The "Church Fathers" and Their Testimony
The Integrity of the New Testament - Special 2013 Series
[From The Editors: This article is one of a series we are running this year.
The 2013 series is called "The Integrity of the
New Testament" and deals with textual criticism. Can the New Testament be
trusted? Has it been corrupted through time? Can we know what God has said? It
should be obvious how important this topic is. This is especially so given the
climate of society today and its attitudes toward the Bible. We wish this
series to help everyone understand the process of the Bible's history as a
document and why we can have confidence in its message. Near the end of the year
we are planning to publish these twelve articles in book form (Kindle, Nook and
old fashioned print and ink).
The writings of early Christians sometimes referred to as the “Church Fathers”
provide important primary evidence for the history of early Christianity. This
body of literature helps provide a glimpse of significant people, issues, and
challenges facing the church during the early decades of its existence following
the New Testament period. From these writings we know how Christians in that
period thought about and explained the great doctrines of the faith, how they
understood Christianity in a sometimes hostile world, and how they used and
regarded the Scriptures.
Most discussions of the New Testament canon focus a great deal of attention on
the testimony of these early Christian writers. The conclusions they drew about
what books belong in the New Testament canon are, and should be, included in any
serious study of the subject. It is important, however, that we are careful not
to create the impression that those conclusions are the primary basis of our
confidence in the integrity of the New Testament canon as we have it. The Church
Fathers did not determine the New Testament canon.
The beginning place for any study of the New Testament canon must be Jesus
Christ and his own words. Jesus himself anticipated the New Testament canon
when, for example, he promised that he would send the Holy Spirit to guide the
apostles in what they would teach: “But the Helper, the Holy Spirit, whom the
Father will send in My name, He will teach you all things, and bring to your
remembrance all that I said to you…. (John 14:26; 16:13-14). Additionally, the
inspired writers of the New Testament were conscious that they were speaking and
writing the word of God himself. So Paul wrote to the Corinthians, “the things
which I write to you are the Lord’s commandment” (1 Cor. 14:37). The message he
taught was “the word of God” (1 Thess. 2:13) and should be regarded as having
authority (Gal. 1:8-9; 2 Thess. 2:15). Other writers including Peter and John
regarded the words spoken by the apostles and prophets as “the commandment of
the Lord” (2 Pet. 3:2; Rev. 1:3). All of these men were convicted that their
written words were authoritative even for future generations (Eph. 3:4; 2 Pet.
1:15). Furthermore, the original recipients of these writings immediately
recognized that they were divinely inspired and regarded as Scripture, on par
with the Old Testament (1 Thess. 2:13; 4:2; 2 Pet. 3:15-16).
For this reason, it was understood by the authors of these documents and their
recipients that they should be circulated as widely as possible. Internal
evidence shows that the New Testament documents were intended to be circulated
among other churches. Several of the New Testament epistles were specifically
addressed to multiple churches. Galatians was addressed to the churches
throughout the region of Galatia (Gal. 1:1-2). 1 Peter was addressed to
Christians “scattered throughout Pontus, Galatia, Cappadocia, Asia, and
Bithynia” (1 Pet. 1:1). James was addressed to Christians generally who were
“dispersed abroad” (Jas. 1:1). Other epistles include statements that indicate
they were to be circulated to others besides the original recipients. To the
Colossians Paul wrote, “And when this letter is read among you, have it also
read in the church of the Laodiceans; and you, for your part ready my letter
that is coming from Laodicea (Col. 4:6). Among the most “occasional” of epistles
was 1 Corinthians, intended to deal with specific issues in the church in
Corinth. Yet Paul clearly meant for these letters to be circulated among other
churches. First Corinthians he addressed “to the church of God which is at
Corinth…with all who in every place call upon the name of our Lord Jesus Christ”
(1:2). The second epistle he addressed “to the church of God which is at Corinth
with all the saints who are throughout Achaia” (1:1; Col. 4:6). Clearly, the
writers of the New Testament intended and expected their writings to be
duplicated and distributed widely. Internal evidence shows that this process of
distribution was in fact taking place very rapidly. By the time 2 Peter was
written (ca. A.D. 64), the Christians throughout Asia Minor already knew about
the letters of “our beloved brother Paul” (3:15-16).
The Apostolic Fathers
The “Apostolic Fathers” is the description commonly applied to early Christian
writers whose works date from the end of the first century to about the middle
of the second century. Their works, concerned mostly with practical and moral
issues, provide glimpses of the progress of Christianity in the decades closest
to the New Testament period.
Their testimony provides external evidence that from the beginning, the church
recognized the authority of the apostolic writings, and that the distribution of
those documents was widespread. This is true from as early as the end of the
first century. Their writings are important evidence because of their early
date, where they lived, where their recipients lived, and the large number of
New Testament references they contain.
Clement of Rome wrote a letter to the church at Corinth in about A.D. 95. The
letter was written to address problems in the church including insubordination
to the elders. Clement quotes from or alludes to the following books: at least
one of the synoptic gospels, Romans, 1 Corinthians, Galatians, Ephesians,
Philippians, Hebrews, and possibly John, Acts, James, and 1 Peter. He quotes the
words of Jesus as being at least as authoritative as those of the prophets
(Bruce 121).
Ignatius (d. c. A.D. 110) was a bishop of Antioch in Syria around the beginning
of the second century. Most of what we know about him is found in the account of
his martyrdom. Ignatius was condemned by the imperial authorities in about A.D.
110 and sent to Rome to die. As he passed through Asia Minor on his way to Rome,
Ignatius wrote seven letters to churches and individuals along the way. From
Smyrna, where Polycarp was bishop, Ignatius wrote letters to the Ephesians,
Magnesians, Trallians, and Romans. From Smyrna he was taken to Troas, where he
wrote to the Philadephians, the Smyrnaeans, and Polycarp. In these letters
Ignatius cites Matthew, John, Romans, 1 Corinthians, Galatians, Ephesians,
Philippians, Colossians, 1 Thessalonians, and possibly Luke, Hebrews, and 1
Peter.
Polycarp (c. A.D. 110-35) was possibly a disciple of the apostle John and a
bishop of the church in Smyrna. In his letter to the Philippians (A.D. 110-120),
he used Matthew, Luke, Romans, 1 Corinthians, Galatians, Ephesians, Philippians,
2 Thessalonians, 1 and 2 Timothy, Hebrews, 1 John, 1 Peter, and possibly 2 John.
He included many quotations from these writings, sometimes introducing them with
expressions like “the Scripture saith.” He cites Ephesians 4:26, where Paul
quoted Psalm 4:4, and then makes an additional comment of his own, introducing
the reference with the words, “It is declared in these Scriptures” (Epistle to
the Philippians 12).
These writings were all written between A.D. 95 and 110. The authors and
recipients of the letters lived in areas of the Roman Empire including Rome,
Macedonia, Achaia, Asia Minor, and Syria. The evidence shows that within about a
decade of the writing of the last New Testament document (if we accept the late
date for Revelation), the majority of the New Testament documents were being
widely duplicated and circulated. The books of the New Testament were not
intended only for limited and local application, as Pickup argues:
It is particularly interesting to note how extensively 1 Corinthians was
circulated. Though perhaps the most “occasional” of the New Testament books, the
evidence for its widespread circulation is actually greater than that for any
other book. This analysis clearly refutes the idea that it took many generations
before the New Testament books came to be widely used among the early churches.
(178)
Also in this early period, writers were quoting from or alluding to the New
Testament documents in a way that acknowledged their apostolic authority. The
Epistle of Pseudo-Barnabas (c. A.D. 130), a work falsely ascribed to the
Barnabas who was Paul’s associate in Acts, cites Matthew 22:14 and 26:31, using
phrases such as “God saith” (5:12), “Scripture,” and “it is written” (4:14) to
describe those references. At about the same time (c. A.D. 100-120), a document
called the Didache (or Teaching of the Twelve) was written. This document
loosely quotes from the New Testament. Papias (c. A.D. 130-40) wrote a book with
the title Exposition of the Oracles of the Lord, the same expression used by
Paul in Romans 3:2 to refer to the Old Testament scriptures. And the so-called
Epistle to Diognetus (c. A.D. 150) makes numerous allusions to the New
Testament.
All of these examples of the use of the New Testament documents by the early
church fathers show that that they uniformly considered these documents to be
divinely inspired and on a par with the Old Testament Scriptures (Geisler and
Nix 50). “In the first half of the second century, then, collections of
Christian writings which were due one day to be given canonical status were
already taking shape—notably the fourfold gospel and the corpus of Pauline
letters” Bruce 123-124).
The Response to Heresy
The second century witnessed the rise of numerous heretical groups that
threatened the unity and purity of the church and its teaching. Gnosticism was
an esoteric movement that emphasized that true redeeming knowledge went beyond
Scripture and was available only to certain recipients of special revelation.
The effect Gnosticism had on the church was to call attention to the need for
faithful adherence to apostolic teaching as an authoritative standard. This
ultimately meant more clearly studying and defining the limits of New Testament
Scripture.
Marcion was a particularly influential teacher who taught a radical dualistic
doctrine that made a sharp separation between the cruel Creator God of the Old
Testament and the merciful Father God of the New Testament. One result of this
was his rejection of the Old Testament in its entirety as well as those parts of
the New Testament he considered to be tainted by Judaism. He thus put forth an
abridged New Testament canon that consisted of an edited version of the gospel
of Luke and ten letters of Paul (not including the Pastoral Epistles). For the
church, the teachings of Marcion and other heresies had the effect of hastening
more careful study and discussion of what writings truly possessed apostolic
authority and should thus be regarded as Scripture. Early Christian writers also
began to acknowledge a fourfold collection of gospels—Matthew, Mark, Luke, and
John.
Justin Martyr (c. A.D. 100-165) was one of the first of the Fathers to respond
to Marcion and the Gnostics. Like those who came before him, Justin emphasized
the importance of holding to the apostolic witness—a written witness consisting
of what he calls their “memoirs.” Around the middle of the second century,
Justin described the worship of the early church, stating that in the Sunday
worship assemblies, the “memoirs of the apostles” were read together with the
“writings of the prophets” (First Apology 67). Concerning the Lord’s Supper, he
states, “For the apostles, in the memoirs composed by them, which are called
Gospels, have thus delivered unto us what was enjoined upon them…” (First
Apology 66). He regarded the gospels as the “voice of God” (First Apology 65).
He said the best answer to heresy is “to give heed to the prophets, and above
all, to the Gospel, on which the passion has been revealed to us, and the
resurrection has been fully proved” (To the Smyrneans 7).
An early indication that the four gospels were becoming recognized as
authoritative is the work of Tatian (c. A.D. 110-180). Tatian produced a harmony
of the four gospels called the Diatessaron around A.D. 165-170. This work, which
consisted of a continuous, chronological gospel narrative based upon the four
individual gospels, attests to the equal, authoritative status the four gospels
had by this time (Bruce 128).
Irenaeus (c. A.D. 130-202) was the leading spokesman of the church’s response to
Gnosticism and other heresies. He was the first of the church fathers to make
full use of the New Testament in his writings. In responding to the Gnostics,
who wanted to keep the Old and New Testament separate, he shows their unity. In
his Against Heresies he quotes 1,076 passages from all the books of the New
Testament except Philemon, 2 Peter, 3 John, and Jude (Metzger 154).
His appeal to the New Testament is made on the basis of its apostolic authority.
The apostles were “invested with power from on high when the Holy Spirit came
down…and had perfect knowledge…who indeed do all equally and individually
possess the Gospel of God” (Against Heresies 3.1.1). “For the Lord of all gave
to his apostles the power of the Gospel, through whom also we have come to know
the truth…” (Against Heresies 3). “We have learned from none others the plan of
our salvation, than from those through 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 the
truth” (Against Heresies 3.1.1).
Irenaeus gives us some insight into how the early church regarded the gospels in
particular. While the Gnostics produced their own gospels that supported their
own doctrinal beliefs, Irenaeus recognized four gospels and only four, arguing
that they actually constitute one gospel in four aspects:
It is not possible that the Gospels can be either more or fewer in number than
they are. For, since there are four zones of the world in which we live, and
four principle winds, while the Church is scattered throughout the world, and
the “pillar and ground” of the Church is the Gospel and the spirit of life; it
is fitting that she should have four pillars… He who was manifested to men, has
given us the Gospel under four aspects, but bound together by one Spirit….
(Against Heresies 3.11.8)
Using the four living creatures of Revelation to symbolize the four gospels,
Irenaeus argues that while each gospel presents Jesus Christ from a different
perspective, together they comprise a unity. “For the living creatures are
quadriform, and the Gospel is quadriform, as is also the course followed by the
Lord” (Against Heresies 3.11.8). While his use of symbolism may be questioned,
what is clear is that his regard for the four gospels of the New Testament was
ultimately based upon their apostolic origin.
While there is no evidence that Irenaeus ever made a list of New Testament
books, he had a clear concept of their identity. He recognized and appealed to
twenty-two books—all the books of the New Testament except Hebrews, James, 2
Peter, 3 John, and Jude.
Defining the New Testament Canon
One of the earliest extant lists of New Testament documents considered
authoritative was found in the Muratorian Fragment. The original document dates
to about A.D. 170, but a fragmentary eighth-century copy was discovered and
published in 1740 by librarian L. A. Muratori. “The document is best regarded as
a list of New Testament books recognized as authoritative in the Roman church”
at the end of the second century (Bruce 158-59). The list originally included
the four gospels, Acts, thirteen epistles of Paul, Jude, 1 and 2 John, and
Revelation. Only Hebrews, James, and 1 Peter and 2 were omitted. This list was
identical to the books recognized by Irenaeus, except that he did not include 2
Peter. Again, as Bruce goes on to point out, “the primary criterion of inclusion
in the list was prophetic inspiration” (164).
Clement of Alexandria was a presbyter and head of the catechetical school in the
city of Alexandria. He was a great scholar who combined his knowledge of the
Bible with classical learning. Whereas Tertullian saw little in common between
Christianity and pagan culture (“What has Athens to do with Jerusalem?”),
Clement saw much good there, at least where it seemed to point to Christ. His
writings include citations of a broad spectrum of Christian and pagan
literature. But he made a clear distinction as to what writings he regarded as
authoritative, citing every book of the New Testament except Philemon, James, 2
Peter and 2 and 3 John (Metzger 131, 134-35).
Tertullian’s writings belong to the period A.D. 196-212. Tertullian also
denounced the heretic Marcion and his truncated canon, defending Acts, the
Pauline epistles, Hebrews (which he ascribed to Barnabas), 1 John, 1 Peter,
Jude, and Revelation (Against Marcion 5.1-21). He cites every New Testament book
except 2 Peter, James, and 2 and 3 John (Metzger 159-60). It is in his writings
that we see for the first time the designation “New Testament” for these
documents collectively.
One of the greatest writers of the early third century was Origen (c. A.D.
185-254). Origen was a prodigious biblical scholar, exegete, and teacher,
spending most of his life in Alexandria, Greece, and Caesarea. His vast works
include critical studies of the New Testament text as well as commentaries and
homilies on most of the books of the New Testament. He referred to these
writings as “the New Testament,” regarding them as “divine Scriptures” because
they were written by evangelists and apostles who were inspired by the same
Spirit and were thus given by the same God as the Old Testament (De Principiis
4.11, 16). Origen discussed issues of authority and canonicity of many of the
New Testament books. Tertullian mentions all twenty-seven books of the New
Testament, regarding as undisputed the four gospels, Acts, the Pauline epistles,
1 Peter, 1 John, and Revelation.
Noteworthy are his views on Hebrews. In his many writings he quotes from it more
than two hundred times, often attributing its authorship to Paul (Metzger 138).
But near the end of his life he admits that, though it contains the thoughts of
Paul, no one but God knows who wrote it. In a homily on Hebrews preserved in
Eusebius’ Church History, Origen states:
If I gave my opinion, I should say that the thoughts are those of the apostle,
but the diction and phraseology are those of some one who remembered the
apostolic teachings, and wrote down at his leisure what had been said by his
teacher. Therefore if any church holds that this epistle is by Paul, let it be
commended for this. For not without reason have the ancients handed it down as
Paul’s. But who wrote the epistle, in truth, God knows. (5.25.11-14)
Eusebius (c. A.D. 270-340) was bishop of Caesarea before 315. In his Church
History he makes a straightforward statement of the acceptance by the church of
the New Testament documents in the early fourth century (3.3-25). He accepts all
twenty-seven books of the New Testaments but acknowledges that a few, including
James, 2 Peter, 2 and 3 John, and Jude, were disputed by some.
Athanasius of Alexandria (c. A.D. 295-373) was the first to use the word canon
to refer to the New Testament books regarded as authoritative. In his Festal
Letter for the year 367, Athanasius lists all twenty-seven books of the New
Testament, then states, “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” (39.5-7). He adds that there are other writings that may
be read with profit but are not part of the canon; other apocryphal books he
rejects for use as heretical.
Summary of the Fathers’ Testimony
The first thing to remember about the Church Fathers is that they did not
determine the New Testament canon or in any sense authorize the documents of the
New Testament. Canonicity was based on apostolic authority. It is more accurate
to say that the early Christian writers recognized that the documents of the New
Testament had apostolic authority behind them (Dunbar 356).
Every New Testament book is quoted by the Apostolic Fathers (the early Christian
writers down to A.D. 150). Almost every book of the New Testament is explicitly
cited by the Church Fathers as Scripture. By around 300, nearly every verse in
the New Testament was cited in one or more of over 36,000 citations found in the
writings of the Church Fathers. Not every New Testament book is cited by every
Church Father, but every book was cited by some of them (Geisler and Nix 108,
155).
A few New Testament books were questioned or disputed by some of the Fathers,
but that does not mean those documents lacked initial apostolic authority, or
that the earliest Christians did not acknowledge them. The fact that they were
disputed over uncertainty concerning questions of authorship shows that the
early Christians understood the guiding principle of canonicity to be apostolic
or prophetic origin.
Some writings of the post-apostolic era were widely read and respected by
Christians of that period (e.g., 1 Clement, Shepherd of Hermas, Didache).While
these were regarded by some as Scripture, such views were only temporary and
localized. Ultimately, their late production and lack of apostolic origin led to
these writings being accorded secondary, non-canonical status. Other writings
known as pseudepigrapha and apocrypha were never accepted because of their late
production and lack of apostolic authority.
Heresies such as Gnosticism hastened more careful study and discussion of the
New Testament canon. Marcion drafted his own abridged canon to support his
peculiar teachings. Montanus claimed to be the Paraclete promised by Jesus in
John’s gospel and to possess the gift of prophecy. Such movements led the church
to define more explicitly what constituted Scripture than what had been
necessary from the beginning.
Finally, the lists produced by the Fathers from the mid-second century until the
early fourth century simply recognized and acknowledged what was implicit from
the beginning—that the twenty-seven books of the New Testament were of apostolic
origin and thus should be regarded as the word of God.
Bibliography
Ante-Nicene Fathers. Ed. Alexander Roberts and James Donaldson. 10 vols.
Reprint. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1993-1996.
Bruce, F. F. The Canon of Scripture. Downers Grove, Ill.: IVP Academic, 1988.
Dunbar, David. “The Biblical Canon.” Hermeneutics, Authority, and Canon. Ed. D.
A. Carson and John D. Woodbridge. Grand Rapids: Academie Books, 1986. 299-360.
Fisher, Milton. “The Canon of the New Testament.” The Origin of the Bible. Ed.
Philip Wesley Comfort. Weaton, Ill.: Tyndale House Publishers, Inc., 1992.
65-78.
Geisler, Norman L. and William E. Nix. From God to Us: How We Got Our Bible.
Chicago: Moody Press, 1974.
Hamilton, Tom. “How Can I Be Sure the Bible Includes the Right Books?”
Challenges of Our Times: Some Answers for Young Christians. Ed. Daniel W. Petty.
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Bookstore, 2008. 77-97.
Metzger, Bruce. The Canon of the New Testament: Its Origin, Development, and
Significance. Oxford: Clarendon Press, 1987.
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Vol. 4. Reprint. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1991.
Pickup, Martin. “The Canonicity of the Bible.” Reemphasizing Bible Basics in
Current Controversy. Ed. Melvin D. Curry. Florida College Annual Lectures 1990.
Temple Terrace, Fla.: Florida College Bookstore, 1990. 161-79.
Scott, Shane. “The Problem of the Canon.” A Place to Stand: Apologetics in an
Uncertain Age. Ed. Ferrell Jenkins. Florida College Annual Lectures 1999. Temple
Terrace, Fla.: Florida College Bookstore, 1999. 131-45.
The Apostolic Fathers. Ed. J. B. Lightfoot and J. R. Harmer. 1891. Grand Rapids:
Baker Book House, 1988.
Westcott, Brooke Foss. A General Survey of the History of the Canon of the New
Testament. 7th Ed. London: Macmillan and Co., Ltd., 1896.
By Dan Petty
From Expository Files 20.4; April 2013