Francis Turretin on the Canonicity of the Apocrypha

To read Turretin's work on this topic yourself click on the link below.

[reformedcatholic]

Part 1 The Case for the Protestant Canon

[reformedcatholic]

Hagiographa/Kethuvim
To understand the distinction in Old Testament books that would develop in the New Testament Church, one must first understand the Jewish concept of Hagiographa (Kethuvim in Hebrew). The Jewish Old Testament is separated into three parts: the Law, the Prophets, and the Holy Writings. The Holy Writings are the Hagiographa.
The Hagiographa was the last group of books included in the Old Testament. Before the Jewish canon was closed in the 2nd century, the Hagiographa included the Apocrypha. Even as late as the time of Jerome (347-420 AD), in his Prefaces to Judith and Tobit, Jerome mentioned that the Jews of his day included these books among the “Hagiographa” but did not use them to make doctrine.
– If Jerome was correct, why would the Jews choose not to use the Hagiographa to make doctrine?

Athanasius (295-373), Bishop of Alexandria: The Anagignoskomena
As was the custom in ancient Alexandria, the bishop would write a letter to the congregations under his charge. In the 39th Festal Letter, in 367 AD, Athanasius dealt with some spurious books that were circulating in the churches. To help separate Scripture from the spurious books, Athanasius wrote:
The Old Testament is made up of 22 books…. In this order [Athanasius lists the books in the Protestant Old Testament, adding Baruch and the Epistle of Jeremiah, and excluding the book of Esther] so far are the books of the Old Testament….
But for greater accuracy, I consider it necessary to say this. Other books exist that are not part of the Canon, but which the Fathers have decreed should be read to those who have recently come into the fold, seek to be catechized, and who study to learn the Christian doctrine. These are the Wisdom of Solomon, the Wisdom of Sirach, Esther, Judith, Tobit, the Teaching of the Apostles [Didache], and Pastor [Shepherd of Hermas].
Here we see the first distinction of the Anagignoskomena books, that is, books worthy of being read, studied, and preached on. However, like the Jewish classification of “hagiographa” (holy books) for some of the Old Testament books, doctrine was not to be created from such books.
– Discuss Athanasius’ words that “other books exist that are not part of the Canon, but which the Fathers have decreed should be read …”
Cyril (315-386), Bishop of Jerusalem: The Deuterocanon
Like Athanasius, Cyril had to deal with spurious books being circulated among the churches. And so he wrote a letter to his congregations. From his Catechetical Lectures:
Learn diligently from the Church what are the books of the Old Testament and of the New. Read none of the apocryphal writings [here referring to spurious writings, not the Apocrypha] … Read the Divine Scriptures, the 22 books of the Old Testament that have been translated by the 72 interpreters [the Septuagint]. [Cyril then lists the 22 books, which included Baruch and the Epistle of Jeremiah, and then goes on to say:] But then let all the rest be put aside in a secondary rank [deutero].
From Cyril, we get the first distinction of the deuterocanon, canonical books of secondary rank. It is this classification that changes later in the Roman Catholic Church, especially during the Council of Trent.
– Discussion: if the books of secondary rank books are still part of the Old Testament, why were they classified as secondary?

[jamessheffield]

Luke 11:51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. Notice: Jesus quotes from the first and last books of the Hewish canon.