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4b-Catholic

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Catholic

"See that ye all follow the bishop, even as Christ Jesus does the Father, and the presbytery as ye would the apostles. Do ye also reverence the deacons, as those that carry out[through their office] the appointment of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper Eucharist, which is[administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude[of the people] also be; by the bishop, or by one to whom he has entrusted it.Wherever the bishopshall appear, there let the multitude[of the people] also be; even as, wherever Jesus Christ is, there is theCatholicChurch." Ignatius of Antioch,Epistle to the Smyrneans, 8:2(A.D. 110),in ANF,I:89

"[A]ll the people wondered that there should be such a difference between the unbelievers and the elect, of whom this most admirable Polycarp was one, having in our own times been an apostolic and prophetic teacher, and bishop of theCatholic Churchwhich is in Smyrna. For every word that went out of his mouth either has been or shall yet be accomplished." Martyrdom of Polycarp,16:2(A.D. 155),in ANF,I:42

"[N]or does it consist in this, that he should again falsely imagine, as being above this [fancied being], a Pleroma at one time supposed to contain thirty, and at another time an innumerable tribe of Aeons, as these teachers who are destitute of truly divine wisdom maintain; while theCatholic Churchpossessesone and the same faiththroughout the whole world, as we have already said." Irenaeus,Against Heresies,1:10,3(A.D. 180),in ANF,I:331-332

"For the blessed apostle Paul himself,following the rule of his predecessor John, writes only by name to seven Churches in the following order--to the Corinthians afirst...there is a second to the Corinthians and to theThessalonians, yet one Church is recognized as being spread over the entire world...Howbeit to Philemon one, to Titus one, and to Timothy two were put in writing...to be in honour however with the Catholic Church for the ordering of ecclesiastical discipline...one to the Laodicenes, another to the Alexandrians, both forged in Paul’s name to suit the heresy of Marcion, and several others, which cannot be received into the Catholic Church; for it is not fitting that gall be mixed with honey. The Epistle of Jude no doubt, and the couple bearing the name of John, are accepted by the Catholic Church...But of Arsinous,called also Valentinus,or of Militiades we receive nothing at all." The fragment of Muratori (A.D. 177),in NE,124

"Was anything withheld from the knowledge of Peter, who is called the rock on which the church should be built,’ who also obtained the keys of the kingdom of heaven,’ with the power of loosing and binding in heaven and on earth?’...Where was Marcion then, that shipmaster of Pontus, the zealous student of Stoicism? Where was Valentinus then, the disciple of Platonism? For it is evident that those menlived not so long ago,--in the reign of Antoninus for the most part,--and that they at first were believers in the doctrine of the Catholic Church, in the church of Rome under the episcopate of the blessed Eleutherus,until on account of their ever restless curiosity,with which they even infected the brethren, they were more than once expelled." Tertullian,On the Prescription Against Heretics,22,30(A.D.200),in ANF,III:253,257

"Peter speaks there, on whom the Church was to be built, teaching and showing in the name of the Church, that although a rebellious and arrogant multitude of those who will not hear and obey may depart, yet the Church does not depart from Christ; and they are the Church who are a people united to the priest, and the flock which adheres to its pastor. Whence you ought to know that the bishop is in the Church, and the Church in the bishop; and if any one be not with the bishop, that he is not in the Church, and that those flatter themselves in vain who creep in, not having peace with God’s priests, and think that they communicate secretly with some; while the Church, which is Catholic and one, is not cut nor divided, but is indeed connected and bound together by the cement of priests who cohere with one another."Cyprian,To Florentius,Epistle 66/67(A.D. 254),in ANF,V:374-375

"But for those who say, There was when He was not,and,Before being born He was not,and that He came into existence out of nothing,or who assert that the Son of God is of a different hypostasis or substance...these the Catholic and apostolic Church anathematizes"Creed of Nicea (A.D. 325),in Ecclesiastes,216

"Concerning those who call themselves Cathari, if they come over to the Catholic and Apostolic Church, the great and holy Synod decrees that they who are ordained shall continue as they are in the clergy. But it is before all things necessary that they should profess in writing that they will observe and follow the dogmas of the Catholic and Apostolic Church; in particular that they will communicate with persons who have been twice married, and with those who having lapsed in persecution have had a period [of penance] laid upon them, and a time [of restoration] fixed so that in all things they will follow the dogmas of the Catholic Church..." Council of Nicaea I (A.D. 325),Canon 8,in NPNF2,XIV:19

"[T]he Article, In one Holy Catholic Church,’ on which, though one might say many things, we will speak but briefly.It is called Catholic then because it extends over all the world, from one end of the earth to the other; and because it teaches universally and completely one and all the doctrines which ought to come to men’s knowledge, concerning things both visible and invisible, heavenly and earthly; and because it brings into subjection to godliness the whole race of mankind, governors and governed, learned and unlearned; and because it universally treats and heals the whole class of sins, which are committed by soul or body, and possesses in itself every form of virtue which is named, both in deeds and words, and in every kind of spiritual gifts... But since the word Ecclesia is applied to different things (as also it is written of the multitude in the theatre of the Ephesians, And when he had thus spoken, he dismissed the Assembly), and since one might properly and truly say that there is a Church of evil doers, I mean the meetings of the heretics, the Marcionists and Manichees, and the rest, for this cause the Faith has securely delivered to thee now the Article, And in one Holy Catholic Church;’ that thou mayest avoid their wretched meetings, and ever abide with the Holy Church Catholic in which thou wast regenerated. And if ever thou art sojourning in cities, inquire not simply where the Lord’s House is (for the other sects of the profane also attempt to call their own dens houses of the Lord), nor merely where the Church is, but where is the Catholic Church. For this is the peculiar name of this Holy Church, the mother of us all, which is the spouse of our Lord Jesus Christ, the Only-begotten Son of God (for it is written, As Christ also loved the Churchand gave Himself for it, and all the rest,) and is a figure and copy of Jerusalem which is above, which is free, and the mother of us all; which before was barren, but now has many children."Cyril of Jerusalem,Catechetical Lectures,18:23,26(A.D. 350),in NPNF2,VIII:139-140 "I believe in the Holy Spirit, the holy Catholic Church, the communion of saints, the remission of sins, the resurrection of the flesh, and eternal life. Amen"Apostles Creed(A.D. 360),in Ecclesiastes,369

"And in the Holy Spirit, the Lord, the life-giver, Who proceeds from the Father, Who with the Father and the Son is together worshiped and together glorified, Who spoke through the prophets; in one holy Catholic, and apostolic Church"Constantinopolitan Creed(A.D. 381),in Ecclesiastes,298

"Those who from heresy turn to orthodoxy, and to the portion of those who are being saved, we receive according to the following method and custom: Arians, and Macedonians, and Sabbatians, and Novatians, who call themselves Cathari or Aristori, and Quarto-decimans or Tetradites, and Apollinarians, we receive, upon their giving a written renunciation [of their errors] and anathematize every heresy which is not in accordance with the Holy, Catholic, and Apostolic Church of God."Council of Constantinople I,Canon 7(A.D. 381),in NPNF2,XIV:185

"We must hold to the Christian religion and to communication in her Church, which is Catholic and which is called Catholic not only by her own members but even by all her enemies. For when heretics or the adherents of schisms talk about her, not among themselves but with strangers, willy-nilly they call her nothing else but Catholic. For theywill not be understood unless they distinguish her by thisname which the whole world employs in her regard" Augustine,The True Religion, 7:12(A.D. 390),in JUR,3:40

"You think that you make a very acute remark when you affirm the name Catholic to mean universal, not in respect to the communion as embracing the whole world, but in respect to the observance of all Divine precepts and of all the sacraments, as if we (even accepting the position that the Church is called Catholic because it honestly holds the whole truth, of which fragments here and there are found in some heresies) rested upon the testimony of this word’s signification, and not upon the promises of God, and so many indisputable testimonies of the truth itself, our demonstration of the existence of the Church of God in all nations." Augustine,To Vincent the Rogatist,93:7,23(A.D. 403),in NPNF1,I:390

"Inasmuch, I repeat, as this is the case, we believe also in THE HOLY CHURCH, [intending thereby] assuredly the CATHOLIC. For both heretics and schismatics style their congregations churches. But heretics, in holding false opinions regarding God, do injury to the faith itself; while schismatics, on the other hand, in wicked separations break off from brotherly charity, although they may believe just what we believe. Wherefore neither do the heretics belong to the Church catholic, which loves God; nor do the schismatics form a part of the same, inasmuch as: it loves the neighbor, and consequently readily forgives the neighbor’s sins, because it prays that forgiveness may be extended to itself by Him who has reconciled us to Himself, doing away with all past things, and calling us to a new life. And until we reach the perfection of this new life, we cannot be without sins. Nevertheless it is a matter of consequence of what sort those sins may be."Augustine,On Faith and Creed,10:21(A.D. 393),in NPNF1,III:331

"For in the Catholic Church, not to speak of the purest wisdom, to the knowledge of which a few spiritual, men attain in this life, so as to know it, in the scantiest measure,deed, because they are but men, still without any uncertainty (since the rest of the multitude derive their entire security not from acuteness of intellect, but from simplicity of faith,)--not to speak of this wisdom, which you do not believe to be in the Catholic Church, there are many other things which most justly keep me in her bosom. The consent of peoples and nations keeps me in the Church; sodoes her authority, inaugurated bymiracles,nourished by hope, enlarged by love, established by age. The succession of priests keeps me, beginning from the very seat of the Apostle Peter, to whom the Lord, after His resurrection, gave it in charge to feed His sheep, down to the present episcopate. And so, lastly, does the name itself of Catholic, which, not without reason, amid so many heresies, the Church has thus retained; so that, though all heretics wish to be called Catholics, yet when a stranger asks where the Catholic Church meets, no heretic will venture to point to his own chapel or house. Such then in number and importance are the precious ties belonging to the Christian name which keep a believer in the Catholic Church, as it is right they should, though from the slowness of our understanding, or the small attainment of our life, the truth may not yet fully disclose itself. But with you, where there is none of these things to attract or keep me, the promise of truth is the only thing that comes into play. Now if the truth is soclearly proved as to leave no possibility of doubt, it must be set before all the things that keep me in the Catholic Church; but if there is only a promise without any fulfillment, no one shall move me from the faith which binds my mind with ties so many and so strong to the Christian religion in which almost all that you believe is contained. For in that unhappy time when we read it we were in your opinion enlightened. The epistle begins thus:--’Manichaeus, an apostle of Jesus Christ, by the providence of God the Father. These are wholesome words from the perennial and living fountain.’ Now, if you please, patiently give heed to my inquiry. I do not believe Manichaeus to be an apostle of Christ. Do not, I beg of you, be enraged and begin to curse. For you know that it is my rule to believe none of your statements without consideration. Therefore I ask, who is this Manichaeus? You will reply, An apostle of Christ. I do not believe it. Now you are at a loss what to say or do; for you promised to give knowledge of the truth, and here you are forcing me to believe what I have no knowledge of. Perhaps you will read the gospel to me, and will attempt to find there a testimony to Manichaeus. But should you meet with a person not yet believing the gospel, how would you reply to him were he to say, I do not believe? For my part, I should not believe the gospel except as moved by the authority of the Catholic Church. ... for it was through the Catholics that I got my faith in it; and so, whatever you bring from the gospel will no longer have any weight with me. Wherefore, if no clear proof of the apostleship of Manichaeus is found in the gospel,I will believe the Catholics rather than you. But if you read thence some passage clearly in favor of Manichaeus, I will believe neither them nor you: not them, for they lied to me about you; nor you, for you quote to me that Scripture which I had believed on the authority of those liars. But far be it that I should not believe the gospel; for believing it, I find no way of believing you too. For the names of the apostles, as there recorded, do not include the name of Manichaeus. And who the successor of Christ’s betrayer was we read in the Acts of the Apostles; which book I must needs believe if I believe the gospel, since both writings alike Catholic authority commends to me. The same book contains the well-known narrative of the calling and apostleship of Paul. Read me now, if you can, in the gospel where Manichaeus is called an apostle, or in any other book in which I have professed to believe. Will you read the passage where the Lord promised the Holy Spirit as a Paraclete, to the apostles? Concerning which passage, behold how many and how great are the things that restrain and deter me from believing in Manichaeus." Augustine,Against the Epistle of Manichaeus,4:5,5:6 (A.D 397),in NPNF1,IV:130-131

"Philip the presbyter and legate of the Apostolic See said: There is no doubt, and in fact it has been known in all ages, that the holy and most blessed Peter, prince and head of the Apostles, pillar of the faith, and foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the Saviour and Redeemer of the human race, and that to him was given the power of loosing and binding sins: who down even to to-day and forever both lives and judges in his successors."Council of Ephesus,Session III(A.D. 431),in NPNF2:XIV:223 "I have often then inquired earnestly and attentively of very many men eminent for sanctity and learning, how and by what sure and so to speak universal rule I may be able to distinguish the truth of Catholic faith from the falsehood of heretical depravity; and I have always, and in almost every instance, received an answer to this effect: That whether I or anyone else should wish to detect the frauds and avoid the snares of heretics as they arise, and to continue sound and complete in the Catholic faith, we must, the Lord helping, fortify our own belief in two ways; first, by the authority of the Divine Law, and then, by the Tradition of the Catholic Church. But here some one perhaps will ask, Since the canon of Scripture is complete, and sufficient of itself for everything, and more than sufficient, what need is there to join with it the authority of theChurch’s interpretation?’ For this reason,--because, owing to the depth of Holy Scripture, all do not accept it in one and the same sense, but one understands its words in one way, another in another, so that it seems to be capableof as many interpretations as there are interpreters. For Novation expounds it one way, Sabellius another, ... Arius ... another ... Pelagius ... another. Therefore, it is very necessary, on account of so great intricacies of such various error, that the rule for the right understanding of the prophets and apostles should be framed in accordance with the standard of Ecclesiastical and Catholic interpretation" Vincent of Lerins,Commoniories,2:4,5(A.D. 434),in NPNF2,XI:132

"Wherefore the most holy and blessed Leo, archbishop of the great and elder Rome, through us, and through this present most holy synod together with the thrice blessed andall-glorious Peter the Apostle, who is the rock and foundation of the Catholic Church, and the foundation of the orthodox faith, hath stripped him of the episcopate, and hath alienated from him all hieratic worthiness. Therefore let this most holy and great synod sentence the before mentioned Dioscorus to the canonical penalties." Council of Chalcedon,Session III(A.D. 451),in NPNF2,XIV:259 This text may downloaded and viewed for private reading only. This text may not be used by another Web site or published, electronically or otherwise, without the written permission of the copyright holder.

Church and the Canon

Church; for it is not fitting that gall be mixed with honey. The Epistle of Jude no doubt, and the couple bearing the name of John, are accepted by the Catholic Church...But of Arsinous,called also Valentinus,or of Militiades we receive nothing at all." The fragment of Muratori (A.D. 177),in NE,124

Markwho wrote theGospel, which he [Papias] has given in the following words]: And the presbyter said this. Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered…Matthewput together the oracles [of the Lord] in the Hebrew language (Papias of Hierapolis Fragments from the Exposition of the Oracles of the Lord 90 AD)

Chap IX For thataccording to Johnrelates His original, effectual, and glorious generation from the Father, thus declaring, "In the beginning was the Word, and the Word was with God, and the Word was God."(8) Also, "all things were made by Him, and without Him was nothing made." For this reason, too, is that Gospel full of all confidence, for such is His person.(9) But that according to Luke, taking up [His] priestly character, commenced with Zacharias the priest offering sacrifice to God. For now was made ready the fatted calf, about to be immolated for(10) the finding again of the younger son.Matthew, again, relatesHis generation as a man, saying, "The book of the generation of Jesus Christ, the son of David, the son of Abraham;"(11) and also, "The birth of Jesus Christ was on this wise." This, then, is the Gospel of His humanity;(12) for which reason it is, too, that [the character of] a humble and meek man is kept up through thewhole Gospel. Mark,on the other hand, commences with [a reference to] the prophetical spirit coming down from on high to men, saying, "The beginning of the Gospel of Jesus Christ, as it is written in Esaias the prophet,"--pointing to the winged aspect of the Gospel; and on this account he made a compendious and cursory narrative, for such is the prophetical character.

CHAP. X.--PROOFS OF THE FOREGOING, DRAWN FROM THE GOSPELS OF MARK AND LUKE.

CHAP. XI--PROOFS IN CONTINUATION, EXTRACTED FROM ST. JOHN’S GOSPEL. THEGOSPELS ARE FOUR IN NUMBER, NEITHER MORE NOR LESS. MYSTIC REASONS FOR THIS. (Irenaeus of Lyons Against Heresies Book III Chap XI 180 AD)

" In his[ie. Origen] first book on Matthew’s Gospel, maintaining the Canon of the Church, he testifies that he knows only four Gospels, writing as follows: Among the four Gospels, which are the only indisputable ones in the Church of God under heaven, I have learned by tradition that the first was written by Matthew, who was once a publican, but afterwards an apostle of Jesus Christ, and it was prepared for the converts from Judaism, and published in the Hebrew language. The second is by Mark, who composed it according to the instructions of Peter, who in his Catholic epistle acknowledges him as a son, saying, ’The church that is at Babylon elected together with you, saluteth you, and so doth Marcus, my son.’ And the third by Luke, the Gospel commended by Paul, and composed for Gentile converts. Last of all that by John."Origen,Commentary on Matthew,fragment in Eusebius Church History,6:25,3(A.D. 244),in NPNF2,I:273

"The same authority of the apostolic churches will afford evidence to the other Gospels also, which we possess equally through their means, and according to their usage--I mean the Gospels of John and Matthew--whilst that which Mark published may be affirmed to be Peter’s whose interpreter Mark was. For even Luke’s form of the Gospel men unsually ascribe to Paul." Tertullian,Against Marcion,4:5(A.D. 212),in ANF,III:350

"Learn also diligently, and from the Church, what are the books of the Old Testaments, and what those of the New." Cyril of Jerusalem,Catechetical Lectures,4:33(A.D. 350),in NPNF2,VII:26

"I beseech you to bear patiently, if I also write, by way of remembrance, of matters with which you are acquainted, influenced by the need and advantage of the Church. In proceeding to make mention of these things [ie. the canon] I shall adopt, to comment my undertaking, the pattern of Luke...to reduce into order for themselves the books termed apocryphal, and to mix them up with the divinely inspired Scripture, concerning which we have been fully persuaded, as they who from the beginning were eyewitnesses and ministers of the Word, delivered to the fathers; it seemed good to me also, having been urged thereto by true brethren, and having learned from the beginning, to set before you the books included in the Canon...." Athanasius,Festal Letters,39 (A.D. 397),in NPNF2,IV:551-552

"Likewise it has been said: Now indeed we must treat of the divine Scriptures, what the universal Catholic Church accepts and what she ought to shun.The order of the Old Testament begins here: Genesis one book, Exodus one book, Leviticus one book, Numbers one book, Deuteronomy one book, Josue Nave one book, Judges one book, Ruth one book, Kings four books, Paraleipomenon two books, Psalms one book, Solomon three books, Proverbs one book, Ecclesiastes one book, Canticle of Canticles one book, likewiseWisdomone book, Ecclesiasticusone book. Likewise the order of the Prophets. Isaias one book, Jeremias one book,with Ginoth, that is, with his lamentations, Ezechiel one book,Daniel one book, Osee one book, Micheas one book, Joel one book, Abdias one book, Jonas one book, Nahum one book, Habacuc one book, Sophonias one book, Aggeus one book, Zacharias one book, Malachias one book. Likewise the order of the histories. Job one book, Tobiasone book, Esdras two books, Esther one book, Judith one book,Machabees two books. Likewise the order of the writings of the New and eternal Testament, which only the holy and Catholic Church supports. Of the Gospels, according to Matthew one book, according to Mark one book, according to Luke one book, according to John one book. The Epistles of Paul [the apostle] in number fourteen. To the Romans one, to the Corinthians two, to the Ephesians one, to the Thessalonians two, to the Galatians one, to the Phillipians one, to the Colossians one, to Timothy two, to Titus one, to Philemon one, to the Hebrews one. Likewise the Apocalypse of John, one book. And the Acts of the Apostles one book. Likewise the canonical epistles in number seven. Of Peter the Apostle two epistles, of James the Apostle one epistle, of John the Apostle one epistle, of another John, the presbyter, two epistles, of Jude the Zealut, the Apostle one epistle."Pope Damasus(regn A.D. 366-384),Decree of,Council of Rome,The Canon of Scripture(A.D. 382),in DEN,33

"Besides the canonical Scriptures, nothing shall be read, in the church under the title of divine writings.’. The canonical books are:---Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, the four books of Kings, the two books of Paraleipomena(Chronicles), Job, the Psalms of David,the five books of Solomon,the twelve books of the (Minor) Prophets, Isaiah, Jeremiah, Daniel, Ezekiel,Tobias,Judith, Esther, two books of Esdras, two books of theMaccabees. The books of the New Testament are:---the four Gospels, the Acts of the Apostles, thirteen Epistles of S. Paul, one Epistle of S. Paul to the Hebrews, two Epistles of S. Peter, three Epistles of S. John, the Epistle of S. James, the Epistle of S. Jude, the Revelation of S. John. Concerning the confirmation of this canon, the transmarine Church shall be consulted." Council of Hippo, Canon 36 (A.D. 393), in HCC,2:400

"[It has been decided] that nothing except the Canonical Scriptures should be read in the church under the name of the Divine Scriptures. But the Canonical Scriptures are:Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Josue, Judges, Ruth, four books of Kings, Paraleipomenon two books, Job, the Psalter of David, five books of Solomon, twelve books of the Prophets, Isaias, Jeremias, Daniel, Ezechiel, Tobias, Judith, Esther, two books of Esdras, two books of the Maccabees. Moreover, of the New Testament: Four books of the Gospels, the Acts of the Apostles one book, thirteen epistles of Paul the Apostle, one of the same to the Hebrews, two of Peter, three of John, one of James, one of Jude, the Apocalypse of John." Council of Carthage III,Canon 47(A.D. 397),in DEN,39-40

"The authority of our books [Scriptures], which is confirmed by agreement of so many nations, supported by a succession of apostles, bishops, and councils, is against you."Augustine,Reply to Faustus the Manichean,13:5 (c.A.D. 400),in NPNF1,IV:201 "If any one shall say, or shall believe, that other Scriptures, besides those which the Catholic church has received, are to be esteemed of authority, or to be venerated, let him be anathema."Council of Toledo,Canon 12 (A.D. 400),in FOC,1:445

"A brief addition shows what books really are received in the canon. These are the desiderata of which you wished to be informed verbally: of Moses five books, that is, of Genesis, of Exodus, of Leviticus, of Numbers, of Deuteronomy, and Josue, of Judges one book, of Kings four books, also Ruth, of the Prophets sixteen books, of Solomon five books, the Psalms. Likewise of the histories, Job one book, of Tobias one book, Esther one, Judith one, of the Machabees two, of Esdras two, Paralipomenon two books. Likewise of the New Testament: of the Gospels four books, of Paul the Apostle fourteen epistles, of John three, epistles of Peter two, an epistle of Jude, an epistle of James, the Acts of the Apostles, the Apocalypse of John." Pope Innocent(regn A.D. 401-417),Epistle to Exsuperius Bishop of Toulose,6:7,13(A.D. 405),in DEN,42

"Item, that besides the Canonical Scriptures nothing be read in the church under the name of divine Scripture. But the Canonical Scriptures are as follows: Genesis....The Revelation of John...for these are the things which we have received from our fathers to be read in the church."Council of Carthage,African Code, Canon 24 (A.D. 419),in NPNF2,XIV:453-454 "The book of the Apocalypse which John the wise wrote, and which has been honoured by the approval of the fathers." Cyril of Alexandria,Worship and Adoration in Spirit and in Truth,5 (A.D. 425),in FOC,I:445

"Now, in regard to the canonical Scriptures, he must follow the judgment of the greater number of catholic churches; and among these, of course, a high place must be given to such as have been thought worthy to be the seat of an apostle and to receive epistles. Accordingly, among the canonical Scriptures he will judge according to the following standard: to prefer those that are received by all the catholic churches to those which some do not receive. Among those, again, which are not received by all, he will prefer such as have the sanction of the greater number and those of greater authority, to such as are held by the smaller number and those of less authority. If, however, he shall find that some books are held by the greater number of churches, and others by the churches of greater authority (though this is not a very likely thing to happen), I think that in such a case the authority on the two sides is to be looked upon as equal.Now the whole canon of Scripture on which we say this judgment is to be exercised, is contained in the following books:--Five books of Moses, that is, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; one book of Joshua the son of Nun; one of Judges; one short book called Ruth, which seems rather to belong to the beginning of Kings; next, four books of Kings, and two of Chronicles --these last not following one another, but running parallel, so to speak, and going over the same ground. The books now mentioned are history, which contains a connected narrative of the times, and follows the order of the events. There are other books which seem to follow no regular order, and are connected neither with the order of the preceding books nor with one another, such as Job, and Tobias, and Esther, and Judith, and the two books of Maccabees, and the two of Ezra, which last look more like a sequel to the continuous regular history which terminates with the books of Kings and Chronicles. Next are the Prophets, in which there is one book of the Psalms of David; and three books of Solomon, viz., Proverbs, Song of Songs, and Ecclesiastes. For two books, one called Wisdom and the other Ecclesiasticus, are ascribed to Solomon from a certain resemblance of style, but the most likely opinion is that they were written by Jesus the son of Sirach. Still they are to be reckoned among the prophetical books, since they have attained recognition as being authoritative. The remainder are the books which are strictly called the Prophets: twelve separate books of the prophets which are connected with one another, and having never been disjoined, are reckoned as one book; the names of these prophets are as follows:--Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk Zephaniah, Haggai, Zechariah, Malachi; then there are the four greater prophets, Isaiah, Jeremiah, Daniel, Ezekiel. The authority of the Old Testament is contained within the limits of these forty-four books. That of the New Testament, again, is contained within the following:--Four books of the Gospel, according to Matthew, according to Mark, according to Luke, according to John; fourteen epistles of the Apostle Paul--one to the Romans, two to the Corinthians, one to the Galatians, to the Ephesians, to the Philippians, two to the Thessalonians, one to the Colossians, two to Timothy, one to Titus, to Philemon, to the Hebrews: two of Peter; three of John; one of Jude; andone of James; one book of the Acts of the Apostles; and one of the Revelation of John." Augustine,On Christian Doctrine,2:8,12(A.D. 426),in NPNF1,II:538-539 This text may downloaded and viewed for private reading only. This text may not be used by another Web site or published, electronically or otherwise, without the written permission of the copyright holder.

Early Teachings of Church

A collection of early church writings compiled by Joseph A. Gallegos, presenting the teachings of the Church Fathers on key doctrines and practices of the early Christian faith. A valuable resource for understanding the beliefs of the first centuries of Christianity.

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