The first was the Palestine canon which is identical to the Protestant Old Testament. The latter may have reckoned the apocryphal writings in the third division; and therefore the translator of Jesus Sirach could recognize them in the ordinary classification. For Tertullian (c. 200) the body of the new Scriptures is aninstrumentumon at least an equal footing and in the same specific class as theinstrumentumformed by the Law and the Prophets. There are several reasons why these texts were not included in the canon. Two documents of capital importance in the history of the canon constitute the first formal utterance of papal authority on the subject. Moreover, by its very nature inspiration eludes human observation and is not self-evident, being essentially superphysical and supernatural. An analysis of Jeromes 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 reading in public worship. And yet these doubts must be regarded as more or less academic. The Decretum pro Jacobitis contains a complete list of the books received by the Church as inspired, but omits, perhaps advisedly, the terms canon and canonical. 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. 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 Alexandrian Canon arose in Alexandria, Egypt, where many Jews resided during the Greek period (c. 330-30 BCE). The very way in which apocryphal are inserted among canonical books in the Alexandrian canon, shows the equal rank assigned to both. Ignatius and Polycarp employ these Epistles. At Rome it was not yet recognized as canonical, as shown by the Muratorian catalogue of Roman origin; Irenaeus probably cites it, but makes no reference to a Pauline origin. There are no indications in the N. T. of a systematic plan for the distribution of the Apostolic compositions, any more than there is of a definite new Canon bequeathed by the Apostles to the Church, or of a strong self-witness to Divine inspiration. For details of these testimonies see Loisy, Canon de lAncien Testament, pp. Previously, older books of the Bible often stressed sheol ("the grave"), and did not dwell on a potential afterlife. St. Augustine seems to theoretically recognize degrees of inspiration; in practice he employs protos and deuteros without any discrimination whatsoever. (a) Traditional view of the Canon of the Palestinian Jews, or Proto-Canon.In opposition to scholars of more recent views, conservatives do not admit that the Prophets and the Hagiographa represent two successive stages in the formation of the Palestinian Canon. And the clause cum omnibus Buis partibus regards especially these portions.For an account of the action of Trent on the Canon, the reader is referred back to the respective section of this article: II. There is an Apocrypha appendix to the British Revised Version, in a separate volume. (With regard to the employment of apocryphal writings in this age see under Apocrypha.). And this want of an organized distribution, secondarily to the absence of an early fixation of the Canon, left room for variations and doubts which lasted far into the centuries. Thus the patristic testimonies have brought us step by step to a Divine inviolable fourfold Gospel existing in the closing years of the Apostolic Era. The identity of the Palestinian and Alexandrian canons must be abandoned, notwithstanding the contrary arguments of Eichhorn and Movers. No unfavorable 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. While use of the word purgatory (in Latin purgatorium) as a noun appeared perhaps only between 1160 and 1180, giving rise to the idea of purgatory as a place (what Jacques Le Goff called the birth of purgatory ), the Roman Catholic tradition of purgatory as a transitional condition has a history that dates back. Hit: 8 (2d6+1) bludgeoning damage. This Gospel was announced to the world at large by the Apostles and Apostolic disciples of Christ, and this message, whether spoken or written, whether taking the form of an evangelic narrative or epistle, was holy and supreme by the fact of containing the Word of Our Lord. All the deuteros except Tobias, Judith, and the addition to Esther, are Biblically used in the works of these Fathers. These number seven books: Tobias (Tobit), Judith, Wisdom, Ecclesiasticus, Baruch, I and II Machabees, and three documents added to protocanonical books, viz., the supplement to Esther, from x, 4, to the end, the Canticle of the Three Youths (Song of the Three Children) in Daniel, iii, and the stories of Susanna and the Elders and Bel and the Dragon, forming the closing chapters of the Catholic version of that book. Even if the Alexandrian and Palestinian canons be identical, we cannot be sure that the other books which the Therapeutae read as holy besides the law, the prophets and hymns, differed from the hagiographa, and so constituted another canon than the general Egyptian one. Also during this period the excess over the minimal Canon composed of the Gospels and thirteen epistles varied. Protocanonical and deuterocanonical are modern terms, not having been used before the sixteenth century. The actual publication of the entire Mosaic code, according to the dominant hypothesis, did not occur until the days of Esdras, and is narrated in chapters viiix of the second book bearing that name. The Tridentine order has been retained in the official Vulgate and vernacular Catholic Bibles. 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 Remaining Books.The Completion of the Palestinian-Jewish Canon.Without being positive on the subject, the advocates of the older views regard it as highly probable that several additions were made to the sacred repertory between the canonization of the Mosaic Torah above described and the Exile (598 B.C.). The Muratorian Canon, contemporary with Irenseus, gives the complete list of the thirteen, which, it should be remembered, does not include Hebrews. the words and acommandments of Jesus Christ) bore with it its own sacredness and authority from the very beginning. version of Old Testament canon In biblical literature: The Alexandrian canon The Old Testament as it has come down in Greek translation from the Jews of Alexandria via the Christian church differs in many respects from the Hebrew Scriptures. Consciously or unconsciously they were preparing Judaism in some degree to be the religion of humanity. By implication it had defined that Bibles plenary inspiration also. The tradition which Geiger describes as the life-giving soul of Judaism -- the daughter of revelation, enjoying the same rights with her mother -- a spiritual power that continues ever to work -- an emanation from the divine Spirit -- is not, indeed, the thing which has stiffened Judaism into Rabbinism; but neither is it tradition proper; it is reason working upon revelation, and moulding it into a new system. This triplication is ancient; it is supposed as long-established in the Mishnah, the Jewish code of unwritten sacred laws, reduced to writing c. A.D. 200. There is no sign that the Western Church ever positively repudiated any of the N. T. deuteros; not admitted from the beginning, these had slowly advanced towards a complete acceptance there. Some portions of the New Testament whose canonicity was formerly contested are sometimes styled the deuterocanonicals of the N. T. These are the. The rejection of these books by the Russian theologians and authorities is a lapse which began early in the eighteenth century (cf. In the end these portions were received, like the deuterocanonical books, without the slightest distinction. Thus Hebrews, James, Jude, and II Peter remained hovering outside the precincts of universal canonicity, and the controversy about them and the subsequently disputed Apocalypse form the larger part of the remaining history of the Canon of the N. T. However, at the beginning of the third century the N. T. was formed in the sense that the content of its main divisions, what may be called its essence, was sharply defined and universally received, while all the secondary books were recognized in some Churches. Is the Catholic Church the true church? If they did not formally recognize a canon of their own, as De Wette says of them, they had and used one larger than the Palestinian, without troubling themselves about a formal sanction for it by a body of Rabbis at Jerusalem or elsewhere. The full recognition of these books by the Calvinists and Anglicans made it much more difficult for the Lutherans to exclude the N. T. deuteros than those of the Old. But gradually the German Protestants familiarized themselves with the idea that the difference between the contested books of the N. T. and the rest was one of degree of certainty as to origin rather than of intrinsic character. II Timothy, iii, 16; II Peter, i, 21). (c) The formation of the Tetramorph, or Fourfold Gospel.Irenseus, in his work Against Heresies (A., D. 182-88), testifies to the existence of aTetra-morph, or Quadriform Gospel, given by the Word and unified by one Spirit; to repudiate this Gospel or any part of it, as did the Alogi and Marcionites, was to sin against revelation and the Spirit of God. (SeeEpistle to the Hebrews;Epistles of Saint Peter. Nearly all the N. T. writings were evoked by particular occasions, or addressed to particular destinations. (b) Critical views of the formation of the Palestinian Canon.Its three constituent bodies, the Law, Prophets, and Hagiographa, represent a growth and correspond to three periods more or less extended. What Bible has 73 books? Eusebius, Bishop of Caesarea in Palestine, was one of Origens most eminent disciples, a man of wide erudition. 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. 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. According to Eichhorn, no fewer than eight of the latter are unnoticed by him. Catholic Bible has 46 books of Old and 27 books of the New Testament. It is known that Theodore of Mopsuestia rejected all the Catholic Epistles. Grabe (1884) and T. Lews (1715) to be among the first to propose that the Jews of Alexandria possessed a different canon than Palestine. (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. The same ancient authority witnesses to the very favorable and perhaps canonical standing enjoyed at Rome by the Apocalypse of Peter and the Shepherd of Hermas. 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. If the target is a creature, it is grappled (escape DC 15). Roman Catholic views of the Virgin Mary as refuge and advocate of sinners, protector from dangers and powerful intercessor with her Son, Jesus are expressed in prayers , artistic depictions, theology, and popular and devotional writings, as well as in the use of religious articles and images. These exegetes place much reliance on St. Justin Martyrs statement that the Jews had mutilated Holy Writ, a statement that rests on no positive evidence. to the middle of the second century of our era (Wildeboer). There is a current friendly to them, another one distinctly unfavorable 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 these we note St. Thomas Aquinas. The Ethiopic N. T. also contains the so-called Apostolic Constitutions. Only in a partial and restricted way may we speak of a first and second 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. 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 Kethubim. He comments on the Susanna chapter, often quotes Wisdom as the work of Solomon, and employs as Sacred Scripture Baruch and the Machabees. Luther, basing his action on dogmatic reasons and the judgment of antiquity, had discarded Hebrews, James, Jude, and Apocalypse as altogether uncanonical. They employ Matthew, Luke, and John. But the negative tests were in part arbitrary, and an intuitive sense cannot give the assurance of Divine certification. 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