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About GDI
The Gospel Discipleship Initiative
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Table of Contents
1.
2.
3.
4.
5.
6.
7.
8.
9.
2 / SWORD
The term later also came to mean what has been decided to be
allowable/ authoritative. It is this later definition that is used for the
canons of the ecumenical councils.
4 / SWORD
which resulted from their instruction) was not at odds with nor
necessary for understanding the substantial message of Scripture:
(1) We have learned from none others the plan of our
salvation than from those through whom the Gospel
has come down to us, which they did at one time
proclaim in public, and, at a later period, by the will of
God, handed down to us in the Scriptures to be the
ground and pillar of our Faith. (Irenaeus, Against Heresies,
3.1.1, 2nd Cen.)
6 / SWORD
1
2
8 / SWORD
However, Theodoret of Cyrrhus (6th Cen.) does use the phrase Scripture
alone (see the quote on page 10).
If you wish to know what you must believe, you have Holy
Scripture. The perfect explanation is to hold with what you
read. (Salvian, The Governance of God, III.I, 5th Cen.)
It is best not to love to be moved by the bold assertions of
others, since they carry us away to incorrect views, but to
make the words of the inspired writers the correct and exact
rule of faith. (Cyril of Alexandria, De SS, Trinitate, Dialogus IV, Translation
by William Goode, 5th Cen.)
These are the books [(i.e., the New Testament)] which the
Fathers [(Originators of the Faith; the 12 Apostles and those
under their authority)] have comprised within the Canon and
from which they would have us deduce the proofs of our
Faith. (Rufinus, A Commentary on the Apostles Creed, 37, 4/5th Cen.)
10 / SWORD
12 / SWORD
The earliest
record which uses this formula of referring to that which derives
from the Prophets and Apostles is actually found in Scripture:
Now this, Loved Ones, is the second letter I am writing
to you all in which I am stirring up your clear thinking
by way of a reminder to be purposely mindful of both
the things already given by the holy Prophets and of
your Apostles commandment from the Lord and
Savior. (II Peter 3:1-2, Direct Translation of the NA28)
As to how this basic description came to define the Canon, the
Apostle Peter again provides us with the answer in that he gave the
previous description in the context of what would need to be
remembered after the Fathers died (II Peter 3:4, 1599 Geneva Bible).
This being the case, later Christians used what the Fathers
(Apostles) had left behind as the primary source and standard of the
Faith (cr Rufinus, A Commentary on the Apostles Creed, 37, 4th/5th Cen.).
Now, the basic definition of coming from the Prophets and
Apostles has been interpreted in various ways throughout
Christendom, but most of the early Christianslike the author of
the Muratorian Fragment (2nd Cen.), Athenagoras (A Plea for the
Christians, 24, 2nd Cen.), Tertullian (Tertullian Against Marcion, IV.II, 3rd
Cen.), and Eusebius (Hist. Eccl., III.39, 4th Cen.)emphasized the legal
veracity of the Canon1 and/or the historical veracity of the Canon2,
1
14 / SWORD
1) Authority: It is
from the
Prophets and
the Apostles.
(II Peter 3:1-2 cr
Eph. 2:19-20;
Deu. 13:1-5 &
18:9-22 cr
Luke 6:13,
John 15:26-27, &
Acts 1:21-26)
2) Agreement: It
is in keeping
with
previously
established
Canonical
Scripture.
(Isa. 8:20; Mal.
4:4; Luke 24:44;
John 10:35)
It was written by a
Prophet,
compiled/
consolidated from
the writings of a
Prophet (or
Prophets), and/or
composed under
the implicit
authority of a
Prophet.
Luke, the later companion of Paul, was indirectly privy to the Gospel
and thus often had to rely on eyewitness material (Luke 1:1-4).
Paul was not with Christ during His earthly ministry (cr Luke 6:13; John
15:27; Acts 1:21-26) and thus doesnt count as one of the viable eyewitnesses.
Even if Hebrews was not written by Paul, it was written by close
companions of the eyewitnesses (cr Hebrews 13:22-25).
Mark is not always counted as an author of the New Testament
insomuch as he simply recorded Peters preaching but did not generate
it, hence Peter was the source and Mark merely the chronicler.
3) Authenticity:
It is
historically
authentic.
(Pro. 14:15 cr
Pro. 30:5-6)
DISCUSSION QUESTIONS
1. What are the three types of Christian scripture and what is
meant by each type? Which type of scripture are BiblicalHistorical Christians referring to when they use the term Bible?
Why is the distinction between the historical meaning of the
term bible and modern Biblical-Historical Christians use of
Bible important?
_______________________________
_______________________________
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2. Is Sola Scriptura a recently-devised doctrine? Where does Sola
Scriptura come from? Why do Biblical-Historical Christians
accept the doctrine of the primacy of the Canon?
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
16 / SWORD
3. What are the three parts of the detailed definition of the Canon?
What is the basic definition of the Canon? Where does this basic
definition come from? Why do we refer to the Bible as special
revelation?
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
4. Pick one of the following works and discuss why it is not
included in the Canon: the Song of God, the Book of Mormon,
the Quran, the Gospel of Thomas, the Apocalypse of Peter, or
First Maccabees.
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
The Council of
Trents (c. 1550)
View of Scripture
Views Condemned by
Pope Clement
XI (c. 1700)
The Trinity
The position of Biblical-Historical Christianity is that any group
which denies the Trinity cannot be Christian in any meaningful,
historical sense of the word. Accordingly, Biblical-historical churches
are very adamant that their congregants know and be able to
Scripturally defend the doctrine of the Trinity. Consequently, the
accompanying material has been provided so as to identify and support
the tenets which comprise the essential aspects of the doctrine of the
Trinity.
Short Version: There is only one true being of God in whom subsist
three distinct (but inseparable) fully Divine, co-eternal, and coexistent
persons.
Semi-Appropriate Analogy: You are made in Gods image (Gen. 1:26):
You are unique and you have existence (Father/Originator), life
(Spirit/Breath), and rational thought (Word/Son; capacity to conceive of
something beyond yourselfGod). Your existence, life, and rational
thought are fully you but are not interchangeable nor are they mere
manifestations of youtheyre distinct and have nothing to do with
interactions with others. Further, while your life and rational thought are
grounded in your existence, they are not created by your existence.
Further, all of them are present so long as your mature self is present.
Lastly, you cannot be divided into parts that are just your existence, just
your life, and just your rational thought; instead, all are distinct but
inseparable. (However, this analogy fails insomuch as you are not
eternal and your existence, life, and rational thought are not personal.)
18 / SWORD
2.1. Generation/Modernization
To understand the preservation and authority of the OT works,
one first needs to understand some things about Moses as it is
generally acknowledged that the written record of the OT began in
earnest with Moses. Until this time, it seems that much of the
history was transmitted orally or through various scattered records.
In particular, both Genesis and Job were probably maintained via
oral tradition or independent records before the time of Moses.
More to the point, however, Moses provided the Israelites with (1)
20 / SWORD
the Law and (2) the Prophetic1 ministry that would typify the
remainder of the period of the OT Canon. These two items are
inextricably linked to one another in that Spokesmanship (Prophetic
office) validates the writing (such as the Law) and the writing is
preserved because it comes from Gods Spokesmen and, hence, is
law.
As to why Spokesmen were used to provide the OT works, it is
from Moses that the most direct answer is derived:
The LORD your God will raise up for you a Prophet like
me from among youfrom your fellow Israelites; you
must listen to him. This accords with what happened at
Horeb in the day of the assembly. You asked the LORD
your God: Please do not make us hear the voice of the
LORD our God anymore or see this great fire anymore
lest we die. (Deu. 18:15-16, NET; cr Acts 3:22-23 & 7:37; & Heb.
12:18-29)
In other words, God used the OT Prophets because such is what the
people had asked for. In fact, Gods people did not have Prophets
until the time of Moses. 2 Instead, God revealed Himself in very
personal ways to the Patriarchs.3 Consequently, it is not surprising
that God choose to return to a more personal (but no less judicial)
source of revelation after the Atonementafter people were made
22 / SWORD
2.2. Compilation/Consolidation/Finalization
One of the things that is often most disturbing to those
uninitiated in more detailed studies of the OT is the simple fact that
many of the books of the Pentateuch, Israeli History, and Poetic
Prophets2 are not in the same form today as they were originally
(and perhaps the same is true of the Wisdom Books). That is, what
we have available to us now are compiled/consolidated versions of
the material which was originally written. Indeed, many of the
original sources are even mentioned in the OT as we have it today:
The Book of the Covenant
The Book of the Wars of the Lord
1
There are a few, very few, places were the Hebrew text of the OT Canon
is uncertain. Fortunately, however, the Hebrew is not the only ancient
form of the textthe Septuagint and other early translations allow us to
reconstruct notable uncertainties and compare various
readings/interpretations.
The OT as it occurs in the Evangelical Canon (the standard BiblicalHistorical Canon) can be divided into four sections: Law (or
Pentateuch), Israeli History, Wisdom Books, & Poetic Prophets, which
are the same basic divisions found in the Septuagint texts (though
sometimes with different orderse.g., Codex Sinaiticus places the
Wisdom Books after the Poetic Prophets). (The phrase Poetic Prophets is
used since the books of the Law and Israeli History (and even the Wisdom
Books in their own way) are also technically Prophetic in origin, hence poetic
is used to differentiate between them.)
(SOURCE PASSAGES: Exo. 24:7; Num. 21:14; Jos. 10:13; I Kin. 11:41; I Kin.
14:19; I Chr. 27:24; I Chr. 29:29; II Chr. 12:15; II Chr. 16:11; II Chr. 20:34; II Chr.
33:19; Neh. 7:5)
It is worthwhile mentioning that the true Book of Jashar, like the rest of
the works in the above table, is no longer extant. Nonetheless, there are
several texts that are even sometimes available on Amazon.com, etc,
which go by the same name. These later texts which purport to be the
Book of Jashar are actually forgeries. The two most famous forgeries are
one done in 18th century (<http://en.wikipedia.org/wiki/Book _of_Jasher_%28
Pseudo-Jasher%29>) and one done no earlier than the third century
(<http://www.jewishencyclopedia.com/articles/15067-yashar-sefer-ha>;
<http://www.jewishencyclopedia.com/articles/3056-bereshit-rabbah>).
The Mormons are especially forceful about this claim and even say that
such is proof that the Bible is incomplete (<https://www.lds.org/scriptures/bd/
lost-books>). Ironically, however, they also admit that, even from their
own perspective, the Book of Mormon is incomplete in that it does not
contain all that was said/done by the supposed prophets and Hebrews of
the New World. Instead, they claim that it is a sufficient abridgment of
what was originally said and done (Introduction of the Book of Mormon by Joseph
Smith; I Nephi 1:17; Words of Mormon 1:3; Mormon 5:9). This is essentially the
same claim made by Biblical-Historical Christians regarding the OT
Canon, yet somehow some Mormons say that such an argument is valid
only when it pertains to the Book of Mormon and not when it is applied
to the OT Canonthis is what one would call a double standard.
24 / SWORD
the general consensus among early Jews1 and some of the early
Christian sources is that the time of the OT prophets was generally
completed somewhere between 4502 and 4243 BC with minor
editing and even rearrangement and modernization occurring
thereafter. This finalization was most likely overseen by such
Prophets as Haggai, Zechariah, and Malachi and by such princes (or
leaders) as Zerubbabel, Ezra, and Nehemiah. That is, later works
would freely admit that, after this period, the Prophets ceased to
be seen in their [(the Israelites)] midst (I Maccabees 9:27b, Orthodox
Study Bible)meaning that Haggai, Zechariah, and Malachi were the
last of the OT Prophets (the last ones who would have authority
regarding the OT Canon)and that it was Ezra who was told to
Make public the twenty-four4 books [of the Hebrew Canon]
(II Esdras 14:45b, NRSV)implying that the Canon was essentially
unchanged after the time of Ezra (and Zerubbabel and Nehemiah)
(400 BC at the very latest).
All of the above material being considered, we can say that the
form of the OT Canon that we now possess is essentially the form
published by the final Prophets for mass consumption. Granted, it is
not a reproduction of the original documents in every detail, but it
was and is still seen as being sufficient to its task of conveying the
historical, doctrinal, and theological truths necessary for
understanding the God who chose the Hebrew people to be the
1
We are not making this claim for all persons of Hebrew origin (such as
the Samaritans or Sadducees), but for those entrusted with the oracles
of God (Rom. 3:2, ESV; cr John 4:22).
The finalization of the Hebrew Canon is a subject of much debate, but
Hebrew sources record that at least the substantial proportion of the
Canon had been compiled by the Great Assembly as early as 450 BC
(Bava Batra, 14b-15a; Rashi to Megillah, 3a, 14a).
See Eusebius use of Josephus in the Canon lists found at the end of
SWORD. There you will find that early Christians (at least Eusebius)
recognized that the Jews did NOT consider the books written after the
death of Artaxerxes (~ 424 BC) on down to Josephus day (37 100
AD) to be Canonical (authoritative).
Despite that the Evangelical Canon lists 39 books of the OT, the
Hebrews use a different arrangement by which the same books are
counted as being 24 in number (or, in some cases, 22).
26 / SWORD
2.3. Intermission/Diversification/Extrapolation
Even so, even though the Hebrews were waiting for the
promised blessing, such did not take place immediately. Instead
there was a period of famine, a time that had been predicted in
which the word of the Lord would not be heard (cr Amos 8:11-12).
During this period of intermission, the OT Canon text was
diversified in that it was translated into other languages (namely
Greek), and it was also during this period that men extrapolated
from the OT Canon to produce several apocryphal works which
would sometimes be erroneously placed alongside Canonical
works1.
As to the diversification of the OT Canon, it seems that, while
the listing of which works were considered Canonical was relatively
consistent (at least among the Jews if not in all the Hebrew groups),
the specific arrangement and specific content of each book could
vary (just as the arrangement and content of a textbook can vary
from one edition to the next). More specifically, scholars are at least
certain of three main text-types which flourished alongside each
other during this time period: the proto-Masoretic text2, the Old
The Septuagint as we know it today did not exist back then, but there
were early translations of the Hebrew into Greek.
It should be noted that the Syriac version of the OT was soon to follow
and has been used to augment the Masoretic text in several translations
of the Bible.
For example, the Dead Sea Scrolls (containing roughly 200 Canonical
manuscripts) have both proto-Masoretic and Septuagint-type readings in
them (and also some unique readings specific to the Essenes).
28 / SWORD
either (a) NOT actually derived from a Prophetic source1, or (b) did
NOT claim to be Canonical in the first place2, or (c) were obvious
forgeries3.
Thus ends our discourse on the Pre-Christian Period of the
transmission of the Canon.
DISCUSSION QUESTIONS
1. What makes a book a part of the OT Canon? From whom are
such books derived? What requirements must such sourcepersons fulfill?
_______________________________
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One of the biggest problems regarding such a claim is the simple fact
that the Prophets who supposedly wrote these works had died well
before these books appear in the historical record. That is, the forgers
often picked from the former Prophets or even from those who werent
even Prophets (like Enoch) rather than the latter Prophets whose eras
were near enough their own to pull off a convincing forgery. This may
have been intentional so that people would be able to distinguish
between the true Canonical works and their own fictitious musings.
A good many of the works of this time period never claim to be Inspired.
In fact, some are fairly clear in denying any supposed Inspiration (cr II
Maccabees 15:37-39; Prologue of Sirach; Psalm 151:1 (which describes itself as outside
the number); I Maccabees 9:26-27).
_______________________________
_______________________________
2. What kind of educational book does this chapter claim the OT
Canon be likened to? Why is or why isnt such a comparison
valid? In what ways are they similar/dissimilar? Are those
books which are talked about by the OT Canon yet NOT found
in the OT Canon lost books of the Bible? Why or why not?
_______________________________
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3. When was the general end of the OT Canon period? Why might
this detail be important?
_______________________________
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4. What happened in the Inter-Testamental period regarding the
Canon? What things happened that might produce problems
later on? What happened that might prove beneficial later on?
_______________________________
_______________________________
30 / SWORD
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Trinitarian Heresies: Arianism
(JW Theology)
John 1:1
One view that runs counter to the doctrine of the Trinity is a belief
called Arianism, the belief that the Son is not God but is instead a
creation (generally the first creation) of God. Like Sabellianism (the
other major Trinitarian heresy), Arianism can be refuted using John 1:1.
In particular, the first clause of John 1:1En arch n ho logos (In the
beginning was the Expression)clearly states that the Expression was
just as much present at the moment of Creation as God was present at
the moment of Creation (cr Gen. 1:1). Now, if the Expression was already
in existence at the moment of Creation, then He could not have been
createdyou dont create before you decide to create. That is, Arians
have to posit, like many heretical groups, a creation/existence before the
beginning, which is to imply time before its existence (time is part of
the space-time continuum, part of Creation) and to argue from the
silence of Canonical Scriptures as Scripture never talks about a creation
before the beginning. (Colossians 1:15-16 comes closest to speaking of a prior
creation in that it describes Christ as the firstborn of creation by whom all things were
made, but the word used there for firstborndoes not imply prior creation
but headship (as the firstborn of a family receives the blessing to lead the family; cr verse
18). Further, the word used for alldoes indeed mean all, meaning that all
created things were created via Christ and would be a contradiction requiring a caveat if
Christ Himself was created, but Colossians gives no caveat to that effect.) Likewise,
the third clause of John 1:1kai Theos n ho logos (and Great was the
Expression)very clearly applies the same quality of the Father,
namely Divinity (Greatness), to the Expression: The Expression was of
the same substance as the Father, not of a lesser substance. (Incidentally,
the Jehovahs Witnesses believe that Jesus Christ is the archangel Michael (<http://
www.jw.org/ en/ publications/ books/ bible-teach/ who-is-michael-the-archangel-jesus/>),
but such an assertion ignores Hebrews Chapter One (which the JWs mistranslate,
especially Hebrews 1:8) and Daniel 10:13.)
32 / SWORD
Eye-Witness Authors
Ear-Witness Authors
Apostles
Brothers of Christ
Missionaries
John
Matthew
Peter1
James
Jude
Paul
Luke
[Mark2]
When the NT works are read in the modern era, many people
focus on the miracles of Jesus and His ability to rise from the grave
as proof that He was who He claimed to be: God, the only one who
can forgive sins (Matt. 9:1-8). However, Christ Himself did not point
to miracles or the resurrection as the ultimate proof of His
Messiahship. Instead, [H]e interpreted to them the things
written about [H]imself in all the [S]criptures (Luke 24:27, NET)
as the definitive evidence that He was the ChristHe fulfilled what
the Christ was to do as per the OT. Likewise, the NT authors also
proclaim Jesus as the fulfillment of the OT: The NT quotes the OT
318 times, citing some 260 OT passages (thats one OT passage per
NT chapter). More bluntly, a miracle-worker who rose from the
dead wouldnt have been all that convincing to people who already
believed in the supernatural (cr Acts 23:9)3; one who could fulfill
1
2
3
34 / SWORD
Well, not technically: The Septuagint we have today was not the form
available to the Apostles (especially as far as number of books is
concerned). Instead, the modern Septuagint isnt a single translation but
represents an entire corpus of material dating from before the time of
Christ to well into the age of the church. For purposes of simplicity, I
have elected to call this corpus the Septuagint, but it should be
understood that this is a somewhat fluidic term.
the P-MT in certain places (e.g., Luke 9:27b cr Mal. 3:1) while citing the
LXX in other places (e.g., Luke 20:42b-43 cr Psa. 110(109LXX):1)even
within the same book! Thus, given early Christianitys multiversional approach to Scripture, it is not surprising that most
modern Biblical-Historical Christians also use multiple versions
of Scripture so as to receive the most possible from Scripture.
The last key issue to discuss regarding the New Testament Era
is that of how the NT books were proliferated. Specifically, the NT
books were originally circulated individuallyit wasnt until later
that NT books were co-bound into single volumes. Further, the
Gospels (Matthew, Mark, Luke, & John), Acts, and most of the
Pauline epistles (letters written by Paul) were the most widespread
early on. Now the Gospels and Acts were widely circulated simply
because people wanted to know how Christianity began, but the
reason for the initial popularity of the Pauline epistles, however, is
more easily overlooked: Paul usually sent his letters to various
congregations with specific instructions to pass them on to the next
congregation (cr Col. 4:16), hence many congregations had access to
at least some of Pauls epistles even though he hadnt specifically
written to them yet. Consequently, Paul sometimes mentions other
writings in his epistles that, at first, do not appear to be extant (e.g.,
First Cor. 5:9-10; Eph. 3:1-3; Col. 4:16). Nonetheless, as Pauls epistles
were distributed as circulars, the so-called lost Pauline epistles
arent really lost but are instead likely to be known epistles which
were already in circulation.1
Next in order of popularity were the catholic epistles (James,
I&II Peter, I,II,&III John, and Jude), Hebrews, and Revelation.
These works did not circulate widely at first because (1) they did
not have the implicit appeal of the Gospels & Acts and (2) they
1
The first supposedly lost letter to the Corinthians was actually First
Thessalonians (I Cor. 5:9-10 cr I Thess. 4:3-8), the supposedly lost Severe
Letter of II Corinthians 2:4 & 7:8-9 was probably appended as II
Corinthians 10:1-13:10, the supposedly lost letter to the Ephesians is
either Ephesians itself (the statement could be self-referent) or Galatians
(Eph. 3:1-3 cr Eph. 1:9 & Gal. 1:11-2:10), and the supposedly lost letter to the
Laodiceans is probably either Ephesians (via Hippolytus) or Galatians
(via geographical likelihood).
36 / SWORD
Revelation was one of the last books to be written and thus did not have
much time to circulate before the end of the New Testament period.
Clement of Alexandra stated that the epistle to the Hebrews had been
composed in the Hebrew dialect (2nd/3rd Cen., quoted in Eusebius Hist. Eccl.,
6.14.2, 4th Cen.). Also, it is possible that II Peter was originally written in a
Hebrew dialect. (Part of the textual tradition of II Peter maintains Peters Hebraic name
transliterated into Greek (Simeon) rather than Peters proper Greek name (Simon)a
possible indicator of translational idiosyncrasy.)
38 / SWORD
40 / SWORD
Some works, like I Clement and the Epistle of Barnabas, may have been
written during the New Testament Era, but they either fail the criterion
of Agreement (as with the Epistle of Barnabas) or of Authority (First
Clement distinguishes itself from the Scriptures (chapters 5 & 45)).
42 / SWORD
That is, they typically conserved all the variant readings, sometimes
combining the variant readings into one conflated reading (as with John
5:3b-4).
44 / SWORD
DISCUSSION QUESTIONS
1. What is the name of the group of men who were primarily
responsible for the books of the NT? Is the NT solely composed
of books written by these persons? How is the NT Canon
determined/defined?
_______________________________
_______________________________
_______________________________
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_______________________________
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2. What fairly unique feature of Pauls writings resulted in
situations in which he appears to be referencing lost epistles?
Do we have indications of lost epistles from any other NT
author? Why or why not? What was special about Pauls
writings?
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_______________________________
4. What are the three major text-types of the NT? Which one is
usually the most reliable? Why?
_______________________________
_______________________________
_______________________________
5. Why is it that the Protestant Reformers would translate their OT
from the Hebrew? Why is it that the Reformers would use a
form of the Byzantine text for their NT which included
Western-specific readings?
_______________________________
_______________________________
_______________________________
_______________________________
6. Are any of the main assertions of Protestantism affected by
using different language versions of the OT (MT or LXX) or by
using the different Greek text-types of the NT (Alexandrian,
46 / SWORD
_______________________________
_______________________________
_______________________________
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Overview of the Trinitarian Heresies
The doctrine of the Trinitythe affirmation that There is only one
true being of God in whom subsist three distinct (but inseparable)
persons[Father, Son, & Holy Spirit]who are fully Divine, coeternal, and coexistent (see page 17 of SWORD)has been perverted
several times throughout Christian history. The primary Trinitarian
heresies (beliefs contrary to the doctrine of the Trinity) are as follows:
AdoptionismThe belief that the Son was a normal human upon
whom a Divine essence descended after His birth (cr John 17:5; II John
1:7).
Arianism (Indicative of the Jehovahs Witnesses)The belief that
the Son was created by the Father (John 1:1).
DocetismThe belief that the Son appeared to be human but was
really only Divine (I John 4:2-3; II John 1:7).
EbionitismThe belief that the Son was an ordinary human given
special power by God but never imbued with true/full Divinity
(Hebrews 1:8).
MacedonianismThe belief that the Holy Spirit was created (usually
by the Son) (Heb. 3:7-11 cr Psa. 95:1-11; Heb. 9:14).
PartialismThe belief that the Father, Son, and Holy Spirit are
components of God rather than being individually fully God (Deu. 6:4).
Sabellianism (Modalism, Oneness)The belief that the Father, Son,
and Holy Spirit are modes or manifestations of the one being and one
person of God (John 1:1 & 17:24).
TritheismThe belief that the Father, Son, and Holy Spirit are
different gods (Deu. 6:4).
The Lollards were active in the late 1300s but their effect was,
unfortunately, somewhat minimal (except, perhaps, in the case of their
influence on Tyndale).
Whereas the early Reformers knew church history and were often wellversed in the thoughts and issues of their day, many modern Protestants
sadly dont know their history and have not really studied the germane
issues (II Tim. 2:15).
That is, Protestants, Catholics, & the Orthodox agree on some matters
like the doctrine of the Trinity (though there is the debate over the
filioque clause), the virgin birth of Christ, God as Creator, the second
advent of Christ, etcwhich, for purposes of simplicity (arbitrarily), I
am calling first-level issues, hence, by (arbitrary) definition, all other
issues are second-level.
48 / SWORD
Doctrines Common to
Both Pre- and PostToleration Statements of
Faith
the Trinity (there is just
one Being of God in
whom subsist three
Divine Persons: Father,
Son, & Holy Spirit)
God is the Creator of all
Christ came for our
Salvation
Jesus crucifixion and
bodily resurrection were
historical events
Christ will come again
Doctrines Found in
Post-Toleration
Statements of Faith
Baptismal
regeneration by
which sins are
remitted
the existence of
one universally
authoritative
Church institution
50 / SWORD
punishment by
God
The Eastern Orthodox are very much opposed to the conception of hell
as a real, distinct place of eternal punishment by God. They also esteem
John Chrysostom as one of the co-equal Three Holy Hierarchs.
Ironically, John Chrysostom believed that hell was a real, distinct place
of eternal punishment by God:
For if, when we enter a prison and see its inmates, some squalid,
some chained and famishing, some again shut up in darkness,
we are moved with compassion, we shudder, we use all diligence
that we may never be cast into that place; how will it be with us,
when we are led and dragged away into the torture-dungeons
themselves of hell? For not of iron are those chains, but of fire
that is never quenched; nor are they that are set over us our
fellows whom it is often possible even to mollify; but [they will
be] angels whom one may not so much as look in the face,
exceedingly enraged at our insults to their Master. (Homilies on II
Corinthians, Homily 10, 4th Cen.)
The simple historical fact is that the current Eastern Orthodox view of
hell is a later development (cr Apocalypse of Peter, 20, 2nd Cen.).
52 / SWORD
Masoretes had decided not to believe in Jesus as the Christ, and thus
it is difficult to trust that their text was maintained faithfully, that
they never altered passages or selected readings so as to steer people
away from Jesus of Nazareth as the Messiah. 1 Third is the fact that
early Protestants, in selecting single versions of the Scriptures to the
exclusion of all others (just the MT for the OT and just the TR for
the NT), had departed from the example of Christ who Himself used
multiple versions of Scripture (Luke 9:27b cr Mal.MT 3:1; Luke 20:42b-43 cr
Psa.LXX 110(109LXX):1).
These problems, to one degree or another, persist in modern
Protestantism, but some are being dealt with. For example, many
modern Protestant versions of the Bible do include footnotes on
textual variants and have made main-text choices that reflect some
of the probable readings of the earliest available forms of certain
passages (particularly in the NT). However, many modern
Protestants still give an undue level of authority to Hebrew sources
and some have even tried to realign Biblical-historical doctrines to
coincide with modern Hebrew understandings. At this point it
should be noted that many of the Hebrew understandings now
current in Orthodox/Messianic Judaism developed after the time of
Christ (some as late as the Middle Ages) and thus must be
considered historically secondary to earlier sources (just as a sixth/seventh-century church fathers understanding of Christ (like that
of Maximus the Confessor) ought not be taken over a first-century
apostles understanding of Christ (like that of Paul)).
54 / SWORD
Erasmus published five editions of his GNT. The last six verses of
the book of Revelation were translated into the Greek from the
Latin, and the first two editions did NOT include I John 5:7b-8a, the
Comma Johanneum. Consequently, Martin Luthers German
translation, which used Erasmus second edition, does NOT include
the Comma Johanneum. Further, Erasmus third edition was used by
William Tyndale, who included the Comma Johanneum in
parentheses to indicate its dubious nature (see the 1537 Matthews Bible).
Erasmus critical editions had two significant effects:
First, Erasmus critical editions enabled the New Testament
to be translated into the common languages, the effect being
that people were then able to investigate the chief historical
text of Christianity for themselves.
56 / SWORD
58 / SWORD
DISCUSSION QUESTIONS
1. If one is a Christian, then is that one either a schismatic or a
heretic or both? Why or why not? What is the relationship
between Protestantism and the charges of either schism or
heresy by Traditional Churches?
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
2. What are three doctrines found in Pre-Toleration Christian
statements of faith that are not found in Post-Toleration
statements of faith? Why or why arent these doctrines
important?
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
60 / SWORD
_______________________________
_______________________________
_______________________________
4. What principles led Protestants toward eclecticism with regard
to the New Testament?
_______________________________
_______________________________
5. How did the Traditional Churches react to the NA28/UBS5
textual platform when it first came out? Why? How much of the
original NT textual tradition is represented by the NA28/UBS5
textual platform, to include the textual notes? Is this something
that can generally be claimed by traditional NT textual
platforms?
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
The Seven West-East Ecumenical Councils
The ecumenical councils were held to make decisions for all of
Christendom. There were seven councils which were held and
universally recognized before the West-East Schism of 1054 AD and
are as follows:
Nicaea I (325 AD)Produced the first version of the Nicene creed,
affirmed that the Son was of the same substance as the Father against
the Arians (who believed the contrary), addressed the date of Easter,
and recognized the beyond-provincial jurisdiction of the See of
Alexandria.
Constantinople I (381 AD)Largely finalized the Nicene creed
(though it occurs with additions in the Latin and more substantial
additions in the Armenian), condemned Appollinarism (the belief
that Jesus had no human mind/soul), and granted honorary
precedence over the other Sees (except the Roman See) to the See of
Constantinople.
Ephesus (431 AD)Condemned Nestorianism (the belief that there is
disunion between the human and Divine natures of Jesus), declared it
unlawful to compose a faith different than that of Nicaea I (which
may be taken to declare the revision of the creed at Constantinople I
illegitimate), and resulted in the schism of the Assyrian Church.
Chalcedon (451 AD)Declared, against monophysitism (the belief that
Christ is one in nature), that the incarnate Jesus had two natures
(human and Divine) in one hypostasis (individual existence), rejected
Ephesus II as authoritative (calling it the Robber Council), and
resulted in the schism of the Oriental Orthodox Church.
Constantinople II (553 AD)Condemned Nestorian (see above)
writings and, indirectly, Pope Vigilius, and it resulted in temporary
schisms in the West.
Constantinople III (680 AD)Repudiated monothelitism (the belief
that Jesus had only one will despite His two natures) by affirming
that Jesus had both human and Divine wills.
Nicaea II (787 AD)Rejected the Synod of Hiera, which had declared
the use of icons to be idolatrous, and declared that icons were instead
to be venerated but not worshiped.
The criminal on the cross who asked that Christ remember him was told
today you will be with [M]e in paradise (Luke 23:43, [Next Page]
62 / SWORD
Description
o Fasting: Baptizees, baptizers, and congregants
1. Un-Holiness
is Declared
(Death is
Recognized)
2. Water
Baptism
(Life is Sought)
3. Reception of
the Holy
Spirit/
Breath/
Life
(Having Been
Bought by
Christs Death,
One Lives
Sacrificially)
Significant Possible
Extra Books1
I Esdras (EO) (150 BC-100 AD)
II/IV Esdras (Protestant/RC) (81-218 AD)
Esther (~450 BC)
Dates were taken from Christian sources where possible (as the OT Canon is
mostly an in-house debate). Chief sources included the Orthodox Study Bible
(2008) & The Catholic Encyclopedia (Apocrypha, 1907).
64 / SWORD
Baruch
Epistle of Jeremiah
Additions to Daniel
o Susanna
o Song of the Three
Children
o Bel & the Dragon
Now, as the names Additions & Extra Books suggest, BiblicalHistorical Christianity has the smallest OT Canon of all the
Christian groups, and thus our proofs will usually be negative rather
than positive. That is, as the only other option is to have more OT
books, Biblical-Historical Christians dont have to prove that the
books that we do have are Canonical (since all Christians agree on
the books which we hold in common) but rather that the Additions
& Extra Books that the other groups have are non-Canonical.
ago through the [P]rophets (Heb. 1:1, NET) rather than saying
that God had recently been speaking through the Prophets. Further,
Jews of the first century likewise believed that the more recent
writings were NOT authoritative:
From the time of Artaxerxes [(died c. 424 BC)] to our own
day all the events have been recorded, but the accounts
are not worthy of the same confidence that we repose in
those which preceded them, because there has not been
during this time an exact succession of [P]rophets.
(Josephus,1st Cen., quoted in Hist. Eccl., 3.10.4, 4th Cen.)
Lastly, the Additions & Extra Books themselves indicate that the
time of the Prophets was over before the events found in them were
recorded:
NRSV-CE (Catholic Edition)
They made inquiry and
searched for the friends of
Judas, and brought them to
Bacchides, who took
vengeance on them and made
sport of them. So there was
great distress in Israel, such
as had not been since the time
that prophets ceased to
appear among them.
(I Maccabees 9:26-27)
66 / SWORD
Psalm 49:8
[T]he ransom price for a
human life is too high, and
people go to their final
destiny. (NET)
That is, if one accepts Psalm 49, one of the uncontested Psalms,
then one understands that we need someone to pay the ransom price
for us. Indeed, the one who came to pay our ransom, the price we
could never pay, was Jesus Christ: For even the Son of Man did
not come to be served but to serve, and to give [H]is life as a
ransom [(literally, freedom-price/substitute)] for many (Mark
10:45, NET). After all, it is for a reason that It says for you were
bought at a price (I Cor. 6:20, NET) and to the one who is thirsty I
[(Jesus Christ, the Alpha and Omega)] will give water free of
1
charge from the spring of the water of life (Rev. 22:6, NET). In
short, almsgiving is good, but it doesnt deliver from death. No,
freedom from death, eternal life, is not something one can do for
oneselfyou are dead in sin (Eph. 2:1; Ecc. 7:20)but is instead the
free gift of God through our Lord Jesus Christ (Rom. 6:23 cr Rom. 4:5).
SirachIt is one of the most beautiful books for instructing
those new to the way of God (except 3:3 and similar passages).
However, it also very clearly distinguishes itself from the Canonical
works in its prologue:
Of the many great things given to us through the law
and the prophets and through the others who followed
them, we should praise Israel for instruction and
wisdom. Not only should those who read gain
understanding, but also those who love learning should
be able to help outsiders understand both through
speaking and writing. Thus my grandfather Jesus [(the
Greek form of Joshua)] especially devoted himself to reading
the Law and the Prophets and other books of the
fathers....and [was] himself led to write something fitting
for instruction and wisdom... (Prologue to Sirach, Orthodox
Study Bible)
That is, Sirach was not written as one of those preceding books (not
as a Canonical book) but was written by one who love[d]
learning so as to help outsiders understand the way of God.
In other words, it was one of the first introductory books for the
people of God, but it is not, nor was it intended to be, a part of the
normative standard of the Faith, especially given that it was
originally only intended for use by outsiders.
12 Minor ProphetsThough the 12 Minor prophets are
technically disputed in that one early church father (Origen) omits
them from his list of OT books, his omission is truly unique.
Moreover, as the name implies, this collection is most assuredly of
Prophetic origin and thus Biblical-Historical Christians wholeheartedly accept the 12 Minor Prophets as being Canonical.
68 / SWORD
The Additions
151st Psalm1Evaluating the Canonicity of this addition is
easy: It describes itself as being outside the number (Psa. 151:1,
NETS). This being the case, well take it at its word and leave it
outside the number of Canonical psalms.
Prayer of ManassehThis one is really easy: Manasseh wasnt
one of the Prophets nor was he ever referred to as one of the
Prophets or as being commissioned by a Prophet or as using the
Prophets for his source material, hence the prayer that bears his
name, even if authentic, simply couldnt be Canonical.
Additions to EstherWell, if Esther isnt Canonical, then the
additions cant be Canonical either.
BaruchBaruch is very clearly an Inter-Testamental midrash
(extrapolative fiction) in that it plays off of I Enoch (ca. 300 BC) by
saying that the giants were born in heaven, Gods dwelling place,
but were rejected by God while humankind was accepted (Baruch
3:24-28). It was probably written in response to Jeremiah 45:1-5(51:312
35 LXX) as an imagining of where Baruch went and what he did.
Further, Baruch, if not fictional, was nonetheless written by
Baruch, the son of Neriah, the son of Mahseiah, the son of
Zedekiah, the son of Hilkiah, while in Babylon (Baruch 1:1,
Orthodox Study Bible), and thus it was written by a man who is not
among the Prophets (though being the scribe of Jeremiah).
Additionally, as it was supposedly written in Babylon, it could not
have been written under Jeremiahs authority as Jeremiah remained
in Israel (Jer. 51:59-64(28:59-64 LXX)).
Epistle of JeremiahWe will reserve our sentence until we
have examined the third criterion of Canonicity (Authenticity).
5.2. Authenticity
To examine the historical authenticity of something is to (1)
examine the item itself to determine whether or not it is consistent
with its historical claims and (2) to investigate the historical record
of the item so as to determine what has been thought about it and
why those views were held about it. As to the latter aspect,
investigating the historical record, I believe that a lot of Protestants
overemphasize the Jewish record and testimony concerning the OT
Canon. That is, were Christians, not Jews, hence we should not
suppose that the standards of one group are necessarily those of the
other. This being the case, I would like to focus on the Christian
history of the OT Canon.
At the same time, while being Christian rather than Jewish,
Biblical-Historical Christianity is not merely concerned with
believing what certain Christians had come to believe. Contrarily,
we wish to believe what is most consistent with the earliest beliefs.
To this end of believing what was initially believed, I will limit the
investigation to the biblical lists of the first five Christian centuries
(through the fifth century AD). I am picking this cut-off point for
the following reasons:
1. It is a point after the Pre-Toleration Era (thus giving
Christians some time to communicate freely across the
Roman Empire),
2. it is prior to the Great Schism of 1054 AD (after which the
West and East effectively ceased to communicate),
3. there is a natural break between lists composed in the fifth
century and later centuries (there is an approximately 140year gap between the early and late lists), and
4. the late lists tend to be repetitions of earlier lists (e.g., John
of Damascus essentially reproduces the list of Epiphanius).
70 / SWORD
Now the early 221 Christian lists that I have access to (or even
those contained in Christian records, like those of Josephus) can be
put into three general categories:
Council Lists (2/32 Lists): Christians would occasionally
gather together and decide what they were going to do with
respect to various issues. The issues brought up in council
sometimes included the question of what books could be
read in the churches, hence some council proceedings do
include lists of biblical books. The problem with council
lists, however, is that they define canonical in terms of
what is allowed to be read in the churches rather than what
has authority regarding the Faiththey dont distinguish
between ecclesiastical and Canonical Scripture. Further,
many early councils were local and were not meant to
represent other Christian regions.
Freestanding Lists (2 Lists): Occasionally we find lists of
biblical books that are simply no more than thattheyre
just lists. These free-standing lists are sometimes found in
biblical manuscripts and they often seem to have been used
by scribes to determine the amount of work involved in
transcribing various biblical books. As with council lists,
freestanding lists dont usually differentiate between what is
merely used and what is considered authoritative.
Authors Lists (17/18 Lists): The most useful category (and
most common category) of lists are those produced by a
specific author who wished to communicate the extent of
Scripture to his audience. The authors lists are most useful
because the authors dont just list books but also
differentiate classes of books where they deem it necessary.
When the data from these lists are compiled, the percentages of
uncontested support for the potential Extra Books (the Additions
dont tend to show up consistently in the lists) are as follows:
1
72 / SWORD
2
3
The Dead Sea Scrolls, despite containing the other OT Canonical books
(and many non-Canonical books), also omit Esther.
BTW, if I ever had a son I didnt like, Id name him Amphilocius. (JK)
The Greek form of Esther survives in two distinct forms, but the sections
called Additions to Esther are nearly identical despite that the
surrounding text is different in each form. What this indicates is that the
Additions to Esther were indeed added at a later time and are thus
inauthentic (see the NETS for more information).
Extra Books are just the accounts of heroic Hebrews which never
claim Prophetic origin.
Wisdom of Solomon & SirachThis is another set of Extra
Books that often appear together (generally, Sirach always, except
in the Apostolic Canons, implies the Wisdom of Solomon).
Specifically, the Wisdom of Solomon shows up earliest in the lists
and then it is later paired with Sirach (in 367 AD as per Athanasius). As
to the original reason for both the pairing and use of these two
books, it is Athanasius who seems to give the clearest explanation:
[These are] appointed by the Fathers to be read by those
who newly join us and who wish for instruction in the
word of godliness: the Wisdom of Solomon, and the
Wisdom of Sirach, and Esther, and Judith, and Tobit,
and that which is called the Teaching of the Apostles,
and the Shepherd. But the former [(the ones enumerated
before these)], my brethren, are included in the Canon,
[these] latter being [merely] read [(i.e., ecclesiastical)].
(39th Festal Letter, 2-7, 367 AD)
These two things being the case (that these works are instructive
rather than authoritative and that Wisdom was not written in the
Prophetic era), Protestants would be well-grounded in rejecting
them as Canonical. In particular, 8 of the lists support Wisdom and
only 5 lists support Sirach (compared to 20 total).
The MaccabeesOf the four books which go by this name,
only the first two appear to any significant degree in the early lists
(III & IV Maccabees occur in just one list each, and not even in the
same list). Further, I&II Maccabees were initially more authoritative
among the Western Christians than with the Eastern Christians,
which is not to say that that the Maccabees were unknown to the
74 / SWORD
No, this Bel is not like the heroine of Beauty and the BeastBel was a
Babylonian deity.
76 / SWORD
Put
another way, the Hebrews and Gentiles used the word
parthenos in different ways. For the Hebrews, parthenos
had no specific sexual connotation, hence, even if parthenos
was the word being used in the text, they would add phrases
like and did not know a man if they wanted to indicate
78 / SWORD
sexual purity (cr Judges 21:12). Consequently, the Jews did not
change their version of Isaiah to exclude the prediction of
the virgin birth; from their point of view, Isaiah 7:14 was
always about a young woman of marriageable age, a
maiden. It is interesting to note that William Tyndale
correctly translated Matthew 1:23 to reflect the proper
historical-cultural understandinghe translated parthenos
there as maiden. For some reason, modern translators
havent yet caught up.
6) The early Protestants revered the Additions &
Extra Books as inspired (at least to some degree)
and included them in their bibles, but modern
Protestants have left this precedent by removing
the Additions & Extra Books from their modern
Bibles.
What the early Protestants actually said in many of
those early bibles that contained the Additions & Extra
Books was usually something like
[W]e have separated themand set them
asidethat they may the better be known, to the
intent that men may know of which books
witness ought to be received, and of which not
(Matthews Bible, Prologue to the Apocrypha, 1537 AD), or
[These] were not received by a common consent
to be read and expounded publicly in the
Church, neither yet served to prove any point of
Christian religion (Geneva Bible, Apocrypha: The
Argument, 1560 AD).
In other words, Protestants have historically, from the
beginning, denied the authority of the Additions & Extra
Books, regardless of whether or not we included them in
our bibles. The only major Protestant translation to forgo
the usual preface to these works which served to label them
for what they are (non-Canonical) was the King James
Version, which was made with the intention of being a sort
That is, Gregorys list, and those like it, were explicitly
made to keep people from being seduced by extraneous
books, hence the enumeration had to be meaningful
mystical enumerations that may not cover the whole
80 / SWORD
DISCUSSION QUESTIONS
1. Why is it that Biblical-Historical Christians do, in fact, believe
that the time of the OT Prophets came to an end?
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
2. Which one of the Additions or Extra Books is most interesting
to you? Why?
_______________________________
_______________________________
_______________________________
_______________________________
82 / SWORD
_______________________________
_______________________________
_______________________________
_______________________________
3. How did Esther, Tobit, and Judith come to be accepted as
Canonical by some early Christians? Is Esther Canonical?
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
4. Why did many early church fathers say there are 22 OT books?
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
Potential NT
Book
All
Lists
% of
Uncontested
Support
Authors
% of
Uncontested
Support
Potential NT
Book
All
Lists
% of
Uncontested
Support
Authors
% of
Uncontested
Support
91.4
92
94.3
88.6
51.4
5.7
92
88
64
0
Philemon
97.1
96
III John
(85.7% v 84%
If Mur. Frag.
Doesnt
Mention)
II John
James
Jude
Hebrews
94.3
91.4
88.6
82.9
96
96
92
92
I Peter
II Peter
Revelation
I Clement
84 / SWORD
II Clement
5.7
Laodiceans
-5.7
-8
Alexandrians
-5.7
-8
Psalms of
Marcion
-5.7
-8
Acts of Paul
-8
-5.7
-8
-5.7
-5.7
Gospel
According to
the Hebrews
Gospel of
Peter
Acts of
Andrew and
John
[Some
Gospel/ Acts/
Teaching]
...of James
-5.7
-5.7
-8
-5.7
-8
-2.9
-12
-5.7
-16
-5.7
-16
Gospel of
Matthias
-11.4
-16
-8
Gospel of
Thomas
-17.1
-24
-8
Shepherd of
Hermas
-20.0
-36
-8
86 / SWORD
Paul, Peter, & James are portrayed in the NT (as a whole) as being
in agreement with each other. Further, all of the Gospels (not just
the later Gospels of Luke and John) ascribe claims to Jesus that
the people recognized as only being proper to God (Matt. 9:1-8; Mark
2:1-12; Luke 5:17-26; John 8:58-59, 10:22-39, & 19:7), hence no book of the
Gospel testimony inconsistently presents Jesus a mere messiah but
all present Him as the Messiah who is fully God.
Gnosticism
Now, a belief system that really did have a historically
significant impact on the NT Canon was Gnosticism, which arose in
the early second century and can be classified in one of two primary
categories: Persian (the earliest form) and Egyptian (the form
most often interacting with early mainstream Christianity). Like
early Christianity, Gnosticism was not a monolithic system but was
instead made up of a multitude of groups. They generally believed
that the material world is the result of a pre-cosmic,
unintentional catastrophe enacted by a lesser god, the
demiurge,
that elect persons (like Christ) could escape the
imprisonment of the material world and return to the
highest god via a special knowledge (gnosis)1,
that the OT was to be distrusted as written because it came
from the demiurge rather than the highest god, &
that the NT had been tainted by those who misunderstood
Christ and thus one had to read the NT with special
knowledge in order to see its true meaning.
The Christian response to Gnosticism was swift and strong: The
Christians rebutted that Gnostic teachings were not to be found in
any of their publically acknowledged Scriptures or teachings. The
Gnostics agreed that such teachings were not apparent nor common
but that they had been transmitted secretly. To substantiate this
claim of secret knowledge, the Gnostics would often produce
books supposedly written by one of the 12 Apostles (like that of,
say, Thomas) which had been unknown to a broader audience.
1
These books were often based on oral traditions within the Gnostic
groups (p. 4-5 of SWORD) and all of them date to the second century
or later1, hence none have a viable claim to being the direct product
of an eye- or ear-witness of Christ written with the approval of one
of the 12 Apostles. Whats more, it is now generally accepted that
Gnosticism arose after Christianity.2
What is more interesting, perhaps, is that some early Gnostics,
while having special interpretations of most of the NT passages,
seemed to have had a special affinity for Lukes and Pauls writings
since Paul (with Luke following), in opposing the Judaizers, seemed
to be the least in favor of the supposed lesser god of the OT. The
response of the Christians to this singular focus upon Paul was to
reiterate that Paul was not, by himself, an authoritative author:
Paul himself, the single author of the document [used by
the Gnostic Marcion], destitute of all support from
preceding authorities, would not be a sufficient basis for
our Faith. There would still be wanted that Gospel
which Paul found in existence, to which he yielded his
belief... (Tertullian, Against Marcion, 4.2, 160-220 AD)
That is, early Christians both (a) affirmed that the NT authors were
in agreement with each other and (b) pointed out that Paul was a
secondary author of the NT whose authority rested on that of the 12
Apostles. That is, the idea of separating out Paul as the true
source of mainstream Christianity was deemed heretical and
even nonsensical by the mainstream Christians.
Incidentally, it is of interest to note that the Gnostics were the
first group associated with Christianity to use icons, which practice
was condemned by Irenaeus (Against Heresies, 1.25.6, 130-202 AD)3,
1
2
3
88 / SWORD
Montanism
This movement originated in the late second century in Phrygia
with a fellow by the name of Montanus. As the story goes,
Montanus
fell into a trance soon after his conversion [to
Christianity] and began to speak in tongues. He
announced that he was the inspired instrument of a new
outpouring of the Holy Spirit, the Paraclete promised
in Johns Gospel (14:15-17 & 17:7-15). Associated with
Montanus were two women, Prisca (or Priscilla) and
Maximilla, who, being struck by the prophetic afflatus,
left their husbands... (Bruce M. Metzger, The Canon of the New
Testament, 1987 (reprinted 2009), p.100)
Islam
Mormonism
Pentecostalism
X1
90 / SWORD
X
X1
X
X
X
2
3
4
5
Such as Justin Martyr (Dialogue with Trypho, 81, 100-165 AD), the Muratorian
Fragment (c. 170 AD), Irenaeus (Against Heresies, 4.20.11, 130-202 AD), and
Hippolytus of Rome (Treatise on Christ and Anti-Christ, 36, 170-236 AD).
For example, the Epistle of Barnabas contains a false prediction that the
Romans would rebuild the Jewish Temple (16:3-4) and also reinterprets
many of the OT mandates such that they no longer have their clear and
obvious meanings (hence this epistle would fail the criterion of
Agreement; cr C9-C10). Likewise, First Clement argues for a literal bodily
resurrection (in which Christians DO generally believe), but it does so on
the basis of the cyclical resurrection of the phoenix (C25), which is, of
course, a mythical animal.
92 / SWORD
works were admitted into the local biblical collection and as the
issues requiring explanation changed. 1
The other main reason for extrapolation, and the one I believe to
be more interesting, is that of conjecture. That is, we dont like the
unknown, so we make up stuff to answer questions which have
heretofore been left unanswered. As to unanswered questions in the
NT, the NT is somewhat vague about the particulars of heaven and
hell, it skips most of Jesus childhood, it seems to be missing some
epistles (namely one to the Laodiceans and one to the Corinthians; see page 35 of
SWORD for more on the supposedly lost epistles of the NT), it does not tell us
much about the specific ministries of many of the 12 Apostles, and
it omits the contents of Pauls vision (II Cor. 12:1-4). This being the
case, early Christians came up with stories that would supply
information regarding these potential unknowns: In response to the
unknown particulars of heaven and hell, someone wrote the
Apocalypse of Peter; to fill-in details of Jesus childhood, multiple
Infancy Gospels were written, including the Proto-Evangelion of
James, the Infancy Gospel of Thomas (not to be confused with the
Gnostic Gospel of Thomas), and Pseudo-Matthew; so as to recover
the supposedly lost epistles of Paul, some people wrote epistles in
his name2; to provide further information on the ministries of the
Twelve Apostles and other central early Christian figures, several
Acts/Teachings were written; and finally, that we might not go
without Pauls blessed vision, someone was kind enough to discover
the Vision of Paul.
The Vision of Paul, though it does not appear in any biblical list
that I am aware of, is nonetheless of special interest to me. In
particular, the story behind the Vision of Paul parallels that of the
Book of Mormon very closely, eerily closely:
1
Upon reading the above comparison, one may very rightly wonder if
Joseph Smith had imitated the Vision of Paul, but such is unlikely as
practically no one in nineteenth-century America had access to the
Vision of Paul. Therefore, I offer this comparison not to accuse
1
LDS information was taken from the quad. copyrighted in 1978 (1999)
as published by the Church of Jesus Christ of Latter-Day Saints, Salt
Lake City, Utah, U.S.A. Information on the Vision of Paul comes from
ANF, 9.151-66.
The LDS believe the Urim and Thummim to be seer stones which can be
used to translate languages. The Biblical record shows that they were
actually lots that were cast so as to come to a decision (I Sam. 14:41 (ESV,
NIV 2011, NETthe KJV base text omits the middle part of the verse); Pro. 16:33; Acts
1:24-26).
94 / SWORD
forged (e.g., Tertullian regarding the Acts of Paul and Thecla, On Baptism, 17,
160-220 AD), then they immediately removed it from the local list of
biblical books. Consequently, since early Christians didnt accept
non-apostolic works or forgeries, the conjectural works were
basically doomed to be non-Canonical from the beginning.
The Vision of Paul is clear about the fact that people will have no
opportunity for salvation/exaltation once they have died (sections 43-44),
but the LDS do believe in opportunities for exaltation even after death.
2
3
96 / SWORD
98 / SWORD
Hebrews, James, Jude, and II Peter. Despite the fact that these were
unknown in some areas, they were well-known and thoroughly
accepted in other areas from the earliest of times: Hebrews, James,
and II Peter are brought together in I Clement (~96 AD) and Jude is
cited in the Muratorian Fragment (~170 AD).
With regard to those books that were disputed due to heresy, the
chief culprit seems to have been Montanism. Montanism caused
many of the books to be doubted, including Hebrews (again) and, in
some places, seemingly the entire Johannine corpus. Nevertheless,
these books are, again, among the earliest attested NT books (all
being attested before the end of the second century). Further, the
Johannine corpus seems to have been well-known practically
everywhere in the Roman Empire; regardless of whether or not it
was always accepted, the Johannine corpus was never completely
omitted in any of the early lists of the Roman Empire (except in the
singular case of the partial omission by the Syrian Christians).
Last of all, the books that were disputed due to the founder
effect are just that: Certain groups tended to be more interested in
maintaining a tradition than gathering facts, hence they arrived at
unique NT Canons. However, as those unique Canons are only
found in later-established groups, there is no sensible reason to take
them into account, defend them, or bow to them.
Overall, the disputed books were disputed for good reason
heresy was a big deal in Christianity, hence books were not just
accepted willy-nilly. Nonetheless, as Biblical-Historical Christians,
we have no sensible reason to doubt these bookswe know the
reasons why they were doubted, and none of the reasons are valid:
(a) Just because a book was not universally known (i.e., not
catholic) doesnt make it inauthentic. As long as it has a
sufficiently early provenance and accompanying testimony
of Authority, we can rest assured that there is a sufficient
probability that the book is indeed what it claims to be.
(However, it should be noted that skeptics are generally
going to be skeptical regardless of how something is
presented to them. For them, critical possibility tends to
outweigh historical probability.)
100 / SWORD
DISCUSSION QUESTIONS
1. How many NT books were listed as being disputed at the
beginning of the chapter? How does this number compare with
that of the OT (previous chapter)? What is the reason for the
difference? Is the difference significant? Why or why not?
_______________________________
_______________________________
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1
Many things are possible (its possible that we are living in an artificial
reality on an alien spaceship right now) but most are not reasonable
(living your life as if it were synthetic is not a reasonable approach to
life). All too often skeptics of Christianity confuse what is possible for
what is reasonable: Is it possible that the entire NT and entire historical
record could have been lost and another text and history substituted in
their place?yes, but such isnt reasonable. Again, while almost
anything is possible, very few things are probable.
Moreover, we Christians should be somewhat glad that such
controversies did occur as controversy tends to produce a record of why
the things were believed that led to where we are now. Subsequently,
though such controversies require us to slow down and explain their real
significance to people who would seek to use them against us, they also
give us the means by which to answer the skeptical questions of our
agewhen you understand Christian history, then you will be able to
more adequately defend the Christian position (regardless of which
branch you belong to).
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3. With regard to the early heresies, what was most significant
about Gnosticism? What was most significant about
Montanism? How do these ancient heresies relate to modern
skepticism of the NT? How do these ancient heresies relate to
modern heresies?
_______________________________
_______________________________
_______________________________
_______________________________
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_______________________________
4. So, why do Biblical-Historical Christians accept the 27 books of
the NT Canon?
_______________________________
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_______________________________
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_______________________________
_______________________________
102 / SWORD
5. What did you find in this chapter that had the greatest impact on
you? Why? What are you going to do as a result of coming
across this information?
_______________________________
_______________________________
_______________________________
Trinitarian Heresies: Sabellianism
(Modalism, Oneness Theology, Patripassianism)
John 1:1
One view that runs counter to the doctrine of the Trinity is a belief
called Sabellianism, the belief that there are no distinct persons in
the one being of God. Like Arianism (the other major Trinitarian
heresy), Sabellianism can be refuted using John 1:1. In particular, the
second clause of John 1:1kai ho logos n pros ton Theon (and the
Expression was in relationship with the Great One)says that the
Expression (the Word) was pros the Great One. The Greek word pros
properly means to or toward or with when in the accusative case (the
case used above) and is used to imply a face-to-face (person-to-person)
relationship between people. For example, Jacob describes his
encounter with God (Gen. 32:30(31LXX)) as a prospon pros prospon
encounter, a face to face or face toward face or face with face
encounter. The Apostle John borrowed this familiar terminology and
applied it to the relationship between the Father and Son to demonstrate
that the two are indeed distinct persons who are in relationship with one
anotherOne even having the other as His God (cr Rev. 1:6).
Consequently, for those who read the Scriptural texts carefully, it is
readily apparent that the text does NOT say that the Expression was the
same as the Great One or that the Expression was with the Great One
as a Divine plan or anything of that sort. Instead, the text is remarkably
clear: The Expression and the Great One are in relationship with one
another, hence implying their distinct personal natures. Because of the
clarity of the Greek text, Sabellianism was historically neither longlasting nor widespread. Accordingly, its resurgence (in groups like the
UPC) seems to be the result of arguments that are NOT primarily
founded in accurate/informed use of the originating languages.
104 / SWORD
While the dates vary depending on how the Biblical & secular
dates are harmonized and on which base text is used (MT or LXX),
what is true is that the founders of the Faithincluding Jesus, the
1
When Jude says that Enoch is the seventh from Adam, he includes Adam
in the count. That is, the Greek word , translated as from, is an
inclusive marker, just as the little boys killed by Herod were from two
years in age (including those two years old) and younger (Matt. 2:16).
106 / SWORD
108 / SWORD
into existence but is indeed the only eternal God (Isa. 43:10 &
44:6&8). (I Kings 6:37-C8; II Chr. C3-7:10)
The Kingdom Splits (ca. 930 BC): Solomon, the same king
responsible for building the first Temple, eventually engaged in
the worship of other gods in addition to the Lord. God condemned
this double-mindedness and decided to tear away a portion of the
Israeli nation from the line of Solomon. Subsequently, the
Prophet1 Ahijah anointed Jeroboam to be king over ten tribes (of
the 12/13 tribes2). This split occurred during the time of
Solomons son Rehoboam as a result of Rehoboams refusal to
attend to Gods instructions for the Israeli kings (see The
Kingdom Begins), especially that the king would not be an
amasser of wealth but would rather love [his] neighbor as
[himself] (Lev. 19:18, NET). (I Kings C11-12:24)
Exile of Israel (722 BC): When Israel (the northern kingdom) first
separated from Judah (the southern kingdom), they immediately
departed from the Lord (I Kings 12:25-13:10). However, God, true to
His word (Exo. 34:4-8; II Pet. 3:9), was patient with them and waited
before executing a fuller measure of His judgment. Despite the
patience of the Lord, though, Israel continued in their departures
(sins) and thus God eventually took away their nation and sent
them into exile in Assyria. (II Kings 17:6-41)
Josiah Reads the Law (ca. 625 BC): The account of King
Josiah of Judah (which had not yet been sent into exile) is
especially important for Biblical-Historical Christians in that it
demonstrates the authority of the written Word of God relative to
other standards. That is, the book of the Law had been ignored for
a time in Judah and was brought to light by Hilkiah the high priest
who shared it with Shaphan the secretary who in turn shared it
with King Josiah who then asked that the Prophetess Huldah be
1
110 / SWORD
Some members of certain tribes might not have returned from their exile
and thus may have established Hebrew communities elsewhere, but
Scripture gives no indication that these tribes altogether ceased to exist
in Canaan.
By contrast, the southern tribes (which were also present in post-exilic
Canaan) were Judah, Benjamin, & Levi (I Chr. 9:2-3).
112 / SWORD
rebuilt. Sadly, though, this second temple did not lastthe one in
place at the time of Christ had been erected by Herod the Great
(ca. 18/17 BC). (Ezra C3-C6)
Ezra Reads the Law (ca. 445 BC): Now that the exiles had
returned from their punishment, the Hebrews recommitted
themselves to the Lord. This rededication coincided with the
reading of the Law by Ezra. As might be expected due to its
emphasis on Canonical Scripture, this is a portion of the Bible
which has special significance for Biblical-Historical Christians.
As with other instances in the OT (see, especially, Josiah Reads the
Law), this passage reinforces the Biblical-historical doctrine that
the institution is fallible in that the institution had, from the time
of Joshua and apparently unknowingly, failed to observe the Feast
of Booths as required by the Law (Neh. 8:13-17). That is, it was
Scripture which revealed to the institution what it was supposed to
do and that the institution had failed to do as instructed. Further,
this account set a pattern of assemblage that was practiced by
many early Christian congregations (cr Justin Martyr, First Apology,
C67, 2nd Cen.; found on p. 38 of SWORD) and by some modern
congregations. In particular, the practice of standing when
Scripture is read can be derived from this passage (Neh. 8:5).
Also, this passage provides a basis for bowing during acts of
worship as a sign of humility and reverence (Neh. 8:6).
Additionally, this passage sets the precedent for what would later
become the expository homily (sermon) in that not only was the
Law read, but, as it was read, it was also explained to the people
by those who had spent their lives studying it (Neh. 8:7-8 cr Ezra
7:10). Further, this passage is one of the earliest mentions of the
principle of catholic (universal) participation (Neh. 8:9-12).1
1
114 / SWORD
116 / SWORD
1
2
DISCUSSION QUESTIONS
1. Which of the major OT events seemed most significant to you?
Why? What OT events are especially important for BiblicalHistorical Christians? Why?
_______________________________
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_______________________________
_______________________________
_______________________________
_______________________________
2. What do Biblical-Historical Christians mean when they say that
the institution is fallible? Why do they believe this?
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
3. What is the principle of catholic participation? Why is it or why
isnt it important?
_______________________________
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118 / SWORD
_______________________________
_______________________________
4. What are the four major divisions found in the Protestant OT
Canon? What is the character of the books found in each
division?
_______________________________
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_______________________________
_______________________________
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_______________________________
5. Did you discover anything new about the authors of the OT that
you didnt know before? If so, what was it and what is its
significance? If not, which of the OT authors is most interesting
to you? Why?
_______________________________
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There is a play on words here in that the word for Nazareth sounds like
the Hebrew word for branch (netser). Further, the OT clearly portrays the
coming Anointed One as being despised (cr Isa. 53:3) and, accordingly,
Nazareth was likewise a place held in low esteem (cr John 1:45-46). It
should be noted that Christ being a Nazarene had nothing to do with the
Nazirite vow (Num. 6:2 & Judges 13:5).
The Traditional Christians also believe in the perpetual virginity of Mary
(that she remained a virgin even after Jesus birth), but such was not
always considered an essential belief: Basil of Caesarea (330-379 AD),
for example, believed that
[The opinion that Mary bore several children after Christ] does not
run counter to faith; for virginity was imposed on Mary [Next Page]
120 / SWORD
Why? Well, the virgin birth reveals that Jesus was not a mere man
who was later chosen by God. Instead, Jesus was God wrapped in
flesh; God condescended into His creation (Phili. 2:5-11). (Matt. C1C2; Luke C1-C2 & 3:23-38)
which are not in keeping with the way of the Lord (we sometimes
commit specific sins since we are still subject to the sinful nature)
(Rom. 7:13-20). Thus Christians are sinners, just like everyone else,
but the difference is that we (1) admit our guilt, (2) accept Gods
correction and discipline, and (3) receive His forgiveness (cr Heb.
12:3-11; I John 1:5-10).
Second, forgive is a translation of aphimi (Greek: ),
which can either mean to put something aside or to pardon a
crime (or cancel a debt). As was the case with sin, the dual
definition of forgive has special significance for Christians: In
particular, while we can seek to put aside our former sinful lives
(though not perfectly), and even engage in water baptism to that
effect1, we cannot do anything that would pardon or cancel our
sin (let alone fundamentally deliver ourselves from our sinful
nature (Job C25; Ecc. 7:20)). That is, there is no amount that Mankind
can offer in exchange for his condemned soul (cr Psa. 49:7-9) nor
can he do any righteous deed which would compare to the
standard which he has violated (cr Isa. 64:6). Therefore, since the
pardon of sins must be Divine rather than human (Mark 2:5-7; Luke
5:20-21) and since we will remain in sin without Divine
intervention (Eph. 2:1-3), we, even the best of us, need a Divine
Savior, someone to bear the Divine wrath that is our just sentence
(cr John 3:36; Rom. 1:18), someone to whom we are drawn by the
Lord (John 6:65; II Cor. 5:14-15). (see the Gospels)
Jesus Death & Resurrection (30/33 AD): Jesus declared that
His purpose was to die: For even the Son of Man [(Christ)] did
not come to be served but to serve, and to give [H]is life as a
ransom for many (Mark 10:45, NET). Likewise, He prophesied
that He would be raised on the third day: They will mock [H]im
[(the Christ)], spit on [H]im, flog [H]im severely, and kill
[H]im. Yet after three days, [H]e will rise again (Mark 10:34,
122 / SWORD
NET).
See the revised and expanded form of Alexander Souters A Pocket Lexicon to the Greek
New Testament, 1916 (revised 2007), and also Maurice A. Robinson & Mark A. Houses
Analytical Lexicon of New Testament Greek, 2012 (second printing in 2014).
124 / SWORD
126 / SWORD
It is interesting to note that the apostolic men (writing before John wrote
his Gospel) produced Gospels which were in keeping with the Apostle
Matthews Gospel.
covers the time from the ascension of the risen Christ to the
period shortly before the martyrdom of Paul (and Peter) (~64-67
AD), specifically ending with Pauls residence in Rome (possibly
prior to his departure to Spain).
Pauline Epistles: These fourteen epistles (letters)Romans, I&II
Corinthians, Galatians, Ephesians, Philippians, Colossians, I&II
Thessalonians, I&II Timothy, Titus, Philemon, and Hebrews 1
were authored by the early Christian missionary called Paul.
Because these books were written in response to issues that were
raised in very early congregations and written with the implicit
oversight of the Legal Representatives, they are very useful in
establishing the nature of early Christianity with regards to
theology, doctrine, practice, and ministry.
Catholic (General/Universal) Epistles: These seven eyewitness2 epistles (letters)James, I&II Peter, I,II,&III John, and
Judeare called catholic because they were not written to a
specific addressee, hence they were general/universal in their
address (but were still probably meant for a specific recipient). As
is the case with the Pauline Epistles, these epistles are also used to
establish early Christian theology, doctrine, practice, and ministry.
Revelation: This last book of the Bible, written by the Apostle
John at the behest of Christ (Rev. 1:1-2), is an epistle (letter) in that
it is addressed to the seven churches of Asia Minor (Rev. 1:4).
Nonetheless, it is not counted among the Catholic Epistles
because (1) it is addressed to a specific set of recipients and (2) its
contents are markedly different than those of the Catholic
Epistles. As to its contents, Revelation is largely apocalyptic, a
revelation of what was yet to take place (Rev. 4:1). Now
1
That is, all of the authors of these epistles knew Jesus of Nazareth, either
as His Apostles (i.e., Peter & John) or as His family members (i.e.,
James & Jude).
128 / SWORD
The death of James the Just was part of the general Pharisaical
persecution of Christianity recorded throughout the Book of Acts
(and Paul was formerly one of those persecutors (Acts 8:1-3 cr 13:9)).
This bloody antagonism is partially responsible for the rigid
separation that now exists between Judaism and Christianity.1
John (20.8%): John the Apostle, brother of James the son of
Zebedee (Matt. 10:2), authored one Gospel, three of the Catholic
Epistles, and Revelation. Also, John seems to have done most of
this work while in Asia Minor, particularly in Ephesus (Irenaeus,
Against Heresies, 3.1.1, 2nd Cen.).
Now, of all of Johns works, the one that tends to be the most
significant to the defense of the Faith is his Gospel. Unfortunately,
many Christians do not know some of the background of this
Gospel and thus are at a disadvantage when they attempt to
defend it. For example, many skeptics point out that the Gospel of
Johns prologue and epilogue do not seem to match the style of
the remainder of the book, hence skeptics claim that those
portions are inauthentic. However, those same skeptics are
generally either ignorant of or discount the fact that Johns Gospel
was not historically understood to be composed by John alone.
Instead, it was the result of a collaborative effort which John was
responsible for recording:
The fourth Gospel is that of John, one of the disciples.
When his fellow-disciples and [overseers] entreated
him, he said, Fast ye now with me for the space of
three days, and let us recount to each other whatever
may be revealed to each of us. On the same night it
was revealed to Andrew, one of the apostles, that John
1
Another cause of divide between early Christianity and Judaism was the
fact that the early Christians, who considered themselves members of
Gods Heavenly Kingdom (John 18:36), refused to fight alongside the Jews
to preserve the earthly nation of Israel during the various Jewish wars of
the late first and early second centuries. That is, very early Christians
were generally pacifistic with regard to their response to Roman rule as
they believed that Christianity could exist within any nation or system (cr
Rom. 13:1-7). Sadly, however, Christians became less pacifistic and more
militant as time went on. In the Post-Toleration Era, Christians began to
violently persecute the Jews (see pp. 40-1 of SWORD)the persecuted
became the persecutors (ultimate power corrupts ultimately).
130 / SWORD
That is, the 12 Apostles did not first write their Gospels together
and then take them out into the world. Instead, the Apostles and
apostolic men first went out into the world speaking the Gospel,
and then, when congregants started to make their own versions of
the Gospel account, the Apostles and apostolic men responded by
composing their own Gospels for their particular contexts.
Subsequently, Matthew, who ministered to the Hebrews,
composed a Gospel made to address Hebrew concerns; Luke,
being a missionary to the Gentiles with Paul, wrote a detailed
account for Gentile converts; Mark, in response to the request of
Roman Christians, wrote a brief account of what he had
remembered of Peters teaching; and John, working with other
early Christian leaders, wrote a final Gospel to supply information
not found in the other Gospels. As to those earlier accounts, all
132 / SWORD
This acknowledgement that Luke only wrote what fell under his
own notice is important insomuch as it establishes Acts as an
early writing. That is, if Acts had been a later concoction by
Christians who were trying to harmonize so-called Petrine
Christianity with so-called Pauline Christianity as proposed by F.
C. Baur (19th Cen.), then they certainly would have included the
martyrdom of Peter and Paul in the account as such became a
popular topic just a few decades later (cr I Clement, C5, 96 AD).
Contrarily, Acts has an unnatural stopping point, one that
coincides with a genuine historical account written by one who
was concerned about never extending his material beyond that
134 / SWORD
Adam G. Messer, 2011, in Revisiting the Corruption of the New Testament: Manuscript,
Patristic, and Apocryphal Evidence edited by Daniel B. Wallace, p. 135 (para. 1) & p. 147
(para. 2).
136 / SWORD
being the source for these works, it seems that he didnt write
most of them himself. Instead, his material was recorded either
through dictation to an amanuensis (a scribe) (as with I Peter 1 and
possibly with II Peter2) or through the latter recollections of Mark,
his son who had assisted him in his ministry by acting as his
translator (cr I Peter 5:13).
Now, since Marks writing is a latter recollection of Peters
preaching, it has never been called Peters Gospel:
Mark, having become the interpreter of Peter,
wrote down accurately, though not indeed in order,
whatsoever he remembered of the things said or done
by Christ. (Papias, 1st/2nd Cen., quoted in Eusebius, Hist. Eccl.,
3.39.15)
1
2
DISCUSSION QUESTIONS
1. What is a propitiatory sacrifice? Why is this topic relevant to an
overview of the NT?
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_______________________________
2. Do Christians keep the OT Law? Why or why not?
_______________________________
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3. What is the significance of the death of John the Apostle for the
Biblical-Historical Christian?
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138 / SWORD
_______________________________
_______________________________
4. Which of the major divisions within the NT must be dealt with
the most cautiously? Why?
_______________________________
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_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
5. Did you learn anything about the NT authors that you didnt
know before? If so, what? If not, which bit of information about
the NT authors is most significant to the reliability of the NT?
Why?
_______________________________
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_______________________________
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_______________________________
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9. Approaching Scripture
Canonical Scripture is the essential element of BiblicalHistorical Christianity insomuch as we adhere to the doctrine of
Sola Scriptura. That is, Scripture is the preeminent authority of our
Faith, hence it is essential that we study, observe, and teach
Scripture: Now Ezra had dedicated himself to the study of the
law of the LORD, to its observance, and to teaching its statutes
and judgments in Israel (Ezra 7:10, NET). To the end of assisting
Biblical-Historical Christians in living the Scriptural life, this
chapter discusses a number of the doctrines pertaining to Scripture,
the Biblical-historical view of Scripture, and the spectrum of the
versions of Scripture which are available to the student of Scripture.
140 / SWORD
For example, people once believed that Isaiahs mention of the Assyrian
king Sargon (Isa. 20:1) must have been an error as no extra-Biblical record
existed which spoke of the existence of such a king. However, between
1842 and 1844, Sargon IIs palace was discovered and thus [Next Page]
requires that one accept a view that runs counter to the science
and scholarship that is predominantly accepted1. Since Scripture
teaches some things that non-Biblical-Historical Christians do not
accept, inerrancy is then lived out in the Disciples life via a
commitment to not reinterpret Scripture to align with whatever the
external views of the day may be. Rather, the Disciple ought to
interpret Scripture in light of its original wording, the original
meaning of those words, the context (textual and historical) of that
original meaning, and its interpretation of itself (Scripture often
talks about the same topics in multiple places and thus
qualifies/explains itself).
Now both the doctrines of infallibility and inerrancy can be
derived from Scripture (i.e., Luke 16:19-31; John 10:35), and are
especially evident in passages such as II Timothy 3:14-15 and
Isaiah 8:20 which necessitate the trustworthiness and truthfulness
of Scripture. Likewise, some of the ancients affirmed the singular
infallibility and inerrancy of Canonical Scripture:
For I confess to your Charity that I have learned to
yield this respect and honor only to the Canonical
books of Scriptureof these alone do I most firmly
believe that the authors were completely free from
error. (Augustin, Letter 82, 1.3, 4th/5th Cen.)
Inspiration: Christians believe that all of the Canonical Scriptures
are breathed out by God (inspired by God), that
No prophecy of [S]cripture ever comes about by the
prophets own imagination, for no prophecy was ever
borne of human impulse; rather, men carried along by
the Holy Spirit spoke from God. (II Pet. 1:20-21, NET)
it was found that the Scriptures had spoken correctly regarding
something outside the context of the Faith itself (<www.britishmuseum.org/
explore/highlights/ highlight_objects/me/c/colossal_winged_bull.aspx>).
1
For instance, the Scriptures teach that Jesus was bodily resurrected (cr
John 20:24-29; Acts 4:10), an ostensible impossibility. Likewise, the
Scriptures teach that God created everything in six roughly 24-hour days
somewhere between six and eight thousand years ago (Gen. C1-C11) and
that the Flood was a worldwide event (cr II Peter 3:6), both of which are
rejected by most modern scientists.
142 / SWORD
study. [(This first sentence affirms perspicuity, that those who take
the study of Scripture seriously will be able understand it.)] These
things are such as fall [plainly] under our observation,
and are clearly and unambiguously in express terms
set forth in the Sacred Scriptures. [(This second sentence, in
addition to again affirming perspicuity by saying that Scripture is clear
and unambiguous, also affirms sufficiency, that Scripture contains all
those things that God wishes for us to understand.)] (Irenaeus, Against
Heresies, 2.27.1, 2nd Cen.)
144 / SWORD
1
2
146 / SWORD
three classes of written commands within the Tanakh, there are also
the oral commands (better known as the Talmud, consisting of the
Mishnah (the oral commands themselves) and Gemara (commentaries on the
Mishnah)) and the (usually later-written) answers (consisting of the
midrashes (extrapolations; midrashim) and the responsa (responses of
These probably refer to the Revelation of Moses (1st Cen.) and the
Testament of Abraham (1st/2nd Cen.), respectively. Both of these works are
still extant, but neither mainstream Judaism nor mainstream Christianity
would go so far as to call them scripture in any authoritative sense. Islam
and Mormonism, on the other hand, both being later-arriving religions
which did not witness the extrapolative origin of these works, consider
them to be scriptural, the former considering them to be lost and the
latter claiming to have restored them. Generally, the Islamic and
Mormon interpretations/restorations of these works bear no semblance to
the historical versions that are actually extant.
148 / SWORD
150 / SWORD
Keith Small, Textual Criticism and Qurn Manuscripts, p. 168; Royal Skousen, Editors
Preface, The Book of Mormon: The Earliest Text, p. XXXIV, p. XXXV, & p. XLV.
152 / SWORD
154 / SWORD
and
Wycliffe Bible (WYC; it also mistranslates ).
Versions do not systematically lead one away from the historical
Faith, but that doesnt mean that that they always represent it
particularly well either. Generally speaking, versions fall into one
of two main categories: those that simply do not contradict the
fundamentals of the Faith (see page 17 of SWORD) and those that
accurately reflect the textual evidence so as to support the
fundamentals of the Faith.
156 / SWORD
Some would give the NIV 2011 more regard than this, but it is certainly
inferior when compared to the versions which will follow.
158 / SWORD
DISCUSSION QUESTIONS
1. What does it means for a text to be inspired? Is inspiration the
guarantee that a work is Canonical? Why or why not?
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
2. What is the doctrine of Sola Scriptura? How does it compare
with the other scripturas? Why is Solo Scriptura particularly
problematic?
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
3. How does Jesus of Nazareths view of Scripture compare with
the Judaic and Islamic views of scripture? How are they
similar? In what ways do they differ?
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
4. Are all versions of Canonical Scripture equal in accuracy? Why
or why not might this be a significant issue?
_______________________________
_______________________________
_______________________________
_______________________________
_______________________________
Priesthood Authority and the Power to Baptize
In Biblical-Historical Christianity, there are two groups to which the
term priest may be applied. The first and most ancient group to which
the term priest can be applied are those consecrated to God (Exo. 19:5-6 &
28:41; Lev. 8:12) and particularly to those who offer sacrifices and perform
ministry before God on behalf of others (or themselves; Heb. 7:27) (Gen.
14:18-20; Exo. 30:30). Under the first covenant, such a priest had to be a
descendant of Aaron (the brother of Moses; Exo. 6:20, 29:9, & 40:14-15) and
they had to have been ordained through sacrifice (e.g., Exo. C29).
However, under the second covenant, Christ fulfilled all the sacrificial
requirements of the first covenant, and thus everyone who is in Him has
been consecrated by His sacrificial death (Heb. 10:5-14). Whats more,
those who are in Christ, having been bought at a price (I Cor. 6:20), offer
themselves as living sacrifices unto God (Rom. 12:1). Consequently,
given the Church-wide application of Christs sacrifice unto our
consecration and ministry before God, Biblical-Historical
Christians accept that all Disciples are priests in this sense (Rom. 12:1;
I Peter 2:4-5; Rev. 1:5b-6).
The second type of person, aside from the common Disciple, who
may be called a priest is an elder of the Body of Christ. That is, in
Koin Greek, the word for elder is presbyteros (), which
early Christians shortened to prest and was eventually transliterated into
English as priest. Now the significance of elders as priests is that, while
early Christians accepted that all Disciples are priests in the sense that
they are consecrated by and ministers of the Lord, they also understood
that the Disciples are not alike in function or role within the Body of
Christ to the end that the Body may operate in an orderly way (I Cor. C12
160 / SWORD
Though, to be fair, it should be noted that the Jews took issue with
Christians use of some versions of the Septuagint and stated that the
Christians had drawn bad conclusions from it based on places where it
differed from the Hebrew texts (see Justin Martyrs Dialogue with Trypho).
While such bad use of variants did occur (and sadly continues to occasionally
occur in the modern era, especially with regard to Isa. 7:14), Christians did
eventually adopt more accurate versions of the Septuagint and thus the
use of such variants declined in response to a commitment to accuracy.
162 / SWORD
Royal Skousen, Changes in the Book of Mormon, 2002, paras. 51-2 <www.fairmormon
.org/perspectives/fair-conferences/2002-fair-conference/2002-changes-in-the-book-ofmormon>
164 / SWORD
Author
or Text &
Century
Written
Number of Extant
Manuscripts
(Mss) & Number
of Centuries
Removed From
Origin
Book of
Mormon 2
(5th AD)
2 mss / 14 cen.
Author or
Text &
Century
Written
Thucydides
(5th BC)
Number of Extant
Manuscripts (Mss) &
Number of Centuries
Removed From
Origin
20 mss / 5+ cen.
166 / SWORD
Homer
(8th BC)
Tacitus
(2nd AD)
Suetonius
(2nd AD)
Old
Testament
(5th BC3)
Herodotus
(5th BC)
Livy
(1st AD)
75 mss / 5+ cen.
27 mss / 3+ cen.
Quran
(7th AD)
New
Testament
(1st AD)
are associated with a text. The idea here is that the more options
that are available to us, the more likely it is that the original
readings will be among the options. This logic may sound a bit
strange in that having multiple readings in a textual corpus
necessarily creates difficulty in knowing which reading is original,
but the advantage of variation is that it demonstrates that a given
text was not systematically altered on a universal scale. That is, the
more distinction in the manuscript (abbreviated ms) record, the more it
is demonstrated that there was no overarching force which decided
to select particular readings at the expense of other readings. Thus,
if a textual corpus is quite diverse, then it is likely that (1) the
original readings were not removed by one universal agenda and (2)
the non-original variants that do exist started out as the
idiosyncrasies of individual scribes/groups rather than being the
product of one universal agenda.
When it comes to Canonical Scripture, there is more than
enough variation to determine that the attribute of diversity is
sufficiently present, that it is unlikely (if not impossible) that any
one group ever controlled the entire textual corpus so as to make
systematic changes to the whole of the text: As to the Greek New
Testament (GNT), which consists of about 138,000 words, its
textual corpus contains somewhere between 400,000 and 750,000 2
variants. Likewise, the GNT corpus consists of at least three distinct
the textual corpus (e.g., if 3 manuscripts say and while 3 other manuscripts say but,
then such would only be counted as one variant because there is only one difference: and
versus but). The vast majority of differences in the Greek New Testament,
168 / SWORD
Hebrew Old
Testament
~111,000
Greek New
Testament
~750,000
~3,000
distinct
manuscripts
~5,790
distinct
manuscripts
37.0
var./ms
130
var./ms
Quran 1
~4,000
English
Book of
Mormon 2
~105,000
10
distinct readings
22
distinct editions &
mss
400
var./reading
~ 4,770
var./edition or
ms
170 / SWORD
3
4
Number
of MSS
4
49
Century
of Origin
8th
9th
Number
of MSS
100
241
Century
of Origin
14th
15th
# of MSS
989
350
to use the mid-sixteenth century as the cut-off point and restricts the
data to those manuscripts which originate in the ninth to sixteenth
centuries1, then the average age of a GNT manuscript still comes out
surprisingly high: 356 years (with an estimated standard deviation
of 235 years).
Subsequently, given that the average preserved ancient
manuscript probably lasted somewhere between 3.6 and 8.0
centuries, it is possible that some (or all) of the 200+ OT
manuscripts found in the Dead Sea Scrolls (dated from the second century
BC to the first century AD) were written within the timeframe of the
original OT manuscripts that were composed in the fifth century BC
under the final Prophets. Likewise, it is possible that somewhere
between 101 and 671 of the extant GNT manuscripts were written
during the timeframe of the NT autographs. Whats more, multiple
church fathers mentioned the NT originals as being present at the
time of their writing:
Tertullian (~180 AD): Come now, you who would indulge
a better curiosity, if you would apply it to the business of
your salvation, run over [to] the apostolic churches in
which the very thrones of the apostles are still
preeminent in their places, in which their own authentic
writings [(literally original documents as per the Oxford Latin
Dictionary)] are read, uttering the voice and representing
the face of each of them severally. (On Prescriptions Against
Heretics, 36)
4th
5th
6th
7th
1
48
59
101
69
10th
11th
12th
13th
435
843
1174
1080
16th
17th
18th
19th
169
60
12
5
The sixteenth century may be used as a cut-off point if one supposes that
people started to take unnatural care in preserving manuscripts of the
GNT once printed texts began to be produced (which assumes that
people were not intentionally preserving GNT manuscripts before that
time). As to limiting the data to that which is derived from the
manuscripts surviving from the 9th to 16th centuries, the idea is that
such a range (the middle 90% (91.1%) of the data) excludes outliers and
thus gives a more accurate picture of the actual manuscript situation.
172 / SWORD
In other words, even the scholars agree that the original readings of
Canonical Scripture have substantially survived.
Nevertheless, survival is not enough to guarantee that a
reconstruction is reasonably accuratethe other condition is that of
selectability. To ensure that selectability is reasonably wellsatisfied, textual scholars have developed a set of text-critical
criteria which they use to evaluate variant readings2:
I. External Evidence
A. Date of Witnesses: Readings from early witnesses are
preferred over ones that come from later witnesses.
B. Geographical Distribution of Witnesses: Readings which
are supported in geographically independent witnesses are
preferred over those that are unique to a particular region
or which come from a single geographical source.
C. Lineage of Manuscripts: Readings derived from texts
which are genealogically sound are preferred over those
that are not. That is, the care and scrupulousness of the
scribe(s) in researching their text so as to produce the most
accurate manuscript possible ought to be considered when
evaluating readings. (Readings from careless scribes are
less likely to be correct.)
II. Internal Evidence
A. Transcriptional Probabilities: Readings which are likely
to have derived from scribal errors/alterations are to be
rejected. (However, one has to be careful of ascribing
motives to the scribes since (1) they generally lived
hundreds of years ago and thus can no longer be consulted,
and (2) they generally never overtly stated their opinions
regarding the textual variants for which they were
responsible.)
This has been adapted from Bruce Metzger & Bart Ehrmans (Eds.) The Text of the New
Testament: Its Transmission, Corruption, and Restoration (pp. 302-4).
174 / SWORD
The UBS5, the apparatus of which is restricted for the most part to
variant readings significant for translators or necessary for the
establishing of the text (p. X) (i.e., just the notable variants), lists 1,406 points
of variation (not counting variants within larger variants, in which case the number
would be closer to 1,430 points of variation), the maximal impact of which is a
difference of 6,341 words (95.4% of the NT text is free of significant variants),
with 4,210 words being found in the apparatus that do not occur in the
main text (3.05% of the significant extant textual corpus is the result of additions).
The weighted confidence level of the UBS5 variants is 87.4%, with over
78% of the variant words being categorized as A- or B-level.
176 / SWORD
basis of the text itself. When someone is arguing that a work was
not authored by its purported author on the basis of an analysis of
the text itself, they are engaging in stylometry, the study of
linguistic style. That is, they are saying that the stylistic differences
between an authors true works and the work under consideration
are different enough to warrant the belief that the disputed work is
actually a forgery. The problem with applying such a methodology
to Scripture is that stylometric analysis requires the application of
certain assumptions which simply do not apply to Canonical
Scripture. In particular, all the stylometric assumptions which have
to be satisfied, as they apply to forgeries, are as follows:
(a) Authentic writing which is known to be from the
author(s) in question has to be available to the analyst;
(b) this indisputable writing has to be of sufficient length
(usually around 150,000 words)1 and breadth to
produce statistically significant results2;
(c) further, this indisputable writing has to be the direct,
unmediated product of the author(s) in question;
(d) the comparison must be done in the original language of
the author(s) in question (or one may wind up detecting
translational idiosyncrasies rather than differences due
to authorship); and
(e) the particular method being employed has to be able to
withstand a control test (preferably multiple times)3.
1
For example, the writer-invariant method breaks the text into 5,000-word
blocks, thereby requiring, since a sample size of at least 30 is preferred
by statisticians (being a math teacher, I can speak to this), that the analyst have at
least 150,000 words with which to work (5,000-word blocks 30 data points).
That is, the analyst needs a considerable amount of material from the
author(s) which discusses a wide range of topics. That is, authors change
their styles when they discuss different topics (especially as to their diction),
and thus the analyst needs a lot of material about lots of subjects in order
to have a good understanding of how the authors (or authors) style(s)
change(s) when he (or they) address(es) different topics.
This assumption is hardly ever satisfied for the stylometric methods
applied to Scripture. For example, a computer text-analytical method
was applied by Rev. Q. A. Morton to the Pauline corpus (all 14 epistles)
in the 1960s with the result being that the Pauline corpus [Next Page]
178 / SWORD
preceding chapters was not large enough to reveal that these words are
indeed within my stylistic range. The average Scriptural author usually
has far fewer words to his name (Paul is probably one of the authors with
the most material ascribed to him (roughly 39,000 words), but skeptics dont
consider all of those words to be authentic), meaning that we typically
have far less of an idea of what is actually within each Scriptural
authors stylistic range than you do of my stylistic range. Consequently,
if you are willing to accept that I have written all of SWORD (except the
quotes, of course) despite all of the apparent stylistic inconsistencies found
herein, then you ought to accept that no book of Canonical Scripture can
be proved to be a forgery on the basis of stylometric analysis since the
sample sizes are just too small to be statistically trustworthy.
180 / SWORD
This doesnt mean that the early Church was somehow withholding
Salvation from Marcion. Instead, the Biblical-historical position has
always been that sinners are to be punished/judged by the church
(First Cor. 5:12; II Cor. 2:6), even to include excommunication (I Cor. 5:2).
While such punishment preserves the good order and purity of the
church (I Cor. 5:13 & 14:33; Eph. 5:25-27), we ardently profess that Salvation
is by Gods grace through faith, a gift neither from nor through Man
(Rom. 3:21-26; Eph. 2:8-10; I Tim. 2:5-6).
Genesis 4:8
NASB (Geneva, ESVpt)
HCSB (ESVft, NET, NIV)
[LIT. said to]
Cain told
Abel his
Cain said to his brother Abel,
brother. And it came about
Lets go out to the field. And
when they were in the field, that while they were in the field,
Cain rose up against Abel his
Cain attacked his brother Abel
brother and killed him.
and killed him.
This is a case were the Masoretic Text obviously omits a clause in that it
doesnt tell us what Cain said to Abel. Fortunately, the original reading
is preserved in the Samaritan, Septuagint, Syriac, & Vulgate versions.
Most decent modern translations include this text (either in the primary text or in
a footnote), the notable exception being the NASB, which tends to favor the
traditional Hebrew text (i.e., the Masoretic Text) over the other versions.
182 / SWORD
I Samuel 13:1
NASB (HCSB, NET, NIV)
ESV (Genevasimilar)
Saul was thirty years old when
Saul lived for one year and then
he began to reign, and he
became king, and when he had
reigned forty-two years over
reigned for two years over
Israel.
Israel,...
This is an interesting variant in that the Masoretic Text is most literally
identical to the form found in the ESV. In light of I Sam. 10:6, it was
probably meant to indicate that there was a one-year gap between the time
when Saul was anointed, thus becoming another man (being reborn, in a
sense), and his ascension to the throne. English translations, however,
usually follow a few late Septuagint manuscripts which are less enigmatic
(those late versions probably being based on Acts 13:21 as the early Septuagint tradition
actually completely omits this verse).
I Samuel 14:41
ESV (HCSBft, NET, NIV)
Therefore Saul said, O Lord God of
Israel, why have you not answered your
servant this day? If this guilt is in me or
in Jonathan my son, O Lord, God of
Israel, give Urim. But if this guilt is in
your people Israel, give Thummim. And
Jonathan and Saul were taken, but the
people escaped.
As was the case with Genesis 4:8, the Masoretic Text here omits a section
which was preserved by another version (the Septuagint). Again, most
decent modern versions include the variant reading (either in their primary texts
or footnotes) except for the dogmatically Hebrew-centric NASB. This variant
is important because it (along with Exo. 28:30, Pro. 16:33, & Acts 1:26)
demonstrates that the Urim and Thummim (literally, lights (light/clear in color)
and perfections (dark in color)) were two different outcomes of a lot that was
cast to make decisions. Contrary to Mormon dogma, there is no
historical/textual evidence that the Urim and Thummim were seer stones
which the Prophets would look into or through (and there is absolutely no
evidence that the Urim and Thummim were ever used to translate books).
Psalm 145:13b
ESV (HCSB, NETft, NIV)
Your kingdom is an everlasting
kingdom, and your dominion endures
throughout all generations. [The Lord is
faithful in all his words and kind in all
his works.]
Psalm 145 is an acrostic psalm (similar to Psalm 119), with every verse
beginning with a letter of the 22-letter Hebrew alphabet. A quick perusal of
Psalm 145, however, reveals that Psalm 145 is one verse shy of the full 22letter Hebrew alphabet. The missing portion is supplied by one late
Masoretic manuscript, one Dead Sea Scroll (from cave 11), the Septuagint,
and the Syriac version. That said, incomplete acrostics are not entirely
uncommon (ever try to make an acrostic poem for the English alphabet?
some people skip X for obvious reasons), hence the added portion may
be a later addition. Most modern versions, except the NASB, include this
variant (either in their primary texts or footnotes).
Isaiah 45:11 (KJV Error)
KJV (& Nearly All Literal
ESV (& Nearly All
Septuagint Translations)
Other Translations)
Thus saith the LORD, the Holy
Thus says the LORD, the Holy
One of Israel, and his Maker,
One of Israel, and the one who
Ask me of things to come
formed him: Ask me of things
concerning my sons, and
to come; will you command me
concerning the work of my
concerning my children and the
hands command ye me.
work of my hands?
Sarcasm is lost on certain peopleBrenton, the translators of the KJV, &
the NETS translators being among them. The original Hebrew construct
translated as ask me...command me is a rhetorical command and
question roughly equivalent to a situation in which someone might say
ask me, I dare ya...do ya think ya can command me?, but this nuance
of the Hebrew language was completely lost on the KJV translators, NETS
translators, and Sir Lancelot Brenton. Why? Well, the original translators
of the Septuagint were the ones who originally missed the nuance (or they
thought that their readers would see the sarcasm), hence everyone who has
either translated the Septuagint literally or used the Septuagint (or
Septuagint-derived translations) as the primary means of understanding
this passage has also missed the nuance.
184 / SWORD
Matthew 6:13b
NASB (Geneva, HCSBpt)
ESV (HCSBft, NET, NIV)
And do not lead us into temptation,
And lead us not into
but deliver us from evil. [For Yours is
temptation, but deliver
the kingdom and the power and the
us from [the] evil [one].
glory forever. Amen.]
The long ending of the Lords Prayer was borrowed from the Septuagint
(First Chr. 29:11-13) and transmitted into the NT in at least 9 different forms.
The longer ending is also not found in the earliest and best NT
manuscripts. Instead of being original, the longer ending was added for
liturgical use (for use in formulaic modes of worship), as was the case with many
other NT additions/alterations. That is, the liturgies of the early Church
often included quotes from Scripture (especially the NT), but the quotes
were often paraphrased and amended to meet the contextual needs of the
liturgies. Further, sections would be added to the quotes in order to teach
fundamental doctrines. In this case, the Lords Prayer was lengthened so as
to take time to honor God when praying to Him. Some forms of the long
ending also included an affirmation of the doctrine of the Trinity. As
Protestants are generally not liturgical (at least not in the sense that Traditional
Christians are), we generally do not deem it necessary to include liturgical
readings in the primary texts of our Bibles.
Matthew 24:36
Geneva (NET )
ESV (HCSB, NASB, NETft, NIV)
But of that day and hour
But concerning that day and hour
knoweth no man, no not the
no one knows, not even the angels
Angels of heaven, but my
of heaven, nor the Son, but the
father only.
Father only.
pt
This variant is one that skeptics of the Faith love to point out as being an
example of a variant that was theologically motivated. Specifically, they
claim that the phrase nor the Son was excised by some scribes who
were concerned about preserving the Deity of Christ, the idea being that
Jesus lack of knowledge about the specific time of His return would
somehow impugn His Divine status. Indeed, some scribes may have
thought this to be the case, but, if such was the case, then they didnt do a
very good job of saving Jesus Deity insomuch as the final phrasebut
the Father onlyalso implies the Sons lack of knowledge regarding His
return and was left in the text. Further, Mark 13:32 also includes the phrase
nor the Son, yet virtually nobody seemed to see a need to save Jesus
186 / SWORD
effects (cr Mark 16:18; cr Papias account in Hist. Eccl., 3.39.9), hence it is possible
that the long ending was in fact written by or at least derived from
Aristion. However, even though the long ending of Mark is most likely
rooted in a historical reality, it is not accepted as authoritative by BiblicalHistorical Christians because (1) it was not written by an eye- or earwitness of Christ with the implicit approval of at least one of the 12
Apostles (Aristion is one generation too late), (2) it was not deemed
essential/authentic by early Christians (being unknown in certain traditions
for over a millennium), and (3) it is probably based on oral/secondary
tradition (which isnt binding for Biblical-Historical Christians; cr p. 148 of
SWORD). Nonetheless, though the long ending is not to be treated as
Canonical (authoritative), the addition is retained in most Protestant
versions because of its historical value.
Luke 10:1&17
NASB (Geneva, HCSBpt)
ESV (HCSBft, NET, NIV)
Now after this the Lord
After this the Lord appointed
appointed seventy others, and
seventy-two others and sent them
sent them in pairs ahead of Him
on ahead of him, two by two, into
to every city and place where He
every town and place where he
Himself was going to come.
himself was about to go.
The earliest (2nd cen. AD via the Diatessaron) and most probable reading of this
passage is 72. This variant is similar in origin to how the Septuagint
(meaning seventy) came to be called the Septuagint: That is, as per the Letter
of Aristeas, 72 Hebrew scribes were selected to translate the Law (a.k.a., the
Pentateuch/Torah) into Greek. This number was eventually rounded to 70
(Latin: septuaginta) for ease of use, like when people say that there are 300
million people in the United States (the number is closer to 318.9 million).
Likewise, the number of people sent out by Christ was eventually rounded
to 70 and this rounded number eventually became the popular number.
This variant has absolutely no impact on Biblical-Historical Christian
doctrine or theology, but it is significant because the LDS (Mormons) claim
to have restored the true Gospel, to include the operation of quorums of up
to 70 (<www.lds.org/church/leaders/quorums-of-the-seventy?lang=eng>). However, the
historical evidence suggests that, if a quorum of 70 were truly a
legitimate designation, then its upper limit should actually be 72, not 70.
Geneva, NASB
Contain this passage
without any implication as
to doubts regarding its
authenticity
Luke 22:43-44
ESV, HCSB, NET, NIV
These contain this passage with direct
indication (via brackets, footnotes, etc)
that it is not original to the Gospel of
Luke.
Luke 23:34a
ESV, HCSB, NET, NIV
These contain this passage with direct
indication (via brackets, footnotes, etc)
that it is not original to the Gospel of
Luke.
Jesus prayer to the Father for the forgiveness of His executioners is not
found in Greek mss ranging from the early 3rd to 13th centuries, nor is it
found in certain Old Latin, Syriac, and Coptic mss. Most people are in
agreement that the inclusion of this prayer has something to do with the
death prayers of Stephen (Acts 7:60) and James the Just (see p. 128 of
SWORD). In particular, either (1) Jesus death prayer was already known in
the oral/secondary tradition and was added to Luke so as to provide the
cause for Stephens & James prayers or (2) people presumed that
Stephens and James death prayers had an antecedent in Christ and thus
supplied the supposedly missing words. In either case, the words are not
original to Lukes Gospel and are thus not to be considered Canonical by
188 / SWORD
John 1:28
ESV (HCSB, NASB, NET, NIV)
These things took place in
Bethany across the Jordan,
where John was baptizing.
The reading Bethany is found in Greek mss ranging in date from the 3rd
to 13th centuries and is well-supported by other language versions. Now
this variant is not included in this list because of its doctrinal import.
Instead, this variant has been included to address the claims of an aberrant
movement known as King James Onlyism (the counter-Biblical/historical belief
that the KJV ought to be used exclusively). Some KJV-Onlyists believe that the
modern versions (i.e., the ones based on an examination of more sources than have ever
before been available to Biblical scholars) have been corrupted by readings taken
from certain disreputable early Alexandrian church fathers, especially
Origen. The irony of this claim is that their text (the KJV), which follows
the Geneva Bible at John 1:28, can be shown to follow a reading which
coincides with a textual choice of Origen:
These things were done in Bethabara, beyond Jordan, where
John was baptizing. We are aware of the reading which is found
in almost all the copies: These things were done in Bethany.
This appears, moreover, to have been the reading at an earlier
time; and in Heracleon we read Bethany. We are convinced,
however, that we should not read Bethany, but Bethabara.
(Commentary on John, 6.24, 2nd/3rd Cen.)
As with most heretical groups, King James Onlyists simply dont pay
much attention to what the various histories actually have to say. Instead,
they try to retell the history to align with their own, relatively modern (and,
disappointingly, semi-Islamic), ideology.
John 5:3b-4
NASBpt (Geneva, HCSBpt)
In these lay a multitude of those who were sick,
blind, lame, and withered, [waiting for the moving
of the waters; for an angel of the Lord went down
at certain seasons into the pool and stirred up the
water; whoever then first, after the stirring up of
the water, stepped in was made well from whatever
disease with which he was afflicted.]
ESV (HCSBft,
NASBft, NET,
NIV)
In these lay a
multitude of
invalidsblind,
lame, and
paralyzed.
This variant started out as two separate variants (3b & 4) which existed in
several different forms. They were conflated in the 5th century and
eventually became the popular form of the text. That said, they are
completely absent in the earliest Greek mss (~200-350 AD), remained
absent in some traditions clear into the 12th cen., are also absent in some
Old Latin & Coptic mss, and are marked as being dubious in more than 20
Greek mss. These variants probably started out as glosses which had been
added in the margins of some mss as explanations of the primary text.
Some later scribes mistook the glosses for corrections and inserted them
into the primary text of the next generation of copies. Nonetheless, these
glosses, written centuries later by people who werent witnesses of the
events in question, have been proven to be in error. That is, archaeological
digs have been conducted on the pool of Bethesda and it was discovered
that the pool was part of a pagan temple dedicated to Asclepius (the Greek
god of medicine and healing, often associated with snakes) which was later expanded
under Hadrian to include devotion to Serapis (a Greco-Egyptian hybridized god
which served to unite the various cultures in the area). This being the case, an angel
of the Lord Almighty would not be expected to bless such an idolatrous
place. Later Christian scribes didnt known all of this, of course, and,
presuming the temple mentioned in John 5:14 to be the Jewish Temple,
came up with their own explanation for the events recorded in Johns
Gospel. As to the pool itself, the pool of Bethesda in the 1st cen. was a
small pool used for ceremonial bathing in preparation for healing by
Asclepius and it seems to have been separated from other water sources by
a dam or a series of dams (possibly used to create water flowa stirring of the waters;
cr John 5:7). The Gospel of John records that Jesus went into this place full
of people looking for healing from a pagan god (on the Sabbath of all days)
and healed only one of them (John 5:1-9). Jesus later found that this same
man had returned to the pagan temple and chastised him, saying, Dont
sin anymore, lest [something] worse happen to you (John 5:14, NET; cr Pro.
190 / SWORD
26:11).
Geneva
Contains this passage
without any implication as
to doubts regarding its
authenticity
John 7:53-8:11
ESV, HCSB, NASB, NET, NIV
These contain this passage with direct
indication (via brackets, footnotes, etc)
that it is not original to the Gospel of
John.
Acts 8:37
NASBpt (Geneva, HCSBpt)
[And Philip said, If you believe with all your
heart, you may. And he [(the Ethiopian)]
answered and said, I believe that Jesus Christ is
the Son of God.]
ESV (HCSBft,
NASBft, NET,
NIV)
OMITTED from
their primary texts
This is a Western reading that is not found in the majority of Greek mss. In
fact, there is no Greek ms attestation for this variant until the 6th cen.
(requiring that all of the 160 preceding extant mss to be wrong if the variant were actually
authentic).
I John 5:7b-8a
ESV, HCSB, NASB, NET, NIV
These do NOT contain this passage in their
primary text (but some versions do include
it with footnotes which demarcate it as
inauthentic/dubious).
192 / SWORD
Revelation 13:18
The ESV, HCSB, NASB, & NET have
footnotes which give 616 as an alternate for
the number of the beast.
DISCUSSION QUESTIONS
1. In what way can Canonical Scripture be reconstructed?exactly or
essentially? Why is this distinction important? How accurate are
versions with decent footnotes?
_______________________________
_______________________________
2. Have any Scriptures been forged? How can we tell? What are the
sources of evidence by which one may prove that Scripture has
been forged? Are such sources reliable? Why or why not? Why do
we trust the books we have? (HINT: See C5 & C6 of SWORD.)
_______________________________
_______________________________
3. Why is it important to know something about the notable variants
found in Canonical Scripture? Which variant was most significant
to you and why? Which variant do you think the average person
would be concerned about? Why?
_______________________________
_______________________________
Excerpts from I Clement: For Christ is of those who are humbleminded, and not of those who exalt themselves over His flock. Our Lord
Jesus Christ, the Scepter of the majesty of God, did not come in the
pomp of pride or arrogance, although He might have done so, but in a
lowly condition, as the Holy Spirit had declared regarding Him. For He
says, Lord, who has believed our report, and to whom is the arm of the
Lord revealed? We have declared [our message] in His presence: He is,
as it were, a child, and like a root in thirsty ground; He has no form nor
glory, yea, we saw Him, and He had no form nor comeliness; but His
form was without eminence, yea, deficient in comparison with the
[ordinary] form of men. He is a man exposed to stripes and suffering,
and acquainted with the endurance of grief: for His countenance was
turned away; He was despised, and not esteemed. He bears our
iniquities, and is in sorrow for our sakes; yet we supposed that [on His
own account] He was exposed to labor, and stripes, and affliction. But
He was wounded for our transgressions, and bruised for our
iniquities. The chastisement of our peace was upon Him, and by His
stripes we were healed. All we, like sheep, have gone astray; [every]
man has wandered in his own way; and the Lord has delivered Him up
for our sins, while He in the midst of His sufferings opens not His
mouth. He was brought as a sheep to the slaughter, and as a lamb before
her shearer is dumb, so He opens not His mouth. In His humiliation His
judgment was taken away; who shall declare His generation? For His life
is taken from the earth. For the transgressions of my people He was
brought down to death. And I will give the wicked for His sepulcher,
and the rich for His death, because He did no iniquity, neither was guile
found in His mouth. And the Lord is pleased to purify him by stripes. If
you make an offering for sin, your soul shall see a long-lived seed. And
the Lord is pleased to relieve Him of the affliction of His soul, to show
Him light, and to form Him with understanding, to justify the Just One
who ministers well to many; and He Himself shall carry their sins. On
this account He shall inherit many, and shall divide the spoil of the
strong; because His soul was delivered to death, and He was reckoned
among the transgressors, and He bare the sins of many, and for their
sins was He delivered. And again He says, I am a worm, and no man;
a reproach of men, and despised of the people. All that see me have
derided me; they have spoken with their lips; they have wagged their
head, [saying] He hoped in God, let Him deliver Him, let Him save Him,
since He delights in Him. You see, beloved, what is the example which
has been given us; for if the Lord thus humbled Himself, what shall we
do who have through Him come under the yoke of His grace? (Chapter 16)
All these, therefore, were highly honored, and made great, not
for their own sake, or for their own works, or for the righteousness
which they wrought, but through the operation of His will. And we,
too, being called by His will in Christ Jesus, are not justified by
ourselves, nor by our own wisdom, or understanding, or godliness,
or works which we have wrought in holiness of heart; but by that
faith through which, from the beginning, Almighty God has justified
all men; to whom be glory forever and ever. Amen. (Chapter 32)
For the Creator and Lord of all Himself rejoices in His works.
For by His infinitely great power He established the heavens, and by His
incomprehensible wisdom He adorned them. He also divided the earth
from the water which surrounds it, and fixed it upon the immovable
foundation of His own will. The animals also which are upon it He
commanded by His own word into existence. So likewise, when He had
formed the sea, and the living creatures which are in it, He enclosed
them [within their proper bounds] by His own power. Above all, with
His holy and undefiled hands He formed man, the most excellent [of His
creatures], and truly great through the understanding given himthe
express likeness of His own image. (Chapter 33)
How blessed and wonderful, beloved, are the gifts of God! Life in
immortality, splendor in righteousness, truth in perfect confidence, faith
in assurance, self-control in holiness! And all these fall under the
cognizance of our understandings [now]; what then shall those things be
which are prepared for such as wait for Him? The Creator and Father
of all worlds, the Most Holy, alone knows their amount and their
beauty. Let us therefore earnestly strive to be found in the number of
those that wait for Him, in order that we may share in His promised gifts.
But how, beloved, shall this be done? If our understanding be fixed by
faith towards God; if we earnestly seek the things which are pleasing and
acceptable to Him; if we do the things which are in harmony with His
blameless will; and if we follow the way of truth, casting away from us
all unrighteousness and iniquity, along with all covetousness, strife, evil
practices, deceit, whispering, and evil-speaking, all hatred of God, pride
and haughtiness, vain glory and ambition. For they that do such things
are hateful to God; and not only they that do them, but also those that
take pleasure in them that do them. (Chapter 35)
Foolish and inconsiderate men, who have neither wisdom nor
instruction, mock and deride us, being eager to exalt themselves in their
own conceits. For what can a mortal man do, or what strength is
there in one made out of the dust? For it is written, There was no
shape before my eyes, only I heard a sound, and a voice [saying], What
then? Shall a man be pure before the Lord? Or shall such a one be
[counted] blameless in his deeds, seeing He does not confide in His
servants, and has charged even His angels with perversity? The heaven is
not clean in His sight: how much less they that dwell in houses of clay,
of which also we ourselves were made! He smote them as a moth; and
from morning even until evening they endure not. Because they could
furnish no assistance to themselves, they perished.... (Chapter 39)
Let him who has love in Christ keep the commandments of Christ
[(Matt. 28:18-20)]. Who can describe the [blessed] bond of the love of God?
What man is able to tell the excellence of its beauty, as it ought to be
told? The height to which love exalts is unspeakable. Love unites us to
God. Love covers a multitude of sins [(James 5:20; I Peter 4:8)]. Love bears
all things, is long-suffering in all things [(cr I Cor. 13:4)]. There is nothing
base, nothing arrogant in love. Love admits of no schisms: love gives
rise to no seditions: love does all things in harmony. By love have all
the elect of God been made perfect; without love nothing is wellpleasing to God. In love has the Lord taken us to Himself. On
account of the Love he bore [toward] us, Jesus Christ our Lord gave
His blood for us by the will of God; His flesh for our flesh, and His
soul for our souls. (Chapter 49)
From The Epistle to Diognetus (ca. 130 AD):
For, who of men at all understood before His coming what God is?
Do you accept of the vain and silly doctrines of those who are deemed
trustworthy philosophers? Of whom some said that fire was God, calling
that God to which they themselves were by and by to come; and some
water; and others some other of the elements formed by God. But if any
one of these theories be worthy of approbation, every one of the rest of
away what was not its own, but by means of persuasion, as becomes a
God of counsel, who does not use violent means to obtain what He
desires; so that neither should justice be infringed upon, nor the ancient
handiwork of God go to destruction... [T]he Lord thus has redeemed
us through His own blood, giving His soul for our souls, and His
flesh for our flesh... (Irenaeus, 5.1.1)
Now this being is the Creator (Demiurgus), who is, in respect of
His love, the Father; but in respect of His power, He is Lord; and in
respect of His wisdom, our Maker and Fashioner; by transgressing
whose commandment we became His enemies. And therefore in the last
times the Lord has restored us into friendship through His incarnation,
having become the Mediator between God and men [(First Timothy 2:5-6)];
propitiating indeed for us the Father against whom we had sinned,
and cancelling our disobedience by His own obedience; conferring
also upon us the gift of communion with, and subjection to, our
Maker. For this reason also He has taught us to say in prayer, And
forgive us our debts [(Matthew 6:12)]; since indeed He is our Father,
whose debtors we were, having transgressed His commandments. But
who is this Being? Is He some unknown one, and a Father who gives no
commandment to any one? Or is He the God who is proclaimed in the
Scriptures, to whom we were debtors, having transgressed His
commandment? Now the commandment was given to man by the Word.
For Adam, it is said, heard the voice of the Lord God [(Genesis 3:8)].
Rightly then does His Word say to man, Your sins are forgiven you
[(Matthew 9:2; Luke 5:20)]; He, the same against whom we had sinned in
the beginning, grants forgiveness of sins in the end. But if indeed we
had disobeyed the command of any other, while it was a different being
who said, Your sins are forgiven you [(Matthew 9:2; Luke 5:20)], such a
one is neither good, nor true, nor just. For how can he be good, who does
not give from what belongs to himself? Or how can he be just, who
snatches away the goods of another? And in what way can sins be truly
remitted, unless that He against whom we have sinned has Himself
granted remission through the bowels of mercy of our God, in which He
has visited us [(Luke 1:78)] through His Son [(or Descended One)]? (Irenaeus,
5.17.1)
Christ; thenceforth He preached the new law and the new promise of the
kingdom of heaven, worked miracles; having been crucified, He rose
again the third day; [then] having ascended into the heavens, He sat at
the right hand of the Father; sent instead of Himself the Power of the
Holy Spirit to lead such as believe; will come with glory to take the
saints to the enjoyment of everlasting life and of the heavenly promises,
and to condemn the wicked to everlasting fire, after the resurrection of
both these classes shall have happened, together with the restoration of
their flesh. This rule, as it will be proved, was taught by Christ, and
raises among ourselves no other questions than those which heresies
introduce, and which make men heretics. (Tertullian, XIII)
He shall come again with glory to judge both the living and the dead,
whose kingdom shall have no end; and we believe in the Holy Spirit, the
Lord and Giver of Life, who proceeds from the Father, who with the
Father and the Son together is worshipped and glorified, who spoke by
the Prophets. And [we believe] in one, holy, Catholic [(Universal)] and
Apostolic Church. We acknowledge one Baptism for the remission of
sins, [and] we look for the resurrection of the dead and the life of the
world to come. Amen. (Acts of the Council of Chalcedon, Creed)
The Apostles Creed (ca. 400 AD):
I believe in God the Father Almighty, invisible and impassible, and in
Jesus Christ, His only Son, our Lord; who was born from the Holy Spirit
of the Virgin Mary; was crucified under Pontius Pilate and buried; He
descended to hell; on the third day He rose again from the dead. He
ascended to the heavens: He sits at the right hand of the Father; thence
He is to come to judge the quick and the dead. And in the Holy Spirit;
the Holy Church; the remission of sins; [and] the resurrection of this
flesh. (Rufinus, A Commentary on the Apostles Creed)
It is obvious from the above quote that the EO believe that I Timothy
3:15 teaches that it is the Church institution which holds and upholds
genuine Christianity. The problem with using I Timothy 3:15 in this
way is that it cuts out the parallel construction that is actually found in
the text: ...I write so that you may know how you ought to conduct
yourself in the house[hold] of God, which is the church [(LIT.,
assembly)] of the living God, the pillar and ground of the truth (I Tim.
3:15, the NKJV as found in the Orthodox Study Bible). Given the remainder of the
verse, it should be obvious to the casual reader that Paul is describing
the household as the Church and the pillar and ground while
also describing God as the living God and the truth. Stated
more bluntly, Paul is saying that God is the Truth and that we are the
pillar and ground which belongs to that Truth (an interpretation bolstered by
with the Truth, to say that the Church institution holds and upholds the
Truth would be to imply that Mankind could hold and uphold God,
which is ridiculous.
Nonetheless, the phrase which describes the church as the pillar
[(stulos)] and ground sounds quite forceful with regard to the EO
interpretation of I Timothy 3:15. It becomes less impressive, though,
when one realizes that the NT uses such language to describe what God
has firmly established rather than to describe something which
establishes/supports something else:
For no other foundation can anyone lay than that which is
laid, which is Jesus Christ. (I Cor. 3:11, ibid)
Nevertheless, the solid foundation of God stands, having this
seal: The Lord knows those who are His, and Let everyone
who names the name of Christ depart from iniquity. (II Tim. 2:19,
ibid)
This verse has indeed been used by RC for a while to prove that they
are the true Church since they were founded by and keep the Apostolic
succession of Peter (though there is evidence that such wasnt common from the
beginning; cr ANF, 5.561). The problem with using this verse as it reads
above is that the above translation isnt very accurate. A more accurate
translation is as follows:
And I further express to you that you are Peter, and, in addition
to* this which is rock, I will embolden My assembly and the
gates of the place of the dead will not come down forcefully on
top of it. (Matt. 16:18, Translation of the NA28)
_______________________________________
* The above rendering of (epi) is supported by Souters revised and expanded A
Pocket Lexicon of the Greek New Testament; William Mounces Mounces Complete
Expository Dictionary of Old and New Testament Words; Barclay M. Newmans A
Concise Greek-English Dictionary of the New Testament (revised 2010; corrected
2014); Maurice A. Robinson and Mark A. Houses revised and updated Analytical
Lexicon of New testament Greek; and J. Lust, E. Eynikel, and K. Hauspies GreekEnglish Lexicon of the Septuagint. It is further supported by the typical renderings of
the same dative construction which is found in Tobit 2:14, II Cor. 7:13, & Col. 3:14.
N/A
! A, B, C
I Clement
<1
~+2
N/A
~ < A, B, C, D
4) *Muratorian
Fragment (~170
AD)
~+2
(it is possible
that the author
rejects or omits
III John, but this
is unlikely)
< F, G, H, I
~+E
! NT less B, J,
K, L
~+F
5) *Irenaeus (~180
AD)
~+2
6) *Origen (~240
AD)
< 5, 6
~+3
+4
---
N/A
< E, F, M, N,
O, P, Q, R,
S, T
+ 4, 7
< R, U
~ + 8, 9
+4
N/A
7) *Eusebius of
Caesarea (~324
AD)
8) *Cyril of
Jerusalem (~350
AD)
9) Hilary of Poitiers
(~360 AD)
10) Cheltenham
List (~360 AD)
11) Council of
Laodicea (~363
AD)
12) *Athanasius
(~367 AD)
13) Gregory of
Nazianzus
(~380 AD)
14) Amphilocius of
Iconium (~380
AD)
15) Apostolic
Canons (~380
AD)
+ 5, 6, 8, 9, 10
< A, C, L
~ + B, J, V
+ 4, 7
<U
< 1, 2, 8, 9, 11
+ 4, 7
< F, O
Festal Letter 39
<1
<U
~+1
~ + B, J, L, U,
V
< 10
~ + 11
+ 5, 6, 9, 12
<U
+ O, W, X
Canon 85
16) Epiphanius
(~385 AD)
~ + 2, 11
+ 4, 7
< 2, 5, 6, 8, 9,
11
---
<F
+ 2, 8, 9, 11
---
+ 2, 5, 6, 8, 9,
--On Christian Doctrine, 2.8
11
< 2, 5, 6, 8, 9,
Exposition of the Apostles
< E, F, N
11
Creed, 36-38
+ 2, 5, 6, 8, 9,
+ E, F, M, N
Codex Claromontanus
11, 13
+ 2, 5, 6, 8, 9,
< R, S, Y, Z,
Letter to Exsuperius
11
AA
* These lists are fully cited below (most with commentary).
List sources in bold are generally considered unreliable for one reason or another.
inbred in all Jews from their very birth to regard them as the teachings
of God [(cr. I Maccabees 3:48, which describes the books of the law as
something which may be consulted as one would consult an idol)], and
to abide by them, and, if necessary, cheerfully to die for them.
(quoted in Eusebius, Church History, Book III, X.1-5)
well as the departure of Paul from the city [of Rome] when he journeyed
to Spain. As for the epistles of Paul, they themselves make clear to
those desiring to understand, which ones [they are], from what place, or
for what reason they were sent. First of all, to the Corinthians,
prohibiting their heretical schisms; next, to the Galatians, against
circumcision; then to the Romans he wrote at length, explaining the plan
of the Scriptures and also that Christ is their main theme. It is necessary
for us to discuss these one by one, since the blessed apostle Paul himself,
following the example of his predecessor John, writes by name to
only seven churches [(a reference to the seven churches of Revelation)]
in the following sequence: To the Corinthians first, to the Ephesians
second, to the Philippians third, to the Colossians fourth, to the Galatians
fifth, to the Thessalonians sixth, to the Romans seventh. It is true that he
writes once more to the Corinthians and to the Thessalonians for the sake
of admonition, yet it is clearly recognizable that there is one Church
spread throughout the whole extent of the earth. For John also in the
Apocalypse [(Revelation)], though he writes to seven churches,
nevertheless speaks to all. [Paul also wrote] out of affection and love one
to Philemon, one to Titus, and two to Timothy; and these are held sacred
in the esteem of the Universal Church for the regulation of ecclesiastical
discipline. There is current also [an epistle] to the Laodiceans, [and]
another to the Alexandrians, [both] forged in Pauls name to [further] the
heresy of Marcion, and several others which cannot be received into the
Universal Churchfor it is not fitting that gall be mixed with honey.
Moreover, the epistle of Jude and two of the above-mentioned John are
counted in [addition to] the universal [one] [(catholic one)]; and [the
book of] Wisdom, written by the friends of Solomon in his honor. We
receive only the apocalypses of John and Peter, though some of us are
not willing that the latter be read in church. But Hermas wrote the
Shepherd very recently, in our times, in the city of Rome, while
bishop Pius, his brother, was occupying the [episcopal] chair of the
church of the city of Rome. And therefore it ought indeed to be read;
but it cannot be read publicly to the people in church either among
the Prophets, whose number is complete, or among the Apostles, for
it is after [their] time. But we accept nothing whatever of Arsinous or
Valentinus or Miltiades, who also composed a new book of psalms for
Marcion, together with Basilides, the Asian founder of the
Cataphrygians . . .
(Muratori, V.C. Antiq. Ital. Med. aev., vol. iii. col. 854)
I accordingly proceeded to the East and went to the very spot where
the things in question were preached and took place, and, having made
myself accurately acquainted with the books of the Old Testament, I
have set them down below and herewith send you the list. Their names
are as follows:
The five of Moses (Genesis1, Exodus2, Leviticus3, Numbers4, &
Deuteronomy5); Joshua6, Judges7, Ruth8, the four of the Kings12
[(what we would call the Samuels and Kings)], the two of
Chronicles14, the Psalms of David15, the Proverbs of Solomon16
(also called Wisdom), Ecclesiastes17, the Song of Songs18, Job19;
the Prophets (Isaiah20, Jeremiah21 [(Lamentations was generally
implied if Jeremiah was mentioned as they were considered to be
parts of the same book)], of the Twelve in a single book22,
Daniel23, Ezekiel24, & Esdras25 [(Ezra-Nehemiah)]).
From these I have made my extracts, dividing them into six
[compilations].
(Melito, Fragments of Melito, IV)
NOTE: One ought to notice that Irenaeus only omits some of the
smallest epistles (letters) found in the New Testament,
meaning that it is very probable that he omitted them only
because they did not offer much material to be quoted.
That said, he does clearly quote material that is essentially
are true and genuine and commonly accepted, from those others which,
being not entestamented [(i.e., not ever read as part of the Canon)] but
controversial, are yet at the same time known to most ecclesiastical
writers. We have felt compelled to give this catalogue in order that we
might be able to know both these works and those that are cited by the
heretics under the name of the apostles, including, for instance, such
books as the Gospels of Peter, of Thomas, of Matthias, or of any others
besides them, and the Acts of Andrew and John and the other apostles.
To none of these has any who belonged to the succession of
ecclesiastical writers ever thought it right to refer in his writings. And
further, the character of the style [of these latter works] 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. Wherefore they are not to be placed even among the rejected
writings, but are all of them to be cast aside as absurd and impious.
(Church History, Book III, XXV.1-7)
thereto by true brethren and having learned [what took place] from the
beginning) to set before you the books included in the Canon, and
handed down, and accredited as Divine[all] to the end that anyone
who has fallen into error may condemn those who have led him astray
and that he who has continued steadfast in purity may again rejoice [at]
having these things brought to his remembrance.
There are, then, of the Old Testament, twenty-two books in number
(for, as I have heard, it is handed down that this is the number of the
letters among the Hebrews), their respective order and names being as
follows: The first is Genesis, then Exodus, next Leviticus, after that
Numbers, and then Deuteronomy. Following these there is Joshua, the
son of Nun, then Judges, then Ruth. And again, after these four books of
Kings, the first and second being reckoned as one book [(the Samuels)],
and so likewise the third and fourth as one book [(the Kings)]. And
again, the first and second of the Chronicles are reckoned as one book.
Again Ezra, the first and second are similarly one book [(EzraNehemiah)]. After these there is the book of Psalms, then the Proverbs,
next Ecclesiastes, and the Song of Songs. Job follows, then the Prophets,
the twelve being reckoned as one book. Then Isaiah, one book, then
Jeremiah with Baruch, Lamentations, and the epistle, one book [(note
that Baruch has been added atop Origens Epistle of Jeremiah)];
afterwards, Ezekiel and Daniel, each one book. Thus far constitutes the
Old Testament.
Again 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. Afterwards, the Acts of the Apostles and [the] Epistles called
Catholic [(General/Universal)] (seven, viz. of James, one; of Peter, two;
of John, three; after these, one of Jude). In addition, there are fourteen
Epistles of Paul, 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 to 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.
These are fountains of salvation, that they who thirst may be satisfied
with the living words they contain. In these alone is proclaimed the
doctrine of godliness. Let no man add to these, neither let him take
ought from these. For concerning these the Lord put to shame the
Sadducees, and said, You err, not knowing the Scriptures. And He
reproved the Jews, saying, Search the Scriptures, for these are they that
testify of Me [(Matthew 22:29; John 5:39)].
But for greater exactness I add this also, writing of necessity; that
there are other books besides these not indeed included in the Canon, but
appointed by the Fathers to be read by those who newly join us, and who
wish for instruction in the word of godliness: the Wisdom of Solomon,
and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that
which is called the Teaching of the Apostles, and the Shepherd. But the
former, my brethren, are included in the Canon, [these] latter being
[merely] read [(i.e., ecclesiastical)]; nor is there in any place a mention
of apocryphal writings. But they are an invention of heretics who write
them when they choose, bestowing upon them their approval, and
assigning to them a date, that so, using them as ancient writings, they
may find occasion to lead astray the simple [(humble)].
(39th Festal Letter, 2-7, 367 AD)
of the evangelic title corrupts the souls of the simple sort. Receive also
the Acts of the Twelve Apostles; and in addition to these the seven
General [(catholic)] Epistles of James, Peter, John, and Jude; and as a
seal upon them all, and the last work of the disciples, the fourteen
Epistles of Paul. But let all the rest be put aside in a secondary rank. And
whatever books are not read in Churches, these read not even by
yourself, as you have heard me say. Thus much of these subjects. [(Note
that Cyril omits Revelation, which fell out of favor in the East as a result
of Montanism (Montanism also made Hebrews distasteful in the West).
Early writers, however, including Irenaeus, the author of the Muratorian
Fragment, and Clement I of Rome (author of I Clement), were all quite
consistent in listing Revelation among the Canonical works.)]
But shun thou every diabolical operation, and believe not the apostate
Serpent, whose transformation from a good nature was of his own free
choice, who can over-persuade the willing but can compel no one. Also
give heed neither to observations of the stars nor auguries, nor omens,
nor to the fabulous divinations of the Greeks. Witchcraft, and
enchantment, and the wicked practices of necromancy, admit not even to
a hearing. From every kind of intemperance stand aloof, giving yourself
neither to gluttony nor licentiousness, rising superior to all covetousness
and usury. Neither venture yourself at heathen assemblies for public
spectacles, nor ever use amulets in sicknesses; shun also all the vulgarity
of tavern-haunting. Fall not away either into the sect of the Samaritans,
or into Judaismfor Jesus Christ henceforth has ransomed you. Stand
aloof from all observance of Sabbaths, and from calling any indifferent
meats common or unclean. But especially abhor all the assemblies of
wicked heretics; and in every way make your own soul safe, by [times
of] fasting, prayers, almsgivings, and reading the oracles of God; that
having lived the rest of your life in the flesh in soberness and godly
doctrine, you may enjoy the one salvation which flows from Baptism
[(OR conversion)]; and thus enrolled in the armies of heaven by God and
the Father, may also be deemed worthy of the heavenly crowns, in Christ
Jesus our Lord, to Whom be the glory forever and ever. Amen.
(Catechetical Lectures, Lecture IV, 33-37)
also write the Pentateuch of Moses with just the same number of letters,
differing only in the shape and points of the letters. And it is certain that
Esdras, the scribe and teacher of the law, after the capture of Jerusalem
and the restoration of the temple by Zerubbabel, invented other letters
which we now use, for up to that time the Samaritan and Hebrew
characters were the same. In the book of Numbers, moreover, where we
have the census of the Levites and priests [(Num. 3:39)], the same total
is presented mystically. And we find the four-lettered name of the Lord
[(Tetragrammaton)] in certain Greek books written to this day in the
ancient characters. The thirty-seventh Psalm, moreover, the one hundred
and eleventh, the one hundred and twelfth, the one hundred and
nineteenth, and the one hundred and forty-fifth, although they are written
in different meters, are all composed [as acrostics] according to an
alphabet of the same number of letters. The Lamentations of Jeremiah,
and his Prayer, the Proverbs of Solomon also, towards the end, from the
place where we read Who will find a steadfast woman? are instances
of the same number of letters forming the division into sections.
Furthermore, five are double letters, viz., Caph, Mem, Nun, Phe, Sade,
for at the beginning and in the middle of words they are written one way,
and at the end another way. Whence it happens that, by most people, five
of the books are reckoned as double, viz., Samuel, Kings, Chronicles,
Ezra, and Jeremiah with Kinoth, i.e., his Lamentations. As, then, there
are twenty-two elementary characters by means of which we write in
Hebrew all we say, and the human voice is comprehended within
their limits, so we reckon twenty-two books, by which, as by the
alphabet of the doctrine of God, a righteous man is instructed in
tender infancy, and, as it were, while still at the breast.
The first of these books is called Bresith, to which we give the name
Genesis. The second, Elle Smoth, which bears the name Exodus; the
third, Vaiecra, that is Leviticus; the fourth, Vaiedabber, which we call
Numbers; the fifth, Elle Addabarim, which is entitled Deuteronomy.
These are the five books of Moses, which they properly call Thorath,
that is, Law.
The second class is composed of the Prophets, and they begin with
Jesus the son of Nave, which among them is called Joshua ben Nun.
Next in the series is Sophtim, that is the book of Judges; and in the same
book they include Ruth, because the events narrated occurred in the days
of the Judges. Then comes Samuel, which we call First and Second
Kings. The fourth is Malachim, that is, Kings, which is contained in the
third and fourth volumes of Kings. And it is far better to say Malachim,
that is Kings, than Malachoth, that is Kingdoms. For the author does not
describe the Kingdoms of many nations, but that of one people, the
people of Israel, which is comprised in the twelve tribes. The fifth is
Isaiah; the sixth, Jeremiah; the seventh, Ezekiel; and the eighth is the
book of the Twelve Prophets, which is called among them Thare Asra.
The New Testament I will briefly deal with. Matthew, Mark, Luke
and John are the Lord's team of four, the true cherubim or store of
knowledge. With them the whole body is full of eyes, they glitter as
sparks, they run and return like lightning, their feet are straight feet, and
lifted up, their backs also are winged, ready to fly in all directions. They
hold together each by each and are interwoven one with another: like
wheels within wheels they roll along and go whithersoever the breath of
the Holy Spirit wafts them. [(Ezekiel 1:7-21)]
The apostle Paul writes to seven churches (for the eighth epistle
that to the Hebrewsis not generally counted in with the others [(i.e.,
those written to churches)]). He instructs Timothy and Titus; he
intercedes with Philemon for his runaway slave. Of him I think it better
to say nothing than to write inadequately.
The Acts of the Apostles seem to relate a mere unvarnished narrative
descriptive of the infancy of the newly born church; but when once we
realize that their author is Luke the physician whose praise is in the
gospel, we shall see that all his words are medicine for the sick soul.
The apostles James, Peter, John, and Jude, have published seven
epistles at once spiritual and to the point, short and longshort, that is,
in words but lengthy in substance so that there are few indeed who do
not find themselves in the dark [(stirred toward the light)] when they
read them.
The apocalypse of John has as many mysteries as words. In saying
this I have said less than the book deserves. All praise of it is inadequate;
manifold meanings lie hid in its every word.
I beg of you, my dear brother, to live among these books, to
meditate upon them, to know nothing else, to seek nothing else.
(To Paulinus, Letter LIII, 9-10, 394 AD)
Son of Sirach. These are virtuous and noble, but are not counted nor
were they placed in the ark [(i.e., non-Canonical)].
The New Testament contains four gospels (that according to
Matthew, that according to Mark, that according to Luke, that according
to John), the Acts of the Holy Apostles by Luke the Evangelist, seven
catholic epistles (viz. one of James, two of Peter, three of John, one of
Jude), fourteen letters of the Apostle Paul, the Revelation of John the
Evangelist, [and] the Canons of the Holy Apostles by Clement.
(An Exposition of the Orthodox Faith, XVII, ~ 730 AD)
Name of the
Writing
All Lists
% of
Uncontested
Support
Just
Authors
% of
Uncontested
Support
100
100
100
100
100
100
100
100
100
100
100
Just
Authors
Name of the
% of
Writing
Uncontested
Support
New Testament Writings (Cont.)
II Cor.
100
100
Galatians
100
100
Ephesians
100
100
Philippians
100
100
Colossians
100
100
I Thessalonians
100
100
II Thessalonians
100
100
I Timothy
100
100
II Timothy
100
100
Titus
100
100
I John
100
100
100
Philemon
97.1
96
100
100
100
100
100
100
100
100
100
100
II John
James
Jude
Hebrews
III John
I Peter
II Peter
Revelation
I Clement
II Clement
94.3
91.4
88.6
82.9
91.4
94.3
88.6
51.4
5.7
5.7
96
96
92
92
92
92
88
64
0
0
96
Laodiceans
-5.7
-8
56
Alexandrians
Psalms of
Marcion
Acts of Paul
Gospel According
to the Hebrews
Gospel of Peter
Acts of Andrew
and John
[something]...of
James
...of Peter and
John
...of Andrew
Apocalypse of
Peter
Epistle of
Barnabas
Teaching of the
Apostles
Gospel of
Matthias
Gospel of Thomas
Shepherd of
Hermas
-5.7
-8
-5.7
-8
8
0
III Maccabees
5.7
IV Maccabees
5.7
Tobit
14.3
-4
Judith
20
-4
Sirach
11.4
-4
I Maccabees
11.4
-8
II Maccabees
11.4
-8
100
100
Acts
100
100
Romans
100
100
I Corinthians
100
100
All Lists
% of
Uncontested
Support
-8
-5.7
-8
-5.7
-8
-5.7
-8
-5.7
-8
-5.7
-8
-5.7
-8
-2.9
-12
-5.7
-16
-5.7
-16
-11.4
-16
-17.1
-24
-20
-36