Approaching Non-Canonical Texts in Theological Frameworks
The question of how to approach non-canonical texts within theological frameworks is complex, with various Christian traditions developing distinct perspectives on their authority, utility, and relationship to the accepted biblical canon. While the biblical canon itself is generally understood as the authoritative collection of divinely inspired writings, non-canonical texts encompass a wide array of ancient literature, including apocryphal books, patristic writings, and later theological works.
For many traditions, the canonical Scriptures hold a unique and supreme authority. The Thirty-Nine Articles of Religion, for instance, state that "Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation" [7]. This position establishes the Bible as the ultimate standard for doctrine and practice, implying that non-canonical texts, whatever their value, cannot supersede or contradict canonical teaching. John Gill, a Baptist/Reformed commentator, similarly warns against being "carried about with divers and strange doctrines," contrasting them with the "uniform" doctrine of the Scriptures, Christ, and his apostles [4]. This perspective emphasizes the singular truth found in the biblical text, suggesting caution when encountering teachings from outside this established body of work.
However, the recognition of the Bible's unique authority does not necessarily negate the value of non-canonical texts entirely. Patristic writers, for example, are often consulted for their insights into early Christian thought and their interpretations of Scripture. Augustine, in his work On the Holy Trinity, commends the "salutary modesty" and "wonderful loftiness" of the canonical Scriptures, while also acknowledging that other productions, such as those by various writers, possess a "more sonorous and, as it were more rounded eloquence" [6]. This suggests that while canonical texts are paramount for doctrine, other writings can still offer valuable perspectives or rhetorical strengths. John Chrysostom, an Eastern Orthodox father, is frequently cited for his homilies and commentaries, which, despite some textual variations, are considered significant for understanding early Christian interpretation [1, 9]. His method of "comparing spiritual things with spiritual" by expounding Old Testament Scripture through the lens of the Gospel and vice versa, demonstrates a scholarly engagement with the biblical text that draws on deep theological understanding [2].
The Catholic tradition, while upholding the unique inspiration of the canonical books, also recognizes the role of tradition and the writings of the Church Fathers in understanding and interpreting revelation. The Catechism of the Catholic Church notes 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; 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" [8]. This highlights the dynamic process of transmission and interpretation within the early Church, where both oral and written traditions contributed to the formation of the Gospels. Thomas Aquinas, a foundational figure in Catholic scholasticism, discusses the appropriateness of Holy Scripture using metaphors to convey divine and spiritual truths, arguing that it is natural for humans to grasp intellectual truths through sensible objects [5]. This approach demonstrates a theological framework that considers the method and style of biblical communication, a consideration that can extend to how non-canonical texts might also convey truth, albeit with a different level of authority.
Reformed theologians, such as John Calvin, also engaged extensively with ancient texts and commentaries. Calvin's Commentary on Genesis, for instance, is a detailed exegetical work that, while focused on the biblical text, implicitly interacts with a long history of interpretation [3]. Calvin's emphasis on the "building of the Church out of ruins" and the "gathering of it out of broken fragments" through God's grace, as seen in the history of Moses, illustrates a theological perspective that values the historical narrative and its implications for the Church [10]. While Calvin's primary focus was on the canonical Scriptures, his scholarly approach and engagement with the broader intellectual tradition of his time demonstrate that non-canonical works can serve as valuable resources for understanding historical interpretations and theological development, even if they do not possess the same divine authority.
Sources
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: (as on 2 Thess.). The altered text sometimes places Chrysostom among the supporters of a “Syrian” reading of the New Testament, where his real text is not so, but the instances observed in these Homilies are not so numerous as to affect his general position. It is to be hoped that other mss. of Chrysostom will be collated, and more complete materials be at hand for future critics to settle details now remaining uncertain, and perhaps to throw light on the origin of the altered or Savilian text; but the superiority of the Verona t”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 1.5: more recently been subjected. Still his verbal criticisms are neither few nor unimportant, though he lays comparatively little stress upon them himself. 5 5 The reader is referred, for full information on this subject, to a small volume entitled, “The Merits of Calvin as an Interpreter of the Holy Scriptures,” by Professor Tholuck of Halle. To which are added, “Opinions and Testimonies of Foreign and British Divines and Scholars as to the Importance of the Writings of John Calvin.” With a Preface by the Revelation William Pringle. ”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:9: Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles; whereas the doctrine of the Scriptures, of Christ, and his apostles, is but one; it is uniform, and all of a piece; and so may likewise denote the disagreement of other doctrines with the perfections of God, the person and offices of Christ, the Scriptures of truth, the anal”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Nature and Extent of Sacred Doctrine, Art. 9: Article: Whether Holy Scripture should use metaphors? I answer that, It is befitting Holy Writ to put forward divine and spiritual truths by means of comparisons with material things. For God provides for everything according to the capacity of its nature. Now it is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the likeness of material things. This is wha”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 8.--OF THE METHOD TO BE PURSUED IN CATECHISING THOSE WHO HAVE HAD A LIBERAL EDUCATION. (part 2): and of skillfully applied diligence on the part of these expounders;(3) and, in the case of the canonical Scriptures, commending above all the most salutary modesty (of language) displayed alongside their wonderful loftiness (of subject); while, in those other productions you notice, in accordance with the 291 characteristic faculty of each several writer, a style of a more sonorous and, as it were more rounded eloquence adapted to minds that are”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Worship texts and resources: Worship texts and resources”
- 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”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: this he usually does with great success, since the Catholic doctrine of the true and perfect Godhead, united in One Person with true and perfect Manhood, affords a key that easily opens texts which most stubbornly resist any confused notion of an inferior Divinity, or an unreal Humanity. The texts urged by the heretic, put to this test, are found not really to belong to him. They are not even arguments so far for his view of the case, but perfectly consistent with the truth always held by the Church. There may remain a few cases, after attentive stu”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 3.7: its numbers, as if its dignity consisted in its multitude. If sometimes, in various places, Religion is less flourishing than could be wished, if the body of the pious is scattered, and the state of a well-regulated Church has gone to decay, not only do our minds sink, but entirely melt within us. On the contrary, while we see in this history of Moses, the building of the Church out of ruins, and the gathering of it out of broken fragments, and out of desolation itself, such an instance of the grace of God ought to raise us to firm”