The Canon of the Holy Scriptures from the Double Point of View of Science and Faith – Review

1. Bibliographic Information

Title: The Canon of the Holy Scriptures from the Double Point of View of Science and Faith
Author: Louis Gaussen (D.D., Geneva)
Publisher (Year): James Nisbet and Co., 21 Berners Street, London, 1862 (Third Edition)
Length: Over 700 pages in the original French (the English translation reviewed here is also sizable, containing multiple parts, chapters, and appendices)

First published in French, Louis Gaussen’s work on the canon—like his earlier treatise Theopneustia—aims to reassure believers of the absolute trustworthiness of Scripture. Whereas Theopneustia focused on the plenary inspiration of the Bible (the “how” and “why” behind the inspired text), The Canon of the Holy Scriptures sets itself to establish the authenticity and integrity of the 66 canonical books. Gaussen defends the biblical canon from historical, theological, and pastoral perspectives, unifying detailed research (the “point of view of science”) with the unifying doctrine or principle of faith.

2. Overview / Introduction

Main Purpose/Thesis
Gaussen’s treatise systematically addresses the question: “Which books of the Bible are truly God-given Scripture, and how do we know?” He posits that the Holy Spirit’s superintendence did not merely produce the original Scriptures (inspiration) but also ensured their proper collection and preservation (the canon). While he recognizes the role of historical evidence (the “human testimonies” or “documents and monuments of antiquity”), Gaussen insists that the definitive proof rests on a doctrine of faith—namely, that God’s wisdom and fidelity guarantee the canon’s reliability. Indeed, if God took pains to reveal Himself across the centuries, it is inconceivable that He would leave believers bereft of a clearly defined set of books containing that revelation.

Context
Published during the mid-19th century, Gaussen’s apologetic stands in the face of increasing challenges from rationalist scholarship and historical-criticism. While he concedes that historical data can be harnessed to show that the 66 books are well-attested, he also emphasizes that pure historical demonstration is insufficient to impart the heart-level conviction required of the church. Just as with Theopneustia, Gaussen’s Canon responds to modern liberal theology’s rejection or undermining of biblical authority, calling the faithful back to a classical Reformed stance: Scripture is self-authenticating, recognized by the church throughout the centuries, yet also corroborated by robust historical data.

3. Chapter-by-Chapter (or Thematic) Summary

Gaussen divides his argument into two major parts. The first major block deals chiefly with the New Testament canon, while the second addresses the Old Testament and a broader “doctrine of the canon” from a dogmatic standpoint. Each part comprises multiple chapters or “books,” systematically examining evidence from the early centuries, the witness of the fathers, the testimony of the churches, and the culminating role of God’s providence.

Part I: Canonicity of All the Books of the New Testament

1. Introductory (Propositions 1–5)
   Gaussen opens by clarifying that the New Testament canon was formed gradually across the latter half of the first century—rather than dropping from heaven all at once. He notes that Jesus’s and the apostles’ usage of the Old Testament—already defined as a completed “sacred deposit”—familiarized the earliest churches with the very idea of a “canon.” As new authoritative writings emerged from apostles and prophets, the concept of a new “rule” (Greek kanōn) naturally took shape.

2. Book I: The Historical Basis

   • Definition of the Term “Canon” (Propositions 6–7): The biblical usage of kanōn implies a straight measuring reed, signifying a definitive standard. Early grammarians at Alexandria used “canon” to denote a recognized body of literature, which the church subsequently adopted to identify Scripture.
   • The Idea of a New Testament Canon Arises in Apostolic Times (Props. 8–10): Gaussen shows that the apostolic church, from its Jewish heritage, expected further inspired writings that would join the Old Testament in clarifying God’s redemptive plan.
   • The Church’s Early Comprehension of the New Testament Writings as a Unified Whole (Props. 11–13): Despite being penned by different authors over decades, the 27 books were soon read, circulated, and revered collectively—mirroring how Moses, Prophets, and Writings formed one Old Testament.
   • Gradual First Formation (Props. 14–23): Oral preaching (AD 30–48) preceded the earliest letters (1 and 2 Thessalonians, around AD 48). Over approximately 50 years, the four Gospels, Acts, Pauline Epistles, Catholic Epistles, and Revelation entered circulation. By the time John died (ca. AD 90–100), the entire set was recognized or in the process of being recognized.

3. Book II: The First Canon (the “Universally Received” Books)
   Gaussen identifies 20 New Testament books whose apostolic authorship or immediate approval was never seriously questioned in the earliest centuries: the four Gospels, Acts, 13 Pauline Epistles (Romans to Philemon), and 1 John, plus 1 Peter. He traces:

   • Examination of Early Catalogues:
     • The Syriac Peshito (early 2nd century) lacks only 2–3 John, 2 Peter, Jude, and Revelation. This earliest known version affirms that the Gospels, Paul’s letters, Acts, 1 Peter, and 1 John were recognized early in Aramaic-speaking regions.
     • Origen’s Catalogue (ca. AD 200–250) likewise reaffirms that those 20 books never faced official dispute, while noting the “antilegomena”—brief Epistles (2 Peter, 2–3 John, James, Jude) that some questioned.
     • Eusebius’s Catalogue (early 4th century) again divides the NT writings into “acknowledged,” “disputed,” and “spurious.” Gaussen sees this classification as a prime historical witness that the 20 “acknowledged” had been universal for centuries, unchallenged.

4. Book III: The “Second-First Canon”
   Gaussen points out two other New Testament books—Hebrews and Revelation—that, while originally recognized widely, encountered controversies regionally in the second or third centuries. Hebrews was briefly doubted in the West, the Apocalypse in some Eastern churches; but both regained universal acceptance. Hence he places them in a “Second-First Canon.” Their authenticity and authority overcame local reservations because the overall testimony of church tradition, use, and earlier approval reasserted itself.

5. Book IV: The “Second Canon”
   This final subset comprises 2–3 John, 2 Peter, James, and Jude. They were written late, or addressed less specifically, and thus circulated more slowly. Gaussen shows from patristic references that while many churches accepted them from the start, some did not immediately incorporate them. By the 4th century, all five were broadly revered, shaped by councils and universal usage.

6. Conclusion of Part I
   Gaussen ends with a summation: the New Testament canon, recognized in three waves (the 20 “never disputed,” the 2 “at first widely accepted, but locally challenged,” and the 5 “epistles that faced initial reluctance in some quarters”), was fully embraced by the universal church well before the Middle Ages. He highlights that no spurious or heretical writings (e.g., Gospels of Peter or Thomas) were ever able to break into the canon, nor were any truly inspired books expelled, demonstrating a powerful divine superintendence.

Part II: The Method of Faith and the Old Testament Canon

Having established the New Testament canon historically, Gaussen turns to the Old Testament and to an overall “doctrine” about how the people of God know which books are Scripture.

1. Objections to a Merely Historical Method (Props. 410–415)
   Gaussen warns that while the historical or scientific demonstration is indispensable, it cannot secure unwavering certainty by itself. He critiques “science alone” on these grounds:

   • It can easily become an endless chain of probabilities.
   • Many believers, lacking specialized knowledge of ancient languages or manuscripts, might be left uncertain.
   • Overemphasis on external evidence can overshadow the spiritual self-evidence that Scripture bears.

2. Positive Doctrine of the Canon (Props. 420–453)
   He sets forth a comprehensive dogmatic approach:

   • God’s Wisdom and Fidelity Guarantee the Canon (Prop. 422): If God reveals Himself through inspired men (prophets and apostles), He must likewise ensure that the deposit of revelation be collected and preserved.
   • Pattern from the Old Testament (Props. 433–449): The process by which Moses, Joshua, Samuel, David, prophets, and priests recognized and guarded the gradually expanding Old Testament canon showed a miraculous constancy that prefigured the church’s handling of the New.
   • Declarations of Scripture (Props. 450–453): The Bible itself testifies to God’s superintendence and the divine caution that His word should not be altered or lost.

3. Assemblage of Historical Facts Confirming the Old Testament Canon (Props. 454–519)
   Gaussen systematically catalogs remarkable data:

   • The Unanimous Attitude of the Jews: Despite factionalism (Pharisees, Sadducees, Essenes), no major group tampered with the 39-book Old Testament canon. Josephus and rabbinic tradition confirm a stable, recognized set.
   • No Apocryphal Book ever integrated into the Hebrew canon, though some Greek manuscripts or Hellenistic communities read them for edification.
   • Approval by Jesus and the Apostles: Christ always speaks of “the Law and the Prophets,” never referencing the Apocrypha. The earliest church followed His example.
   • Providence Through Persecution: Despite Jewish dispersions, Christian expansions, Roman oppressive edicts, Islam’s rise, etc., the recognized Hebrew Bible stands unscathed, a powerful demonstration of God’s protection.

4. Assemblage of Facts Confirming the New Testament’s Preservation (Props. 520–676)
   Gaussen circles back to the New Testament, adding more details on how persecuting emperors (Diocletian, others) attempted to destroy the Christian Scriptures, but failed. He recounts how forced uniformities (like those of the Roman Church) did not add or remove canonical books, despite potentially anti-scriptural dogmas. Moreover, controversies like the Nestorian and Monophysite splits in the East left the 27 books intact. Such miracles of preservation highlight the “arm of God” shielding the sacred text through centuries of conflict.

5. Apocrypha of the Old Testament
   Gaussen addresses the Roman Catholic inclusion of Tobit, Judith, Maccabees, etc. in the “deuterocanonical” set. He shows that in the early centuries these were not recognized as part of the Hebrew Scriptures. Jerome distinguished them as permissible reading but lacking canonical authority for doctrine. Gaussen marshals the Synod of Laodicea, the Council of Hippo, and Jerome’s prefaces to support his stance that these Apocrypha, while sometimes read in church, were never “of the canon” in the same sense as the Hebrew-prophetic books.

4. Strengths

1. Remarkable Breadth of Historical Data
   Gaussen’s treatise assembles an imposing array of testimonies from the early church, referencing Josephus, Eusebius, Jerome, Origen, Tertullian, Clement, and many more. He quotes or discusses the Nicene and Laodicean councils, the Syriac versions, and the Peshito. For students of patristics or historical theology, this compilation is invaluable.

2. Clear Structuring with Propositions
   Gaussen divides the book into short, numbered propositions, each carrying a mini-thesis or demonstration. This arrangement is user-friendly for readers who wish to refer to discrete arguments about, for instance, the Epistle to Hebrews or the Apocrypha’s relationship to the Jewish canon.

3. Balanced View of History and Faith
   As the subtitle states, Gaussen addresses the “double point of view” (science and faith). He does not minimize historical-linguistic investigation but firmly insists that definitive certainty springs from the doctrinal premise: God would not allow His beloved people to be left uncertain about His written Word. This resonates strongly with classical Protestant confessions.

4. Pastoral and Edifying Purpose
   Gaussen’s tone, while scholarly, frequently reverts to devotion. He calls believers to trust that the God who inspired the Bible also preserved it, and he warns that ignoring the “method of faith” can hamper spiritual confidence. Readers find not mere data but also an invitation to deeper reverence for the Holy Scriptures.

5. Detailed Treatment of Specific Books
   Particularly helpful are Gaussen’s chapters on the “disputed” books (2–3 John, 2 Peter, Jude, James, Hebrews, Revelation). He meticulously traces partial acceptance and final resolution, highlighting how local controversies only further underscore the stability of the eventual universal recognition.

5. Weaknesses

1. Length and Repetitiveness
   The text’s sheer volume and subdividing into hundreds of propositions can become exhaustive. While thoroughness is valuable, modern readers might desire a tighter condensation of evidence.

2. 19th-Century Polemical Tone
   Gaussen frequently takes aim at rationalist critics or the Roman Catholic Church, using direct language that modern ecumenical audiences might find excessive. The positive side is that he vigorously defends evangelical convictions; the drawback is occasionally he indulges in sweeping charges, particularly regarding Roman dogmas.

3. Assumption of Traditional Patristic Dates
   Like many 19th-century conservative scholars, Gaussen sometimes quotes patristic sources with minimal nuance about their own textual histories (for example, the complexities around the authorship of certain epistles, or the local textual recensions like the Western text-type). Contemporary textual critics might see some oversimplifications.

4. Relies Greatly on Eusebius
   While Eusebius is indeed indispensable, Gaussen’s summary heavily leans on him, occasionally overshadowing how fragmentary or secondhand some of Eusebius’s knowledge could be. Gaussen’s confidence in Eusebius’s precision might be challenged by more recent patristic scholarship.

5. Primarily Addresses Believers
   Like Theopneustia, this work is aimed at reinforcing faith among Christians rather than converting skeptics. Its circular appeal—Scripture is proven by Scripture’s own declarations—can appear unsatisfactory for readers who do not share Gaussen’s premises.

6. Conclusion / Final Assessment

Overall Impression
Gaussen’s Canon of the Holy Scriptures stands alongside Theopneustia as a significant 19th-century defense of the classical Reformed stance on Scripture. He painstakingly compiles patristic testimonies to show how the 66 books came to be recognized, counters critical arguments that cast doubt on the final shape of the Bible, and integrates a robust theological rationale for a “miracle of preservation.” The result is both historical and dogmatic: he lays out a thoroughly documented account of what the earliest churches believed and did about the scriptural writings, while also affirming that “the sum of thy word is truth” (Ps. 119:160).

Key Takeaways

• Gaussen’s discussion helps clarify how the canon was recognized, not invented, across the first four centuries.
• Oral proclamation initially sufficed, but as the churches spread, the need for stable, authenticated apostolic writings quickly rose.
• The “never disputed” books, the “second-first” pair (Hebrews and Revelation), and the “brief epistles” once questioned (James, Jude, 2–3 John, 2 Peter) reveal a measured, not chaotic, process.
• The Old Testament’s continuity is equally assured, from the Hebrew scribes and synagogues down to Christ’s usage, and from him to the entire Christian Church.
• Despite the small portion of the Bible that some localities questioned temporarily, the final outcome is a canon that is “strikingly complete, immoveable, and recognized by all the faithful,” an achievement that Gaussen calls “unquestionably divine.”

Recommended For

• Seminarians & Theological Students: Who need a deep historical survey of the biblical canon.
• Pastors & Teachers: Seeking an older but thorough resource to assure congregations of the canon’s integrity.
• Lay Apologetics Enthusiasts: Searching for an extended answer to the question “How do we know these 66 books are God’s Word?”
• Church Historians & Patristic Scholars: Interested in a detailed collation of fatherly testimonies from a distinctly confessional vantage.

Rating (Optional)
For a 19th-century extended apologetic, The Canon of the Holy Scriptures by Gaussen rates a 4.5/5 in breadth and zeal. Some arguments require modernization in light of subsequent textual and historical findings, but its foundational demonstration, weaving “science and faith,” remains instructive.

In sum, Gaussen’s second major contribution on Scripture stands as a historical-dogmatic anchor for the classic Protestant convictions about the canon. His method is methodical and heartfelt, addressing a permanent question—“How can the church be sure which books come from God?”—with the repeated refrain: God’s Word is recognized among His people by both solid evidence and the sure promise of divine guardianship.

Chris.Thomas

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