Apostolic Origin and New Testament Canonization Process
The New Testament canon, comprising the 27 books recognized by most Christian traditions, was formed through a process that involved both the apostolic origin of the writings and the discernment of the early Church. A key criterion for inclusion was apostolicity, meaning the writings were either penned by an apostle or by a close associate who accurately conveyed apostolic teaching [8]. For instance, to qualify as an apostle, an individual had to have been a companion of Jesus throughout his public ministry, from his baptism by John until his ascension [7, 8]. Paul, though not one of the original twelve, was recognized as an apostle "through the will of God" [6].
The early Church recognized the authority of these apostolic writings. Origen, an early Church Father, referred to the "Old and New Testaments" as foundational [2]. The Catholic Church emphasizes that the sacred authors of the Gospels "selected certain of the many elements which had been handed on, either orally or already in written form," always aiming to convey "the honest truth about Jesus" [4]. This suggests a process of careful selection and synthesis guided by the Church's understanding of truth.
Different traditions articulate the canonization process with varying emphases. Reformed theology, as represented by Charles Hodge, asserts that when Christ and the Apostles quoted the "Scriptures" (referring to the Old Testament volume), they sanctioned the divine authority of all books within it. For Christians, determining the Old Testament canon simply requires ascertaining which books were included in that volume [1]. This perspective implies a recognition of an already established body of authoritative texts.
The Anglican tradition, as expressed in the Thirty-Nine Articles of Religion, states, "All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical" [5]. This highlights the role of common reception and acceptance within the Church as a factor in canonization. The "ancient and Catholic Church" is described as collecting into unity "the peculiar Testaments, or rather the one Testament in different times by the will of the one God" [9]. This suggests a divine will guiding the formation of the canon over time.
While the Book of Enoch is not part of the New Testament canon, some biblical analysts note its influence on evangelical diction in apostolic Fathers and point to parallels between Enochian concepts and New Testament themes, such as the "Son of man sitting upon the throne of his glory" and the "new heaven" and "new earth" [3]. This demonstrates that while some texts were influential, not all were ultimately included in the recognized canon.
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 40: Word of God. When we refer to the Bible as 153 of divine authority, we refer to it as a volume and recognize all the writings which it contains as given by the inspiration of the Spirit. In like manner when Christ or his Apostles quote the “Scriptures,” or the “law and the prophets,” and speak of the volume then so called, they give their sanction to the divine authority of all the books which that volume contained. All, therefore, that is necessary to determine for Christians the canon of the Old Testament, is to ascertain what books wer”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — ORIGEN DE PRINCIPIIS. (part 3): and of the Old and New Testaments. Secondly, That Jesus Christ Himself, who came (into the world), was born of the Father before all creatures; that, after He had been the servant of the Father in the creation of all things--"For by Him were all things made"(2)--He in the last times, divesting Himself (of His glory), became a man, and was incarnate although God, and while made a man remained the God which He was; that He assumed a body like to our own, differing in this respect only, that it was born ”
- Introduction “1 Enoch (Book of Enoch), Introduction, section 21: Testament. Biblical analysts may question obscure traces of evangelical diction in apostolic Fathers; but what candid and impartial inquirer can doubt the Enochian origin of the “Son of man sitting upon the throne of his glory”—the “new heaven” and the “new earth;” the “many habitations” of the elect, and “the everlasting fire prepared for the devil and his angels”? We have merely collated some of the most striking instances of parallel passages in the Book of Enoch and in the New Testament. Our readers can supplement our labours through their”
- Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 3. the written Gospels. "The sacred authors, in writing the four Gospels, (part 1): 3. the written Gospels. "The sacred authors, in writing the four Gospels, selected certain of the many elements which had been handed on, either orally or already in written form; others they synthesized or explained with an eye to the situation of the churches, the while sustaining the form of preaching, but always in such a fashion that they have told us the honest truth about Jesus."101 127 The fourfold Gospel holds a unique place in the Church, as is evident both in the ven”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.: All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 1 (introduction): INSCRIPTION: ORIGIN OF THE CHURCH IN THE FATHER'S ETERNAL COUNSEL, AND THE SON'S BLOODSHEDDING: THE SEALING OF IT BY THE SPIRIT. THANKSGIVING AND PRAYER THAT THEY MAY FULLY KNOW GOD'S GRACIOUS POWER IN CHRIST TOWARDS THE SAINTS. (Eph. 1:1-23) by--rather, "through the will of God": called to the apostleship through that same "will" which originated the Church (Eph 1:5, Eph 1:9, Eph 1:11; compare Gal 1:4). which are at Ephesus--(See Introduction.) to the saints . . . and to the faithful--The same persons are referred to by both design”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: and yet great care is shown with regard to this circumstance. “Of these men,” he says, “which have companied with us, all the time that the Lord Jesus went in and out among us.” He shows that they had dwelt with Christ, not simply been present as disciples. In fact, from the very beginning there were many that then followed Him. Observe, for instance, how this appears in these words: “One of the two which heard John speak, and followed Jesus.—All the time,” he says, “that the Lord Jesus went in and out among us, beginning from the baptism of John.” (”
- Acts (Protestant academic) “Tyndale House on Acts 1:21: 1:21-22 To qualify for nomination as an apostle, a man had to have been with the other apostles the entire time of Jesus’ public ministry, from the time he was baptized by John until his ascension.”
- Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — CHAP. XVII.--THE TRADITION OF THE CHURCH PRIOR TO THAT OF THE HERESIES. (part 2): into many sects. Therefore in substance and idea, in origin, in pre-eminence, we say that the ancient and Catholic[4] Church is alone, collecting as it does into the unity of the one faith--which results from the peculiar Testaments, or rather the one Testament in different times by the will of the one God, through one Lord--those already ordained, whom God predestinated, knowing before the foundation of the world that they would be right”