Why Catholic Bibles Are Bigger (35 page)

^[174]
Commentary on the Psalms
, 1
quoted in Eusebius’
Church History
, 6.25.

^[175]
[L. sicut ab Hebraeis traditur: qui
numerus etiam litterarum apud eos habetur…juxta Hebraeos hi; Gk. os Hebraioi
paradidasin…kath Hebraious aide]

^[176]
See Westcott,
Canon
, 180;
Reuss,
History
, 185-86; Gigot, 
Introduction
, 54; H. H.
Howorth, “The Influence of Jerome on the Canon of the Western Church,”
JTS
11 (1909/1910), 323, et al. Given Hilary’s dependence on Origen, we may, with
caution, use Hilary’s work to point us in the right direction in understanding
Origen’s list.

^[177]
Prologue to Psalm
, 15. Emphasis
added.

^[178]
This fascination with the mystical
correspondences behind numbers and letters is also found in Epiphanius. It
should also be noted that Hilary’s list differs from Origen only in that he
includes the Twelve and omits Maccabees (Hengel, 63).

^[179]
Breen,
Introduction
, 406.
Another fragment is persevered in Basil and Gregory’s
Philocalia
also
confirms this idea.

^[180]
Hengel,
Septuagint
, 11.

^[181]
See
Homily
1,
Commentary
on Leviticus
, 1 and
History of Susanna
, 15.

^[182]
See
Homily
5
in Psalms
36.5.

^[183]
Contra Celsum
, 3.72, “In
reply to which we say that, since wisdom is the knowledge of divine and human
things and of their causes, or, as
it is defined by the word of God
[L.
illum divina Scriptura definit], “the breath of the power of God, and a pure
influence flowing from the glory of the Almighty; and the brightness of the
everlasting light, and the unspotted mirror of the power of God, and the image
of His goodness.”

^[184]
Contra Celsum
, 3.60.

^[185]
See
Selecta in Psalms
34:2;
Homily
5
in Psalm
36:5;
Selecta in Psalm
88:32
; Prologue to Song
of Songs
and
Homily
6
in Isaiah
5.

^[186]
Contra Celsum
, 6.7.

^[187]
Reuss, 85. Reuss’s statement is
directed towards Theophilius of Antioch’s description of Saint Paul’s letter to
Timothy. Theophilius calls Paul’s letter “Ho theios Logos” (the Divine Word).
Since the exact same phrase is used here in Origen to describe a passage in
Sirach, Reuss’ words are equally applicable.

^[188]
Contra Celsum
, 7.12 [Gk. kata
tas theias zoen graphas].

^[189]
See
Homily 18 in the Book of
Numbers
, 3 [L. scriptum est];
Homily 24 in Joshua
, 2 [L. et iterum
quod scriptum est] and
Selecta in Psalms 120:6
[L. quod scriptum est].

^[190]
See
Homily 2 in Psalm
35.3.7;
Selecta in Psalm
51:4;
Selecta in Psalm
65:2;
Selecta in Psalm
120:6 and
Homily 5 in Ezekiel
4. The only possible except is
First
Principles
2.2, which was treated earlier.

^[191]
See
Contra Celsum,
5.19.

^[192]
ibid.

^[193]
Homily
9
in Judic
, 1.

^[194]
See Selecta in Jer 31:16 [L.
scriptum est] and Selecta in Ps 125:2.

^[195]
See.
Contra Celsum
, 8.46.

^[196]
First Principles
, 2.1.5. He
also quotes
The Shepherd of Hermas
,
Commandment
1.1 and Ps 33:6.

^[197]
Homily on Numbers
, 27.1.

^[198]
See
Against Germanus
, 10.

^[199]
See
Letter to Dionsyius of Rome
,
4.

^[200]
On Nature
, 3.

^[201]
On Nature
, 5.

^[202]
William H. Daubney,
Use of the
Apocrypha in the Christian Church
(London; C.J. Clay and Sons, 1900), 44.
Others have argued that the quote could also be to have come from Prv 6.

^[203]
The Acts of the Disputation with
the Heresiarch Manes
, 29.

^[204]
See
The Banquet of the Ten
Virgins, Discourse
1.3. Similarly Ws 4:2 is included among the quotations
from the Protocanon without distinction or qualification. Also see
Banquet
of the Ten Virgins, Discourse
, 11.1;
Concerning Simeone and Anna
, 6,
et al.

^[205]
The Banquet of the Ten Virgins
Discourse
2.3, “bringing forward the Scripture which says…[quotes Ws 3:16]”
[L. prolato testimonio Scripturae dicentis; Gk. procheirizomene ten legousan
graphen]. Emphasis added.

^[206]
The Banquet of the Ten Virgins
Discourse
[Marcella], 1.3 [L. testimonio Scripturae dicentis; Gk.
procheirizomene ten legousan Graphen].

^[207]
See
The Banquet of the Ten
Virgins, Discourse
2.7. The Book of Wisdom is also said to be a book “full
of virtue.” Methodius also follows this quote from Ws 15:10-11 with a quote
from 1 Tm 2:4 without any distinction or qualification.

^[208]
See
Concerning the Resurrection
,
8 and chapter 14.

^[209]
Extracts from Created Things
,
9 [L. quomodo Sapientia in Jesu Sirach dicit].

^[210]
See
Concerning Simone and Anna
,
12, “as it is written…[quotes Ps 13:8] “and in another place…[quotes Sir 22:7]
which plainly, in the revered Gospels, our Lord signified, when He said to the
Jews…[quotes Mt 23:38].”

^[211]
See
Concerning Simeone and Anna
,
10.

^[212]
See
The Banquet of the Ten
Virgins, Discourse
11.14.

^[213]
Westcott,
Bible
, 138.

^[214]
Institutes
4.8 quoting Sir
24:3-5. Emphasis added.

^[215]
The Arians denied Christ’s divine
nature. Nicea defined that Jesus has two natures—divine and human.

^[216]
Breen,
Introduction,
361 FN.

^[217]
See Breen,
Introduction
, 361
FN 1.

^[218]
Church History
lists the Book
of Wisdom as being among the New Testament books used by Irenaeus of Lyon (
Church
History
, 5.8.8); Baruch was referred to as a prophet of God in
Demonstratio
Evangelica
, 6.19; Wisdom is quoted as a divine oracle (
Praeparatio
Evangelica
, 1.9); Susanna is quoteed as Scripture (ibid.,6.11) and Wisdom
is likewise quoted as Scripture. Ibid. 11.14.

^[219]
Eusebius includes the Deuterocanon
under the category, “controverted and yet familiarly used by many.” See
Westcott, 
Bible
,153.

^[220]
See
Demonstrations,
5.19.

^[221]
See
Demonstrations
22.7.

^[222]
 To Alexander, preserved in
Theodoret’s
Church History
, 1:3. Emphasis added.

^[223]
There are segments within
Protestantism (particularly among Lutherans) that may not accept this strict
identification.

^[224]
Athanasius uses the Greek word “canonized”
[Gk. kanonzomena] and it appears that he is one of the first known authors to
apply this term to Scripture (see Bruce,
Canon
, 77). Hagerty believes
Origen of Alexandria may have preceded Athanasius in this manner (Hagerty,
108). Beckwith places its first usage sometime in the fourth century (Beckwith,
Canon
, 1). Oesterley holds that Amphilochius, bishop of Iconium is the
first (Oesterley,
Introduction
, 3). Robert and Tricot identify both
Origen and Athanasius to be among the first (Robert and Tricot, 69; Also
ABD
,
1.838). Regardless of which is correct, Athanasius is one of the earliest
Fathers to use the term “canon” to refer to a collection of books in Scripture.

^[225]
Thirty-ninth Festal Letter
.
Emphasis added.

^[226]
[L. Sed tamen majoris accurationis
gratia; Gk. pleionos akribeias].

^[227]
Here Athanasius echoes Origen’s
advice in
Homily on the Book of Numbers
where Origen suggests that
recent converts ought to read the “divine volumes” starting with Esther,
Judith, Tobit, Wisdom, the Gospels, the writings of the Apostles and the Psalms
leaving Numbers and Leviticus for last.

^[228]
See
Four Discourse Against the
Arians. Discourse
1.12.

^[229]
Against the Heathen,
11.1.
Emphasis added.

^[230]
Against the Heathen
, 1, 17.3.

^[231]
Emphasis added.

^[232]
Against the Heathen,
1, 44.3,
“But Himself being over all, both Governor and King and organizing power, He
does all for the glory and knowledge of His own Father, so that almost by the
very works that He brings to pass He teaches us and says, ‘By the greatness and
beauty of the creatures proportionally the maker of them is seen…’”

^[233]
See
On the Incarnate Word
,
4.6;
On the Incarnate Word
, 5.2.

^[234]
Defense Against Arius
, 1, 3,
[L. quod in Sacris Litteris scriptum est (Prv 19:5; Ws 1:11); Gk. ou phobountai
de to hen tais hagiais Graphais gegrammenon].

^[235]
See
Against the Heathen
, 2,
9.4, [L. quod et Dei sapientia his verbis declarat; Gk. kathos kai
e
sophia tou Theou promarturetai
legousia].

^[236]
See
Life of Anthony
, 28 and
Apology
Against the Arians
, 66.

^[237]
See
Letter from the Egyptian
Bishops
, 3.

^[238]
See
Four Discourses Against the
Arians
, Discourse 2.35, [L. Deus autem non ut homo est, quemadmodum
testatur Scriptura], quoting Jdt 13:15. See Breen,
Introduction
, 374.

^[239]
See
Defense of Constantius
,
17. Tb is cited after Mt and Is.

^[240]
Defense Against Arius Part 1
,
11, [L. cum oporteat, ut scriptum est; Gk. os gegraphtai].

^[241]
Expositio in Psalm,
78.

^[242]
See “Canon,”
ABD
1:838.

^[243]
See Justin Martyr,
First Apology
,
67.

^[244]
Athanasius’ exclusion of Esther and
inclusion of Baruch in the canonical category reflects Jewish practice. Melito
omits Esther from the books accepted by the Jews in Palestine and Epiphanius
states that Baruch was still read the synagogues of his day.

^[245]
This quote is persevered in
Theodoret’s
History of the Church
, II. 8.18-43, 45-8. Emphasis added.

^[246]
This evidence flatly contradicts
Churton’s claim that the Council of Sardica formally excluded the book of
Wisdom from the canon. See W. R. Churton,
Uncanonical and Apocryphal
Scriptures
(London, 1884), 14.

^[247]
Cyril and Athanasius’
Thirty-ninth
Festal Letter
list 22 books that include Baruch and the Epistle of
Jeremiah. Cyril differs from Athanasius in that he includes Esther among the
“canonical” books where Athanasius places it among those that are read.