Codex and Canon

In New Testament scholarship it has been popular to attribute canonical motivations to the early Christian preference for the codex. Michael J. Kruger wrote that "Christians began to prefer the codex about the same time that the New Testament canon was beginning to take shape" (Kruger, Canon Revisited, 249). Likewise, J. K. Elliott stated that "canon and codex go hand in hand in the sense that the adoption of a fixed canon could be more easily controlled and promulgated when the codex was the normal means of gathering together originally separated compositions" (Elliott, "Manuscripts, the Codex and the Canon,” 111). John Meade has effectively argued against this view in "Myths about Canon," a chapter published in Myths and Mistakes in New Testament Textual Criticism. Drawing on his earlier work in The Biblical Canon Lists from Early Christianity, Meade has presented evidence from the various canon lists that explicitly list out books of the bible that were considered canonical, that is divinely inspired and worthy of study as scripture. These lists often contrasted with the Church father's own citation and use practices. To give just one example mentioned by Meade, Athanasius cites Genesis and the Shepherd of Hermas alongside each other in his De incarnatione 3.1, indicating to some that Athanasius viewed the Shepherd as equally scripture and canonical alongside Genesis. Yet, as Meade notes, Athanasius specifically refers to the Shepherd as non-canonical (Meade, "Myths about Canon," 259). This evidence indicates that the early Christians would include books considered "canonical" and those considered "useful" but not considered "canonical" bound together in the same codex. Meade concludes his chapter by suggesting that the "codex was primarily a repository of the varied and many books that Christians read" (Meade, "Myths about Canon," 275).

Considering Rothschild's and Coogan's articles on the codex and discontinuous reading, Meade's chapter in "Myths and Mistakes" further underscores the practical considerations of the early adoption of the codex. If canonical considerations were not the motivation behind the binding together of canonical and non-canonical books, then what was the common factor in adjoining these types of works? I believe that Meade gives the answer in the end, that the common factor was that these canonical and non-canonical books were both read. Canonical and non-canonical books were studied alongside each other and even cited in their theological works. This highlights the ancient practical need for a book form that would allow for the discontinuous access that study, writing, and teaching would necessitate.

________________________

J. K. Elliott, "Manuscripts, the Codex and the Canon,” Journal for the Study of the New Testament 63 (1996); 105-122.

John Meade, "Myths About Canon: What the Codex Can and Can't Tell Us," in Myths and Mistakes in New Testament Textual Criticism (Downers Grove: IVP Academic, 2019), 253-275.

Michael J. Kruger, Canon Revisited: Establishing the Origins and Authority of the New Testament Books (Wheaton: Crossway, 2012).

Discontinuous Reading and the Christian Codex

Nag Hammadi Codex VI, opened at the center of the quire

The special issue of Early Christianity 12 published the presentations of the conference “The Material Gospel." It was organized by Jeremiah Coogan and David Lincicum and was held at the University of Notre Dame, Indiana, on May 31, 2019. I found two of the essays in the issue especially intriguing, Clare K. Rothschild's "Galen’s De indolentia and the Early Christian Codex," and Jeremiah Coogan's "Gospel as Recipe Book."

Rothschild's article gives five reasons for Galen's use of the codex in contrast to the bookroll. First, the codex format allows easy transportability for "repeated non-linear consultation" (pg. 35). Second, "open medium, meaning every page is instantly and equally accessible" to the reader (pg. 35). Third, the codex allows for the introduction of new material anywhere within the codex (pg. 36). Fourth, combining the information in Martial (Epigr. 1.66) with that in Galen's De indolentia indicate that the codex was "also a portable medium, ideal for travel" (pg. 37). Fifth, the codex format was intended more for private use (pg. 37). Applying these insights to the Christian use of the codex, Rothschild concludes,

"If use of the codex, as reflected in Galen’s letter-tractate De indolentia, can be extrapolated to understand early Christian usage of the codex, especially prior to the year 200 CE, we infer a utilitarian over an aesthetic purpose, with the combination of durability (transmissibility), accessibility, expandability, and portability as the format’s compelling attributes." (pg. 37).

Coogan's article compares the features of early Christian codices with features found in contemporary secular documents such as recipe collections and magical texts. Each of these share a common approach at accessing the material through discontinuous reading. What this means is that users of these texts do not read the material straight through from beginning to end. Instead, the texts are engaged with at various points where needed. Coogan compares the way a modern reader would engage with a phone book or dictionary as opposed to a novel or news article. The dictionary or phone book is accessed at various points wherever the relevant material is located in the text. Whereas a novel or news article would be read from beginning to end (pg. 41-42). Coogan concludes by arguing that,

"gospel codices invited nonlinear access and performative use in ways that paralleled other late ancient practical texts, such as ritual formularies, medical recipes, and agricultural manuals" (pg. 58).

I agree with Rothschild and Coogan that Christians seem to have preferred the Codex format for practical reasons. Along with the historical references found in Martial and Galen, there are theological considerations that may be behind the Christian preference. The two letters to Timothy in particular have several references to the study of the scriptures. In each of these passages, it is the practical application and teaching that is stressed.

"Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching." (1 Tim 4:13, ESV)

"Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching." (1 Tim 5:17, ESV)

"Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus." (2 Tim 1:13, ESV)

"and what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also." (2 Tim 2:2, ESV)

"Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth." (2 Tim 2:15, ESV)

"All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work." (2 Tim 3:16-17, ESV)

Each of these references combine the study of the scriptures with the teaching of the scriptures. This teaching and preaching includes exhortation to action and service (Hebrews 10:24-25). These are very practical and dynamic settings that would likely necessitate the discontinuous reading of the Christian scriptures. The letters to Timothy are likely Paul's last letters, setting the tone of ministry for Timothy to carry forward to the next generation and for generations to come. The second letter of Peter, also likely written at the end of his life, already made reference to a collection of Paul's letters. Peter's reference to Paul's letters appears to be in the context of study and teaching.

"And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him, as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures." (2 Pt 3:15-16, ESV)

Bookrolls could certainly be navigated for discontinuous reading by those adept to their use. Yet, the codex format is particularly useful for this type of access. Of course, the Jewish synagogue also had similar practical uses for their scriptures (teaching and exhortation), yet continued to read from bookrolls. Christian practice was different in that it was more mobile, with itinerate preaching (Col. 4:16), and less tied to a specific location, such as house Churches (Acts 1:13; 2:2, 46; 12:12) or meeting in public places (Acts 17:17; 19:9), than one would find in the Jewish Synagogue. This would seem to make the codex more inviting for discontinuous reading and study than the bookroll. 
_______________________________

For earlier blog posts on the early Christian preference for the codex see the following links,

The Textual Mechanic: Revisiting the Shift from the Roll to the Codex Book Form

The Textual Mechanic: From Scroll to Codex: Early Christian Book Technology