What does it mean to speak of a "canon" of scripture? How, when, and where did the canon of the Hebrew Bible come into existence? Why does it have three divisions? What canon was in use among the Jews of the Hellenistic diaspora? At Qumran? In Roman Palestine? Among the rabbis? What Bible did Jesus and his disciples know and use? How was the New Testament canon formed and closed? What role was played by Marcion? By gnostics? By the church fathers? What did the early church make of the apocrypha and pseudepigrapha? By what criteria have questions of canonicity been decided? Are these past decisions still meaningful faith communities today? Are they open to revision? These and other debated questions are addressed by an international roster of outstanding experts on early Judaism and early Christianity, writing from diverse affiliations and perspectives, who present the history of discussion and offer their own assessments of the current status. Contributors William Adler, Peter Balla, John Barton, Joseph Blenkinsopp, François Bovon, Kent D. Clarke, Philip R. Davies, James D. G. Dunn, Eldon Jay Epp, Craig A. Evans, William R. Farmer, Everett Ferguson, Robert W. Funk, Harry Y. Gamble, Geoffrey M. Hahneman, Daniel J. Harrington, Everett R. Kalin, Robert A. Kraft, Jack P. Lewis, Jack N. Lightstone, Steve Mason, Lee M. McDonald, Pheme Perkins, James A. Sanders, Daryl D. Schmidt, Albert C. Sundberg Jr., Emanuel Tov, Julio Trebolle-Barrera, Eugene Ulrich, James C. VanderKam, Robert W. Wall.

For many years now, the topic of the New Testament canon has been the main focus of my research and writing. It is an exciting field of study that probes into questions that have long fascinated both scholars and laymen alike, namely when and how these 27 books came to be regarded as a new scriptural deposit. But, the story of the New Testament canon is bigger than just the "when" and the "how". It is also, and perhaps most fundamentally, about the "why". Why did Christians have a canon at all? Does the canon exist because of some later decision or action of the second- or third-century church? Or did it arise more naturally from within the early Christian faith itself? Was the canon an extrinsic phenomenon, or an intrinsic one? These are the questions this book is designed to address. And these are not micro questions, but macro ones. They address foundational and paradigmatic issues about the way we view the canon. They force us to consider the larger framework through which we conduct our research - whether we realized we had such a framework or not. Of course, we are not the first to ask such questions about why we have a canon. Indeed, for many scholars this question has already been settled. The dominant view today, as we shall see below, is that the New Testament is an extrinsic phenomenon; a later ecclesiastical development imposed on books originally written for another purpose. This is the framework through which much of modern scholarship operates. And it is the goal of this volume to ask whether it is a compelling one. To be sure, it is no easy task challenging the status quo in any academic field. But, we should not be afraid to ask tough questions. Likewise, the consensus position should not be afraid for them to be asked.

Over the past two decades, the debate over the 'Great Books' has been one of the key public controversies concerning the cultural content of higher education. Debating the Canon provides a primary-source overview of these ongoing arguments. Many of these contributions to this debate have achieved 'canonical' status themselves; through the focus on the canon, the full spectrum of approaches to literary studies can be seen in the essays. Therefore, this collection places the recent debate within a larger context of literary criticism's development of a canon, going back to the eighteenth century.

Given the popular-level conversations on phenomena like the Gospel of Thomas and Bart Ehrman’s Misquoting Jesus, as well as the current gap in evangelical scholarship on the origins of the New Testament, Michael Kruger’s Canon Revisited meets a significant need for an up-to-date work on canon by addressing recent developments in the field. He presents an academically rigorous yet accessible study of the New Testament canon that looks deeper than the traditional surveys of councils and creeds, mining the text itself for direction in understanding what the original authors and audiences believed the canon to be. Canon Revisited provides an evangelical introduction to the New Testament canon that can be used in seminary and college classrooms, and read by pastors and educated lay leaders alike. In contrast to the prior volumes on canon, this volume distinguishes itself by placing a substantial focus on the theology of canon as the context within which the historical evidence is evaluated and assessed. Rather than simply discussing the history of canon—rehashing the Patristic data yet again—Kruger develops a strong theological framework for affirming and authenticating the canon as authoritative. In effect, this work successfully unites both the theology and the historical development of the canon, ultimately serving as a practical defense for the authority of the New Testament books.

The Canonical Debate Today. Crossing Disciplinary and Cultural Boundaries re-enacts the canonical issues current in the ’90s from a new perspective, triggered by the changes that occurred worldwide in understanding the concepts and the status of theory, in the legacy of literary studies within the field of humanities, and in cultural production and reception. During the last decade discussions of globalization mostly took into account its impact on the status of academic disciplines such as comparative literature or cultural studies, or the reconfiguration of national literary fields. These debates do not dispense with canonicity altogether but make it more urgent and necessary. Canons seen as sets of norms or regulatory practices are central to the formation of disciplines, to the recognition and transmission of values, even to the articulation of discourses on identity on various levels. The three sections of the volume deal with three interrelated subjects: theories and applicable contexts of the canon (Canons and Contexts); recent transformations in the area of literary studies in response to the task of canon formation (Reshaping Literary Studies); and the challenges brought to the understanding of the canon(s) by the current process of re-defining literary and cultural boundaries (Transgressing Literary and Cultural Boundaries). This volume will appeal to researchers, teachers, and students of cultural studies, comparative literature, and literary theory.

This careful evaluation of the Òproblem of the New Testament canonÓ engages historical, literary, and theological questions often not raised by the general reader. How did this collection of writings come into being? What assumptions and intentions contributed to its formation? Who or what determined its contents? On what basis did special authority come to be attached to these writings? How does the character of this collection bear upon its interpretation? In what ways does this collection claim or exercise religious authority? After grappling with these basic questions, Gamble concludes: ÒThe history of the canon indicates clearly enough that the contents of the New Testament were determined by the church on the basis of tradition...one cannot have scripture without also having tradition.Ó

This is the thoroughly updated and expanded third edition of the successful The Formation of the Christian Biblical Canon. It represents a fresh attempt to understand some of the many perplexing questions related to the origins and canonicity of the Bible.