New Testament
4th century and later

In his Easter letter of 367, Athanasius, Bishop of Alexandria, gave a list of the books that would become the twenty-seven-book NT canon, and he used the word "canonized" (kanonizomena) in regards to them. The first council that accepted the present canon of the New Testament may have been the Synod of Hippo Regius in North Africa (393 AD). The acts of this council are lost. A brief summary of the acts was read at and accepted by the Council of Carthage (397) and the Council of Carthage (419). These councils were under the authority of St. Augustine, who regarded the canon as already closed.

Pope Damasus I 's Council of Rome in 382, if the Decretum Gelasianum is correctly associated with it, issued a biblical canon identical to that mentioned above, or, if not, the list is at least a 6th-century compilation. Likewise, Damasus' commissioning of the Latin Vulgate edition of the Bible, c. 383, was instrumental in the fixation of the canon in the West. In c. 405, Pope Innocent I sent a list of the sacred books to a Gallic bishop, Exsuperius of Toulouse. Christian scholars assert that, when these bishops and councils spoke on the matter, they were not defining something new but instead "were ratifying what had already become the mind of the Church."

The New Testament canon as it is now was first listed by St. Athanasius, Bishop of Alexandria, in 367, in a letter written to his churches in Egypt, Festal Letter 39. Also cited is the Council of Rome, but not without controversy. That canon gained wider and wider recognition until it was accepted at the Third Council of Carthage in 397 and 419. The Book of Revelation was not added till the Council of Carthage (419).

Even this council did not settle the matter. Certain books, referred to as Antilegomena, continued to be questioned, especially James and Revelation. Even as late as the 16th century, the Reformer Martin Luther questioned (but in the end did not reject) the Epistle of James, the Epistle of Jude, the Epistle to the Hebrews and the Book of Revelation. To this day, German-language Luther Bibles are printed with these four books at the end of the canon, rather than in their traditional order as in other editions of the Bible.

In light of this questioning of the canon of Scripture by Protestants in the 16th century, the (Roman Catholic) Council of Trent reaffirmed the traditional western canon (i.e., the canon accepted at the 4th-century Council of Rome and Council of Carthage), thus making the Canon of Trent and the Vulgate Bible dogma in the Catholic Church. Later, Pope Pius XI on 2 June 1927 decreed the Comma Johanneum was open to dispute and Pope Pius XII on 3 September 1943 issued the encyclical Divino afflante Spiritu, which allowed translations based on other versions than just the Latin Vulgate, notably in English the New American Bible.

Thus, some claim that, from the 4th century, there existed unanimity in the West concerning the New Testament canon (as it is today), and that, by the 5th century, the Eastern Church, with a few exceptions, had come to accept the Book of Revelation and thus had come into harmony on the matter of the canon. Nonetheless, full dogmatic articulations of the canon were not made until the Canon of Trent of 1546 for Roman Catholicism, the Thirty-Nine Articles of 1563 for the Church of England, the Westminster Confession of Faith of 1647 for Calvinism, and the Synod of Jerusalem of 1672 for the Greek Orthodox.

On the question of NT Canon formation generally, New Testament scholar Lee Martin McDonald has written that:

Although a number of Christians have thought that church councils determined what books were to be included in the biblical canons, a more accurate reflection of the matter is that the councils recognized or acknowledged those books that had already obtained prominence from usage among the various early Christian communities.

According to the Catholic Encyclopedia article on the Canon of the New Testament: "The idea of a complete and clear-cut canon of the New Testament existing from the beginning, that is from Apostolic times, has no foundation in history. The Canon of the New Testament, like that of the Old, is the result of a development, of a process at once stimulated by disputes with doubters, both within and without the Church, and retarded by certain obscurities and natural hesitations, and which did not reach its final term until the dogmatic definition of the Tridentine Council."

In 331, Constantine I commissioned Eusebius to deliver fifty Bibles for the Church of Constantinople. Athanasius (Apol. Const. 4) recorded Alexandrian scribes around 340 preparing Bibles for Constans. Little else is known, though there is plenty of speculation. For example, it is speculated that this may have provided motivation for canon lists, and that Codex Vaticanus and Codex Sinaiticus may be examples of these Bibles. Together with the Peshitta and Codex Alexandrinus, these are the earliest extant Christian Bibles. There is no evidence among the canons of the First Council of Nicaea of any determination on the canon.
punctuation:no_comma, detectable_content:postscript