I am looking on page 23 of my Bible and it has the list of books. The books all together number 66—39 in the Old Testament and 27 in the New Testament. This is often referred to as the “canon” of Scripture. “Canon” (Gk. kanon) means “rule” or “measuring rod.” The canon of Scripture is the collection or a “rule” of books that Christians believe belong in the Bible. There are some variations among Christian traditions concerning the number of books. The Protestant, Catholic, and Orthodox churches all use different canons (some eastern churches will vary, also). The Catholic and Orthodox include a group of books in their Bibles referred to as the Deuterocanonical books (“second canon”) or, as Protestants would call it, the “Apocrypha” (although the Orthodox church is not quite as settled upon the status of the Apocrypha).
The question How do you know what books belong in the Bible? is a significant one. The Catholics and Orthodox will normally refer to the establishment of these books as part of the canon by fourth-century councils. Catholics would further refer to the teachings of the council of Trent (1545-1563) which dogmatically and infallibly declared the current Catholic canon (including the Apocrypha) as being authoritative.
I believe that the 66 books of the Protestant canon belong in the Bible, no more no less. I believe that all 66 books are inspired, inerrant, and infallible. Yet the list on page 23 of my Bible is not part of the canon. In other words, the list itself is not part of the inspired word of God. I am using the English Standard Version, but it is the same in any version of any language. The NET Bible does not have an inspired list, even in the footnotes! There is no early Greek or Hebrew manuscript that solves the problem either. Therefore, I have a potential difficulty. Since I do not believe in an infallible human authority that can determine what books belong in the Bible, how can I be certain what books belong in the Bible?
It was R.C. Sproul who first made the claim that Protestants have a fallible canon of infallible books. A fallible canon of infallible books? What good is that? Catholics often jest about the seemingly ironic situation in which advocates of sola Scriptura find themselves. The doctrine of sola Scriptura was one of the two primary battle cries of the Reformation in the sixteenth century. Essentially it means that the Scripture is the ultimate and only infallible authority for the body of Christ in matters of Christian faith and practice. Professing this doctrine does not mean that there are no other authorities, but that there are no other ultimate and infallible authorities. Catholics, on the other hand, will claim that they, due to their belief in a living infallible authority, have an infallible collection of infallible books.
Not only this, but what about interpretation? Not only do Protestants not believe in an infallible authority to dogmatize which books belong in the Bible, but they don’t believe in an infallible authority to interpret the Bible. Therefore, we can take this to the next level. Protestants have a fallible interpretation of a fallible canon of infallible books. Ouch! Sounds like its time to convert to Catholicism, eh?
Not so fast. In the end, this is an issue of epistemology. Epistemology deals with the question “How do you know?” How do we know the canon is correct? How do we know we have the right interpretation? Assumed within these questions is the idea of certainty. How do you know with certainty? Not only this, but how do you know with absolute certainty?
The question that I would ask is this: Do we need absolute, infallible certainty about something to 1) be justified in our belief about that something, 2) to be held responsible for a belief in that something. I would answer “no” for two primary reasons:
1. This supposed need for absolute certainty is primarily the product of the enlightenment and a Cartesian epistemology. To say that we have to be infallibly certain about something before it can be believed and acted upon is setting the standard so high that only God himself could attain to it. Outside of mathematics and analytical statements (e.g. a triangle has three sides), there is no absolute certainty, only relative certainty. This does not, however, give anyone an excuse or alleviate responsibility for belief in something.
For example, I believe that the sun is going to rise tomorrow. I prepare each day with this belief in mind. Each night, I set my alarm clock and review my appointments for the following day, having a certain expectation that the next day will come. While I have certainty about the sun rising the next day, I don’t have infallible certainty that it will. There could be some astronomical anomaly that causes the earth to stop its rotation. There could be an asteroid that comes and destroys the earth. Christ could come in the middle of the night. In short, I don’t have absolute, infallible certainty about the coming of the next day. This, however, does not give me an excuse before men or God for not believing that it will come. What if I missed an early appointment the next day and told the person “I’m sorry, I did not set my alarm clock because I did not have infallible certainty that this day would come.” Would that be a valid excuse? It would neither be a valid excuse to the person who I was supposed to meet or to God.
We have a term that we use for people who require infallible certainty about everything: “mentally ill.” Remember What About Bob? He was mentally ill because he made decisions based on the improbability factor. Because it was a possibility that something bad could happen to him if he stepped outside his house, he assumed it would happen. There are degrees of probability. We act according to degrees of probability. Simply because it is a possibility that the sun will not rise tomorrow does not mean that it is a probability that it won’t.
The same can be said about the canon and interpretation of Scripture. Just because there is a possibility that we are wrong (being fallible), does not mean that it is a probability. Therefore, we look to the evidence for the degree of probability concerning Scripture.
2. The smoke screen of epistemological certainty that seems to be provided by having a living infallible authority (Magisterium) disappears when we realize that we all start with fallibility. No one would claim personal infallibility. Therefore it is possible for all of us to be wrong. We all have to start with personal fallible engagement in any issue. Therefore, any belief in an infallible living authority could be wrong. As Geisler and MacKenzie put it, “The supposed need for an infallible magisterium is an epistemically insufficient basis for rising above the level of probable knowledge. Catholic scholars admit, as they must, that they do not have infallible evidence that there is an infallible teaching magisterium. They have merely what even they believe to be only probable arguments. But if this is the case, then epistemically or apologetically there is no more than a probable basis for Catholics to believe that a supposedly infallible pronouncement [either about the canon or interpretation of the canon] of their church is true” (Roman Catholics and Evangelicals: Agreements and Differences, p. 216).
This means that we are all floating the same river, just different boats. Catholics have a fallible belief about an infallible authority; Protestants have a fallible belief about an infallible authority. Both authorities must be substantiated by the evidence and both authorities must be interpreted by fallible people.
This is the question that I have: In the end, what is the difference?
Do we have a fallible collection of infallible books? Yes, I believe we do. When all is said and done, all of our beliefs are fallible and therefore subject to error. I am comfortable with this. But remember, the possibility of error does not necessitate the probability of error. We have to appeal to the evidence to decide.