The question is traditionally referred to as the formation of the canon. To begin our investigation we will need to have a sound understanding of the terminology. Our English word "canon" is a loan-word from the Latin canon, which in turn was derived from the Greek kanon. For our purposes it is important to trace the linguistic development of the term. While the Greek word kanon does occur in the New Testament it cannot be translated by "canon" in English. In each case it is more suitably translated "rule" or "standard" (2 Cor.10:13,15,16; Gal.6:16; Phil.3:16). It will be noted that all the occurrences of the word are in Paul's writings, and in none of these instances is he referring to the canon of Scripture. That was to be a much later development. Movement in this direction occurred when "in the second century in the Christian church kanon came to stand for revealed truth, rule of faith." 1 Here we are distinguishing the redemptive-historical idea of the Canon, in which we may take note of three main elements:
1. That of exclusive authority, according to the authorization of the apostles by Christ himself; 2. That of a qualitatively closed unity, according to the unrepeatable and unique character of the apostolic witness;
3. That of fixation and stabilization, according to its destination as foundation and depositum custodi of the Church.
At the same time, it should be stated that this concept of the Canon cannot be harmonized with the idea that the Canon of the Church can be subjected to the so-called “spiritual criticism” of the Church. It must be emphasized that the Church does not control the
Canon, but the Canon controls the Church. For the same reason the Canon cannot be the product of the decision of the Church. The Church cannot “make” or “lay down” its own standard. All that the Church can lay down is this, that it has received