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Diocletian's destruction & Constantine's production of scripture
A conservative, bible believing perspective!
God's providence gave us the 27 book New Testament Canon, not the church.
God, not men decided the canon. This providence does not mean that church
leaders were inspired in their selecting the canon, only that God had his
eye on the scriptures the whole time and brought about His will to form the
Bible we see today!
Diocletian's destruction and
Constantine's production of scripture
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Diocletian's destruction and Constantine's production of scripture
Introduction:
303 AD the Roman Emperor, Diocletian calls for the destruction of
all the scriptures of the Christians. Obviously there must have been a set
of books (a canon) so well defined and universally accepted, that even
outsiders knew which books the Christians considered as scripture.
The edict of Diocletian, therefore shows that long before the first
extant "canon lists" came along, a canon already existed. It also forced
the Christians to meditate on the subject of which books were most sacred
and inspired.
So with the solders knocking at the door and the Christian inside,
as Everet puts it: "for the most part they knew what books the soldiers
were looking for". (Lee Martin McDonald, James A. Sanders, Editors: The
Canon Debate; Everett Ferguson, Factors Leading to the Selection and
Closure of the New Testament Canon, p 317, 2002)
There must have been a well defined canon at this time.
In a most providential twist of events, Roman Emperor Constantine a
few years later, enlisted the help of Eusebius, to create 50 copies in
codex form, of the entire Bible. Although know one knows for sure what was
in this Bible and no definite copies have been located, it proves a
definite canon existed in the time period of 275 - 315 AD.
Sources:
1. "In this year imperial orders were given that the Christian
churches were to be destroyed, the sacred books be burnt, and the clergy
and all Christians be handed over for torture and be compelled to sacrifice
to idols. This was the most terrifying persecution of all, producing
countless martyrs." (Aramaic Chronicle of Theophanes the Confessor,
Diocletian 19th year, AM 5795, AD 302/31)
2. "This was the nineteenth year of the reign of Diocletian,
the month Dystrus, which would be called March among the Romans, in which,
as the festival of the Saviour's Passion was approaching, an imperial
letter was promulgated everywhere, ordering the churches to be razed to
their foundations, and the Scriptures to be put out of existence by fire,
and proclaiming that those who held positions of honor be disenfranchized,
and that household servants, if they clung to the profession of
Christianity, be deprived of their freedom. The first written pronouncement
against us was of such a nature. But not long afterwards, as other letters
continued to circulate, he ordered that all the bishops of the churches in
every place be first committed to prison, then, later, be forced by every
device to offer sacrifice. Then, truly, then very many of those in control
of the churches eagerly contended with terrible torments, and exhibited
examples of mighty conflicts; but countless others, growing numb of soul
beforehand because of cowardice, thus readily proved weak at the first
attack, and of the rest each endured various forms of torture, one having
his body scourged with rods, another being punished by the rack and by
unbearable scrapings, because of which some presently obtained an
inauspicious end to life. But others again passed through the struggle in
other ways: one, as others pushed against him with force and brought him to
the abominable and impure sacrifices, was dismissed as if he had
sacrificed, even though he had not; another, although he had by no means
approached or touched any accursed thing, when others stated that he had
sacrificed, departed enduring the calumny in silence; another, being taken
up half-dead, was cast aside as if already a corpse; and again, a certain
person who was lying on the ground was dragged a long way by the feet,
reckoned among those who had sacrificed of their own accord. And one cried
out and testified with a loud voice to his refusal to sacrifice, and
another that he was a Christian, glorying in the confession of the saving
name; another maintained firmly that he had never sacrificed and never
would sacrifice. However, they were struck on the mouth and silenced by the
many hands of a detachment of soldiers drawn up for this purpose, and being
beaten on the face and cheeks they were driven away by force. So important
did the enemies of religion regard it to seem by all means to have
accomplished their purpose." (Eusebius, History ecclesiastical 8.2-3)
Discussion:
Two major attempts to establish conformity in the empire in the
early fourth century C.E. probably also affected the scope of the New
Testament canon by causing the church to make conscious decisions about
what literature it considered sacred. The first of these was an edict of
Diocletian on February 23, 303, to promote religious uniformity. This
edict, which remained in effect until 313, led to the persecution of the
church and called for the burning of its sacred writings. Diocletian also
compelled Christians to turn over their sacred books to the authorities to
be burned. The Christians tried to salvage as much of their sacred
literature as possible by turning over to them less important texts that
were not considered sacred. Those who gave in to pressure and handed sacred
scripture over to the authorities were called "traitors" (traditores). On
the other hand, those who refused and consequently were imprisoned or
killed were called confessors and martyrs (homologetai and martyres). Such
distinctions presume, of course, that by this time individual congregations
had determined which literature was sacred and which was not, what was
worth dying for and what was not. Second, and just as compelling, was
Constantine's push for religious unity and conformity within the Christian
communities, threatening banishment for those who did not conform. This
call to unity is the context in which discussions of biblical canons begin
to appear, first in the writings of Eusebius and subsequently in other
lists, discussions, an church councils. What may well have triggered
Eusebius's interest in defining or delimiting'' the scope of the Christian
scriptures was Constantine's request that he produce fifty copies of the
Christian scriptures for use in the churches in the new capital of the
Roman empire Constantinople. These two historical factors provide the
social context that led to the closing of the biblical canon. (Lee Martin
McDonald, James A. Sanders, Editors: The Canon Debate; Lee Martin McDonald,
Identifying Scripture and Canon in the Early Church: The Criteria Question,
p 417, 2002)
By the time of the Diocletianic persecution in 303 Roman
authorities, in their campaign to confiscate Christian property, included
the requirement that Christian books be handed in and burned. In the words
of Eusebius, "We saw with our very eyes ... the inspired and sacred
scriptures committed to the flames in the marketplaces" in response to the
imperial letter "ordering the destruction by fire of the scriptures" (Hist.
eccl. 8.2.l and 4). The requirement showed that the authorities knew
Christians had an identifiable set of holy writings and knew their
importance to the Christian communities. Hierocles, governor of Bithynia
and the chief promoter of the persecution, knew the Christian Bible, and
had already attempted in two books against the Christians "to prove the
falsehood of sacred scripture," by which was meant Christian sacred
writings, as the reference to Paul and Peter makes clear. Christians
themselves thought they had an identifiable set of scriptures, for they
immediately experienced a moral dilemma over giving up documents to the
authorities, an issue that became the occasion for the Donatist schism.
Christians might hide writings, try to pass off apocryphal and heretical
texts, or in some cases debate what to hand over and what not to, but for
the most part they knew what books the soldiers were looking for. (Lee
Martin McDonald, James A. Sanders, Editors: The Canon Debate; Everett
Ferguson, Factors Leading to the Selection and Closure of the New Testament
Canon, p 317, 2002)
When the situation reversed under Constantine, the Roman government
financed the multiplication of copies of scriptures instead of destroying
them. Constantine directed Eusebius to have prepared for the churches in
Constantinople fifty copies "of the sacred scriptures which you know to be
especially necessary for the restoration and use in the instruction of the
church." Eusebius says his prompt fulfillment of the request was
acknowledged by letter from Constantine (Vit. Const. 4.37). Constantine
knew there was such an entity as the Christian scriptures, required for
public reading in the new churches being built in Constantinople, and
certain books were copied and others left out. Constantine's commission did
not require that Christians decide what the contents of scripture were; it
was intended to replace those copies of the scriptures destroyed in the
persecution. (Lee Martin McDonald, James A. Sanders, Editors: The Canon
Debate; Everett Ferguson, Factors Leading to the Selection and Closure of
the New Testament Canon, p 318, 2002)
By Steve Rudd: Contact the author for comments, input or corrections.
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