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The Catholic Historical View on the Formation of the Biblical Canon

 

By: Dr. Jacobus de Bruyn

 

 

Introduction

The formation of the Biblical Canon has long been a subject of profound importance within Christianity, shaping the doctrine, liturgy, and spiritual lives of believers. For Catholics, the Bible consists of 73 books: 46 in the Old Testament and 27 in the New Testament. This article delves into the Catholic historical perspective on how this Canon came to be, focusing on the role of Church Councils and Synods in formalizing it. It also examines the Greek Septuagint (LXX), used by the early Church as its Old Testament, and the scholarly consensus regarding its use. Further, the article explores St. Jerome’s initial reservations about certain books, the Protestant Reformation’s removal of the Deuterocanonical books, and the eventual exclusion of these books by Bible societies in later centuries.

 

The Septuagint and the Early Church

The Greek Septuagint (LXX) played a foundational role in the early Church’s understanding of Scripture. Compiled in the 3rd and 2nd centuries BC, the Septuagint was a Greek translation of the Hebrew Scriptures, created for Hellenistic Jews who spoke Greek rather than Hebrew. Unlike the later Masoretic Text, which became the standard Hebrew text for Judaism, the Septuagint included additional books and sections now known as the Deuterocanonical books. These books—Tobit, Judith, Wisdom, Sirach, Baruch, 1 and 2 Maccabees, and additions to Esther and Daniel—brought the total number of Old Testament books in the Septuagint to 46.

 

The early Christians, many of whom were Greek-speaking, adopted the Septuagint as their Old Testament. This is evident in the New Testament itself, where many Old Testament quotations align more closely with the Septuagint than with the Hebrew Masoretic Text. Scholars, including Protestant historians like Bruce Metzger, acknowledge this reliance on the Septuagint. Modern Catholic apologists, such as Jimmy Akin and Scott Hahn, emphasize the continuity of the Church’s use of the Septuagint, reinforcing its importance in the formation of the Biblical Canon.

 

Councils and Synods Establishing the Canon

 

Early Discussions on Canonical Books

In the first few centuries of Christianity, there was no universally accepted list of Biblical books. While the Septuagint was widely used, debates arose over the inclusion of certain books. These discussions prompted the need for authoritative decisions by the Church.

 

The establishment of the Biblical Canon by the Early Church was a complex and multi-faceted process that unfolded over several centuries. The Church considered several criteria when determining which texts to include in the Canon. Here's a breakdown of these criteria:

 

1. Apostolic Origin

The Church placed a high value on texts believed to have been written by the apostles or their close associates (apostolic authority). This criterion ensured that the writings carried the weight of eyewitness testimony to Jesus Christ and His teachings.

 

2. Orthodoxy (Conformity to the Rule of Faith)

The writings had to align with the core teachings of Christianity, as handed down through apostolic tradition and articulated in the Church's liturgical and doctrinal practices. Texts that contradicted or deviated from these teachings were excluded. For examples: The Gospel of Thomas, despite some early popularity, was excluded because of its Gnostic elements that contradicted orthodox Christian doctrine.

 

3. Liturgical Use

Texts already in widespread use in Christian worship were more likely to be included. Since early Christians read Scripture during their gatherings, writings that were deemed spiritually edifying and doctrinally sound became central to worship and eventually Canonical.

 

4. Catholicity (Universal Acceptance)

A text's widespread and consistent acceptance across different Christian communities (geographical and cultural) was another key factor. Texts that were only used in isolated regions or by specific groups were less likely to be included.

 

The Council of Rome (AD 382)

Under Pope Damasus I, the Council of Rome issued one of the earliest authoritative lists of Canonical books. This list included all 73 books of the Catholic Bible, affirming the Deuterocanonical books as part of Scripture. Pope Damasus also commissioned St. Jerome to translate the Bible into Latin, leading to the creation of the Vulgate. While Jerome initially questioned the Canonical status of some Deuterocanonical books, he ultimately submitted to the Church’s judgment, including these books in his translation.

 

The Synod of Hippo (AD 393)

The Synod of Hippo, held in North Africa, confirmed the Canon established at the Council of Rome. It explicitly listed the 73 books, recognizing the Deuterocanonical books as Scripture. The acts of this synod were later ratified by subsequent councils.

 

The Councils of Carthage (AD 397 and 419)

The Councils of Carthage, also held in North Africa, reaffirmed the decisions of the Synod of Hippo. Canon 36 of the Council of Carthage in AD 397 explicitly listed the Canonical books, matching the list established by Pope Damasus. St. Augustine of Hippo, a prominent participant in these councils, strongly defended the inclusion of the Deuterocanonical books, citing their liturgical use and alignment with the Septuagint.

 

The Ecumenical Council of Florence (AD 1431–1449)

The Council of Florence marked another significant moment in the history of the Biblical Canon. In its decree *Cantate Domino* (1442), the council reaffirmed the 73-book Canon, explicitly including the Deuterocanonical books. This declaration underscored the Church’s consistent recognition of these books as divinely inspired.

 

The Council of Trent (AD 1545–1563)

The Protestant Reformation in the 16th century challenged the Catholic Church’s Canon, particularly the inclusion of the Deuterocanonical books. In response, the Council of Trent issued a dogmatic declaration in 1546 affirming the Canon established by earlier councils. The council anathematized those who rejected the Deuterocanonical books, emphasizing their divine inspiration and equal status with the rest of Scripture. The Council of Trent also reinforced the Church’s reliance on the Septuagint as the basis for the Old Testament Canon.

 

St. Jerome’s Role in the Canonical Debate

St. Jerome, one of the Church’s greatest Biblical scholars, initially expressed reservations about the Deuterocanonical books. He favoured the Hebrew text over the Greek Septuagint, questioning the Canonical status of books not found in the Hebrew Scriptures. These Books were: Tobit, Judith, Wisdom of Solomon, Ecclesiasticus (Sirach), Baruch, 1 & 2 Maccabees, as well as the additions to Esther and Daniel. However, Jerome ultimately submitted to the authority of the Church, including the Deuterocanonical books in his Latin Vulgate translation. His deference to the Church’s judgment highlights the importance of ecclesiastical authority in determining the Biblical Canon.

 

Also important to take into consideration - the discovery of the Qumran scrolls (Dead Sea Scrolls) revealed fragments of some Deuterocanonical books, such as Tobit, Sirach (Ben Sira), and Baruch, in Hebrew or Aramaic. This demonstrated that these texts did, in fact, have Hebrew or Aramaic origins, contrary to St. Jerome's assumption that the Deuterocanonical books lacked a Hebrew basis and were only Greek compositions. Jerome’s reliance on the Hebrew Masoretic Text as the standard excluded these texts, but the Qumran findings show that they were part of Jewish literary and religious tradition before the Masoretic Text's finalization. This weakens Jerome's objection to the Deuterocanon based on linguistic grounds.

 

The Protestant Reformation and the Canon

 

Martin Luther’s Revisions

Martin Luther and other Protestant Reformers rejected the Deuterocanonical books, labelling them as "Apocrypha" and excluding them from their Biblical Canon. Luther’s rationale included:

 

1. Hebrew Originality: Luther argued that the Old Testament should align with the Hebrew Scriptures, which did not include the Deuterocanonical books. However, findings at Qumran show shows that Luther was mistaken in his ‘Hebrew only-view.’

2. Doctrinal Disputes: Certain teachings in the Deuterocanonical books, such as prayers for the dead (2 Maccabees 12:46), conflicted with Protestant theology.

3. Subjective Judgment: Luther’s personal criteria for canonicity led him to question even some New Testament books, though these were ultimately retained in Protestant Bibles. Luther rejected New Testament Books such as James, Hebrews and Revelations.

 

Protestant Bibles and the Deuterocanonical Books

Initially, many Protestant Bibles included the Deuterocanonical books in a separate section labelled "Apocrypha." For example, the 1611 King James Version contained these books. Over time, however, Protestant publishers began omitting them altogether, particularly in the 19th century.

 

Bible Societies and the Exclusion of the Deuterocanonical Books

The 19th century saw the rise of Bible societies, such as the British and Foreign Bible Society, which sought to distribute Bibles widely and inexpensively. In 1826, the British and Foreign Bible Society decided to exclude the Deuterocanonical books from the Bibles they distributed, citing cost and doctrinal differences. This decision significantly influenced the perception of the Biblical Canon among Protestants.

 

Modern Protestant Editions

As a result of these developments, most Protestant Bibles today omit the Deuterocanonical books. Catholic editions, such as the Douay-Rheims Bible and the New American Bible, continue to include the full Canon recognized by the Church.

 

Modern Scholarship on the Canon

Modern scholars, including Catholic apologists like Jimmy Akin, Trent Horn, Scott Hahn, and Joe Heshmeyer, emphasize the historical and theological significance of the Deuterocanonical books. They argue that the early Church’s reliance on the Septuagint validates the inclusion of these books in the Canon. Protestant scholars, such as Bruce Metzger, also acknowledge the early Church’s use of the Septuagint, further affirming its importance.

 

Conclusion

The formation of the Biblical Canon underscores the Catholic Church’s role in preserving the integrity of Scripture. From the early adoption of the Septuagint to the authoritative declarations of Church Councils, the Canon reflects a rich tradition rooted in divine revelation and apostolic authority. The Protestant Reformation’s removal of the Deuterocanonical books and their later exclusion by Bible societies represent significant departures from this tradition. For Catholics, the 73-book Canon remains a testament to the Church’s fidelity to its mission of safeguarding the Word of God.

 

Sources

1. Denzinger, Heinrich. The Sources of Catholic Dogma. B. Herder Book Co., 1957.

2. Augustine of Hippo. On Christian Doctrine. Translated by Philip Schaff, Eerdmans, 1982.

3. Metzger, Bruce M. The Canon of the New Testament: Its Origin, Development, and Significance. Oxford University Press, 1987.

4. Tanner, Norman P. Decrees of the Ecumenical Councils*. Georgetown University Press, 1990.

5. Council of Trent, Session IV. Decree Concerning the Canonical Scriptures. 1546.

6. King James Bible, 1611 Edition. Cambridge University Press.

7. British and Foreign Bible Society. Report of Proceedings, 1826.

8. Akin, Jimmy. The Bible Is a Catholic Book. Catholic Answers Press, 2019.

9. Horn, Trent. Why We’re Catholic: Our Reasons for Faith, Hope, and Love. Catholic Answers Press, 2017.

10. Hahn, Scott. Reasons to Believe: How to Understand, Explain, and Defend the Catholic Faith, Doubleday

Religion, 2007.

11. Irenaeus, Against Heresies (Book III) – Discussion of the Gospels' apostolic origin.

12. Eusebius, Ecclesiastical History (Book III, Chapter 25) – Categorization of texts.

13. Bruce, F. F. The Canon of Scripture – A modern, comprehensive analysis of Canon formation.

14. Metzger, Bruce. The New Testament: Its Background, Growth, and Content – Scholarly insights on the New

Testament Canon.

15. The Muratorian Fragment (ca. 170 CE) – An early Canonical list.

16. Emanuel Tov, Textual Criticism of the Hebrew Bible; Dead Sea Scrolls studies.