Why Catholic Bibles Are Bigger (38 page)

^[386]
City of God
14. 7.

^[387]
Sermons on the Gospel, Sermon
8, 7.

^[388]
City of God,
17.19-20. Emphasis
added.

^[389]
On the Soul and Its Origins
,
1.1, (
PL
44.980-981).

^[390]
Costello cites
On the Gift of
Perseverance
, 43, “And of continency it is read in the book of Wisdom, whose
authority has been used by great and learned men who have commented upon the
divine utterances long before us; there, therefore, it is read…”

^[391]
Costello cites Cyprian’s
Three
Books Against the Jews
, 3.14, 15; 3.52; 3.68
; and On the Dress of
Virgins
, 10.

^[392]
Costello, “Augustine,” 80.

^[393]
City of God
14.11 also refers
to it a part of the “ancient Scriptures”;
City of God
21.9, [L. Legitur
quippe et in veteribus Scripturis];
On the Trinity
15,11,20;
The
Enchiridion 
66, “saying of Scripture”;
On the Spirit and the
Letter
, 26, “Scripture” and later in the same passage it is described as
being from the “holy Scriptures”;
On Nature and Grace
, 33, “Scripture”;
On
Marriage and Concupiscience
, Book 1,29-32; 
Sermons on the Gospel
,
Sermon 56,4.

^[394]
On the Sermon on the Mount
,
48, “From this carelessness and ruinous security the Holy Spirit recalls us,
when He says by the prophet…[quotes Sir 5:5-6].”

^[395]
City of God,
15.23;
Of
Holy Virginity,
44;
On Patience,
11;
On Care to Be Had for the
Dead,
21, “holy Scriptures”.

^[396]
Of Holy Virginity,
19-20.

^[397]
Reply to Faustus the Manichaean,
20, 35.

^[398]
Concerning Man’s Perfection in
Righteousness
, Book 1, 8 [31].

^[399]
Of the Morals of the Catholic
Church,
43. Emphasis added.

^[400]
See
On the Soul and its Origin,
1.13 and Book 3,18.

^[401]
See
On Grace and Rebukes
, 41.

^[402]
The acts of the Council of Hippo (AD
393) is now lost. However, it is understood that the First Council of Carthage
(AD 397) adopted the list of Hippo. Subsequent councils also affirmed the Carthagian
canon.

^[403]
City of God
, 18.36.

^[404]
It is only in consequence of the
Apostolic Church’s acceptance of Maccabees that the Church of Augustine’s day accepted
these books.

^[405]
It appears that Hippo, like Third
Carthage, sent its canons to Rome for confirmation. See Daubney, Use of the
Apocrypha
,
46.

^[406]
  As quoted in Breen,
Introduction
,
361-62.

^[407]
  Bruce,
Canon
, 97.

^[408]
 
Pope Innocent I approved these canonical lists as did subsequent North African
councils (e.g. The Second Council of Carthage) and the later Council of Trullo
(Quinisext) in the East in AD 692.

^[409]
See Philip Schaff’s
History of
the Christian Church
(Hendrickson, 1996), 2.138. Although Schaff’s comments
are mainly directed toward the New Testament, the same can be applied to the
Old Testament canon as well. Despite Schaff’s anti-Catholic bias, he
nevertheless states that that Carthage and subsequent councils closed the Old
Testament canon (Schaff
,
Church History
, 3.118 §90).

^[410]
Council of Carthage (III), Canon 36
(47),
D
92.

^[411]
Jerome had dedicated his
Commentary
on Zechariah
to Exuperius. See William Barry
,
The Tradition of
Scripture: Its Origin, Authority and Interpretation
, (London/New York/
Bombay: Longmont, Green and Company, 1906), 138.

^[412]
See Gigot,
Introduction
, 61.

^[413]
Pope Innocent to St. Exuperius,
Bishop of Toulouse,
[L. Qui vero libri recipiantur in canone, brevis
annexus ostendit]. Emphasis added.

^[414]
Council of Carthage (III), Canon 24.

^[415]
Taken from Hans Peter Rüger’s “The
Extent of the Old Testament Canon” in
The Bible Translator
40 (1989):
301-303; Also Bruce Metzger’s article “Bible” in the
Oxford Companion to the
Bible
, (New York: Oxford University Press, 1993), 79. Metzger adds one more
book to the list above: Joseph ben Gurion’s (Josippon’s)
Medieval History of
the Jews and Other Nations
.

^[416]
Breen,
Introduction
, 468;
Westcott,
Bible
, 239-240.

^[417]
Institutes
,
4:37.

^[418]
Third Conference of Abbot
Chaermon
, 7, quoting Ws 1:13.

^[419]
See
Church History
, 3.11 and
Letter
136,
to Cyrus Magistrianus
.

^[420]
The canon of St. Vincent of Lerins
is a theological rule that orthodoxy has the marks of universality, antiquity
and consent. Theological novelties, conversely, come from a certain locality or
a person, they start at a particular time (i.e. they do not stretch back into
antiquity) and/or they were not accepted of by the common consent Fathers of
the Church. See
Commonitory
, 27 [70].

^[421]
Commonitory
, 21.51.

^[422]
Jurgens, “Synopsis of Sacred
Scripture,”
FEF
3:255-56.

^[423]
Synopsis of Sacred Scripture,
1-3.

^[424]
See Reuss,
History
, 262.

^[425]
Judith is missing in some
manuscripts.

^[426]
Today, this is not contested. Older
works, such as antiquated John Cosin’s
Scholastic History of the Canon
(Oxford Parker, 1849) which erroneously accepts Pseudo-Dionysius as an apostolic
writing, contests it.

^[427]
Breen,
Introduction
, 366

^[428]
Letter to the Bishops of Gaul
“Bonum Atque Iucundum”
(August 23, 498).

^[429]
A similar phenomenon occurred in
Protestantism with the spread of Dispensationalism through Darby’s footnotes in
the
Scofield Reference Bible
.

^[430]
Reuss,
History
, 158-159.

^[431]
Ellis, follows Swete, dates this
work around the second or early third century (Ellis,
Old Testament
, 24
FN. 74).

^[432]
These lists are based on Henry B.
Swete’s
Introduction to the Greek Old Testament
(KTAV, 1978).

^[433]
Hengel believes the omission of 2
and 3 Mc, 1 Ezr, Bar and Letter of Jeremiah may be lacunae in the text. Hengel,
Septuagint
, 57.

^[434]
De Sectis
, II, 1-4 as quoted
from Westcott,
Bible
, 219-20. Emphasis his.

^[435]
Breen,
Introduction
, 468.

^[436]
Theodoret repeatedly quotes Sir, Ws
and Bar as Scripture,
Contra Nestor. Et Eutych.
[L. ait Scriptura
(quoting Sir 21:21)/Gk. kata ten Graphen] and [L. quem Scriptura dicit (Ws
2:10)/Gk. kata ton hen Graphe] and [L. Verum et illud ostendemus e Scriptura
veteri. Nam manifesto Jeremias id alicubi dicit his verbis: Hic deus noster est
(Bar 3:36-38)/Gk. touto Jeremias anaphandon, Outos ho Theos].

^[437]
Adversus Nestorianos
, Book 3.

^[438]
Moral Treatises
, 19,21.

^[439]
See Gigot,
Introduction
, 66;
also Breen,
Introduction
, 469.

^[440]
Pastoral Care
, Part 3, 20,
Comm.
on Job
10:8 and 6:24 [L. Hinc quidam sapiens dicit (quotes Tb 4:16).

^[441]
There are about twenty-eight
instances of this usage.

^[442]
See
Pastoral Care
, Book 3,
15;
Commentary on Job
, Book 4.61;
Commentary on Job
34.25.

^[443]
See
Pastoral Care,
Book 3, 30
and
Commentary on Job
Book 2, 2.20 respectively.

^[444]
Breen,
Introduction
, 474. It
appears likely that Gregory accepted Bar and Jdt, but didn’t have an occasion
to quote them.

^[445]
Commentary on the Book of
Revelation
, 1 (
PL
77.119).

^[446]
Jerome’s “helmeted”
Preface to
the Book of Kings
.

^[447]
The Incarnation of Christ
,
4.13, “…admiscentes interdum antiquis nova, ut intelligant omnes,
Scripturam
sacram
venturum in carne Dominum, toto quodammodo suo corpore, quasi uno
ore clamasse. Ait itaque eximius ille et admirabilis tam munere Dei dives, quam
testimonio, cui uni admodum conitigit sanctificari antequam nascei. Jeremiah
propheta, [quotes Bar 3:36-38].” Emphasis added.

^[448]
Bar 3:36-38

^[449]
Breen,
Introduction
, 467.

^[450]
De Partis Divina Legis
, I.
3-7.

^[451]
As quoted in Westcott,
Bible
,
193.

^[452]
Reuss,
History
, 239.

^[453]
2 Tm 3:15, the Greek literally
reads, “Every Scripture…” that is every individual Scripture contains these
qualities.

^[454]
De Institutione Divinarum
Litterarum
(
PL
1123-1126).

^[455]
John B. O’Connor, “Isidore”
CE,
8:187.

^[456]
Etymologies,
Book 1.3-9.

^[457]
“Quartus est
apud nos
ordo
Veteris Testamenti eorum librorum
qui in canone Hebraico non sunt
.
Quorum primus Sapientiae liber est; secundus Ecclesiasticus; tertius Thobias;
quartus Judith; quintus et sexius Machabaeorum,
quos licet Judaei inter
apocrpha separent
,
Ecclesia tamen Christi inter divinos libros, et
honorat et praedicat
.” Emphasis added. Baruch is likely included with
Jeremiah.

^[458]
De Ecclesiasticis Officiis
,
1.9.4-5 and 7. Emphasis added.

^[459]
Prologue to the books of the Old
Testament
, Book 1, 7-8. Emphasis added.

^[460]
See Breen,
Introduction
,
467-68.

^[461]
See D. S. Margoliouth, “The Use of
the Apocrypha By Moslem Writers,”
IJA
12.44 (January 1916), 10-12.

^[462]
See Westcott,
Bible
, 241.

^[463]
See Breen,
Introduction
, 477.

^[464]
See Ildefonsus,
Treatise on
Baptism
, 79.

^[465]
This may be Anastasius Sinaita’s
work, but this identification is doubtful. See Westcott,
Bible
, 224-25.

^[466]
It also commends the Wisdom of
Sirach to those who have recently joined the Church. See Barry,
Tradition
,
136.

^[467]
From an article posted by Dr. Art
Sippo in response to William Webster on the Internet. Used with permission.

^[468]
Oesterley,
Introduction
, 128.