A CANON OF SCRIPTURE FOR THE CHURCH

MARCION THE CANON EUSEBIUS ATHANASIUS

MURATORI
(c. 140) (c. 200) (c. 325) (367)

Matthew Matthew Matthew

Mark Mark Mark
Luke Luke Luke Luke
John John John
Acts Acts Acts
Romans Romans Romans Romans
1 Corinthians 1 Corinthians 1 Corinthians 1 Corinthians
2 Corinthians 2 Corinthians 2 Corinthians 2 Corinthians
Galatians Galatians Galatians Galatians
Ephesians Ephesians Ephesians Ephesians
Philippians Philippians Philippians Philippians
Colossians Colossians Colossians Colossians
1 Thessalonians 1 Thessalonians 1 Thessalonians 1 Thessalonians
2 Thessalonians 2 Thessalonians 2 Thessalonians 2 Thessalonians
1 Timothy 1 Timothy 1 Timothy
2 Timothy 2 Timothy 2 Timothy
Titus Titus Titus
Philemon Philemon
Hebrews
James
1 Peter 1 Peter
2 Peter
1 John 1 John 1 John
2 John 2 John
3 John
Jude Jude
Revelation Revelation Revelation
Wisdom Of Solomon
The Revelation Of Peter
 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.