Moreover, it should be remembered that at the beginning of our era, and for some time later, complete sets of any such voluminous collection as the Septuagint in manuscript would be extremely rare; the version must have been current in separate books or groups of books, a condition favourable to a certain variability of compass. The compilatory "Glossa Ordinaria" was widely read and highly esteemed as a treasury of sacred learning during the Middle Ages; it embodied the prefaces in which the Doctor of Bethlehem had written in terms derogatory to the deuteros, and thus perpetuated and diffused his unfriendly opinion. To characterize a book which held no acknowledged place in the divine library, the rabbis spoke of it as "defiling the hands", a curious technical expression due probably to the desire to prevent any profane touching of the sacred roll. To characterize a book which held no acknowledged place in the divine library, the rabbis spoke of it as "defiling the hands", a curious technical expression due probably to the desire to prevent any profane touching of the sacred roll. That literature was grouped under the Ké-thubim, or Hagiographa, which neither was the direct product of the prophetical order, namely, that comprised in the Latter Prophets, nor contained the history of Israel as interpreted by the same prophetic teachers--narratives classed as the Former Prophets. In Antioch and Syria the attitude was more favourable. A comparison of Hebrews, xi and II Machabees, vi and vii reveals unmistakable references in the former to the heroism of the martyrs glorified in the latter. In this connection must be mentioned the argument from the Samaritan Pentateuch to establish that the Esdrine Canon took in nothing beyond the Hexateuch, i.e. may furnish a terminus a quo; perhaps a better one is the date of the expiration of prophecy about the close of the fifth century before Christ. There is a current friendly to them, another one distinctly unfavourable to their authority and sacredness, while wavering between the two are a number of writers whose veneration for these books is tempered by some perplexity as to their exact standing, and among those we note St. Thomas Aquinas. He comments on the Susanna chapter, often quotes Wisdom as the work of Solomon, and employs as Sacred Scripture Baruch and the Machabees. The Vatican Council took occasion of a recent error on inspiration to remove any lingering shadow of uncertainty on this head; it formally ratified the action of Trent and explicitly defined the Divine inspiration of all the books with their parts. It was the exigencies of controversy that first led Luther to draw a sharp line between the books of the Hebrew Canon and the Alexandrian writings. There is an instance of a Talmudic doctor distinguishing between a composition "given by the wisdom of the Holy Spirit" and one supposed to be the product of merely human wisdom. The sub-Apostolic writings of Clement, Polycarp, the author of the Epistle of Barnabas, of the pseudo-Clementine homilies, and the "Shepherd" of Hermas, contain implicit quotations from or allusions to all the deuterocanonicals except Baruch (which anciently was often united with Jeremias) and I Machabess and the additions to David. It is an incontestable fact that the sacredness of certain parts of the Palestinian Bible (Esther, Ecclesiastes, Canticle of Canticles) was disputed by some rabbis as late as the second century of the Christian Era (Mishna, Yadaim, III, 5; Babylonian Talmud, Megilla, fol. The 59th (or 60th) canon of the provincial Council of Laodicea (the authenticity of which however is contested) gives a catalogue of the Scriptures entirely in accord with the ideas of St. Cyril of Jerusalem. . Though the Old Testament reveals no formal notion of inspiration, the later Jews at least must have possessed the idea (cf. These same conservative students of the Canon--now scarcely represented outside the Church--maintain, for the reception of the documents composing these groups into the sacred literature of the Israelites, dates which are in general much earlier than those admitted by critics. The Spirit of God might and did breathe into later writings, and the presence of the deuterocanonical books in the Church's Canon at once forestalls and answers those Protestant theologians of a preceding generation who claimed that Esdras was a Divine agent for an inviolable fixing and sealing of the Old Testament. The other 39 books are in Hebrew, the “Protocanonical books”. THE OLD TESTAMENT CANON (INCLUDING THE DEUTEROS) IN THE NEW TESTAMENT. The Remainder of the Palestinian-Jewish Canon. Yet the force of the direct and indirect employment of Old Testament writings by the New is slightly impaired by the disconcerting truth that at least one of the New Testament authors, St. Jude, quotes explicitly from the "Book of Henoch", long universally recognized as apocryphal, see verse 14, while in verse 9 he borrows from another apocryphal narrative, the "Assumption of Moses". In this period the position of the deuterocanonical literature is no longer as secure as in the primitive age. The terms protocanonical and deuterocanonical, of frequent usage among Catholic theologians and exegetes, require a word of caution. Only in a partial and restricted way may we speak of a first and second Canon. The argument is not without a certain force; the New Testament undoubtedly shows a preference for the Septuagint; out of the 350 texts from the Old Testament, 300 favour the language of the Greek version rather than that of the Hebrew. But so far as concerns the great majority of the Palestinian Hagiographa--a fortiori, the Pentateuch and Prophets--whatever want of conclusiveness there may be in the New Testament, evidence of their canonical standing is abundantly supplemented from Jewish sources alone, in the series of witnesses beginning with the Mishnah and running back through Josephus and Philo to the translation of the above books for the Hellenist Greeks. The absence of any citations from Esther, Ecclesiastes, and Canticles may be reasonably explained by their unsuitability for New Testament purposes, and is further discounted by the non-citation of the two books of Esdras. St. Jerome cast his weighty suffrage on the side unfavourable to the disputed books. ii, 334). 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 Old Testament of Protestantism. Protocanonical books are the twenty-four books of Jewish scripture, rearranged into thirty-nine books by separating Samuel, Kings, Ezra-Nehemiah and Chronicles into two books and Twelve Minor Prophets into twelve books. I found this particular version on youtube. Alexandria, with its elastic Scriptures, had from the beginning been a congenial field for apocryphal literature, and St. Athanasius, the vigilant pastor of that flock, to protect it against the pernicious influence, drew up a catalogue of books with the values to be attached to each. It was because the Prophets already formed a sealed collection that Ruth, Lamentations, and Daniel, though naturally belonging to it, could not gain entrance, but had to take their place with the last-formed division, the Kéthubim. The Tridentine decrees from which the above list is extracted was the first infallible and effectually promulgated pronouncement on the Canon, addressed to the Church Universal. An analysis of Jerome's expressions on the deuterocanonicals, in various letters and prefaces, yields the following results: first, he strongly doubted their inspiration; secondly, the fact that he occasionally quotes them, and translated some of them as a concession to ecclesiastical tradition, is an involuntary testimony on his part to the high standing these writings enjoyed in the Church at large, and to the strength of the practical tradition which prescribed their readings in public worship. There are both psychological and historical reasons against the supposition that the Old Testament canon grew spontaneously by a kind of instinctive public recognition of inspired books. The latter phrase proves that the passive sense of canon -- that of a regulated and defined collection -- was already in use, and this has remained the prevailing connotation of the word in ecclesiastical literature. In the Latin Church, all through the Middle Ages we find evidence of hesitation about the character of the deuterocanonicals. Indeed, from Esdras downwards the Law, as the oldest portion of the Canon, and the formal expression of God's commands, received the highest reverence. Philo, a typical Alexandrian-Jewish thinker, has even an exaggerated notion of the diffusion of inspiration (Quis rerum divinarum hæres, 52; ed. A large number of Catholic authorities see a canonization of the deuteros in a supposed wholesale adoption and approval, by the Apostles, of the Greek, and therefore larger, Old Testament. This factor should be considered in weighing a certain argument. No unfavourable argument can be drawn from the loose, implicit character of these citations, since these Apostolic Fathers quote the protocanonical Scriptures in precisely the same manner. So, from the available data we may justly infer that, while the deuterocanonicals were admitted as sacred by the Alexandrian Jews, they possessed a lower degree of sanctity and authority than the longer accepted books, i.e., the Palestinian Hagiographa and the Prophets, themselves inferior to the Law. It is a significant fact that in all these Alexandrian Bibles the traditional Hebrew order is broken up by the interspersion of the additional literature among the other books, outside the law, thus asserting for the extra writings a substantial equality of rank and privilege. We may be sure, then, that the chief test of canonicity, at least for the Hagiographa, was conformity with the Canon par excellence, the Pentateuch. By implication it had defined that Bible's plenary inspiration also. The prevailing attitude of Western medieval authors is substantially that of the Greek Fathers. In his famous "Prologus Galeatus", or Preface to his translation of Samuel and Kings, he declares that everything not Hebrew should be classed with the apocrypha, and explicitly says that Wisdom, Ecclesiasticus, Tobias, and Judith are not on the Canon. Here you can find quick, 3-minute guides to every book of the Old Testament. The first is the so-called "Decretal of Gelasius", de recipiendis et non recipiendis libris, the essential part of which is now generally attributed to a synod convoked by Pope Damasus in the year 382. The Catholic Encyclopedia. Chiefly applied to those books of the Old Testament included in both the Hebrew Bible and the Septuagint. The Synod of Hippo (393) and the three of Carthage (393, 397, and 419), in which, doubtless, Augustine was the leading spirit, found it necessary to deal explicitly with the question of the Canon, and drew up identical lists from which no sacred books are excluded. Itala ), c. the Canon par excellence of the Old Testament and prophetic writings appendix to Protestant Bibles almost... Factors in the Old and New Testament books were written over a period of about 1500 years approximately! Usage must have been the prevailing positive factors in the Churches of Western medieval authors is substantially that of Hebrew... 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