Answers from church history on today's questions
What Christian writers said, from about AD 295 to 1907.
45 passages · 31 writers · 9 centuries
Athanasius and the Council of Laodicea list the books of both Testaments, and Augustine lists those of the New. Origen, quoted by Eusebius, gives a catalogue of the Old Testament books from an exposition of the first Psalm, and Eusebius gives an account of New Testament writings as disputed or rejected. Athanasius, John of Damascus, and Cyril of Jerusalem count twenty-two Old Testament books, as does the catalogue quoted by Eusebius, and Augustine counts forty-four. Rufinus says the Ecclesiastical books are read in the Churches but not appealed to for the confirmation of doctrine, Athanasius says books outside the Canon are appointed to be read by those who newly join, and Augustine says the apocryphal writings have no canonical authority. The Council of Trent lists Tobias, Judith, Wisdom, Ecclesiasticus, Baruch, and the Machabees among the sacred books, while the Savoy and Baptist confessions say the books commonly called Apocrypha are no part of the canon, and the Belgic Confession and the Thirty-Nine Articles say the church may read certain books but not use them to establish doctrine. Hodge says Protestants hold canonical those Old Testament books that Christ and his Apostles recognized as the written Word of God, the French Confession says the books are known to be canonical by the testimony and inward illumination of the Holy Spirit, and Eusebius names writings he calls disputed and writings he calls rejected.
19 passages · 17 writers · 200s to 1800s
Trent, the Thirty-Nine Articles, and the French, Baptist, Westminster, and Waldensian confessions list the books of Scripture. Rufinus, Athanasius, and the Council of Laodicea list books of the Old and New Testaments, and Augustine lists those of the New. John of Damascus and Cyril of Jerusalem say the Old Testament has twenty-two books, and Eusebius reports which New Testament writings were disputed or rejected.
c. 313–325 · Eusebius of Caesarea, Church History (Historia ecclesiastica) 3.25.1
First then must be put the holy quaternion of the Gospels; following them the Acts of the Apostles. After this must be reckoned the epistles of Paul; next in order the extant former epistle of John, and likewise the epistle of Peter, must be maintained.
c. 313–325 · Eusebius of Caesarea, Church History (Historia ecclesiastica) 3.25.3
Among the disputed writings, which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name. Among the rejected writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books.
c. 313–325 · Origen, quoted by Eusebius, Church History (Historia ecclesiastica) 6.25.1
When expounding the first Psalm, he gives a catalogue of the sacred Scriptures of the Old Testament as follows: “It should be stated that the canonical books, as the Hebrews have handed them down, are twenty-two; corresponding with the number of their letters.” Farther on he says: “The twenty-two books of the Hebrews are the following: That which is called by us Genesis, but by the Hebrews, from the beginning of the book, Bresith, which means, ‘In the beginning’; Exodus, Welesmoth, that is, ‘These are the names’; Leviticus, Wikra, ‘And he called‘; Numbers, Ammesphekodeim; Deuteronomy, Eleaddebareim, ‘These are the words’; Jesus, the son of Nave, Josoue ben Noun; Judges and Ruth, among them in one book, Saphateim; the First and Second of Kings, among them one, Samouel, that is, ‘The called of God’; the Third and Fourth of Kings in one, Wammelch David, that is, ‘The kingdom of David’; of the Chronicles, the First and Second in one, Dabreïamein, that is, ‘Records of days’; Esdras, First and Second in one, Ezra, that is, ‘An assistant’; the book of Psalms, Spharthelleim; the Proverbs of Solomon, Meloth; Ecclesiastes, Koelth; the Song of Songs (not, as some suppose, Songs of Songs), Sir Hassirim; Isaiah, Jessia; Jeremiah, with Lamentations and the epistle in one, Jeremia; Daniel, Daniel; Ezekiel, Jezekiel; Job, Job; Esther, Esther. And besides these there are the Maccabees, which are entitled Sarbeth Sabanaiel.”
329–373 · Athanasius of Alexandria, Festal Letters 39.4
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, and so likewise the third and fourth as one book. And again, the first and second of the Chronicles are reckoned as one book. Again Ezra, the first and second are similarly one book. 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; afterwards, Ezekiel and Daniel, each one book. Thus far constitutes the Old Testament.
329–373 · Athanasius of Alexandria, Festal Letters 39.5
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 Epistles (called Catholic), 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.
c. 363 · Council of Laodicea, The Canons of the Synod of Laodicea 60
These are all the books of Old Testament appointed to be read: 1, Genesis of the world; 2, The Exodus from Egypt; 3, Leviticus; 4, Numbers; 5, Deuteronomy; 6, Joshua, the son of Nun; 7, Judges, Ruth; 8, Esther; 9, Of the Kings, First and Second; 10, Of the Kings, Third and Fourth; 11, Chronicles, First and Second; 12, Esdras, First and Second; 13, The Book of Psalms; 14, The Proverbs of Solomon; 15, Ecclesiastes; 16, The Song of Songs; 17, Job; 18, The Twelve Prophets; 19, Isaiah; 20, Jeremiah, and Baruch, the Lamentations, and the Epistle; 21, Ezekiel; 22, Daniel. And these are the books of the New Testament: Four Gospels, according to Matthew, Mark, Luke and John; The Acts of the Apostles; Seven Catholic Epistles, to wit, one of James, two of Peter, three of John, one of Jude; Fourteen Epistles of Paul, one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, one to the Hebrews, two to Timothy, one to Titus, and one to Philemon.
c. 348–351 · Cyril of Jerusalem, Catechetical Lectures (Catecheses ad illuminandos 1-18) 4.33
Learn also diligently, and from the Church, what are the books of the Old Testament, and what those of the New. And, pray, read none of the apocryphal writings: for why dost thou, who knowest not those which are acknowledged among all, trouble thyself in vain about those which are disputed? Read the Divine Scriptures, the twenty-two books of the Old Testament, these that have been translated by the Seventy-two Interpreters.
c. 375–380 · Anonymous (compiler of the Apostolic Constitutions), Constitutions of the Holy Apostles (Apostolic Constitutions) 8.47
Let the following books be esteemed venerable and holy by you, both of the clergy and laity. Of the Old Covenant: the five books of Moses—Genesis, Exodus, Leviticus, Numbers, and Deuteronomy; one of Joshua the son of Nun, one of the Judges, one of Ruth, four of the Kings, two of the Chronicles, two of Ezra, one of Esther, one of Judith, three of the Maccabees, one of Job, one hundred and fifty psalms; three books of Solomon—Proverbs, Ecclesiastes, and the Song of Songs; sixteen prophets. And besides these, take care that your young persons learn the Wisdom of the very learned Sirach. But our sacred books, that is, those of the New Covenant, are these: the four Gospels of Matthew, Mark, Luke, and John; the fourteen Epistles of Paul; two Epistles of Peter, three of John, one of James, one of Jude; two Epistles of Clement; and the Constitutions dedicated to you the bishops by me Clement, in eight books; which it is not fit to publish before all, because of the mysteries contained in them; and the Acts of us the Apostles.
c. 396–397 · Augustine of Hippo, On Christian Doctrine 2.8.13
The authority of the Old Testament is contained within the limits of these forty-four books. That of the New Testament, again, is contained within the following:—Four books of the Gospel, according to Matthew, according to Mark, according to Luke, according to John; fourteen epistles of the Apostle Paul—one to the Romans, two to the Corinthians, one to the Galatians, to the Ephesians, to the Philippians, two to the Thessalonians, one to the Colossians, two to Timothy, one to Titus, to Philemon, to the Hebrews: two of Peter; three of John; one of Jude; and one of James; one book of the Acts of the Apostles; and one of the Revelation of John.
c. 404 · Rufinus of Aquileia, Commentary on the Apostles' Creed (Expositio symboli) 37
Of the Old Testament, therefore, first of all there have been handed down five books of Moses, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Then Jesus Nave, (Joshua the son of Nun), The Book of Judges together with Ruth; then four books of Kings (Reigns), which the Hebrews reckon two; the Book of Omissions, which is entitled the Book of Days (Chronicles), and two books of Ezra (Ezra and Nehemiah), which the Hebrews reckon one, and Esther; of the Prophets, Isaiah, Jeremiah, Ezekiel, and Daniel; moreover of the twelve (minor) Prophets, one book; Job also and the Psalms of David, each one book. Solomon gave three books to the Churches, Proverbs, Ecclesiastes, Canticles. These comprise the books of the Old Testament. Of the New there are four Gospels, Matthew, Mark, Luke, John; the Acts of the Apostles, written by Luke; fourteen Epistles of the Apostle Paul, two of the Apostle Peter, one of James, brother of the Lord and Apostle, one of Jude, three of John, the Revelation of John. These are the books which the Fathers have comprised within the Canon, and from which they would have us deduce the proofs of our faith.
c. 743–750 · John of Damascus, An Exact Exposition of the Orthodox Faith (Expositio fidei; De fide orthodoxa) 90
Observe, further, that there are two and twenty books of the Old Testament, one for each letter of the Hebrew tongue. For there are twenty-two letters of which five are double, and so they come to be twenty-seven. For the letters Caph, Mem, Nun, Pe, Sade are double. And thus the number of the books in this way is twenty-two, but is found to be twenty-seven because of the double character of five. For Ruth is joined on to Judges, and the Hebrews count them one book: the first and second books of Kings are counted one: and so are the third and fourth books of Kings: and also the first and second of Paraleipomena: and the first and second of Esdra. In this way, then, the books are collected together in four Pentateuchs and two others remain over, to form thus the canonical books.
1546–1563 · Council of Trent, Canons and Dogmatic Decrees of the Council of Trent s4.canonical-scriptures
And it has thought it meet that a list of the sacred books be inserted in this decree, lest a doubt may arise in any one's mind, which are the books that are received by this Synod. They are as set down here below: of the Old Testament: the five books of Moses, to wit, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Josue, Judges, Ruth, four books of Kings, two of Paralipomenon, the first book of Esdras, and the second which is entitled Nehemias; Tobias, Judith, Esther, Job, the Davidical Psalter, consisting of a hundred and fifty psalms; the Proverbs, Ecclesiastes, the Canticle of Canticles, Wisdom, Ecclesiasticus, Isaias, Jeremias, with Baruch; Ezechiel, Daniel; the twelve minor prophets, to wit, Osee, Joel, Amos, Abdias, Jonas, Micheas, Nahum, Habacuc, Sophonias, Aggæus, Zacharias, Malachias; two books of the Machabees, the first and the second. Of the New Testament: the four Gospels, according to Matthew, Mark, Luke, and John; the Acts of the Apostles written by Luke the Evangelist; fourteen epistles of Paul the apostle, (one) to the Romans, two to the Corinthians, (one) to the Galatians, to the Ephesians, to the Philippians, to the Colossians, two to the Thessalonians, two to Timothy, (one) to Titus, to Philemon, to the Hebrews; two of Peter the apostle, three of John the apostle, one of the apostle James, one of Jude the apostle, and the Apocalypse of John the apostle.
1559 · Reformed Churches of France, The French Confession of Faith (Gallic Confession) 3
These Holy Scriptures are comprised in the canonical books of the Old and New Testaments, as follows: the five books of Moses, namely: Genesis, Exodus, Leviticus, Numbers, Deuteronomy; then Joshua, Judges, Ruth, the first and second books of Samuel, the first and second books of the Kings, the first and second books of the Chronicles, otherwise called Paralipomenon, the first book of Ezra; then Nehemiah, the book of Esther, Job, the Psalms of David, the Proverbs or Maxims of Solomon ; the book of Ecclesiastes, called the Preacher, the Song of Solomon; then the book of Isaiah, Jeremiah, Lamentations of Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; then the Holy Gospel according to St. Matthew, according to St. Mark, according to St. Luke, and according to St. John; then the second book of St. Luke, otherwise called the Acts of the Apostles; then the Epistles of St. Paul: one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon; then the Epistle to the Hebrews, the Epistle of St. James, the first and second Epistles of St. Peter, the first, second, and third Epistles of St. John, the Epistle of St. Jude; and then the Apocalypse, or Revelation of St. John.
1571 · Church of England, The Thirty-Nine Articles of Religion 6
In the name of the holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church. Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth The First Book of Samuel The Second Book of Samuel The First Book of Kings The Second Book of Kings The First Book of Chronicles The Second Book of Chronicles The First Book of Esdras The Second Book of Esdras The Book of Esther The Book of Job The Psalms The Proverbs Ecclesiastes or Preacher Cantica, or Songs of Solomon Four Prophets the greater Twelve Prophets the less And the other Books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following: The Third Book of Esdras The Fourth Book of Esdras The Book of Tobias The Book of Judith The rest of the Book of Esther The Book of Wisdom Jesus the Son of Sirach Baruch the Prophet The Song of the Three Children The Story of Susanna Of Bel and the Dragon The Prayer of Manasses The First Book of Maccabees The Second Book of Maccabees All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.
c. 1603–1609 · James Arminius, Private Disputations Disputation V on the Rule of Religion, the Word of God, and the Scriptures in Particular
God communicates this external word to man, either orally, or by writing. For, neither with respect to the whole of religion, nor with respect to its parts, is God confined to either of these modes of communication; but he sometimes uses one and sometimes another, and at other times both of them, according to his own choice and pleasure. He first employed oral enunciation in its delivery, and afterwards, writing, as a more certain means against corruption and oblivion. He has also completed it in writing; so that we now have the infallible word of God in no other place than in the Scriptures, which are therefore appropriately denominated "the instrument of religion." VI. These Scriptures are contained in those books of the Old and the New Testament which are called "canonical:" They consist of the five books of Moses; the books of Joshua, Judges, and of Ruth; the First and Second of Samuel; the First and Second of Kings; the First and Second of Chronicles; the books of Ezra and of Nehemiah, and the first ten chapters of that of Esther; fifteen books of the prophets, that is, the three Major and the twelve Minor Prophets; the books of Job, the Psalms, Proverbs, Ecclesiastes, the Canticles, Daniel, and of the Lamentations of Jeremiah: All these books are contained in the Old Testament. Those of the New Testament are the following: The four Evangelists; one book of the Acts of the Apostles; thirteen of St. Paul's Epistles; the Epistle to the Hebrews; that of St. James; the two of St. Peter; the three of St. John; that of St. Jude; and the Apocalypse by St. John.
1647 · Westminster Assembly, The Westminster Confession of Faith 1.2
Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these: Of the Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, I Samuel, II Samuel, I Kings, II Kings, I Chronicles, II Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament: The Gospels according to Matthew Mark Luke John The Acts of the Apostles Paul’s Epistles to the Romans Corinthians I Corinthians II Galatians Ephesians Philippians Colossians Thessalonians I Thessalonians II to Timothy I to Timothy II to Titus to Philemon The Epistle to the Hebrews The Epistle of James The first and second Epistles of Peter The first, second, and third Epistles of John The Epistle of Jude The Revelation of John. All which are given by inspiration of God to be the rule of faith and life.
1655 · Reformed Churches of Piedmont (Waldenses), The Confession of the Waldenses (Reformed Churches of Piedmont) 3
We believe that we ought to receive this Holy Scripture (as we do) for divine and canonical, that is to say, for the constant rule of our faith and life: as also that the same is fully contained in the Old and New Testament; and that by the Old Testament we must understand only such books as God did intrust the Jewish Church with, and which that Church has always approved and acknowledged to be from God: namely, the five books of Moses, Joshua, the Judges, Ruth, 1 and 2 of Samuel, 1 and 2 of the Kings, 1 and 2 of the Chronicles, one of Ezra, Nehemiah, Esther, Job, the Psalms, the Proverbs of Solomon, Ecclesiastes, the Song of Songs, the four great and the twelve minor Prophets: and the New Testament containing the four gospels, the Acts of the Apostles, the Epistles of St. Paul — 1 to the Romans, 2 to the Corinthians,1 to the Galatians, 1 to the Ephesians, 1 to the Philippians, 1 to the Colossians 2 to the Thessalonians,2 to Timothy, 1 to Titus, 1 to Philemon, and the Epistle to the Hebrews; 1 of St. James, 2 of St. Peter, 3 of St. John, 1 of St. Jude, and the Revelation.
1677 · Particular Baptist elders and congregations of London, The Baptist Confession of 1689 (the Second London Confession) 1.2
Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these: OF THE OLD TESTAMENT Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, I Samuel, II Samuel, I Kings, II Kings, I Chronicles, II Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi OF THE NEW TESTAMENT Matthew, Mark, Luke, John, The Acts of the Apostles, Paul's Epistle to the Romans, I Corinthians, II Corinthians, Galatians, Ephesians, Philippians, Colossians, I Thessalonians, II Thessalonians, I Timothy, II Timothy, To Titus, To Philemon, The Epistle to the Hebrews, Epistle of James, The first and second Epistles of Peter, The first, second, and third Epistles of John, The Epistle of Jude, The Revelation All of which are given by the inspiration of God, to be the rule of faith and life.
1883 · Philip Schaff, History of the Christian Church, Vol. 2: Ante-Nicene Christianity, A.D. 100-325 13.177
To Melito we owe the first Christian list of the Hebrew Scriptures. It agrees with the Jewish and the Protestant canon, and omits the Apocrypha. The books of Esther and Nehemiah are also omitted, but may be included in Esdras. The expressions "the Old Books," "the Books of the Old Covenant," imply that the church at that time had a canon of the New Covenant.
13 passages · 12 writers · 300s to 1800s
Rufinus says the Ecclesiastical books are read in the Churches but not appealed to for the confirmation of doctrine, and the Belgic Confession says the church may read certain books and learn from them but that they cannot confirm any point of faith. The Savoy and Baptist confessions say the books commonly called Apocrypha are no part of the canon and are of no authority in the church. Athanasius says certain books outside the Canon are appointed to be read by those who newly join, and Augustine says the apocryphal writings have no canonical authority.
329–373 · Athanasius of Alexandria, Festal Letters 39.7
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, the latter being [merely] read; 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 approbation, and assigning to them a date, that so, using them as ancient writings, they may find occasion to lead astray the simple.
c. 363 · Council of Laodicea, The Canons of the Synod of Laodicea 59
No psalms composed by private individuals nor any uncanonical books may be read in the church, but only the Canonical Books of the Old and New Testaments.
419 · Council of Carthage (419), The Code of Canons of the African Church (Council of Carthage, 419) 24
Item, that besides the Canonical Scriptures nothing be read in church under the name of divine Scripture.
c. 404 · Rufinus of Aquileia, Commentary on the Apostles' Creed (Expositio symboli) 38
But it should be known that there are also other books which our fathers call not “Canonical” but “Ecclesiastical:” that is to say, Wisdom, called the Wisdom of Solomon, and another Wisdom, called the Wisdom of the Son of Syrach, which last-mentioned the Latins called by the general title Ecclesiasticus, designating not the author of the book, but the character of the writing. To the same class belong the Book of Tobit, and the Book of Judith, and the Books of the Maccabees. In the New Testament the little book which is called the Book of the Pastor of Hermas, [and that] which is called The Two Ways, or the Judgment of Peter; all of which they would have read in the Churches, but not appealed to for the confirmation of doctrine. The other writings they have named “Apocrypha.” These they would not have read in the Churches.
413–426 · Augustine of Hippo, City of God 15.23
Let us omit, then, the fables of those scriptures which are called apocryphal, because their obscure origin was unknown to the fathers from whom the authority of the true Scriptures has been transmitted to us by a most certain and well-ascertained succession. For though there is some truth in these apocryphal writings, yet they contain so many false statements, that they have no canonical authority. We cannot deny that Enoch, the seventh from Adam, left some divine writings, for this is asserted by the Apostle Jude in his canonical epistle. But it is not without reason that these writings have no place in that canon of Scripture which was preserved in the temple of the Hebrew people by the diligence of successive priests; for their antiquity brought them under suspicion, and it was impossible to ascertain whether these were his genuine writings, and they were not brought forward as genuine by the persons who were found to have carefully preserved the canonical books by a successive transmission. So that the writings which are produced under his name, and which contain these fables about the giants, saying that their fathers were not men, are properly judged by prudent men to be not genuine; just as many writings are produced by heretics under the names both of other prophets, and more recently, under the names of the apostles, all of which, after careful examination, have been set apart from canonical authority under the title of Apocrypha.
1561 · Guido de Brès (Belgic Confession), The Belgic Confession 4
We include in the Holy Scripture the two volumes of the Old and New Testaments. They are canonical books with which there can be no quarrel at all.
1561 · Guido de Brès (Belgic Confession), The Belgic Confession 6
The church may certainly read these books and learn from them as far as they agree with the canonical books. But they do not have such power and virtue that one could confirm from their testimony any point of faith or of the Christian religion. Much less can they detract from the authority of the other holy books.
1566 · Heinrich Bullinger, The Second Helvetic Confession 1
We therefore detest all the heresies of Artemon, the Manichæans, the Valentinians, of Cerdon, and the Marcionites, who denied that the Scriptures proceeded from the Holy Spirit; or else received not, or interpolated and corrupted, some of them. And yet we do not deny that certain books of the Old Testament were by the ancient authors called Apocryphal, and by others Ecclesiastical; to wit, such as they would have to be read in the churches, but not alleged to avouch or confirm the authority of faith by them. As also Augustine, in his De Civitate Dei, book 18, chapter 38, makes mention that ‘in the books of the Kings, the names and books of certain prophets are reckoned;’ but he adds that ‘they are not in the canon,’ and that ‘those books which we have suffice unto godliness.’
1658 · Congregational Churches (Savoy Assembly), The Savoy Declaration of the Congregational Churches 1.3
The Books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved or made use of, than other human writings.
1677 · Particular Baptist elders and congregations of London, The Baptist Confession of 1689 (the Second London Confession) 1.3
The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon or rule of the Scripture, and, therefore, are of no authority to the church of God, nor to be any otherwise approved or made use of than other human writings.
1870 · First Vatican Council, Dogmatic Constitution on the Catholic Faith (Dei Filius) can2.4
If any one shall not receive as sacred and canonical the books of Holy Scripture, entire with all their parts, as the holy Synod of Trent has enumerated them, or shall deny that they have been divinely inspired: let him be anathema.
1874 · Bonn Union Conference, The Fourteen Theses of the Old Catholic Union Conference at Bonn 1
We agree that the apocryphal or deutero-canonical books of the Old Testament are not of the same canonicity as the books contained in the Hebrew Canon.
1875 · Reformed Episcopal Church, Articles of Religion of the Reformed Episcopal Church 5
The Book commonly called "The Apocrypha" is not a portion of God's Word, and is not therefore to be read in churches, nor to be used in establishing any doctrine.
13 passages · 9 writers · 1500s to 1900s
Hodge says the Old Testament canon consists of the books Christ and his Apostles recognized as the written Word of God, and the New Testament canon of the books proved to have been written by the Apostles or to have received their sanction. The French Confession names the testimony and inward illumination of the Holy Spirit, and Tillotson says the Old Testament books now received are those the Jews received in the Savior's time. Owen says the Old Testament is proved by the New, and Edwards says the beloved disciple put the finishing hand to the canon of Scripture.
1559 · Reformed Churches of France, The French Confession of Faith (Gallic Confession) 4
We know these books to be canonical, and the sure rule of our faith, not so much by the common accord and consent of the Church, as by the testimony and inward illumination of the Holy Spirit, which enables us to distinguish them from other ecclesiastical books upon which, however useful, we can not found any articles of faith.
1646–1690 · John Owen, Sermons of John Owen life.14
That those books annexed by the Papists to the Old Testament, and called by them “deutero-canonical,” and by us no better still than “apocryphal,” such as the books of Maccabees, Esdras, Tobit, etc., never were received into the canon by the ancient church, nor can they produce the decree of any one ancient council wherein they were owned; as for modern councils, we matter them not. They say that these books were doubted of at first, and afterward received. Belike, then, the church at first did not know them to be the word of God; and if she be the bride of Christ, who best of all knows the Bridegroom’s voice, how came she for so long time not to know it? Here, certainly, in spite of infallibility, the church must be in an error; for if she doubted of the divinity of these books, when yet they were really divine, she erred in so doubting; and if she did know them to be of God, and yet did not receive them, she was more than erroneous; that is, she was plainly rebellious. As for the Epistle to the Hebrews, the second of Peter, and those others which we all own as canonical, though some particular persons or churches might doubt of their authenticness, yet it doth not appear that all ever did. Some of the Papists themselves confess that the Epistle to the Hebrews was generally acknowledged, unless by two or three of the Latin fathers; and Jerome reckons both that and the Revelation as generally acknowledged for canonical.
1646–1690 · John Owen, Sermons of John Owen life.14
The Old Testament is proved by the New. Christ divides the whole Old Testament into Moses, the Prophets, and the Psalms; and thereby declares them all to be canonical, Luke xxiv. 44. That was then the usual way by which the Jews did divide the Old Testament. And here in the text Abraham sends Dives’ brethren to Moses and the Prophets. And Christ, mentioning a place out of the Psalms, bears witness to the whole Old Testament under the name of “The Scripture:” “The Scripture cannot be broken,” John x. 34, 35.
1646–1690 · John Owen, Sermons of John Owen life.14
The council of Jerusalem, in Acts xv. 1, if it were a general one, is the first we read of; and that toucheth not the point in hand, — doth not declare the Scripture to be authentic, but takes it for granted. They that were there met cite the scripture of the Old Testament, and thereby own its authority, but do not then first establish it. And Peter and the rest do the like in their preaching, Acts ii., iii. And dare the Papists say, then, that the Old Testament was not authentic before this council? Had the church hitherto no certain canon, nor authentic Scripture, to be the rule of its faith? After this council we find no general one till that of Nice. And was the church of God all this while too (for three hundred years) without the canon of the Scripture? to say nothing that the Council of Nice itself did never define which it was; but acknowledged it as already received.
1739 · Jonathan Edwards, A History of the Work of Redemption 3.sec3
To this beloved disciple it was that Christ revealed those wonderful things which were to come to pass in his church to the end of time; and he was the person who put the finishing hand to the canon of Scripture, and sealed the whole of it. So that now the canon of Scripture, that great and standing written rule, which was begun about Moses’s time, is completed and settled, and a curse denounced against him that adds any thing to it, or diminishes any thing from it.
1793 · Jonathan Edwards, Miscellaneous Observations on Important Theological Subjects, Original and Collected 1
The omission of a book in some one or two particular catalogues, cannot, with any reason, be urged against its canonical authority, if it be found in all, or most of the others, and any good reason can be assigned for the omission, where it occurs. Thus, for instance, the Revelation is omitted, either perhaps because it was not known to the author, or its credit was not sufficiently established in the country where he lived; or perhaps, which may be as probable as the other, because it being so full of mysteries, few or none were judged proper or able to read it to any purpose.
1820 · John Tillotson, Works, Volume 9 221
To this I answer, I do not know of any miracle that was ever written on purpose to confirm the canon of the Scriptures: but as for the books of the Old Testament, we have sufficient assurance, that those which we now receive, are those which the Jews received for such in our Saviour’s time; and he doth not any where find fault with any of them as not canonical, which we have no reason to doubt but he would have done, if any one of them had been otherwise. And that these are the same the Jews then received, appears sufficiently, because both Jews and Christians to this day agree in them. And as for the books of the New Testament, we are sufficiently assured, that these and no other are the books which the ancient church received for canonical and of Divine authority, and though some of them were for a time controverted, yet upon farther inquiry and examination they were received.
1871 · Charles Hodge, Systematic Theology, vol. 1 (Introduction; Part I, Theology Proper) intro.6.1
Protestants answer it by saying, so far as the Old Testament is concerned, that those books, and those only, which Christ and his Apostles recognized as the written Word of God, are entitled to be regarded as canonical. This recognition was afforded in a twofold manner: First, many of the books of the Old Testament are quoted as the Word of God, as being given by the Spirit; or the Spirit is said to have uttered what is therein recorded. Secondly, Christ and his Apostles refer to the sacred writings of the Jews — the volume which they regarded as divine — as being what it claimed to be, the Word of God.
1871 · Charles Hodge, Systematic Theology, vol. 1 (Introduction; Part I, Theology Proper) intro.6.1
The principle on which the canon of the New Testament is determined is equally simple. Those books, and those only which can be proved to have been written by the Apostles, or to have received their sanction, are to be recognized as of divine authority. The reason of this rule is obvious. The Apostles were the duly authenticated messengers of Christ, of whom He said, “He that heareth you, heareth me.”
1871 · A. R. Fausset, Commentary Critical and Explanatory on Hosea intro
The collection of the sacred books is by Jewish tradition attributed to the great synagogue of learned scribes formed by Ezra. Many think Nehemiah completed this collection by adding to the books already in the canon those of his own times. Malachi, the last in the series, probably aided him in determining with infallible authority what books were entitled to be ranked in the inspired canon.
1883 · Philip Schaff, History of the Christian Church, Vol. 2: Ante-Nicene Christianity, A.D. 100-325 12.138
The principal books of the New Testament, the four Gospels, the Acts, the thirteen Epistles of Paul, the first Epistle of Peter, and the first of John, which are designated by Eusebius as "Homologumena," were in general use in the church after the middle of the second century, and acknowledged to be apostolic, inspired by the Spirit of Christ, and therefore authoritative and canonical. This is established by the testimonies of Justin Martyr, Tatian, Theophilus of Antioch, Irenaeus, Tertullian, Clement of Alexandria, and Origen, of the Syriac Peshito (which omits only Jude, 2 Peter, 2 and 3 John, and the Revelation), the old Latin Versions (which include all books but 2 Peter, Hebrews, and perhaps James and the Fragment of Muratori; also by the heretics, and the heathen opponent Celsus—persons and documents which represent in this matter the churches in Asia Minor, Italy, Gaul, North Africa, Egypt, Palestine, and Syria. We may therefore call these books the original canon. Concerning the other seven books, the "Antilegomena" of Eusebius, viz. the Epistle to the Hebrews, the Apocalypse, the second Epistle of Peter, the second and third Epistles of John, the Epistle of James, and the Epistle of Jude,—the tradition of the church in the time of Eusebius, the beginning of the fourth century, still wavered between acceptance and rejection.
1891 · G. T. Stokes, The Expositor's Bible: The Acts of the Apostles, vol. 1 Chapter I
The canon of the New Testament grew up by degrees somehow thus. While the Apostles and their followers and the friends of their followers lived and flourished, men naturally sought after their living testimonies, consulting doubtless such documents as well which lay within their reach. But when the living witnesses and their friends had passed away, the natural instinct of the Church, guided by that Spirit of Truth which in the darkest times has never wholly left Christ's Spouse, led her to treasure up and dwell with greater love upon those written documents which she had possessed from the beginning. It is no wonder, then, that we do not find large quotations and copious references to the canonical books in the earliest writers—simply because it was impossible they should then have occupied the same place in the Christian consciousness as they now do. Rather, on the contrary, we should be inclined to say that, had they been largely quoted and frequently referred to by Polycarp, Ignatius, or Clement, men might naturally have derived therefrom a forcible argument against the genuine character of the works of these primitive Fathers, as such quotations would have been contrary to the principles of human nature.
1907 · Augustus Hopkins Strong, Systematic Theology Chapter II. Positive Proofs That The Scriptures Are A Divine Revelation
It is important to observe that the determination of the Canon, or list of the books of sacred Scripture, is not the work of the church as an organized body. We do not receive these books upon the authority of Fathers or Councils. We receive them, only as the Fathers and Councils received them, because we have evidence that they are the writings of the men, or class of men, whose names they bear, and that they are also credible and inspired.
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