Why Catholic Bibles Are Bigger (40 page)

^[558]
Summa Theologicae
, II-II, Q.
64. Art. 4. Obj. 1.

^[559]
Summa Theologicae
, III. Q.
71. Art. 5. Obj. 1 & Reply.

^[560]
Summa Theologicae
, III. Q.
40. Art. 1. Obj. Sed contra.

^[561]
Postilla super Lib. Sapientiae
,
1, lect. 2. Quoted in Breen, 503. Emphasis his.

^[562]
Doctrinale Fidei, II, 20 [L. …ex
Ecclesiae testificantis auctoritate denuntiet libros, qui in plenaria
auctoritate sint habendi].

^[563]
See Norman P. Tanner, ed.
Decrees
of the Ecumenical Councils
(Georgetown University Press, 1990).

^[564]
See
Preface to Tobit
.

^[565]
See
Commentary on Ezra
.

^[566]
As quoted in Westcott,
History
,
211. Emphasis his.

^[567]
See Breen,
Introduction
, 507.

^[568]
Bull of Jubilee, “
Unigentius Dei
Filius
” January 25, 1343.

^[569]
Westcott,
Bible
, 211.

^[570]
As quoted in Westcott,
Bible,
212-213.
Emphasis added.

^[571]
Daubney,
Use of the Apocryph
,
62.

^[572]
Sacrorum Concilium Nova et
Amplissima Collectio
 (Mansi) 21, 885 as quoted in Breen,
Introduction
,
504. Emphasis added.

^[573]
See Nicholas I,
Letter To the
bishops of Gaul
(865).

^[574]
DS
703, 706.

^[575]
Previous Ecumenical Councils may
have only sanctioned the canons of Hippo and Carthage.

^[576]
As done in the most ancient great
codices
Aleph, A
and
B
.

^[577]
Session 6 of Florence quotes Tb
12:20; Session 7 quotes Susanna (Dn 13:9), and Session 9 quotes Ws 5:21.

^[578]
Breen,
Introduction
, 510.

^[579]
The
Decree on the Reunification
of the Jacobites
was accepted.

^[580]
On the Jerome’s
Prologue to the
Book of Kings
. Emphasis added.

^[581]
Noted in Breen,
Introduction
,
512.

^[582]
Prologue to the Gospels
. Emphasis
added.

^[583]
Viewed from our vantage point,
hundreds of years later, it appears obvious that equal authority and veneration
are given to all books of Scripture since they all have God as their primary
author.

^[584]
Summa Theol.
III, 18,6 as
quoted in Breen,
Introduction
, 513.

^[585]
Antoninus’s dependence on Jerome is
noted in Breen, 513, Westcott,
Introduction
,199 and Gigot,
Introduction
,
71.

^[586]
Breen,
Introduction
, 514.

^[587]
James Lyell,
Cardinal Ximenes:
Statesman, Ecclesiastic, Soldier and Man of Letters With An Account Of The
Complutensian PolyGlot Bible
(London: Grafton & Co., 1917), 25.

^[588]
Lyell,
Xemenes
, 27.

^[589]
As quoted in Gigot,
Introduction
,
72.

^[590]
Lyell,
Xemenes
, 29

^[591]
Westcott,
Bible
, 252.

^[592]
Exposition on the Creed
, 10
as quoted in Westcott,
Bible,
253.

^[593]
Malou, II, 108, as quoted in Breen,
Introduction
,
514.

^[594]
A Thomist is one who is schooled in
the theology of Thomas Aquinas.

^[595]
Warren H. Carroll,
The Cleaving
of Christendom
(Christendom Press, 2001), 4.10.

^[596]
Commentary on Esther
, as
quoted in Breen,
Introduction
, 514-515.

^[597]
Like Tostatus and Erasmus, Cajetan
confuses the usefulness of Scripture with its inspired authority.

^[598]
Conc. Senonse
, Decr., 4, ap.
Hard., ix, 1939: “In enumerandis canonicae scripturae libris qui praescriptum
ecclesiae usum non sequitur, Carthaginense concilium iii., Innocentii et
Gelasii decreta et denique definitum a ss. patribus librorum catalogum respuit,
aut in exponendis scripturis non pascit haedos juxta tabernacula pastorum, sed
fodit sibi cisternas dissipatas quae continere non valent aquas, et spretis
orthodoxorum patrum vestigiis proprii spiritus judicium sequitur, is veluti
schismaticus et haereseon omnium inventor…reprimatur.” (Quoted in Reuss,
History
,
273.)

^[599]
The Council of Trent is the first
Council in history to raise the belief in Scripture to the level of an Article
of Faith. As Daubney comments, “But to those who regard the Church of Rome as
an enemy to the full use of the Scriptures, the fact that Pope Pius’ Creed
should be the first to contain an express declaration of belief in Holy
Scripture must seem strange.” Daubney,
Use of the Apocrypha
, 49.

^[600]
DS
 783-784.

^[601]
Breen, who relies on Theiner’s
Acta
genuina SS. Oecumen. Conc. Trident,
provides a good summary of these most
pertinent discussions. Another helpful resource on the behind the scenes
discussions on the canon is Peter G. Duncker’s article “The Canon of the Old
Testament at the Council of Trent,”
CBQ
15 (1953). Hubert Jedin’s “A
History of the Council of Trent” translated by Dom Ernest Graf. O.S.B., 2 vol.
(Saint Louis, Missouri: B. Herder Books Co.) is also helpful.

^[602]
That is the Creed or Symbol of the
Faith.

^[603]
Peter G. Duncker, “The Canon of the
Old Testament at the Council of Trent,”
CBQ
15 (1953): 281.

^[604]
Asked by Cardinal Cervini. See
Duncker, “Canon,”
CBQ  15
(1953): 283.

^[605]
Breen,
Introduction
, 517.
Quoting Theiner, 1, c.

^[606]
Duncker, “Trent,” 284.

^[607]
See Duncker, “Trent,” 285; Breen,
Introduction
,
517; R. E. Murphy, “Old Testament Canon,”
CBQ
28 (1966):192.

^[608]
It appears that Cardinal Madruzzo,
the Bishop of Trent, was willing to accept Florence’s canon. He wished that the
Council would also refute the arguments of the heretics. See Duncker, “Trent,”
284.

^[609]
The anathema is a term used to
assign a canonical penalty against anyone who holds a given proposition that is
contrary to the Faith. It is used both to underscore the importance of a given
teaching and the spiritual danger it placed one in by rejecting it. Cardinal
Pacheco, who proposed the inclusion of an anathema, stated that an anathema
would remove all doubt as to the authority of the canonical lists of the past.
Cardinal Cajetan (Thomas de Vio) is mentioned as “one of our own people who was
not ashamed to dispute the authority of many of our books and reject them as
apocryphal.” Duncker, “Trent,” 288; Jedin,
Council of Trent
, 2:55-57.

^[610]
Duncker, “Trent,” 291;
Letter
303,
CT, X, 382-383.

^[611]
DS
92 [L. Esdrae liber duo].

^[612]
Gk.
esdra~a

^[613]
See Oesterley,
Introduction
,
133.

^[614]
Gigot,
Introduction
, 121.

^[615]
Gigot,
Introduction
, 122.

^[616]
Gigot,
Introduction
, 122-123.

^[617]
Duncker, “Trent,” 293-94.

^[618]
Note the conservatism of Trent. They
preferred to remain silent rather than impose their opinion.

^[619]
See Duncker, “Trent,” 295; Breen,
Introduction
,
519.

^[620]
See Breen,
Introduction
, 519.

^[621]
Breen,
Introduction,
519.

^[622]
Dunker, “Trent,” 296.

^[623]
See Breen,
Introduction
, 430;
Reuss,
History
, 285.

^[624]
See Westcott,
Bible
, 227-228.

^[625]
In later centuries, Philaretes
incorporated these views in the
Russian Catechism
of 1868. See Breen,
Introduction
,
430.

^[626]
Breen,
Introduction
, 430. The
Synod of Jerusalem (Jassy) understood that the omission of books from lists (e.g.
the Council of Laodicea) and those of some of the early fathers (e.g. Gregory
of Nazeanzus) was not a rejection of the book’s inspired status. They were not
treated as apocrypha (“pagan or profane”), but Scripture (i.e. accepted as
“good and excellent”). See Westcott,
Bible
, 229.

^[627]
DS
1787 and
DS
1808.
Vatican I attached an anathema to any who deny Trent’s decree on the canon.
Emphasis added.

^[628]
St. Francis de Sales encountered
this objection during his work among the French Calvinists. De Sales’ response
echoed in the words of Vatican I. See Francis de Sales,
Catholic
Controversies
(Tan Books and Publishers, Rockford, Illinois), 110-111.

^[629]
Chadwick, Owen,
The Apocrypha in
Ecumenical Perspective
, UBS Monograph Series, No. 6, ed. Siegfried Meurer
(trans. Paul Ellingworth), United Bible Societies, (Read, UK: New York), 120.
Moreover, every bible produced by the Protestant
Society for the Promotion
of Christian Knowledge
(SPCK) before 1743 contained the Deuterocanon.

^[630]
See Robert E. McNally,
The Bible
in the Early Middle Ages
(Westminster/Maryland: The Newman Press) Woodstock
Papers No. 4, 19-36.

^[631]
He also published a new translation
of the Psalms from Hebrew in 1512 utilizing (not surprisingly) the works of
Jerome.

^[632]
Henry Howorth, “The Bible Canon of the
Reformation,”
IJA
, 20, Series VI (Jan. 1910): 8-10.

^[633]
Andrew Bodenstein’s treatise
De
Canonicis Scripturis
likely reflects this disparagement of the
Dueterocanon.

^[634]
Reuchlin laid the foundation that
would, to some degree, legitimize Martin Luther’s rejection of the
Deuterocanon. Reuchlin never broke from the Catholic Church. In fact, he tried
desperately to convince his grandnephew, Philip Melancthon, to cut ties with Luther.

^[635]
Howorth,
Bible
, 12.

^[636]
Later, Luther makes a similar
statement at the Diet of Worms (1521).

^[637]
2 Mc 12:43-46 is a classic proof
text for the existence of Purgatory. Judas Maccabees’ prayers and sacrifices
for his dead soldiers would have been useless they were in Hell (which has not
relief) or Heaven (which there is no need for relief). Therefore, it is
commonly argued, the souls must be a state or place (that is neither Heaven nor
Hell) that they can be aided by prayers and supplications. Maccabees calls
these prayers and sacrifices “holy and wholesome” actions.

^[638]
“…hoc volo, quod in universa
Scriptura non habeatur memoria purgatorii, que posset stare in contentione et
convincere: nam et liber Machabeorum, cum non sit in Canone, pro fidelibus
potens est, contra pertinaces nihil facit.” As quoted in Breen,
Introduction
,
516. Luther’s words seem to echo that of Robert Helot.