Luther's Canon

Luther's canon is the biblical canon attributed to Martin Luther, which has influenced Protestants since the 16th-century Protestant Reformation. While the Lutheran Confessions specifically did not define a biblical canon, it is widely regarded as the canon of the Lutheran Church. It differs from the 1546 Roman Catholic canon of the Council of Trent in that it rejects the deuterocanonical books and questions the seven New Testament books, called "Luther's Antilegomena", four of which are still ordered last in German-language Luther Bibles to this day.

Despite Luther's personal commentary on certain books of the Bible, the actual books included in the Luther Bible that came to be used by the Lutheran Churches do not differ greatly from those in the Catholic Bible, though the Luther Bible places what Catholics view as the deuterocanonical books in an intertestamental section, between the Old Testament and New Testament, terming these as Apocrypha.
The Popular and Critical Bible Encyclopædia and Scriptural Dictionary, Fully Defining and Explaining All Religious Terms, Including Biographical, Geographical, Historical, Archæological and Doctrinal Themes
', p. 521, edited by Samuel Fallows et al., The Howard-Severance company, 1901, 1910. The books of the Apocrypha, in the Lutheran tradition, are non-canonical, but "worthy of reverence," thus being included in Lutheran lectionaries used during the Divine Service; the Luther Bible is widely used by Anabaptist Christians, such as the Amish, as well.

Old Testament apocrypha

Luther included the deuterocanonical books in his translation of the German Bible, but he did relocate them to after the Old Testament, calling them "Apocrypha, that are books which are not considered equal to the Holy Scriptures, but are useful and good to read."

New Testament "disputed books": Hebrews, James, Jude, and Revelation

In the 4th century the Council of Rome had outlined the 27 New Testament books which now appear in the Catholic canon.

Luther considered Hebrews, James, Jude, and the Revelation to be " disputed books", which he included in his translation but placed separately at the end in his New Testament published in 1522; these books needed to be interpreted subject to the undisputed books, which are called the "canon within a canon." This group of books begins with the book of Hebrews, and in its preface Luther states, "Up to this point we have had to do with the true and certain chief books of the New Testament. The four which follow have from ancient times had a different reputation."

According to some scholars such as Johann Michael Reu, but controversial, Luther did not personally regard these books as canonical: in the ''September Testament'' he included them but did not add numbers to them, and in the 1534 Bible he treated them the same as the Old Testament Apocrypha. In the ''Preface to James'' of the 1522 ''September Testament'', Luther explicitly stated it was not "apostolic" (which for Luther did not mean being written by the Apostles, but "whatever preaches Christ"):

Luther goes on to say that it contradicts St Paul and cannot be defended: it teaches "works-righteousness" and does not mention "the Passion, the Resurrection or the Spirit of Christ."

In Luther's preface to the New Testament, Luther ascribed to several books of the New Testament different degrees of doctrinal value:

However, in the view of theologian Charles Caldwell Ryrie Luther was comparing (in his opinion) doctrinal value, not canonical validity.

Luther's private antipathy to James continued into the 1530s and 1540s: he added a note to James 2:12 "O this chaos"; in 1540 "Some day I will use James to fire my stove;" in 1542 "The Epistle of James we have thrown out from this school (Wittenberg) because it has no value...I hold it is written by some Jew" (not a Christian.)

Theologian Jason Lane has noted "the general perception that Luther could not understand James because the letter failed to fit his conception of Pauline theology."

In response to doubts such as Luther's, the Catholic Church's Council of Trent on April 8, 1546 dogmatically defined the contents of the biblical canon and thus settled the matter for Catholics. This affirmed the canonicity of Hebrews, James, Jude and Revelation, as well as various Deuterocanonical books of the Old Testament.

''Sola fide'' doctrine

In ''The Protestant Spirit of Luther’s Version'', Philip Schaff asserts that:

Martin Luther's description of the Epistle of James changes. In some cases, Luther argues that it was not written by an apostle; but in other cases, he describes James as the work of an apostle. He even cites it as authoritative teaching from God and describes James as "a good book, because it sets up no doctrines of men but ''vigorously promulgates the law of God''." Lutherans hold that the Epistle is rightly part of the New Testament, citing its authority in the Book of Concord. The Lutheran Study Bible. Concordia Publishing House, 2009, p2132

Lutheran teachings resolve James' and Paul's verbal conflict regarding faith and works in alternate ways from the Catholics and E. Orthodox:

Similar canons at the time

In his book ''Canon of the New Testament'', Bruce Metzger notes that in 1596 Jacob Lucius published a Bible at Hamburg which labeled as Apocrypha Luther's four Antilegomena: Hebrews, James, Jude and Revelation; Lucius explained this category of "Apocrypha" as "That is, books that are not held equal to the other holy Scripture". David Wolder, the pastor of Hamburg's Church of St. Peter, published in the same year a triglot Bible which labeled those books as "non canonical". J. Vogt published a Bible at Goslar in 1614 similar to Lucius'. In Sweden, Gustavus Adolphus published in 1618 the Gustavus Adolphus Bible with those four books labeled as " Apocr(yphal) New Testament." Metzger considers those decisions a "startling deviation among Lutheran editions of the Scriptures".

Usage among Nonconformist Protestants

References

{{DEFAULTSORT:Lutheran Canon
Development of the Christian biblical canon
Canon
Canon
Christian terminology
Luther's Antilegomena