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Wesley Huff | The Historical Reliability of the Bible | Lecture 2
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Key Moments
The Bible's historical reliability is strongly supported by early manuscripts and stringent criteria used by the early church to select its canon, not by later interpretations.
Key Insights
The early church prioritized apostolicity, orthodoxy, and catholicity when canonizing New Testament texts, with apostolicity being the supreme criterion.
While the New Testament is exclusively in Greek, the Old Testament was written in Hebrew and Aramaic.
The Nag Hammadi library, discovered in 1945, contains Gnostic texts like the Gospel of Thomas, which present a very different picture of Jesus focused on secret knowledge and internal divinity.
The canonical gospels (Matthew, Mark, Luke, John) are supported by approximately 60 manuscripts from the 2nd and 3rd centuries, significantly more than the 17 manuscripts for Gnostic documents.
The Gospel of Peter exhibits Gnostic (docetic) tendencies by depicting Jesus as a gigantic, disembodied spirit emerging from the tomb, and shows ignorance of Jewish customs.
The order of New Testament books in modern Bibles, with Gospels first, followed by Acts, Pauline epistles, Catholic epistles, and Revelation last, was solidified by the Middle Ages.
The foundation of Judeo-Christian ethics and the Bible's authority
The lecture begins by establishing the profound influence of Judeo-Christian ethics on Western civilization, citing Martin Luther's desire to make Moses relatable to a German audience. It poses a central question: should historical doubts about the Bible's formation lead us to question its reliability and authority? The speaker asserts that the Bible is historically reliable and communicates truth, highlighting that even its most significant figures are presented as flawed. The enduring impact of Jesus of Nazareth, whose movement did not die with him unlike other messianic figures, is presented as evidence of his unique historical significance.
The composition of the Old and New Testaments
The Old Testament is acknowledged as a collection of 66 books, written over 1600 years on three continents by nearly 40 authors in Hebrew and Aramaic. The New Testament, exclusively in Greek, presents its own set of considerations. The discussion emphasizes the process by which the early church recognized the New Testament canon, acknowledging the existence of other contemporary writings that capitalized on the figure of Jesus. The speaker contrasts the canonical texts with Gnostic literature, such as the Gospel of Thomas and the Gospel of Mary, which scholars like Ariel Sabar have suggested could present a vastly different understanding of Jesus if they had become dominant.
Constantine, the Council of Nicaea, and the canon's formation
The common misconception that Constantine made Christianity the official religion of Rome is corrected; that distinction belongs to Emperor Theodosius. By the Council of Nicaea in 325 AD, under Constantine, the process of canonizing biblical texts was largely complete. Theological disputes at Nicaea, such as those involving Arius, were debated using scripture as their authority, not Gnostic texts. By this time, Gnostic literature had largely faded in popularity, and its influence was waning. The terms 'canon' (rule or list) and 'apocrypha' (doubtful or secret) are defined.
The discovery of the Nag Hammadi library and its implications
A pivotal moment in understanding Gnostic literature was the discovery of the Nag Hammadi library in Egypt in 1945 by Bedouin farmers searching for fertilizer. This collection of ancient parchment and papyri contained numerous documents, including the Gospel of Thomas. The discovery raised significant questions about the canonicity of the New Testament, prompting scholars to consider how other writings bearing the names of biblical figures should be evaluated. The speaker highlights that these Gnostic texts were buried long before figures like Constantine and the Council of Nicaea, underscoring their ancient origins but also their distinct nature from the canonical texts.
Covenantal framework and the New Testament canon
The New Testament writings are framed within the context of a covenantal mindset, deeply rooted in Old Testament promises. Early Christians, inheriting this Jewish tradition, naturally saw Jesus as fulfilling God's covenant and expected new written texts to codify this new covenant. This organic process, driven by the belief that covenants are followed by written records, led to the establishment of the New Testament canon. The speaker cites scholars like Michael Krueger, who notes that Jesus's acts and teachings were understood within this new covenantal framework, as seen in events like the Last Supper and the ministry of the apostles.
The significance of the four Gospels and the criterion of apostolicity
Early Christian writers like Irenaeus and Theophilus consistently affirmed four Gospels: Matthew, Mark, Luke, and John. Irenaeus, in his arguments against Gnostics, used the number four, drawing parallels to the four elements and winds, to assert the uniqueness of these four Gospels. Theophilius similarly ascribed divine inspiration to Gospel authors, equating it with that of prophets. The consistent naming of Matthew, Mark, Luke, and John across various early lists, without the inclusion of texts like the Gospel of Thomas, demonstrates a clear early consensus. This consensus was underpinned by a strict criterion of 'apostolicity'—whether a text originated from an apostle or someone directly connected to one—which was paramount, even above orthodoxy and catholicity.
The church's role in recognizing, not creating, the canon
The relationship between the church and the New Testament canon is likened to Sir Isaac Newton and the force of gravity: Newton recognized gravity, he didn't create it. Similarly, the church recognized inspired books rather than creating an inspired list. The canon is described as a 'fallible list of infallible books,' meaning the church, as a human institution, compiled the list, but the books themselves are divinely inspired. This distinction is crucial for understanding that the church's authority lies in its recognition of divinely revealed truth, not in its own inherent infallibility in generating that truth.
Contenders and non-contenders for the New Testament canon
While the four Gospels and Paul's letters were largely undisputed, some other early writings like the Shepherd of Hermas and the Epistle of Barnabas were popular but ultimately excluded from the canon. The Muratorian Fragment, an early canon list, notes that the Shepherd of Hermas was written recently in Rome and its author's brother was the bishop, failing the test of apostolicity. The Epistle of Barnabas, though popular and orthodox, suffered from an uncertain authorship, lacking a clear chain of custody linking it to an apostle. Texts like the Gospel of Thomas and the Gospel of Peter were excluded due to their Gnostic content, which promoted salvation through secret knowledge and denied the physicality of Jesus, respectively. The Gospel of Thomas, a collection of sayings, and the Gospel of Peter, with its narrative embellishments and docetic leanings, were clearly outside the early Christian consensus.
Manuscript evidence and the limited reach of Gnostic texts
The manuscript evidence strongly favors the canonical New Testament books. Approximately 60 manuscripts from the 2nd and 3rd centuries contain portions or whole texts of the Gospels, with Matthew and John being the most popular. In contrast, only 17 manuscripts from the 2nd to 4th centuries exist for Gnostic documents, with the Gospel of Thomas having the most fragments (three in Greek and one Coptic). This disparity in manuscript numbers indicates that Gnostic texts were not as widespread or as highly valued by the early Christian community as the canonical scriptures. The limited number and geographical concentration of Gnostic manuscripts suggest they represented a minority viewpoint.
Addressing textual drift and later dating of Gnostic Gospels
Textual analysis reveals significant differences between early canonical texts and Gnostic literature. Fragments of the Gospel of Thomas show textual development and drift over time, a phenomenon not observed to the same degree in the canonical New Testament manuscripts, which are generally considered to have remained relatively stable and dated within the first century. Gnostic Gospels like the Gospel of Peter, Mary, and Judas are attributed to periods after the individuals they name had died, relying on false attribution to lend credibility. This lack of provenance and evidence of textual alteration further disqualifies them from being considered authoritative accounts of Jesus's life and teachings.
The historical approach to evaluating biblical texts
When evaluating the historical accuracy and authenticity of biblical accounts, the most crucial factor is proximity to the original events and eyewitnesses. The question is not whether alternative stories of Jesus exist—they do, and they are numerous—but rather, which texts provide the most accurate picture of the early Jesus community. For historians, this means prioritizing sources that are early, ideally eyewitness accounts, or linked to those who knew Jesus or his immediate disciples. The Gospels of Matthew, Mark, Luke, and John, with their direct ties to apostles and close associates, are the most credible sources for understanding the historical Jesus and the early Christian movement.
The ordering and dating of New Testament books
The order of books in the New Testament, particularly the Gospels, was established early, with Matthew often believed to be written first, followed by Mark, Luke, and John. This order was largely solidified by the Middle Ages, grouping the Gospels, Acts, Pauline epistles, Catholic epistles, and Revelation. Dating the New Testament books is an estimation, with the period before and after 70 AD (the destruction of Jerusalem) being a key marker. While some scholars argue for early gospel authorship based on temple prophecies, others, like the speaker, tend to date John later (around the 90s AD) based on early church testimony, though all New Testament books are considered to be within the first century, aligning with the eyewitness community timeframe.
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Common Questions
The speaker argues that the Bible is historically reliable and communicates truths. Evidence like the Dead Sea Scrolls, dating back thousands of years before Constantine, supports its historical integrity.
Topics
Mentioned in this video
Mentioned for his controversial statement about making Moses 'so German that no one would suspect he was a Jew.'
Reporter for The Atlantic, quoted on the topic of Christians with differing views being branded as heretics after Constantine's conversion.
The traditional discoverer of the Nag Hammadi library in Egypt in 1945.
A New Testament scholar quoted on how the oral Jesus stories were framed within the context of a new covenant.
A New Testament scholar quoted on the church's recognition of the New Testament canon as based on divine inspiration rather than its own creation.
A theologian quoted using the analogy of Sir Isaac Newton and gravity to explain that the church recognized, rather than created, the New Testament canon.
A New Testament scholar quoted on the low number of apocryphal manuscripts, indicating they were not favored and used by a minority.
Cited as evidence for the historical reliability of the Bible, representing writings from thousands of years ago found in Egypt.
An ancient manuscript collection from the late 2nd century that contains Pauline letters and likely Hebrews.
An ancient manuscript collection from the late 2nd century that contains a collection of the Gospels.
Discussed as an example of an apocryphal text that was considered by some but ultimately not included in the New Testament canon due to doctrinal and historical issues.
A key example of a Gnostic text and sayings document that was considered but ultimately excluded from the New Testament canon.
Mentioned as an example of a non-canonical gospel that, if included, would have presented a different picture of Jesus.
Presented as an example of a non-canonical gospel that, if prioritized, would have drastically altered the understanding of Jesus's role.
A collection of Gnostic texts discovered in Egypt in 1945, important for understanding early Christian and Gnostic literature outside the biblical canon.
Discussed as a Gnostic text that presents a different view of Jesus and discipleship, particularly in relation to the Gospel of Thomas.
An early second-century list of canonical texts that names 22 of the 27 New Testament books and comments on the status of other writings.
A popular early Christian text that was considered for the canon but ultimately excluded due to lack of clear apostolic authorship.
An early Christian letter considered for the canon but excluded due to ambiguity regarding its authorship and connection to the apostles.
Mentioned as a medieval forgery, distinguished from the Epistle of Barnabas.
Referenced in the context of Paul preaching on Mars Hill and the Greek philosophers' reaction to the concept of resurrection.
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