In the heart of Eastern Orthodoxy lies a reverence not only for Scripture but for the living voice of the Church — the Tradition that holds and transmits the divine. For the Orthodox Christian, the Bible is not a standalone text. It is scripture within the Church, breathed through by the Spirit, and read in the light of worship, councils, and centuries of spiritual discernment.
This article explores what constitutes the Eastern Orthodox Canon of Scripture, how it differs from other Christian traditions, and why it matters. As Spiritual Culture, we invite you to move beyond lists and categories — to enter into the sacred story that shaped this canon, and that still shapes hearts today.
The Meaning of “Canon” in the Orthodox Context
The word canon (from the Greek κανών) means “rule” or “measuring rod.” In a biblical sense, it refers to the authoritative collection of sacred texts recognized as inspired by God and read in the life of the Church.
However, in Orthodoxy, this concept is held with a certain mystical humility. The canon is not a legal checklist but a spiritual heritage. It is intimately tied to worship, patristic consensus, and liturgical use, not merely historical-critical scholarship or ecclesiastical decree.
The Role of the Church in Receiving Scripture
Unlike the notion that Scripture stands alone in authority (as held in some Protestant traditions), Eastern Orthodoxy affirms that:
“The Church did not come out of the Bible. The Bible came out of the Church.” – Metropolitan Kallistos Ware
This foundational view means the Church — through her councils, saints, and Spirit-guided liturgy — received, preserved, and proclaimed the Scriptures as part of her ongoing life.
The Old Testament in the Orthodox Canon
The Eastern Orthodox Church includes a broader Old Testament canon than what is found in most Protestant Bibles. This includes the Septuagint (LXX) — the Greek translation of Hebrew Scriptures widely used in the early Church.
Books in the Orthodox Old Testament
In addition to the standard 39 books of the Hebrew Bible, the Eastern Orthodox canon contains several deuterocanonical books, often called the “Anagignoskomena” — meaning “things that are read” (especially in church settings).
These include:
- 1 & 2 Esdras
- Tobit
- Judith
- The Additions to Esther (not found in the Hebrew Masoretic text)
- The Wisdom of Solomon
- Sirach (Ecclesiasticus)
- Baruch (including the Letter of Jeremiah)
- The Prayer of Manasseh
- 1–3 Maccabees (with 3 Maccabees unique to Orthodoxy)
- Psalm 151
Why the Septuagint?
The Septuagint was the Scripture of the Apostles and early Church. Most Old Testament quotations in the New Testament follow the Septuagint rather than the Hebrew Masoretic Text. This alignment carries deep theological and historical significance for Orthodoxy.
The New Testament in the Orthodox Canon
The Eastern Orthodox New Testament canon contains the same 27 books as found in most other Christian traditions — Gospels, Acts, the Pauline Epistles, the Catholic Epistles, and Revelation.
However, its liturgical and theological usage differs slightly in emphasis:
- The Book of Revelation, while canonical, is not read in public worship in most Orthodox traditions. Its mystical and symbolic language is considered too profound for public exposition, and it is reserved for monastic study and theological reflection.
- The Gospels are central to every liturgy, carried in procession, kissed with reverence, and proclaimed with incense. Scripture is always embodied in worship.
Canonical Categories: Primary and Secondary Readings
Unlike Western lists that treat the canon as closed and rigid, the Eastern Orthodox Church has long held a layered view of scriptural texts, sometimes dividing them into:
- Canonically inspired and liturgically used texts (e.g., Genesis, Psalms, Gospels)
- Edifying and ecclesiastically valued texts (e.g., 3 Maccabees, Prayer of Manasseh)
This flexible view honors the hierarchy of usage rather than creating dogmatic boundaries. The Orthodox Church recognizes that the Spirit may speak through texts with varying degrees of authority and liturgical prominence.
How the Canon Was Discerned in the Early Church
The development of the canon was not the result of a single council or papal pronouncement. Rather, it was a gradual, Spirit-led process involving:
- Usage in worship (texts read in churches)
- Testimony of the Fathers (especially Athanasius, Cyril of Jerusalem, John of Damascus)
- Consensus over time across Orthodox lands
The Synod of Laodicea (mid-4th century), Council of Carthage (397), and the writings of St. Athanasius helped shape the evolving canon, but no infallible declaration fixed it permanently. In Orthodoxy, the canon remains relational, not merely institutional.
Differences from the Roman Catholic and Protestant Canons
Compared to Protestant Bibles
Protestants typically include:
- 39 books in the Old Testament (based on the Hebrew Bible)
- 27 books in the New Testament
- No deuterocanonical books
They often refer to the additional books in the Orthodox and Catholic Bibles as “Apocrypha” and exclude them from canon.
Compared to Roman Catholic Bibles
Roman Catholics include:
- 46 books in the Old Testament (including some deuterocanonicals like Tobit, Judith, Baruch, and Wisdom)
- 27 books in the New Testament
- Excludes 3 Maccabees, 1 Esdras, 2 Esdras, Psalm 151, which are included in Orthodox usage
Thus, the Orthodox canon is the most expansive, especially with the inclusion of liturgically read but lesser-known texts.
Why This Matters Spiritually
Scripture is not merely about “what’s in” and “what’s out.” For the Orthodox Christian, it is about:
- Hearing God’s voice through the Church, in every generation
- Living the Word, not just reading it
- Embodying Scripture through icons, hymns, sacraments, and silence
As the Apostle Paul said:
“All Scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness…”
(2 Timothy 3:16)
And yet, in the Orthodox understanding, this Scripture only becomes fully alive when it is received in the context of the Eucharist, the saints, and the Spirit-filled life of the Church.
The Role of the Holy Spirit in Preserving the Canon
The Eastern Orthodox Church does not claim the canon was preserved by human decree, but by the guiding presence of the Holy Spirit, who:
- Inspires the writers
- Enlightens the readers
- Speaks through the Church
“When He, the Spirit of truth, comes, He will guide you into all truth…”
(John 16:13)
Thus, the canon is not a book frozen in time — it is a wellspring of living water, constantly renewing those who draw from it in faith.
Reflect and Reimagine
The Eastern Orthodox Canon of Scripture is more than a list — it is a living stream of divine wisdom, flowing from the heart of the Church into the soul of the believer. By embracing a broader canon rooted in the Septuagint and guided by the Spirit, Orthodoxy invites us to read Scripture not merely as text, but as mystery.
In a world often obsessed with certainty, the Orthodox canon teaches us reverence. In a time drawn to fragmentation, it calls us to wholeness — where Scripture, Tradition, and Spirit sing together in sacred harmony.
May we not only ask what is included, but also:
What does God want to include in us through this sacred Word?
Let us read with awe.
Let us listen with humility.
Let us live what we read — in love, in worship, and in Christ.
