Exclusion of Apocryphal Writings in Theology
The term "Apocrypha" refers to ancient books that were included in the Septuagint (LXX) and Latin Vulgate versions of the Old Testament but are generally not considered part of the inspired biblical canon by many Protestant traditions [1]. These writings were often appended to major translations in the sixteenth century [1].
Different Christian traditions hold varying views on the canonicity and theological authority of these texts:
- Protestant Traditions: Many Protestant denominations, including those aligned with Reformed theology, typically exclude the Apocrypha from their biblical canon. The Easton's Bible Dictionary states that these books "have no claim to be regarded as in any sense parts of the inspired Word" [1]. Arguments for their exclusion often include the observation that New Testament writers, who frequently quote from the Septuagint, do not quote from the Apocrypha [1]. Furthermore, it is noted that Jesus and his apostles affirmed the ordinary Jewish canon, which aligns with the Protestant Old Testament [1]. The Anglican Thirty-Nine Articles of Religion, for instance, reject doctrines "grounded upon no warranty of Scripture," a principle that implicitly excludes reliance on apocryphal texts for doctrine [6].
- Catholic Tradition: The Catholic Church, following the Council of Trent, recognizes a broader canon that includes several books considered apocryphal by Protestants. These are often referred to as deuterocanonical books. Thomas Aquinas, a foundational figure in Catholic scholasticism, references works that some might consider apocryphal or extra-canonical, such as the Opus Imperfectum in Matthaeum, though his primary theological method relies on the established canon [4].
- Eastern Orthodox Tradition: The Eastern Orthodox Church also includes books that Protestants consider apocryphal within its canon, often referring to them as anagignoskomena, meaning "readable" or "worthy of reading." Patristic figures like John Chrysostom, whose homilies are foundational in Eastern Orthodoxy, engaged with a broader range of texts, and his works sometimes reflect the Septuagint numbering for Psalms, which differs from the Hebrew reckoning [2]. While Chrysostom's commentaries focus on canonical books, the broader patristic context often included these additional texts in circulation and study [7].
- Patristic Views: Early Church Fathers held diverse views. Tertullian, for example, considered certain texts "practically Apocryphal" and "useless to establish doctrine," emphasizing the "wealth of Scripture" from the accepted canon [5].
The exclusion of these writings is not merely a matter of historical curiosity but impacts theological formulation. For traditions that exclude them, doctrines must be "grounded upon no warranty of Scripture" [6], meaning the canonical books alone. John Calvin, a key figure in Reformed theology, emphasized the "doctrine of the Law and the Prophets" as the foundation of faith, suggesting a defined and limited scope for authoritative scripture [3].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Apocrypha — Hidden, spurious, the name given to certain ancient books which found a place in the LXX. and Latin Vulgate versions of the Old Testament, and were appended to all the great translations made from them in the sixteenth century, but which have no claim to be regarded as in any sense parts of the inspired Word. (1.) They are not once quoted by the New Testament writers, who frequently quote from the LXX. Our Lord and his apostles confirmed by their authority the ordinary Jewish canon, which was the same in all respects as we now have it. (2.) These books we”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: sections are numbered throughout: where the division seemed to be inconvenient, the number is given in the margin. In the earlier Homilies a second series of numbers is employed to mark the sections in the translation; this was discontinued as unnecessary, and the Benedictine only retained. In some of the references to the Psalms, where the Septuagint differs much from the Hebrew, the numbers given are those of the Greek. Care will be taken in the Index of Texts to give always the reference to the Psalm and Verse according to the Hebrew reckoning fo”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 25.14: the doctrine of the Law and the Prophets, is taken away, and the dead letter alone remains, then that seed is so corrupted, that only adulterous sons are born in a state of slavery; yet because they are apparently born of the word of God, though corrupted, they are, in a sense, the sons of God. Meanwhile, none are lawful heirs, except those whom the Church brings forth into liberty, being conceived by the incorruptible seed of the gospel. I have said, however, that in these two persons is represented the perpetual condition of th”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Superstition in Observances, Art. 4: Article: Whether it is unlawful to wear divine words at the neck? I answer that, In every incantation or wearing of written words, two points seem to demand caution. The first is the thing said or written, because if it is connected with invocation of the demons it is clearly superstitious and unlawful. In like manner it seems that one should beware lest it contain strange words, for fear that they conceal something unlawful. Hence Chrysostom says [*Cf. the Opus Imperfectum in ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — ELUCIDATIONS. (part 6): (2) that I consider it as practically Apocryphal, and hence as coming under St. Jerome's law, and being useless to establish doctrine; and (3) that I feel no need of it, owing to the wealth of Scripture on the same subject. Tertullian, himself says that he cites "only a few out of many texts--not pretending to bring up all the passages of Scripture. ... having produced an accumulation of witnesses in the fulness of their dignity and authority." To those interested in the question let me commend the learned dissertation of Grabe on the textual cas”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 254: The Romish Doctrine concerning Purgatory, Pardons, Worshipping, and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: the pretensions of that sect to the perfect knowledge of Divine things. And the Benedictine Editor refers to them as containing a more complete array of the positive evidence of St. John to the Catholic doctrines than even this commentary affords. The history of the woman taken in adultery is omitted in this commentary, and the Benedictine editor was not able to trace it in any of the works of St. Chrysostom. It is suggested that his copies may have wanted the passage, or that he may have omitted it for fear it should be taken as an encouragement to”