7. The twofold notion of the Canon, proper and improper, is distinguished, and it is demonstrated that certain Fathers, and the Third Council of Carthage, included the Apocryphal Books in the Canon taken improperly.

However, the notion of the Canon among the ancients was not always the same. For, sometimes to them it broadly and improperly denotes a list of all the books that were being read in the Church for the sake of whatever edification: sometimes, taken strictly, properly, and κατ᾽ ἐξοχὴν, par excellence, it signifies the list of Divine books absolutely, and without any exception, prevailing for the confirmation of the dogmas of faith and manners. The former Canon is Ecclesiastical, the latter is simply Divine. All the Apocryphal books have been consistently excluded from the latter. But in the former the Apocryphal books also, and some referred by the Papists themselves to the catalogue of the Apocryphal books, are included. This was done at length after four hundred years after the bringing forth of salvation, certainly not by authority Divine, but rather Ecclesiastical, at the Third Council of Carthage, in which Saint Augustine took part. For, that at this Council, in Canon 47 (if only that is not παρείσακτος, introduced privily, which not a few learned men argue), the controverted books are reckoned in the Canon of Biblical books, and are thence even called Canonical and Divine by some, we acknowledge. But, that the term Canon is understood broadly and improperly, that is, Ecclesiastical, not simply Divine, is abundantly evident, both because before that Council no one referred it among those properly called Canonical: and because even after that they followed the Canon of Jerome, as often as they spoke accurately, namely, Gregory of Rome, the transcribers and promulgators of all Bibles throughout the Western Churches, to which were prefixed the Prologus Galeatus of Jerome, the Glossa Ordinaria and Decrees, Hilary, Damascenus, Lyra, Abulensis, Ximenez,[1] and many others: and because the Canon of Carthage expressly speaks of the reading of the Canonical books in the Church: and because the same Trullan Synod, which confirmed this Council of Carthage, also confirmed the Laodicean Council, in which the Canon properly so called is established: and because to Saint Augustine all is Canonical that is read in the Church, whether it prevails for the confirmation of faith, or only for the edification of the people, who sets the Canonical books in opposition, not to whatever Apocryphal ones, as Jerome and Eusebius did, but to the manifestly spurious, fabulous, and useless, which is able to be demonstrated with many passages brought in, such as The City of God, book XV, chapter 23, book XVII, chapter 20, book XVIII, chapter 36; book XI contra Faustum, chapter 5; book II de Mirabilibus; book II Concerning Christian Doctrine, chapter 3; and others: and, finally, even Cajetan himself at the end of his Commentario in Veterum Testamentum knowingly advises the readers of the Holy Fathers, that they be not disturbed, if they occasionally find the books of Judith, Tobit, the Maccabees, etc., reckoned among the Canonical books, either by sacred Councils, or by holy Doctors. For, says he, to the revision of Jerome are to be brought back both the words of Councils, and the words of Doctors. And according to his sentence to the Bishops Chromatius and Heliodorus, those books (and if there are any others similar in the Canon of the Bible) are not Canonical, that is, are not regulatory for the confirmation of those things that belong to the faith. Yet they are able to be called Canonical, that is, regulatory for the edification of believers, as they are received and authorized for this in the Canon of the Bible.
[1] The Complutensian Polyglot (taking its name from the university in Alcalá [Complutum, in Latin]; 1514) contained the first printed edition of the Septuagint, Jerome’s Vulgate, the Hebrew Text, Targum Onkelos with a Latin translation, and the first printed edition of the Greek New Testament. The labor of the scholars was superintended by Cardinal Francisco Ximénez de Cisneros (1436-1517).
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