Antilegomena

The first major church historian, Eusebius,[4] who wrote his Church History c. AD 325, applied the Greek term "antilegomena" to the disputed writings of the Early Church:

Among the disputed writings [των αντιλεγομένων], which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name. Among the rejected writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books. And among these some have placed also the Gospel according to the Hebrews, with which those of the Hebrews that have accepted Christ are especially delighted. And all these may be reckoned among the disputed books [των αντιλεγομένων].

It is a matter of categorical discussion whether Eusebius divides his books into three groups—homologoumena (from Greek ὁμολεγούμενα, "accepted"), antilegomena, and 'heretical'—or into four by adding a notha ("spurious") group.

The Epistle to the Hebrews had earlier been listed:[5]

It is not indeed right to overlook the fact that some have rejected the Epistle to the Hebrews, saying that it is disputed [αντιλέγεσθαι] by the Church of Rome, on the ground that it was not written by Paul.

Codex Sinaiticus, a 4th-century text and possibly one of the Fifty Bibles of Constantine, includes the Shepherd of Hermas and the Epistle of Barnabas. The original Peshitta (NT portion is c. 5th century) excluded 2 and 3 John, 2 Peter, Jude, and Revelation. Some modern editions, such as the Lee Peshitta of 1823, include them.

During the Reformation, Luther brought up the issue of the antilegomena. Though he included the Letter to the Hebrews, the letters of James and Jude and Revelation in his Bible translation, he put them into a separate grouping and questioned their legitimacy. Hence, these books are sometimes termed "Luther's Antilegomena"[6] Current Lutheran usage expands this questioning to also include 2 Peter, 2 John, and 3 John.[7] - a terminology remains in use today.[lower-alpha 1]

F. C. Baur used the term in his classification of the Pauline Epistles, classing Romans, 1–2 Corinthians and Galatians as homologoumena; Ephesians, Philippians, Colossians, 1–2 Thessalonians and Philemon as antilegomena; and the Pastoral Epistles as "notha" (spurious writings).[8]

The term is sometimes applied also to certain books in the Hebrew Bible.[lower-alpha 2][lower-alpha 3]

• Development of the Hebrew Bible canon
• Development of the Old Testament canon
• Development of the New Testament canon
• Luther's canon

• Eusebius of Cæsarea (1904) [325], Philip Schaff; Henry Wace (eds.), Church History, The Nicene and Post-Nicene Fathers, Second Series, vol. 1, translated by Arthur Cushman McGiffert.
• Kalin, Everett R (2002), "23: The New Testament Canon of Eusebius", in McDonald; Sanders (eds.), The Canon Debate, pp. 386–404.
• McDonald; Sanders, eds. (2002), The Canon Debate, Peabody, Mass.: Hendrickson.

• "Canon of the New Testament", Catholic Encyclopedia, Even a few Catholic scholars of the Renaissance type, notably Erasmus and Cajetan, had thrown some doubts on the canonicity of the above-mentioned Antilegomena.
• Chisholm, Hugh, ed. (1911). "Antilegomena" . Encyclopædia Britannica. Vol. 2 (11th ed.). Cambridge University Press. p. 126.
• Baumler, Gary P, The Canon—What Is The Import of The Distinction Between The Canonical and Deuterocanonical (Antilegomena) Books? (presentation of Lutheran position), WLS essays, archived from the original on 2010-07-07.
• Pieper, Franz August Otto, "The Witness of History for Scripture (Homologoumena and Antilegomena)", Lutheran theology, Angel fire
• Schaff, Philip, "The Revolution at Wittenberg. Carlstadt and the New Prophets", History of the Christian Church, The Christian Classics Ethereal Library, Andreas Carlstadt weighed the historic evidence, discriminated between three orders of books as of first, second, and third dignity, putting the Hagiographa of the Old Testament and the seven Antilegomena of the New in the third order, and expressed doubts on the Mosaic authorship of the Pentateuch. He based his objections to the Antilegomena, not on dogmatic grounds, as Luther, but on the want of historical testimony; his opposition to the traditional Canon was itself traditional; he put ante-Nicene against post-Nicene tradition. This book on the Canon, however, was crude and premature, and passed out of sight.