Ch. 21. Here, then, we enter our demurrer, that if the Lord Jesus Christ sent Apostles to preach, others than those whom Christ appointed ought not to be received as preachers. For no man knoweth the Father save the Son and he to whom the Son has revealed Him [_cf._ Luke 10:22]; nor does it appear that the Son has revealed Him unto any others than the Apostles, whom He sent forth to preach what, of course, He had revealed to them.
Now, what they should preach, that is, what Christ revealed to them, can, as I must likewise here enter as a demurrer, properly be proved in no other way than by those very churches which the Apostles themselves founded by preaching to them, both _viva voce_, as the phrase is, and subsequently by epistles. If this is so, it is evident that all doctrine which agrees with those apostolic churches, the wombs and origins of the faith, must be reckoned for truth, as undoubtedly containing what the churches received from the Apostles, the Apostles from Christ, Christ from G.o.d. There remains, therefore, for us to show whether our doctrine, the rule of which we have given above [_v. infra_, 29, _c_], agrees with the tradition of the Apostles, and likewise whether the others come from deceit. We hold fast to the apostolic churches, because in none is there a different doctrine; this is the witness of the truth.
(_c_) Tertullian, _De Prscriptione_, 36. (MSL, 2:58.)
It should be noted that the appeal to apostolic churches is to any and all such, and is accordingly just so much the stronger in the controversy in which it was brought forward. The argument, whenever it occurs, does not turn upon the infallibility of any one see or church as such. That point is not touched. Such a turn to the argument would have weakened the force of the appeal in the dispute with the Gnostics, however powerfully it might be used in other controversies.
Come, now, you who would indulge a better curiosity, if you would apply it to the business of your salvation, run over the apostolic churches, in which the very thrones of the Apostles are still pre-eminent in their places, in which their own authentic writings are read, uttering the voice and representing the face of each of them severally. Achaia is very near you, in which you find Corinth. Since you are not far from Macedonia, you have Philippi; there, too, you have the Thessalonians. Since you are able to cross to Asia, you get Ephesus. Since, moreover, you are close upon Italy, you have Rome, from which there comes even into our own hands the very authority of Apostles themselves. How happy is that church, on which Apostles poured forth all their doctrine along with their blood! Where Peter endures a pa.s.sion like his Lords; where Paul wins a crown in a death like Johns; where the Apostle John was first plunged, unhurt, into boiling oil, and thence remitted to his island exile! See what she has learned, what taught; what fellowship she has had with even our churches in Africa! One Lord G.o.d does she acknowledge, the Creator of the universe, and Christ Jesus born of the Virgin Mary, the Son of G.o.d the Creator; and the resurrection of the flesh; the law and the prophets she unites in one volume with the writings of Evangelists and Apostles, from which she drinks in her faith. This she seals with the water of baptism, arrays with the Holy Ghost, feeds with the eucharist, cheers with martyrdom, and against such a discipline thus maintained she admits no gainsayer.
28. The Canon or the Authoritative New Testament Writings
The Gnostics used in support of their doctrines writings which they attributed to the Apostles, thus having a direct apostolic witness to these doctrines. This they did in imitation of the Churchs practice of using apostolic writings for edification and instruction. Marcion drew up a list of books which were alone to be regarded as authoritative among his followers [_v. supra_, 23, _a_]. The point to be made by the champions of the faith of the great body of Christians was that only those books could be legitimately used in support of Christian doctrine which could claim actual apostolic origin and had been used continuously in the Church. As a fact, the books to which they appealed had been in use generation after generation, but the Gnostic works were unknown until a comparatively recent time and were too closely connected with only the founders of a sect to deserve credence. It was a simple literary argument and appeal to tangible evidence. The list of books regarded as authoritative const.i.tuted the Canon of Scripture. The state of the Canon in the second half of the second century, especially in the West, is shown in the following extracts.
Additional source material: See Preuschen, _a.n.a.lecta_, II, Tbingen, 1910; Tatian, Diatessaron, ANF, IX; The Gospel of Peter, _ibid._
(_a_) _The Muratorian Fragment._ Text, B. F. Westcott, _A General Survey of the History of the Canon of the New Testament_, seventh ed., Cambridge, 1896. Appendix C; Kirch, n. 134; Preuschen, _a.n.a.lecta_, II, 27. _Cf._ Mirbt, n. 20.
The earliest list of canonical books of the New Testament was found by L. A. Muratori in 1740 in a MS. of the eighth century. It lacks beginning and end. It belongs to the middle or the second half of the second century. It cannot with certainty be attributed to any known person. The obscure Latin text is probably a translation from the Greek. The fragment begins with what appears to be an account of St. Marks Gospel.
but at some he was present, and so he set them down.
The third book of the gospels, that according to Luke. Luke, the physician, compiled it in his own name in order, when, after the ascension of Christ, Paul had taken him to be with him like a student of law. Yet neither did he see the Lord in the flesh; and he, too, as he was able to ascertain events, so set them down. So he began his story from the birth of John.
The fourth of the gospels is Johns, one of the disciples. When exhorted by his fellow-disciples and bishops, he said, Fast with me this day for three days; and what may be revealed to any of us, let us relate to one another. The same night it was revealed to Andrew, one of the Apostles, that John was to write all things in his own name, and they were all to certify.
And therefore, though various elements are taught in the several books of the gospels, yet it makes no difference to the faith of the believers, since by one guiding Spirit all things are declared in all of them concerning the nativity, the pa.s.sion, the resurrection, the conversation with His disciples, and His two comings, the first in lowliness and contempt, which has come to pa.s.s, the second glorious with royal power, which is to come.
What marvel, therefore, if John so firmly sets forth each statement in his epistles, too, saying of himself: What we have seen with our eyes and heard with our ears and our hands have handled, these things we have written to you? For so he declares himself to be not an eye-witness and a hearer only, but also a writer of all the marvels of the Lord in order.
The acts, however, of all the Apostles are written in one book. Luke puts it shortly, to the most excellent Theophilus, that the several things were done in his own presence, as he also plainly shows by leaving out the pa.s.sion of Peter, and also the departure of Paul from the city [_i.e._, Rome] on his journey to Spain.
The epistles, however, of Paul make themselves plain to those who wish to understand what epistles were sent by him, and from what place and for what cause. He wrote at some length, first of all, to the Corinthians, forbidding schisms and heresies; next to the Galatians, forbidding circ.u.mcision; then to the Romans, impressing on them the plan of the Scriptures, and also that Christ is the first principle of them, concerning which severally it is necessary for us to discuss, since the blessed Apostle Paul himself, following the order of his predecessor John, writes only by name to seven churches in the following order: to the Corinthians a first, to the Ephesians a second, to the Philippians a third, to the Colossians a fourth, to the Galatians a fifth, to the Thessalonians a sixth, to the Romans a seventh; and yet, although for the sake of admonition there is a second to the Corinthians and to the Thessalonians, but one Church is recognized as being spread over the entire world. For John, too, in the Apocalypse, though he writes to seven churches, yet speaks to all. Howbeit to Philemon one, to t.i.tus one, and to Timothy two were put in writing from personal inclination and attachment, to be in honor, however, with the Catholic Church for the ordering of the ecclesiastical mode of life. There is current, also, one to the Laodiceans, another to the Alexandrians, [both] forged in Pauls name to suit a heresy of Marcion, and several others, which cannot be received into the Catholic Church; for it is not fitting that gall be mixed with honey.
The Epistle of Jude, no doubt, and the couple bearing the name of John are accepted in the Catholic [Church], and the Wisdom written by the friends of Solomon in his honor. The Apocalypse, also, of John and of Peter only we receive; which some of us will not have read in the Church. But the Shepherd was written quite lately in our times by Hermas, while his brother Pius, the bishop, was sitting in the chair of the church of the city of Rome; and therefore it ought to be read, indeed, but it cannot to the end of time be publicly read in the Church to the people, either among the prophets, who are complete in number, or among the Apostles.
But of Valentinus, the Arsinoite, and his friends, we receive nothing at all, who have also composed a long new book of Psalms, together with Basilides and the Asiatic founder of the Montanists.
(_b_) Irenus, _Adv. Hr._, III, II:8. (MSG, 7:885.)
The following extract ill.u.s.trates the allegorical method of exegesis in use throughout the Church, and also the opinion of the author that there were but four gospels, and could be no more than four. It should be noted that the symbolism of the beasts is not that which has become current in ecclesiastical art.
It is not possible that the gospels be either more or fewer than they are.
For since there are four regions of the world in which we live, and four princ.i.p.al winds, and the Church is scattered over the whole earth, 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, breathing forth immortality on every side, and giving life to men. From this it is evident that the Word, the Artificer of all, who sitteth upon the cherubim and who contains all things and was manifested to men, has given us the Gospel under four forms, but bound together by one Spirit. As also David says when he prayed for His coming: Thou that sittest between the cherubim, shine forth [_cf._ Psalm 80:1]. For the cherubim, also, were four-faced, and their faces were images of the dispensation of the Son of G.o.d. For he says, The first living creature was like a lion [_cf._ Ezek. 1:5 _ff._], symbolizing His effectual working, leadership, and royal power; the second was like a calf, symbolizing His sacrificial and sacerdotal order; but the third had, as it were, the face of a man, evidently describing His coming as a human being; the fourth was like a flying eagle, pointing out the gift of the Spirit hovering over the Church. And therefore the gospels are in accord with these things, among which Christ is seated. For that according to John relates His original, effectual, and glorious generation from the Father, thus declaring, In the beginning was the Word and the Word was with G.o.d and the Word was G.o.d [_cf._ John 1:1 _ff._], and further, All things were made by Him and without Him was nothing made. For this reason, also, is that Gospel full of confidence, for such is His person. But that according to Luke, which takes up His priestly character, commenced with Zacharias, the priest, who offers sacrifice to G.o.d. For now was made ready the fatted calf, about to be immolated for the recovery of the younger son [Luke 15:23]. Matthew, again, relates His generation as a man, saying, The book of the generation of Jesus Christ, the son of David, the son of Abraham [Matt. 1:1]; and The birth of Jesus Christ was on this wise [Matt. 1:18]. This, then, is the gospel of His humanity; for which reason the character of a humble and meek man is kept up through the whole gospel. Mark, on the other hand, commences with reference to the prophetical Spirit who comes down from on high to men, saying, The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet, pointing to the winged aspect of the Gospel, and on this account he makes a compendious and brief narrative, for such is the prophetical character. And the Word of G.o.d himself had intercourse with the patriarchs, before Moses, in accordance with His divinity and glory; but for those under the Law He inst.i.tuted a sacerdotal and liturgical service. Afterward, having been made man for us, He sent the gift of the heavenly Spirit over all the earth, to protect it with His wings. Such, then, was the course followed by the Son of G.o.d, and such, also, were the forms of the living creatures; and such as was the form of the living creatures, such, also, was the character of the Gospel. For the living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by our Lord. For this reason four princ.i.p.al covenants were given mankind: one prior to the Deluge, under Adam; the second after the Deluge, under Noah; the third was the giving of the law under Moses; the fourth is that which renovates man and sums up all things in itself by means of the Gospel, raising and bearing men upon its wings into the heavenly kingdom.
(_c_) Tertullian, _Adv. Marcion._, IV, 5. (MSL, 2:395.)
Tertullians work against Marcion belongs to the first decade of the third century; see above, 23, _b_. In the following pa.s.sage he combines the argument from the apostolic churches with the authority of the apostolic witness. This is the special importance of the reference to the connection of St. Marks Gospel with St.
Peter, and is an application of the principle that the authority of a book in the Church rested upon its apostolic origin.
If it is evidently true that what is earlier is more true, that what is earlier is what is from the beginning, that what is from the beginning is from the Apostles, it will be equally evidently true that what is handed down from the Apostles is what has been a sacred deposit in the churches of the Apostles. Let us see what milk the Corinthians drank from Paul; to what rule the Galatians were brought for correction; what the Philippians, the Thessalonians, the Ephesians, read; what the Romans near by also say, to whom Peter and Paul bequeathed the Gospel even sealed with their own blood. We have also Johns nursling churches. For, although Marcion rejects his Apocalypse, the order of bishops, when traced to their origin, will rest on John as their author. Likewise the n.o.ble lineage of the other churches is recognized. I say, therefore, that in them, and not only in the apostolic churches, but in all those which are united with them in the fellowship of the mystery [_sacramenti_], that Gospel of Luke, which we are defending with all our might [_cf._ 23], has stood its ground from its very first publication; whereas Marcions gospel is not known to most people, and to none whatever is it known without being condemned. Of course it has its churches, but they are its own; they are as late as they are spurious. Should you want to know their origins, you will more easily discover apostasy in it than apostolicity, with Marcion, forsooth, as their founder or some one of Marcions swarm. Even wasps make combs; so, also, these Marcionites make churches. The same authority of the apostolic churches will afford evidence to other gospels, also, which we possess equally through their means and according to their usageI mean the Gospel of John and the Gospel of Matthew, but that which Mark published may be affirmed to be Peters, whose interpreter Mark was. For even the Digest of Luke men usually ascribe to Paul. And it may well seem that the works which disciples publish belong to their masters.
29. The Apostles Creed
By the middle of the second century there were current in the Church brief confessions of faith which had already been in use from a time in the remoter past as summaries of the apostolic faith. They were naturally attributed to the Apostles themselves, although they seem to have varied in many details. They were used princ.i.p.ally in baptism, and were long kept secret from the catechumen until just before that rite was administered.
They are preserved only in paraphrase, and can be reconstructed only by a careful comparison of many texts.
Additional source material: See Hahn, _Bibliothek der Symbole und Glaubensregeln der allen Kirche_, third ed., Breslau, 1897; _cf._ Mirbt, n. 16, 16 _a_.
(_a_) Irenus, _Adv. Haer._, 1, 10. (MSG, 7:549 _f._)
For Irenus, _v. supra_, 3, _a_.
The Church, though dispersed through the whole world to the ends of the earth, has received from the Apostles and their disciples the faith: In one G.o.d, the Father Almighty, who made the heaven and the earth and the seas, and all that in them is; And in one Christ Jesus, the Son of G.o.d, who was incarnate for our salvation; And in the Holy Ghost, who through the prophets preached the dispensations and the advents, and the birth from the Virgin, and the pa.s.sion, and the resurrection from the dead, and the bodily a.s.sumption into the heavens of the beloved Christ Jesus our Lord, and His appearing from the heavens in the glory of the Father, in order to sum up all things under one head [_cf._ Ephes. 1:10], and to raise up all flesh of all mankind, that to Christ Jesus, our Lord and G.o.d and Saviour and King, every knee of those that are in heaven and on earth and under the earth should bow [_cf._ Phil. 2:11], according to the good pleasure of the Father invisible, and that every tongue should confess Him, and that He may execute righteous judgment on all; sending into eternal fire the spiritual powers of wickedness and the angels who transgressed and apostatized, and the G.o.dless and unrighteous and lawless and blasphemous among men, but granting life and immortality and eternal glory to the righteous and holy, who have both kept the commandments and continued in His love, some from the beginning, some from their conversion.
(_b_) Irenus, _Adv. Hr._, III, 4. (MSG, 7:855.)
The following form of the creed more closely resembles the traditional Apostles Creed. With it compare the paraphrase in Irenus. _op. cit._, IV, 33:7.
If the Apostles had not left us the Scriptures, would it not be necessary to follow the order of tradition which they handed down to those to whom they committed the churches? To this order many nations of the barbarians gave a.s.sent, of those who believe in Christ, having salvation written in their hearts by the Spirit without paper and ink, and guarding diligently the ancient tradition: Believing in one G.o.d, Maker of heaven and earth, and all that is in them; through Jesus Christ, the Son of G.o.d; who, because of His astounding love toward His creatures, sustained the birth of the Virgin, Himself uniting man to G.o.d, and suffered under Pontius Pilate, and rising again was received in brightness, and shall come again in glory as the Saviour of those who are saved and the judge of those who are judged, and sending into eternal fire the perverters of the truth and despisers of His Father and His coming.
(_c_) Tertullian, _De Virginibus Velandis_, 1. (MSL, 2:937).
Tertullian gives various paraphrases of the creed. The three most important are the following and _d_, _e_. The date of the work _De Virginibus Velandis_ is about 211, and belongs to his Montanist period.