no classical scholar would listen to an argument that Herodotus or Thucydides is in doubt because the earliest MSS of their works which are of any use to us are from over 1,300 years later than the originals.” The bottom line: the manuscripts for the New Testament documents are reliable. But how did they come together as canon?

There were several developments, influences and individuals who exerted pressure on the early Church to establish more precisely “which books were authoritative in matters of faith and practice” among the many that claimed to have that authority. The earliest list of New Testament books was drawn up by Marcion around 140 AD. See “Heresy, Canon and the Early Church, Part 2” for more on Marcion and the influence of his and other heresies on the developing NT canon.

Marcion only accepted the authority of the nine Pauline epistles to the churches and Philemon. He also removed and liberally edited any passages where Paul commented favorably on the Law or quoted the Old Testament. He only trusted one of the Gospels—Luke—yet again edited it heavily, removing most of the first four chapters. This was because he rejected the virgin birth of Jesus, as he believed that as a divine being, Jesus could not have been born of a woman.

One of the most important documents for the early history of the NT canon is the Muratorian Canon, named after its discoverer, the Italian historian and theological scholar, Ludovico Antonio Muratori. It composition is dated to the latter part of the second century. It is not a canon in the narrow sense of the term; it’s not a bare list of titles. Instead of just cataloguing the books accepted by the Church as authoritative, the Muratorian Canon gives a kind of introduction and commentary for each book.

It listed and discussed the four Gospels, the Book of Acts, thirteen Epistles of Paul: Corinthians (1 and 2), Ephesians, Philippians, Colossians, Galatians, Thessalonians (1 and 2), and Romans. Paul also wrote four Epistles to individuals from ‘personal affection,’ but they were later held to be sacred in the esteem of the Church “for the regulation of ecclesiastical discipline.” They were: Philemon, Titus and Timothy (1 and 2).

Next it mentions Jude and two Epistles of John. Speculation is that since the author had already mentioned the First Epistle of John in conjunction with the fourth Gospel, he only mentioned the two smaller ones here. Two apocalypses are mentioned, that of John and that of Peter—“though some of us are not willing that the latter should be read in church.” Books not mentioned include 1 and 2 Peter, James and the Epistle to the Hebrews.

Eusebius, the bishop of Caesarea around 314 AD, wrote and revised his work, Ecclesiastical History, several times during the first quarter of the fourth century. He placed the NT books into three categories: 1) those whose authority and authenticity were universally acknowledged; 2) those which all the witnesses were equally agreed in rejecting; and 3) those which were disputed books, yet familiar to most people in the church. In the first category were: the four Gospels, the Acts of the Apostles, the Pauline Epistles (in which he included Hebrews), 1 Peter and 1 John, and the Apocalypse of John. In the third category were: the Epistles of James, Jude, 2 Peter, and 2 and 3 John.

He added that he also felt compelled to list works that were cited by heretics “under the name of the apostles,” including: the gospels of Peter, Thomas, and Matthias, the Acts of Andrew and John. “The character of the style is at variance with apostolic usage, and both the thoughts and the purpose of the things that are related in them are so completely out of accord with true orthodoxy that they clearly show themselves to be the fictions of heretics.” These were to be cast aside as “absurd and impious.”

There seemed to be three essential criteria that had to be met for a document to be included in the NT canon: orthodoxy, apostolicity and consensus among the churches.

Orthodoxy was assessed by the “rule of faith” or the canon or rule of truth. Was a given document congruent with the basic Christian tradition recognized as normative by the Church? NT era writings with any claim to be authoritative were judged by the nature of their content. “A book that presents teachings deemed to be out of harmony with such tradition would exclude itself from consideration as authoritative Scripture.”

Apostolicity could mean having a close relationship with an apostle, like Mark with Peter and Luke with Paul—as well as direct apostleship—with John and Paul. With the writer of the Muratorian Canon there is a clear sense of the importance he placed on the qualifications of the NT authors as eyewitnesses or as careful historians.

The third test of authority was its continuous acceptance and usage by the Church. If a book had been accepted by many churches, over a long period of time, it was in a stronger position to be accepted as canon. Hebrews is a good example of this principle. Jerome wrote that it did not matter who the author of the book of Hebrews was, because it was the work of a church-writer and was constantly read in the churches. Augustine said the Christian reader: “will hold fast therefore to this measure in the canonical Scriptures, that he will prefer those that are received by all the Catholic Churches to those which some of them do not receive.”

By the time of Augustine (354-430) the NT canon, as it is given today in the Protestant Bible, was widely accepted. It was Augustine who declared the debate over the canon of Scripture was over. At a series of provincial synods, he voiced the following with regard to the closing of the canon: “Besides the canonical Scriptures, nothing shall be read in church under the name of the divine Scriptures.” In closing, we’ll look at his advice to the Christian reader of the sacred writings. In On Christian Learning, just before he listed the 27 books of the NT canon, he said:

The most skillful interpreter of the sacred writings, then, will be he who in the first place has read them all and retained them in his knowledge, if not yet with full understanding, still with such knowledge as reading gives,—those of them, at least, that are called canonical. For he will read the others with greater safety when built up in the belief of the truth, so that they will not take first possession of a weak mind, nor, cheating it with dangerous falsehoods and delusions, fill it with prejudices adverse to a sound understanding. Now, in regard to the canonical Scriptures, he must follow the judgment of the greater number of catholic churches; and among these, of course, a high place must be given to such as have been thought worthy to be the seat of an apostle and to receive epistles. Accordingly, among the canonical Scriptures he will judge according to the following standard: to prefer those that are received by all the catholic churches to those which some do not receive. Among those, again, which are not received by all, he will prefer such as have the sanction of the greater number and those of greater authority, to such as are held by the smaller number and those of less authority. If, however, he shall find that some books are held by the greater number of churches, and others by the churches of greater authority (though this is not a very likely thing to happen), I think that in such a case the authority on the two sides is to be looked upon as equal.

Information on the birth of the New Testament canon discussed here was taken primarily from The Canon of the New Testament by Bruce Metzger and The New Testament Documents: Are They Reliable? By F. F. Bruce. For more on the early creeds and heresies of the Christian church, see the link: “Early Creeds.”

03/13/18

Heresy, Canon and the Early Church, Part 2

© Elena Ray | 123rf.com

By the close of the second century an outline of the New Testament had appeared. While there were some disputes about its fringes, the nucleus of the NT canon had formed. “By the end of the third century and the beginning of the fourth century, the great majority of the twenty seven books [of the New Testament] … were almost universally acknowledged to be authoritative,” according to Bruce Metzger. Ironically, this process seems to have been helped along by early heretics of Christian belief like the Gnostics, Marcion and Montanus.

Gnosticism was a syncretistic religion and philosophy that thrived for about four hundred years alongside Christianity. Gnostics stressed salvation through gnõsis (knowledge) that would free the divine spark within elect souls, allowing it to escape from the fallen physical world and return to the realm of light. The physical body was a prison that trapped this “divine spark.”

The extensive literature developed by the Gnostics had a twofold purpose. First, it was to instruct believers about their origins and the structure of the visible world and the worlds above. Second, and most importantly, it was the means by which one could conquer the powers of darkness and return to the realm of the highest God. There were Gnostic “gospels” and other documents such as: the Gospel of Thomas, the Gospel of Philip, the Apocryphon of John, and the Hypostasis of the Archons. These and other Gnostic codices are from the Nag Hammadi library, found near the Upper Egyptian town of Nag Hammadi in 1945. The library is estimated to be from around 400 AD.

There are three features that appear to be characteristic of several Gnostic systems. First, there was a philosophical dualism that rejected the visible world, seeing it as alien to the supreme God. Second, there was a belief in a subordinate deity, the Demiurge, who was responsible for the creation of the world. And third, there was a radical distinction between Jesus and the Christ, leading to the Docetic belief that Christ the Redeemer only appeared to be a real human being.

The church countered Gnostic beliefs by stating nothing from their systems was found in the four Gospels, the Acts of the Apostles and the Epistles of Paul. The Gnostics acknowledged this, but claimed their teachings were communicated “only to his most trusted disciples” and not to the general public. For proof, they appealed to a number of their ‘gospels.’ These gospels often dealt with the period between the resurrection and the ascension of Christ, a time that the canonical Gospels say very little. There were also other Gnostic texts in which they claimed the apostles reported what the Lord said to them in secret.

The primary role played by Gnosticism in developing the NT canon was to motivate the true followers of Christ “to ascertain more clearly which books and epistles conveyed the true teaching of the Gospel.” Bruce Metzger said:

It was not easy for the Church to defend herself against Gnosticism. Certain elements in the gospel tradition itself seemed to give verisimilitude to the Gnostics’ claim. . . . One can understand that in defending itself against Gnosticism, a most important problem for the church was to determine what really constituted a true gospel and a genuine apostolic writing. In order to prevent the exploitation of secret traditions, which were practically uncontrollable, the Church had to be careful to accept nothing without the stamp of apostolic guarantee.

But before the Gnostic problem was resolved, there was Marcion, a wealthy Christian ship-owner who arrived in Rome around 140 AD. He became a member of one of the Roman churches and made a few large financial contributions to the Church. At the end of July in 144 he was invited to expound his teachings before the clergy of the Christian congregations in Rome, hoping to win others to his point of view. “The hearing ended in a harsh rejection of Marcion’s views.” He was formally excommunicated and his money returned. But he persisted in attempting to win others to his views and although he died in 160, by the end of the second century his teachings had become a serious threat to the mainstream Christian church.

Marcion believed in two gods—the Supreme God of goodness and the God of justice, who was the Creator and God of the Jews. The deficiencies of the creation point to a deficient god. He rejected the entire Old Testament, refusing to admit it was part of the authoritative Christian Scriptures at all. Jesus was sent as a messenger of the supreme God to offer humanity an escape from the creator-god and his deficient world. Since Jesus was sent by the creator-God, he was not part of creation. He was a divine being who only seemed to be human. What followed from his Christology was that Marcion rejected the virgin birth and taught that Jesus did not suffer and die on the cross; he only appeared to do so.

Marcion believed that Paul alone of the New Testament writers understood the significance of Jesus as the messenger of the Supreme God. He only accepted the authority of the nine Pauline epistles written to the churches and Philemon. He rejected the authority of Paul’s pastoral epistles to Timothy and Titus. He also freely removed passages where Paul had commented favorably on the Law or quoted the OT. For example, he deleted Galatians 3:16-4:6 because of its reference to Abraham and his descendents. Marcion only trusted the Gospel of Luke, but again heavily edited it, removing most of the first four chapters, because of his belief Jesus could not have been born of a woman since he was divine.

In addition to making the deletions of all that involved approval of the Old Testament and the creator god of the Jews, Marcion modified the text through transpositions and occasional additions in order to restore what he considered must have been the original sense.

The authority of the four Gospels had reached a consensus and confidence in which documents were the true apostolic writings had placed them alongside the Gospels during the first half of the second century. Marcion’s canon accelerated this crystallization of the church’s canon by forcing orthodox Christians to state more clearly what they already believed. “It was in opposition of to Marcion’s criticism that the Church first became fully conscious of its inheritance of apostolic writings.”

Into the heretical mix of the second century came Montanism, which began in Phrygia around 156. The movement was named after Montanus, who is sometimes said to have been a priest of Cybele, a pagan cult whose activity was also centered in Phyrgia (located in the Western part of modern Turkey). Montanus fell into a trance soon after his conversion and began to speak in tongues. He announced that he was the ‘Paraclete’ Jesus had promised to send in John’s Gospel (14:15-17; 17:7-15). He is reported to have said: “ I am God almighty dwelling in man.” A core belief of this New Prophecy in its earliest form was that the Heavenly Jerusalem would shortly descend from heaven and be located at the little Phyrgian town of Pepuza, about twenty miles northeast of Hieropolis.

Along with its two prophetesses, Prisca and Maximilla, Montanism was distinctive in having ecstatic outbursts, speaking in tongues and prophetic utterances. They believed their prophetic ‘oracles’ were revelations of the Holy Spirit and should be regarded as supplementing ‘the ancient scriptures.’ Members of the Montanist sect gathered together and wrote down their pronouncements.

They thought their mission was in the final phase of revelation. Maximilla said: “After me … there will be no more prophecy, but the End.” Montanus’ followers developed ascetic practices and disciplines in the face of what they saw as the growing worldliness of the Church and the impending approach of the end of the world. Their movement spread quickly and was soon found in Rome and North Africa.

At first, the Church didn’t quite know what to do with the Montanists. Eventually the bishops and synods of Asia Minor began to declare the new prophecy of Montanism was the work of demons and they were cut off from the fellowship of the Church. The bishops of Rome, Carthage and the remaining African bishops declared them to be a heretical sect. Hippolytus (170-235), in The Refutation of All Heresies, said the following about the Montanists:

But there are others who themselves are even more heretical in nature (than the foregoing), and are Phrygians by birth. These have been rendered victims of error from being previously captivated by (two) wretched women, called a certain Priscilla and Maximilla, whom they supposed (to be) prophetesses. And they assert that into these the Paraclete Spirit had departed; and antecedently to them, they in like manner consider Montanus as a prophet. And being in possession of an infinite number of their books, (the Phrygians) are overrun with delusion; and they do not judge whatever statements are made by them, according to (the criterion of) reason; nor do they give heed unto those who are competent to decide; but they are heedlessly swept onwards, by the reliance which they place on these (impostors). And they allege that they have learned something more through these, than from law, and prophets, and the Gospels. But they magnify these wretched women above the Apostles and every gift of Grace, so that some of them presume to assert that there is in them a something superior to Christ.

The influence of Montanism on the development of the New Testament was the opposite of that from Marcion’s teaching. Where Marcion motivated the Church to recognize the breadth of its written authoritative writings, the insistence of Montanus on the continuous gift of inspiration and prophecy led the Church to emphasize the final authority of apostolic writings as their rule of faith. See the following map for where to find the founders of early church heresies.

credit: Andre S. Jacobs Scripps College

Despite the clever syncretism of heresies like Gnosticism, Montanism and Marcion, the rule of faith embodied in the Scriptures was not lost. In spite of Marcion, the early Church affirmed the 66 Old Testament books of the Palestinian canon as the Word of God. The claims by Gnostics and Montanists for additional revelation equal to those of the Gospels and the Epistles faded and died as the New Testament canon crystallized. By 100 AD, all 27 books of the NT were already in circulation and the majority of the writings were in existence twenty to forty years before this. All but Hebrews, 2 Peter, James, 2 John, 3 John, Jude and Revelation were universally accepted, according to NT Scholar F. F. Bruce by that time.

Information on the creeds and heresies discussed here was taken primarily from Early Christian Creeds and Early Christian Doctrines by J. N. D. Kelly; A History of Heresy by David Christie-Murray; and The Canon of the New Testament by Bruce Metzger. For more on the early creeds and heresies of the Christian church, see the link: “Early Creeds.” Part 1 of “Heresy, Canon and the Early Church” is linked here.