Note: for the complete series see here.
How do we know which books are from God, and which are not? There are many answers to that question, some of which we have covered in prior posts. Certainly the apostolic origins of a book can help identify it as being from God (see post here). And the church’s overall consensus on a book can be part of how we identity it as being from God (see post here).
But it is interesting to note that the early church fathers, while agreeing that apostolicity and church-reception are fundamentally important, also appealed to another factor that is often overlooked in modern studies. They appealed to the internal qualities of these books.
In other words, they argued that these books bore certain attributes that distinguished them as being from God. They argued that they could hear the voice of their Lord in these particular books. In modern theological language, they believed that canonical books are self-authenticating. As Jesus said in John 10:27, “My sheep hear my voice, and I know them, and they follow me.”
Origen is quite clear that the divine qualities of books play a role in their authentication: “If anyone ponders over the prophetic sayings… it is certain that in the very act of reading and diligently studying them his mind and feelings will be touched by a divine breath and he will recognize the words he is reading are not utterances of man but the language of God.”
Elsewhere Origen says similar things. He defends the canonicity of the book of Jude because “it is filled with the healthful words of heavenly grace” and defends the canonical gospels because of their “truly venerable and divine contents.” He even defends the canonicity of the book of Hebrews on the ground that “the ideas of the epistle are magnificent.”
Tatian is very clear about the role of the internal qualities of these books: “I was led to put faith in these [Scriptures] by the unpretending cast of the language, the inartificial character of the writers, the foreknowledge displayed of future events, the excellent quality of the precepts.”
Jerome defended the epistle of Philemon on the grounds that it is “a document which has in it so much of the beauty of the Gospel,” which is the “mark of its inspiration.” Chrysostom declares that in the gospel of John there is “nothing counterfeit” because the gospel is “uttering a voice which is sweeter and more profitable than that of any harp or any music… something great and sublime.”
Right before citing Matt 4:17 and Phil 4:5, Clement of Alexandria says that you can distinguish the words of men from the words of Scripture because “No one will be so impressed by the exhortations of any of the saints, as he is by the words of the Lord Himself.”
These examples (and more could be added) are sufficient to show that the early church fathers believed that evidence for the canonicity of books can be found in the books themselves. In other words, canonical books are self-authenticating.
Of course, at this point one might object: “If the internal qualities of these books really exist, then how do we explain why they are rejected by so many? Why don’t more people see these qualities?”
The answer lies in the role of the Holy Spirit in helping people see what is objectively there. Due to the noetic effects of sin (Rom 3:10–18), one cannot recognize these qualities without the testimonium spiritus sancti internum, the internal testimony of the Holy Spirit.
Needless to say, the non-Christian will find this explanation to be largely unpersuasive. “Isn’t a little suspicious,” he might object, “that Christians claim they are the only ones who can see the truth of these books and everyone else is blinded to it? That seems enormously self-serving.”
This objection is understandable. But if Christian doctrines concerning the fall, original sin, and the corruption of the human heart are true, then it naturally follows that a person without the Spirit cannot discern the presence of the Spirit (such as whether He is speaking in a book).
Moreover, it is not all that different than the reality that some people are tone-deaf and therefore unable to discern whether a musical note is “on key.” You can imagine a tone-deaf person objecting, “This whole ‘on key’ thing is a sham run by musical insiders who claim to have a special ability to hear such things.” But despite all the protests, the truth of the matter would remain: there is such a thing as being on key whether the tone-deaf person hears it or not.
In the end, the church fathers teach us a very important truth. The NT canon we possess today is not due to the machinations of later church leaders, or to the political influence of Constantine, but due to the fact that these books imposed themselves on the church through their internal qualities.
Or, as Harvard Professor Arthur Darby Nock used to say about the formation of the canon, “The most travelled roads in Europe are the best roads; that is why they are so heavily travelled.”
 Princ. 4.1.6.
 Comm. Matt. 10.17.
 Cels. 3.21.
 Eusebius, Hist. eccl. 6.25.12; translation mine.
 Address to the Greeks, 29.
 Prologue to Comm. Phlm.
 Hom. Jo. 1.2.
 Protr. 9.
 Metzger, Canon of the New Testament, 286.
For more, visit Dr. Kruger's website: Canon Fodder.