While the four Gospels were being written, the apostles and other followers of Jesus Christ were teaching the Gospel Message. One of the converts to the Christian faith, St. Paul, wrote fourteen letters. These letters are in the New Testament. They are:
Romans (written between 55 and 57 A.D.)
I Corinthians (written in about 55 A.D.)Romans (written between 55 and 57 A.D.)
II Corinthians (written in about 55 A.D.)
Galatians (written between 49 and 56 A.D.)
Ephesians (written between 61 and 63 A.D.)
Philippians (written between 61 and 63 A.D.)
Colossians (written between 61 and 63 A.D.)
I Thessalonians (written between 50 and 51 A.D.)
II Thessalonians (written in about 51 A.D.)
I Timothy (written in between 64 and 65 A.D.)
II Timothy (written between 65 and 67 A.D.)
Titus (written between 63 and 65 A.D.)
Philemon (written between 61 and 63 A.D.)
Hebrews (written in about 70 A.D.)
The teachings of the Apostle Paul were being written down during the period of time between 49 and 70 A.D. It is quite conceivable also to believe that he said a whole lot more than he wrote down.
Of the fourteen epistles of this apostle, only thirteen were listed as books belonging in the New Testament in the Muratorian Fragment. The Muratorian Fragment was written in about 180 A.D. and is important because it shows that that the complete Canon of the New Testament had not been universally adopted by all Christians in the second century. The only epistle of the Apostle Paul omitted in this list is the Epistle to the Hebrews. According to Eusebius of Caesarea, this epistle was not even accepted by the Church in Rome in the fourth century.
Of the fourteen epistles of this apostle, only thirteen were listed as books belonging in the New Testament in the Muratorian Fragment. The Muratorian Fragment was written in about 180 A.D. and is important because it shows that that the complete Canon of the New Testament had not been universally adopted by all Christians in the second century. The only epistle of the Apostle Paul omitted in this list is the Epistle to the Hebrews. According to Eusebius of Caesarea, this epistle was not even accepted by the Church in Rome in the fourth century.
There has reached us also a dialogue of Caius, a very learned man, which was held at Rome under Zephyrinus, with Proclus, who contended for the Phrygian heresy. In this he curbs the rashness and boldness of his opponents in setting forth new Scriptures. He mentions only thirteen epistles of the holy apostle, not counting that to the Hebrews with the others. And unto our day there are some among the Romans who do not consider this a work of the apostle. (Church History, Book VI, chapter 20, by Eusebius of Caesarea, 260-340 A.D., vol. 1, p.268, Nicene and Post-Nicene Fathers, Second Series)
Eusebius said that Clement of Alexandria (153-217 A.D.) had written that St. Paul had written the Epistle to the Hebrews to the Hebrew Christians in Hebrew. According to Clement, St. Luke translated it into Greek.
He says that the Epistle to the Hebrews is the work of Paul, and that it was written to the Hebrews in the Hebrew language; but that Luke translated it carefully and published it for the Greeks, and hence the same style of expression is found in this epistle and in the Acts. (Church History, Book VI, chapter 14, by Eusebius of Caesarea, 260-340 A.D., vol. 1, p.261, Nicene and Post-Nicene Fathers, Second Series)
It would make sense for St. Paul to have written this epistle in Hebrew since he knew Hebrew and the readers of the epistle used Hebrew as their native language. In his Epistle to the Philippians, St. Paul called himself "a Hebrew of the Hebrews." (Phil. 3:5) In Acts, it is recorded that St. Paul spoke to the Jews in Hebrew. (Acts 22:1-3) St. Paul also said that Jesus Christ spoke to him in Hebrew on the road from Jerusalem to Damascus. (Acts 26:14) So, it only makes sense that St. Paul would write this epistle in Hebrew. Most of the Church Fathers that accepted this epistle as part of the New Testament say that St. Paul wrote it.
During the first century, some other apostles wrote seven other epistles. These are:
James (written between 55 and 60 A.D.)
I Peter (written between 50 and 67 A.D.)James (written between 55 and 60 A.D.)
II Peter (written between 63 and 67 A.D.)
I John (written between 90 and 95 A.D.)
II John (written between 90 and 95 A.D.)
III John (written between 90 and 95 A.D.)
Jude (written between 60 and 80 A.D.)
Of these seven epistles, the Epistle of James, the two Epistles of Peter, and one of the Epistles of John were omitted from the list of canonical books of the New Testament in the Muratorian Fragment.
Two other books that became part of the New Testament were also written during the first century. They are the Acts of the Holy Apostles and the Book of Revelation. St. Luke wrote the Book of Acts sometime between 75 and 85 A.D. He wrote it after he wrote his Gospel. He, of course, did not write down a complete and detailed history of the Church, but he did provide a narrative of some important events in the history of the first century Church. Like the four Gospels, the Book of Acts was accepted by Christians at a very early date. The author of the fourth Gospel, St. John the Theologian, wrote the Book of Revelation (also called the Apocalypse) on the Isle of Patmos in about 95 A.D. The Church as a whole was much slower to adopt this book into the Canon of the New Testament than the other books. The Church in the West readily accepted it, but the Church in the East did not. In his list of Canonical Books of the Bible, St. Cyril of Jerusalem omitted it from his list. St. Gregory the Theologian also omitted it from the canon of Holy Scripture. Regarding this book, Eusebius of Caesarea said:
But of the writings of John, not only his Gospel, but also the former of his epistles, has been accepted without dispute both now and in ancient times. But the other two are disputed. In regard to the Apocalypse, the opinions of most men are still divided. But at the proper time this question likewise shall be decided from the testimony of the ancients. (Church History, Book III, chapter 24, by Eusebius of Caesarea, 260-340 A.D., vol. 1, pp. 154-155, Nicene and Post-Nicene Fathers, Second Series)
The first Christian bishop to classify all of the books of the New Testament that we have in our modern Bibles was St. Athanasius the Great. He wrote a letter in about 367 A.D. wherein he listed all of the books he thought should be included in the Bible. (See Letter XXXIX, par. 5 & 6, by St. Athanasius the Great, 296-373 A.D., vol. 7, p. 552, Nicene and Post-Nicene Fathers, Second Series.)
The first Church Council to adopt all of the books we have in our New Testament was the Council of Hippo in 393 A.D. This was only a regional Church Council. It did not have the authority of an Ecumenical Church Council. Another regional Church Council met in Carthage in 419 A.D. It listed in its 24th Canon all of the books that we have in our New Testament and most of the Old Testament books. The canons of this Council of Carthage were later accepted by the entire Church at the Quinisext Council in its Second Canon in 692 A.D.
Within these 27 books are contained a written record of God's revelation to man under the New Covenant. In the books the word, gospel, is frequently used. This word in Greek is evangelion. It means "good message." St. Paul spoke about the gospel in his writings. He called it the "Gospel of God's Son" (Rom. 1:9), the "Gospel of Christ" (Rom. 1:16; 15:19, 29; I Cor. 9:12, 18; II Cor. 2:12, 13; 4:3, 4; 9:13; 10:14; Gal. 1:6, 7; Phil. 1:27; I Thess. 3:2), the "Gospel of our Lord Jesus Christ" (II Thess. 1:8), the "Gospel of God" (Rom. 1:1; 15:16; II Cor. 11:7; I Thess. 2:2, 9), and the "glorious Gospel of the blessed God." (I Tim. 1:11) He also calls it the "Gospel of Peace" (Rom. 10:15; Eph. 6:15) and the "Gospel of your salvation." (Eph. 1:13, 14) St. Peter, like St. Paul called it the "Gospel of God." (I Pet. 4:17)
This gospel was important to St. Paul. He did not want any of his converts to adopt any other gospel than the one he taught.
The first Church Council to adopt all of the books we have in our New Testament was the Council of Hippo in 393 A.D. This was only a regional Church Council. It did not have the authority of an Ecumenical Church Council. Another regional Church Council met in Carthage in 419 A.D. It listed in its 24th Canon all of the books that we have in our New Testament and most of the Old Testament books. The canons of this Council of Carthage were later accepted by the entire Church at the Quinisext Council in its Second Canon in 692 A.D.
Within these 27 books are contained a written record of God's revelation to man under the New Covenant. In the books the word, gospel, is frequently used. This word in Greek is evangelion. It means "good message." St. Paul spoke about the gospel in his writings. He called it the "Gospel of God's Son" (Rom. 1:9), the "Gospel of Christ" (Rom. 1:16; 15:19, 29; I Cor. 9:12, 18; II Cor. 2:12, 13; 4:3, 4; 9:13; 10:14; Gal. 1:6, 7; Phil. 1:27; I Thess. 3:2), the "Gospel of our Lord Jesus Christ" (II Thess. 1:8), the "Gospel of God" (Rom. 1:1; 15:16; II Cor. 11:7; I Thess. 2:2, 9), and the "glorious Gospel of the blessed God." (I Tim. 1:11) He also calls it the "Gospel of Peace" (Rom. 10:15; Eph. 6:15) and the "Gospel of your salvation." (Eph. 1:13, 14) St. Peter, like St. Paul called it the "Gospel of God." (I Pet. 4:17)
This gospel was important to St. Paul. He did not want any of his converts to adopt any other gospel than the one he taught.
I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: which is not another; but there be some that trouble you, and would pervert the Gospel of Christ. (Gal. 1:6, 7)
He also wanted them to live lives worthy of the gospel.
He also wanted them to live lives worthy of the gospel.
Only let your conduct be worthy of the Gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel. (Phil. 1:27, NKJV)
It is about the Word (Logos) of God.The content of this gospel or "good message" is about God, Jesus Christ, peace, and salvation as the names Sts. Paul and Peter give it suggest. This gospel was preached to Abraham and the other prophets before the birth of Jesus Christ.
Now to Him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the Scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: to God only wise, be glory through Jesus Christ for ever. Amen. (Rom. 16:25-27)
And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham. (Gal. 3:8,9)
For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was He grieved forty years? Was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware He that they should not enter into His rest, but to them that believed not? So we see that they could not enter in because of unbelief. Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. For we which have believed do enter into rest, as He said, As I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world. For He spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, If they shall enter into My rest. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again, He limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear His voice, harden not your hearts. For if Jesus [that is, Joshua] had given them rest, then would he not afterward have spoken of another day. There remaineth therefore a rest to the people of God. For he that is entered into His rest, he also hath ceased from his own works, as God did from His. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. (Heb. 3:16-4:11)
Now to Him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the Scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: to God only wise, be glory through Jesus Christ for ever. Amen. (Rom. 16:25-27)
And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham. (Gal. 3:8,9)
For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was He grieved forty years? Was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware He that they should not enter into His rest, but to them that believed not? So we see that they could not enter in because of unbelief. Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. For we which have believed do enter into rest, as He said, As I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world. For He spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, If they shall enter into My rest. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again, He limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear His voice, harden not your hearts. For if Jesus [that is, Joshua] had given them rest, then would he not afterward have spoken of another day. There remaineth therefore a rest to the people of God. For he that is entered into His rest, he also hath ceased from his own works, as God did from His. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. (Heb. 3:16-4:11)
Being born again, not of corruptible seed, but of incorruptible, by the Word [Greek, Logos] of God, which liveth and abideth for ever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: but the Word [Greek, Rhema] of the Lord endureth for ever. And this is the Word [Greek, Rhema] which by the gospel is preached unto you. (I Pet. 1:23-25)
The word, logos, appears frequently in the Greek Septuagint version of the Old Testament. St. John the Theologian said that the Word (Logos) is God and became flesh and dwelt among us.
In the beginning was the Word (Logos), and the Word (Logos) was with God, and the Word (Logos) was God... And the Word (Logos) was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (St. John 1:1, 14)
The message is that the Law is not made for a righteous man.
Knowing this, that the Law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; according to the glorious Gospel of the blessed God, which was committed to my trust. (I Tim. 1:9-11)
However, "none is righteous, no, not one." (Rom. 3:10)
The message is about the birth, life, death, and resurrection of Jesus Christ of Nazareth. St. Paul said that Jesus is of the seed of David. (Rom. 1:1; II Tim. 2:8) That is part of the gospel message.
Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel. (II Tim. 2:8)
Paul, a servant of Jesus Christ, called to be an apostle, separated unto the Gospel of God, (which He had promised afore by His prophets in the Holy Scriptures,) concerning His Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the Spirit of Holiness, by the resurrection from the dead. (Rom. 1:1-4)
The gospel message is contained in the twenty four chapters of St. Luke's Gospel. St. Paul alluded to St. Luke in his Second Epistle to the Corinthians. He said that St. Luke's "praise is in the Gospel throughout all the churches."
And we have sent with him the brother, whose praise is in the Gospel throughout all the churches; and not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind. (II Cor. 8:18,19)
St. Matthew wrote 28 chapters about Jesus Christ. St Mark wrote 16 chapters and St. John wrote 21. Within these four Gospels are contained the gospel message. The teachings of Christ are found in these four Gospels and they are part of the gospel message. In St. Matthew's Gospel it says:
And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. (St. Matt. 4:23)
Then, St. Matthew provides us with three chapters of Jesus Christ's teachings. (St. Matt. 5-7) These teachings are commonly called the Sermon on the Mount. There are other teachings of Jesus Christ found in these gospels. Those teachings are also part of the gospel message.
The gospel message tells us to fear God, give Him glory, and worship Him.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the Earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made Heaven, and Earth, and the sea, and the fountains of waters. (Rev. 14:6,7)
The message is about the Cross of Christ. Jesus died on a cross.
For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the Cross of Christ should be made of none effect. (I Cor. 1:17)
The message of the gospel is about the death, burial and resurrection of Jesus Christ.
Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was buried, and that He rose again the third day according to the Scriptures: and that He was seen of Cephas, then of the twelve: after that, He was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, He was seen of James; then of all the apostles. And last of all He was seen of me also, as of one born out of due time. (I Cor. 15:1-8)
The message of the gospel is about Jesus Christ abolishing death and bringing life and immortality to light.
But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles. (II Tim. 1:10,11)
St. Peter said that while Jesus Christ's soul was in Hell, He preached the Gospel to the dead down there.
For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. (I Pet. 4:6)
The gospel message is about the Last Judgment. Jesus Christ, according to the gospel, will come again to judge the world.
In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. (Rom. 2:16)
The gospel message tells everyone to repent of their sins. The gospel message is about God forgiving people's sins. Christ died for our sins. (I Cor. 15:3)
And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. (St Luke 24:46-47)
And the times of this ignorance God winked at; but now commandeth all men every where to repent: because He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead. (Acts 17:30, 31)
Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision: but shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. (Acts 26:19, 20)
The gospel message is about "the unsearchable riches of Christ." (Eph. 3:8) It is about a hope that is laid up in Heaven for Jesus Christ's faithful followers.
Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit; that the Gentiles should be fellowheirs, and of the same body, and partakers of His promise in Christ by the gospel: whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of His power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ. (Eph. 3:4-8)
For the hope which is laid up for you in Heaven, whereof ye heard before in the word of the truth of the gospel. (Col. 1:5)
If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under Heaven; whereof I Paul am made a minister. (Col. 1:23)
The message of the gospel is about people being able to obtain the glory of the Lord Jesus Christ.
But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: whereunto He called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. (II Thess. 2:13,14)
The gospel message is about entering into God's Sabbath rest in the afterlife.
For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was He grieved forty years? Was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware He that they should not enter into His rest, but to them that believed not? So we see that they could not enter in because of unbelief. Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. For we which have believed do enter into rest, as He said, As I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world. For He spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, If they shall enter into My rest. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again, He limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear His voice, harden not your hearts. For if Jesus [that is, Joshua] had given them rest, then would he not afterward have spoken of another day. There remaineth therefore a rest to the people of God. For he that is entered into His rest, he also hath ceased from his own works, as God did from His. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. (Heb. 3:16-4:11)
The Gospel must be believed.
Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (St. Mark 16:15,16)
For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Rom. 1:16)
But if our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. (II Cor. 4:3,4)
In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory. (Eph. 1:13,14)
And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the Gospel of Christ, to establish you, and to comfort you concerning your faith. (I Thess. 3:2)
The gospel must also be submitted unto and obeyed. We must follow the teachings of Christ to the best of our ability.
Whiles by the experiment of this ministration they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men. (II Cor. 9:13)
Only let your conduct be worthy of the Gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel. (Phil. 1:27, NKJV)
In flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. (II Thess. 1:8)
But they have not all obeyed the gospel. (Rom. 10:16)
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the Gospel of God? (I Pet. 4:17)
Through the gospel message God can establish us.
Now to Him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the Scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: to God only wise, be glory through Jesus Christ for ever. Amen. (Rom. 16:25-27)
Steve
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. (The Canons of the Holy Apostles, Canon 85, vol. 7, p. 505, Ante-Nicene Fathers)
I. …those things at which he was present he placed thus. The third book of the Gospel, that according to Luke, the well-known physician Luke wrote in his own name in order after the ascension of Christ, and when Paul had associated him with himself as one studious of right. Nor did he himself see the Lord in the flesh; and he, according as he was able to accomplish it, began his narrative with the nativity of John. The fourth Gospel is that of John, one of the disciples. When his fellow-disciples and bishops entreated him, he said, “Fast ye now with me for the space of three days, and let us recount to each other whatever may be revealed to each of us.” On the same night it was revealed to Andrew, one of the apostles, that John should narrate all things in his own name as they called them to mind. And hence, although different points are taught us in the several books of the Gospels, there is no difference as regards the faith of believers, inasmuch as in all of them all things are related under one imperial Spirit, which concern the Lord’s nativity, His passion, His resurrection, His conversation with His disciples, and His twofold advent, — the first in the humiliation of rejection, which is now past, and the second in the glory of royal power, which is yet in the future. What marvel is it, then, that John brings forward these several things so constantly in his epistles also, saying in his own person, “What we have seen with our eyes, and heard with our ears, and our hands have handled, that have we written.” For thus he professes himself to be not only the eye-witness, but also the hearer; and besides that, the historian of all the wondrous facts concerning the Lord in their order.
Moreover, the Acts of all the Apostles are comprised by Luke in one book, and addressed to the most excellent Theophilus, because these different events took place when he was present himself; and he shows this clearly — i.e., that the principle on which he wrote was, to give only what fell under his own notice — by the omission of the passion of Peter, and also of the journey of Paul, when he went from the city — Rome —to Spain.
As to the epistles of Paul, again, to those who will understand the matter, they indicate of themselves what they are, and from what place or with what object they were directed. He wrote first of all, and at considerable length, to the Corinthians, to check the schism of heresy; and then to the Galatians, to forbid circumcision; and then to the Romans on the rule of the Old Testament Scriptures, and also to show them that Christ is the first object in these; — which it is needful for us to discuss severally, as the blessed Apostle Paul, following the rule of his predecessor John, writes to no more than seven churches by name, in this order: the first to the Corinthians, the second to the Ephesians, the third to the Philippians, the fourth to the Colossians, the fifth to the Galatians, the sixth to the Thessalonians, the seventh to the Romans. Moreover, though he writes twice to the Corinthians and Thessalonians for their correction, it is yet shown — i.e., by this sevenfold writing — that there is one Church spread abroad through the whole world. And John too, indeed, in the Apocalypse, although he writes only to seven churches, yet addresses all. He wrote, besides these, one to Philemon, and one to Titus, and two to Timothy, in simple personal affection and love indeed; but yet these are hallowed in the esteem of the Catholic Church, and in the regulation of ecclesiastical discipline. There are also in circulation one to the Laodiceans, and another to the Alexandrians, forged under the name of Paul, and addressed against the heresy of Marcion; and there are also several others which cannot be received into the Catholic Church, for it is not suitable for gall to be mingled with honey.
The Epistle of Jude, indeed, and two belonging to the above-named John — or bearing the name of John — are reckoned among the Catholic epistles. And the book of Wisdom, written by the friends of Solomon in his honour. We receive also the Apocalypse of John and that of Peter, though some amongst us will not have this latter read in the Church. The Pastor, moreover, did Hermas write very recently in our times in the city of Rome, while his brother bishop Plus sat in the chair of the Church of Rome. And therefore it also ought to be read; but it cannot be made public in the Church to the people, nor placed among the prophets, as their number is complete, nor among the apostles to the end of time. Of the writings of Arsinous, called also Valentinus, or of Miltiades, we receive nothing at all. Those are rejected too who wrote the new Book of Psalms for Marcion, together with Basilides and the founder of the Asian Cataphrygians. (The Muratorian Fragment, written in about 180 A.D., vol. 5, p. 603, Ante-Nicene Fathers)
I must now show what are the books of the New Testament. [Then follow all the books of the New Testament except the Revelation. He continues,] But some add to these the Revelation of John, but by far the majority say that it is spurious. This is the most true canon of the divinely given Scriptures. (From the Iambics, written by St. Amphilochius of Iconium, 339-403 A.D., vol. 14, p. 612, Nicene and Post-Nicene Fathers, Second Series)
But the Canonical Scriptures are as follows:
Genesis.
Exodus.
Leviticus.
Numbers.
Deuteronomy
Joshua the Son of Nun.
The Judges.
Ruth.
The Kings, iv. books.
The Chronicles, ij. books.
Job.
The Psalter.
The Five books of Solomon.
The Twelve Books of the Prophets.
Isaiah.
Jeremiah.
Ezechiel.
Daniel.
Tobit.
Judith.
Esther.
Ezra, ij. books.
Macchabees, ij. books.
The Gospels, iv. books.
The Acts of the Apostles, j. book
The Epistles of Paul, xiv
The Epistles of Peter, the Apostle, ij.
The Epistles of John the Apostle, iij.
The Epistles of James the Apostle, j.
The Epistle of Jude the Apostle, j.
The Revelation of John, j. book
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14,
Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. (St Luke 24:46-47)
And the times of this ignorance God winked at; but now commandeth all men every where to repent: because He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead. (Acts 17:30, 31)
Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision: but shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. (Acts 26:19, 20)
The gospel message is about "the unsearchable riches of Christ." (Eph. 3:8) It is about a hope that is laid up in Heaven for Jesus Christ's faithful followers.
Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit; that the Gentiles should be fellowheirs, and of the same body, and partakers of His promise in Christ by the gospel: whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of His power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ. (Eph. 3:4-8)
For the hope which is laid up for you in Heaven, whereof ye heard before in the word of the truth of the gospel. (Col. 1:5)
If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under Heaven; whereof I Paul am made a minister. (Col. 1:23)
The message of the gospel is about people being able to obtain the glory of the Lord Jesus Christ.
But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: whereunto He called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. (II Thess. 2:13,14)
The gospel message is about entering into God's Sabbath rest in the afterlife.
For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was He grieved forty years? Was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware He that they should not enter into His rest, but to them that believed not? So we see that they could not enter in because of unbelief. Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. For we which have believed do enter into rest, as He said, As I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world. For He spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, If they shall enter into My rest. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again, He limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear His voice, harden not your hearts. For if Jesus [that is, Joshua] had given them rest, then would he not afterward have spoken of another day. There remaineth therefore a rest to the people of God. For he that is entered into His rest, he also hath ceased from his own works, as God did from His. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. (Heb. 3:16-4:11)
The Gospel must be believed.
Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (St. Mark 16:15,16)
For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Rom. 1:16)
But if our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. (II Cor. 4:3,4)
In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory. (Eph. 1:13,14)
And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the Gospel of Christ, to establish you, and to comfort you concerning your faith. (I Thess. 3:2)
The gospel must also be submitted unto and obeyed. We must follow the teachings of Christ to the best of our ability.
Whiles by the experiment of this ministration they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men. (II Cor. 9:13)
Only let your conduct be worthy of the Gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel. (Phil. 1:27, NKJV)
In flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. (II Thess. 1:8)
But they have not all obeyed the gospel. (Rom. 10:16)
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the Gospel of God? (I Pet. 4:17)
Through the gospel message God can establish us.
Now to Him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the Scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: to God only wise, be glory through Jesus Christ for ever. Amen. (Rom. 16:25-27)
Steve
Appendix
The Canons of the Holy Apostles
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. (The Canons of the Holy Apostles, Canon 85, vol. 7, p. 505, Ante-Nicene Fathers)
The Muratorian Fragment
I. …those things at which he was present he placed thus. The third book of the Gospel, that according to Luke, the well-known physician Luke wrote in his own name in order after the ascension of Christ, and when Paul had associated him with himself as one studious of right. Nor did he himself see the Lord in the flesh; and he, according as he was able to accomplish it, began his narrative with the nativity of John. The fourth Gospel is that of John, one of the disciples. When his fellow-disciples and bishops entreated him, he said, “Fast ye now with me for the space of three days, and let us recount to each other whatever may be revealed to each of us.” On the same night it was revealed to Andrew, one of the apostles, that John should narrate all things in his own name as they called them to mind. And hence, although different points are taught us in the several books of the Gospels, there is no difference as regards the faith of believers, inasmuch as in all of them all things are related under one imperial Spirit, which concern the Lord’s nativity, His passion, His resurrection, His conversation with His disciples, and His twofold advent, — the first in the humiliation of rejection, which is now past, and the second in the glory of royal power, which is yet in the future. What marvel is it, then, that John brings forward these several things so constantly in his epistles also, saying in his own person, “What we have seen with our eyes, and heard with our ears, and our hands have handled, that have we written.” For thus he professes himself to be not only the eye-witness, but also the hearer; and besides that, the historian of all the wondrous facts concerning the Lord in their order.
Moreover, the Acts of all the Apostles are comprised by Luke in one book, and addressed to the most excellent Theophilus, because these different events took place when he was present himself; and he shows this clearly — i.e., that the principle on which he wrote was, to give only what fell under his own notice — by the omission of the passion of Peter, and also of the journey of Paul, when he went from the city — Rome —to Spain.
As to the epistles of Paul, again, to those who will understand the matter, they indicate of themselves what they are, and from what place or with what object they were directed. He wrote first of all, and at considerable length, to the Corinthians, to check the schism of heresy; and then to the Galatians, to forbid circumcision; and then to the Romans on the rule of the Old Testament Scriptures, and also to show them that Christ is the first object in these; — which it is needful for us to discuss severally, as the blessed Apostle Paul, following the rule of his predecessor John, writes to no more than seven churches by name, in this order: the first to the Corinthians, the second to the Ephesians, the third to the Philippians, the fourth to the Colossians, the fifth to the Galatians, the sixth to the Thessalonians, the seventh to the Romans. Moreover, though he writes twice to the Corinthians and Thessalonians for their correction, it is yet shown — i.e., by this sevenfold writing — that there is one Church spread abroad through the whole world. And John too, indeed, in the Apocalypse, although he writes only to seven churches, yet addresses all. He wrote, besides these, one to Philemon, and one to Titus, and two to Timothy, in simple personal affection and love indeed; but yet these are hallowed in the esteem of the Catholic Church, and in the regulation of ecclesiastical discipline. There are also in circulation one to the Laodiceans, and another to the Alexandrians, forged under the name of Paul, and addressed against the heresy of Marcion; and there are also several others which cannot be received into the Catholic Church, for it is not suitable for gall to be mingled with honey.
The Epistle of Jude, indeed, and two belonging to the above-named John — or bearing the name of John — are reckoned among the Catholic epistles. And the book of Wisdom, written by the friends of Solomon in his honour. We receive also the Apocalypse of John and that of Peter, though some amongst us will not have this latter read in the Church. The Pastor, moreover, did Hermas write very recently in our times in the city of Rome, while his brother bishop Plus sat in the chair of the Church of Rome. And therefore it also ought to be read; but it cannot be made public in the Church to the people, nor placed among the prophets, as their number is complete, nor among the apostles to the end of time. Of the writings of Arsinous, called also Valentinus, or of Miltiades, we receive nothing at all. Those are rejected too who wrote the new Book of Psalms for Marcion, together with Basilides and the founder of the Asian Cataphrygians. (The Muratorian Fragment, written in about 180 A.D., vol. 5, p. 603, Ante-Nicene Fathers)
St. Cyril of Jerusalem
Then of the New Testament there are the four Gospels only, for the rest have false titles and are mischievous. The Manichaeans also wrote a Gospel according to Thomas, which being tinctured with the fragrance of the evangelic title corrupts the souls of the simple sort. Receive also the Acts of the Twelve Apostles; and in addition to these the seven Catholic Epistles of James, Peter, John, and Jude; and as a seal upon them all, and the last work of the disciples, the fourteen Epistles of Paul. But let all the rest be put aside in a secondary rank. And whatever books are not read in Churches, these read not even by thyself, as thou hast heard me say. Thus much of these subjects. (Catechetical Lectures, Lecture IV, par. 36, by St. Cyril of Jerusalem, 318-386 A.D., vol. 7, pp. 27-28, Nicene and Post-Nicene Fathers, Second Series)
St. Gregory the Theologian
The number of the books of the New Mystery are Matthew, who wrote the Miracles of Christ for the Hebrews; Mark for Italy; Luke, for Greece; John, the enterer of heaven, was a preacher to all, then the Acts, the xiv. Epistles of Paul, the vii. Catholic Epistles, and so you have all the books. If there is any beside these, do not repute it genuine. (From the Metre Poems of St. Gregory the Theologian, 325-391 A.D., vol. 14, p. 612, Nicene and Post-Nicene Fathers, Second Series)
St. Amphilochius of Iconium
I must now show what are the books of the New Testament. [Then follow all the books of the New Testament except the Revelation. He continues,] But some add to these the Revelation of John, but by far the majority say that it is spurious. This is the most true canon of the divinely given Scriptures. (From the Iambics, written by St. Amphilochius of Iconium, 339-403 A.D., vol. 14, p. 612, Nicene and Post-Nicene Fathers, Second Series)
St. Athanasius the Great
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.
These are fountains of salvation, that they who thirst may be satisfied with the living words they contain. In these alone is proclaimed the doctrine of godliness. Let no man add to these, neither let him take ought from these. For concerning these the Lord put to shame the Sadducees, and said, ‘Ye do err, not knowing the Scriptures.’ And He reproved the Jews, saying, ‘Search the Scriptures, for these are they that testify of Me.’
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. (Letter XXXIX, par. 5, 6, and 7, by St. Athanasius the Great, 296-373 A.D., vol. 7, p. 552, Nicene and Post-Nicene Fathers, Second Series)
These are fountains of salvation, that they who thirst may be satisfied with the living words they contain. In these alone is proclaimed the doctrine of godliness. Let no man add to these, neither let him take ought from these. For concerning these the Lord put to shame the Sadducees, and said, ‘Ye do err, not knowing the Scriptures.’ And He reproved the Jews, saying, ‘Search the Scriptures, for these are they that testify of Me.’
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. (Letter XXXIX, par. 5, 6, and 7, by St. Athanasius the Great, 296-373 A.D., vol. 7, p. 552, Nicene and Post-Nicene Fathers, Second Series)
The Council of Carthage (419 A.D.)
But the Canonical Scriptures are as follows:
Genesis.
Exodus.
Leviticus.
Numbers.
Deuteronomy
Joshua the Son of Nun.
The Judges.
Ruth.
The Kings, iv. books.
The Chronicles, ij. books.
Job.
The Psalter.
The Five books of Solomon.
The Twelve Books of the Prophets.
Isaiah.
Jeremiah.
Ezechiel.
Daniel.
Tobit.
Judith.
Esther.
Ezra, ij. books.
Macchabees, ij. books.
The New Testament
The Gospels, iv. books.
The Acts of the Apostles, j. book
The Epistles of Paul, xiv
The Epistles of Peter, the Apostle, ij.
The Epistles of John the Apostle, iij.
The Epistles of James the Apostle, j.
The Epistle of Jude the Apostle, j.
The Revelation of John, j. book
(The Council of Carthage, 419 A.D., Canon 24, vol. 14, pp. 453-454, Nicene and Post-Nicene Fathers, Second Series)
Bibliography
Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14,
Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
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