27 Aug '15 23:48>2 edits
Some modern-day Christians seem to think that Christianity is about the Bible. There was, however, Christianity before there was a “Bible”—and it took an evolutionary period of a few centuries (up till 419 C.E., when the Apocalypse of John was finally accepted) of debate within the ekklesia before the canon was “semi-finalized”.
And even then: “It was not until the Protestant Reformers began to insist upon the supreme authority of Scripture alone (the doctrine of sola scriptura) that it became necessary to establish a definitive canon which would include a decision on the 'disputed books'.” [https://en.wikipedia.org/wiki/Development_of_the_New_Testament_canon] That is, not until the 16th century C.E.
It was the ekkelisa that decided what books would be accepted in the canon. The Christian ekklesia pre-dates the “Bible”. And yet some sola scripturists seem to think that without “the Bible”—and, sometimes, read in certain ways—there is no Christianity.
And it isn’t only a question of canon—but rather, which churches had which books from, say, C.E. 52 (generally the date of Paul’s 1st Letter to the Thessalonians--generally believed to be the earliest text of the NT) through the Apocalypse of St. John (apparently anywhere from 69 to the 90s C.E.). And which were accepted by whom as “authentic”?
That is why certain churches put some credence in post-apostolic tradition—the notion (which I think is undoubtedly true) that there was an oral tradition in early Christianity that, at least, paralleled the evolution of a scriptural tradition. For example, Irenaeus is viewed as a student of Polycarp, who was a student of St. John. Or—imagine some early Christian saying to Timothy: “What did Paul mean when he wrote _____________?”
I suspect that, at some point, the attempt at “scriptural reductionism” was a quasi-idolatrous attempt to secure “certainty” in the face of competing Christian truth claims. (So, perhaps, was the Inquisition. And various earlier “anathemas” to limit at least the original “pluralistic orthodoxy” that church historian Jaroslav Pelikan noted.) I view the urge to certainty—instead of faith—in matters relating to the “divine” (or the ineffable real) to be at best misguided—at worst, idolatrous.
So, if being “a True Christian™” requires allegiance to some literalist/inerrantist view of the various books that make up what is called “the Bible”*—then I am clearly not. I once let that bother me. I once let that bother me out of a church in which that was probably a minority (if vocal) view. That is my failing and fault. Hopefully, I can overcome that “sin” and move on.
_________________________________________
Most of the earliest post-Apostolic Christians seem not to be "literalist/'inerrantists" with regard to what they thought of as "the canon".
And even then: “It was not until the Protestant Reformers began to insist upon the supreme authority of Scripture alone (the doctrine of sola scriptura) that it became necessary to establish a definitive canon which would include a decision on the 'disputed books'.” [https://en.wikipedia.org/wiki/Development_of_the_New_Testament_canon] That is, not until the 16th century C.E.
It was the ekkelisa that decided what books would be accepted in the canon. The Christian ekklesia pre-dates the “Bible”. And yet some sola scripturists seem to think that without “the Bible”—and, sometimes, read in certain ways—there is no Christianity.
And it isn’t only a question of canon—but rather, which churches had which books from, say, C.E. 52 (generally the date of Paul’s 1st Letter to the Thessalonians--generally believed to be the earliest text of the NT) through the Apocalypse of St. John (apparently anywhere from 69 to the 90s C.E.). And which were accepted by whom as “authentic”?
That is why certain churches put some credence in post-apostolic tradition—the notion (which I think is undoubtedly true) that there was an oral tradition in early Christianity that, at least, paralleled the evolution of a scriptural tradition. For example, Irenaeus is viewed as a student of Polycarp, who was a student of St. John. Or—imagine some early Christian saying to Timothy: “What did Paul mean when he wrote _____________?”
I suspect that, at some point, the attempt at “scriptural reductionism” was a quasi-idolatrous attempt to secure “certainty” in the face of competing Christian truth claims. (So, perhaps, was the Inquisition. And various earlier “anathemas” to limit at least the original “pluralistic orthodoxy” that church historian Jaroslav Pelikan noted.) I view the urge to certainty—instead of faith—in matters relating to the “divine” (or the ineffable real) to be at best misguided—at worst, idolatrous.
So, if being “a True Christian™” requires allegiance to some literalist/inerrantist view of the various books that make up what is called “the Bible”*—then I am clearly not. I once let that bother me. I once let that bother me out of a church in which that was probably a minority (if vocal) view. That is my failing and fault. Hopefully, I can overcome that “sin” and move on.
_________________________________________
Most of the earliest post-Apostolic Christians seem not to be "literalist/'inerrantists" with regard to what they thought of as "the canon".