For the O. T. its catalogue reads as follows: The five books of Moses (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), Josue, Judges, Ruth, the four books of Kings, two of Paralipomenon, the first and second of Esdras (which latter is called Nehemias), Tobias, Judith, Esther, Job, the Davidic Psalter (in number one hundred and fifty Psalms), Proverbs, Ecclesiastes, the Canticle of Canticles, Wisdom, Ecclesiasticus, Isaias, Jeremias, with Baruch, Ezechiel, Daniel, the twelve minor Prophets (Osee, Joel, Amos, Abdias, Jonas, Micheas, Nahum, Habacuc, Sophonias, Aggeus, Zacharias, Malachias), two books of Machabees, the first and second. Additionally, this date must be within about seven days of the astronomical full moon. In imitation of his master he divided religious literature into three classes: (a)Homologoumena, or compositions universally received as sacred, the Four Gospels, thirteen Epistles of St. Paul, Hebrews, Acts, I Peter, I John, and Apocalypse. The term general body of Scribes has been used advisedly; contemporary scholars gravely suspect, when they do not entirely reject, the Great Synagogue of rabbinic tradition, and the matter lay outside the jurisdiction of the Sanhedrin. It is published under Catholic canon law. According to this older school, the principle which dictated the separation between the Prophets and the Hagiographa was not of a chronological kind, but one found in the very nature of the respective sacred compositions. The three Epistles of St. John and II Peter appear, but after each stands the noteuna sola, added by an almost contemporary hand, and evidently in protest against the reception of these Antilegomena, which; presumably, had found a place in the official list recently, but whose right to be there was seriously questioned. New World Translation of the Holy Scriptures. For the other terminus the lowest possible date is that of the prologue to Ecclesiasticus (c. 132 B.C. And while there is what may be called a consensus of Catholic exegetes of the conservative type on an Esdrine or quasi-Esdrine formulation of the canon so far as the existing material permitted it, this agreement is not absolute; Kaulen and Danko, favoring a later completion, are the notable exceptions among the above-mentioned scholars. And an ultimate tribunal was also needed to set its seal upon the miscellaneous and in some cases mystifying literature embraced in the Hagiographa. (b) The second category is composed of the Antilegomena, or contested writings; these in turn are of the superior and inferior sort. A glance at the Canon as exhibited in the authorities of the African, or Carthaginian, Church, will complete our brief survey of this period of diversity and discussion: Origen and his school.Origens travels gave him exceptional opportunities to know the traditions of widely separated portions of the Church and made him very conversant with the discrepant attitudes toward certain parts of the N. T. He divided books with Biblical claims into three classes: (a) those universally received; (b) those whose Apostolicity was questioned; (c) apocryphal works. They are not felicitous, and it would be wrong to infer from them that the Church successively possessed two distinct Biblical Canons. Generally, the term is applied to writings that were not part of the canon. The Council of Trent did not enter into an examination of the fluctuations in the history of the Canon. The 24 Books of Judaism are equivalent to the 39 Books common to all Christian Old Testaments, for Samuel, Kings, Chronicles, and Ezra-Nehemiah were each divided into two parts in the Christian canons, and the one Book of the Twelve Prophets was split into twelve books, one for each prophet. As for Protestantism, the Anglicans and Calvinists always kept the entire N. T. But for over a century the followers of Luther excluded Hebrews, James, Jude, and Apocalypse, and even went further than their master by rejecting the three remaining deuterocanonicals, II Peter, II and III John. It contains 46 books from the old testament, 27 books from the new testament, making it 73 books of the Bible. It is pertinent to ask the motives which impelled the Hellenist Jews to thus, virtually at least, canonize this considerable section of literature, some of it very recent, and depart so radically from the Palestinian tradition. The saintly Doctor of Lyons explicitly states the names of the four Elements of this Gospel, and repeatedly cites all the Evangelists in a manner parallel to his citations from the O. T. From the testimony of St. Irenaeus alone there can be no reasonable doubt that the Canon of the Gospel was inalterably fixed in the Catholic Church by the last quarter of the second century. Catholic champions of Apostolicity as a criterion are: Ubaldi (Introductio in Sacram Scripturam, II, 1876); Schanz (in Theologische Quartalschrift, 1885, pp. The apocryphal Gospel of St. Peter, dating from about 150, is based on our canonical Evangelists. St. Justin Martyr (130-63) in his Apology refers to certain memoirs of the Apostles, which are called gospels, and which are read in Christian assemblies together with the writings of the Prophets. Our editors will review what youve submitted and determine whether to revise the article. Jewish way of organizing the books of the OT (Hebrew) Pentateuch. The title of the decreeNunc vero de scripturis divinis agendum est quid universalis Catholica recipiat ecclesia, et quid vitare debeatproves that the council drew up a list of apocryphal as well as authentic Scriptures. In the first class, theHomologoumena, stood the Gospels, the thirteen Pauline Epistles, Acts, Apocalypse, I Peter, and I John. St. Justin Martyr is the first to note that the Church has a set of O. T. Scriptures different from the Jews, and also the earliest to intimate the principle proclaimed by later writers, namely, the self-sufficiency of the Church in establishing the Canon; its independence of the Synagogue in this respect. The Muratorian Canon, contemporary with Irenseus, gives the complete list of the thirteen, which, it should be remembered, does not include Hebrews. The heretical Basilides and his disciples quote from this Pauline group in general. Moreover, the advocates of this hypothesis point out that the Apostles office corresponded with that of the Prophets of the Old Law, inferring that as inspiration was attached to themunus propheticumso the Apostles were aided by Divine inspiration whenever in the exercise of their calling they either spoke or wrote. Far more arresting in favor of an Esdrine formulation of the Hebrew Bible is the much-discussed passage from Josephus, Contra Apionem, I, viii, in which the Jewish historian, writing about A.D. 100, registers his conviction and that of his coreligionistsa conviction presumably based on traditionthat the Scriptures of the Palestinian Hebrews formed a closed and sacred collection from the days of the Persian king, Artaxerxes Longimanus (465-25 B.C. The prevailing attitude of Western medieval authors is substantially that of the Greek Fathers. Catholic Bible is the general term for a Christian Bible . Neither did it trouble itself about questions of authorship or character of contents. For the West African Church the larger canon has two strong witnesses in Tertullian and St. Cyprian. Coming down to the next age, that of the apologists, we find Baruch cited by Athenagoras as a prophet. The West began to realize that the ancient Apostolic Churches of Jerusalem and Antioch, indeed the whole Orient, for more than two centuries had acknowledged Hebrews and James as inspired writings of Apostles, while the venerable Alexandrian Church, supported by the prestige of Athanasius, and the powerful Patriarchate of Constantinople, with the scholarship of Eusebius behind its judgment, had canonized all the disputed Epistles. The N. T. portion bears the marks of Jeromes views (cf. These consist of seven books: Tobias, Judith, Baruch, Ecclesiasticus, Wisdom, First and Second Machabees; also certain additions to Esther and Daniel. Zahn has pointed out confirmatory signs of this in the manner in which Sts. The most striking difference between the Catholic and Protestant Bibles is the presence in the former of a number of writings which are wanting in the latter and also in the Hebrew Bible, which became the O. T. of Protestantism. Even those Catholic theologians who defend Apostolicity as a test for the inspiration of the N. T. (see above) admit that it is not exclusive of another criterion, viz., Catholic tradition as manifested in the universal reception of compositions as Divinely inspired, or the ordinary teaching of the Church, or the infallible pronouncements of ecumenical councils. 1891); Szekely (Hermeneutica Biblica, 1902). The latter styles them ecclesiastical books, but in authority unequal to the other Scriptures. Being dogmatic in its purport, it implies that the Apostles bequeathed the same Canon to the Church, as a part of the depositum fidei. Of these works, Tobias and Judith were written originally in Aramaic, perhaps in Hebrew; Baruch and I Machabees in Hebrew, while Wisdom and II Machabees were certainly composed in Greek. Lucian is known to have edited the Scriptures at Antioch, and is supposed to have introduced there the shorter N. T. which later St. John Chrysostom and his followers employedone in which Apocalypse, II Peter, II and III John, and Jude had no place. The former set little value on the prevalent consciousness of the race that the spirit of prophecy was extinct; their view of the Spirit's operation was larger. The scope of an article on the sacred Canon may now be seen to be properly limited to an examination of (1) what may be ascertained regarding the process of the collection of the sacred writings into bodies or groups which from their very inception were the objects of a greater or less degree of veneration; (2) the circumstances and manner in which these collections were definitely canonized, or adjudged to have a uniquely Divine and authoritative quality; (3) the vicissitudes which certain compositions underwent in the opinions of individuals and localities before their Scriptural character was universally established. Rabbinical Judaism proved its incapacity for regenerating the world; having no affinity for the philosophy of second causes, or for the exercise of reason beneath the love of a Father who sees with equal eye as God of all. Nearly all the N. T. writings were evoked by particular occasions, or addressed to particular destinations. Reasoning backward from the status in which we find the deutero books in the earliest ages of post-Apostolic Christianity, we rightly affirm that such a status points to Apostolic sanction, which in turn must have rested on revelation either by Christ or the Holy Spirit. However, this book kept a minority of Asiatic suffrages, and, as both Lucian and Eusebius had been tainted with Arianism, the approbation of Apocalypse, opposed by them, finally came to be looked upon as a sign of orthodoxy. Philo, a typical Alexandrian-Jewish thinker, has even an exaggerated notion of the diffusion of inspiration (Quis rerum divinarum hmres, 52; ed. (81) Besides, he had peculiar views of inspiration, and quoted loosely from memory. (c) St. Clement, Bishop of Rome, and disciple of St. Paul, addressed his Letter to the Corinthian Church c. A.D. 97, and, although it cites no Evangelist explicitly, this epistle contains combinations of texts taken from the three synoptic Gospels, especially from St. Matthew.
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