1.   http://www.newadvent.org/fathers/2711.htm

아래 영문 바로 위에서 퍼왔다. 고대교부 Rufinuse의 저서이다.

38. But it should be known that there are also other books which our fathers call not "Canonical" but "Ecclesiastical:" that is to say, Wisdom, called the Wisdom of Solomon, and another Wisdom, called the Wisdom of the Son of Syrach, which last-mentioned the Latins called by the general title Ecclesiasticus, designating not the author of the book, but the character of the writing. To the same class belong the Book of Tobit, and the Book of Judith, and the Books of the Maccabees. In the New Testament the little book which is called the Book of the Pastor of Hermas, [and that] which is called The Two Ways, or the Judgment of Peter; all of which they would have read in the Churches, but not appealed to for the confirmation of doctrine. The other writings they have named "Apocrypha." These they would not have read in the Churches.

These are the traditions which the Fathers have handed down to us, which, as I said, I have thought it opportune to set forth in this place, for the instruction of those who are being taught the first elements of the Church and of the Faith, that they may know from what fountains of the Word of God their draughts must be taken.

2.   http://www.ccel.org/fathers2/NPNF2-06/Npnf2-06-21.htm#P7993_2595461

아래 영문 바로 위에서 퍼왔다. 고대교부 Jerome의 저서이다.

불가타 라틴판은 이분의 작품이다.

The Books of Samuel and Kings.

This Preface was the first in order of publication. It was set forth as an exposition of the principles adopted by Jerome in all his translations from the Hebrew-the "Helmeted Preface," as he calls it in the beginning of the last paragraph, with which he was prepared to do battle against all who impugn his design and methods. It was addressed to Paula and Eustochium, and published about a.d. 391.That the Hebrews have twenty-two letters is testified by the Syrian and Chaldaaen languages which are nearly related to the Hebrew, for they have twenty-two elementary sounds which are pronounced the same way, but are differently written. The Samaritans also employ just the same number of letters in their copies of the Pentateuch of Moses, and differ only in the shape and outline of the letters. And it is certain that Esdras, the scribe and teacher of the law, after the capture of Jerusalem and the restoration of the temple by Zerubbabel, invented¹ other letters which we now use, although up to that time the Samaritan and Hebrew characters were the same. In the² book of Numbers, also, where we have the census of the Levites and priests, the mystic teaching of Scripture conducts us to the same result. And we find the four-lettered name of the Lord in certainGreek books written to this day in the ancient characters. The thirty-seventh Psalm, moreover, the one hundred and eleventh, the one hundred and twelfth, the one hundred and nineteenth, and the one hundred and forty-fifth, although they are written in different metres,have for their³ acrostic framework an alphabet of the same number of letters. The Lamentations of Jeremiah, and his Prayer, the Proverbs of Solomon also, towards the end, from the place where we read "Who will find a brave woman?" are instances of the same number of letters forming the division into sections. And, again, five are double letters, viz., Caph, Mem, Nun, Phe, Sade, for at the beginning and in the middle of words they are written one way, and at the end another way. Whence it happens that, by most people, five of the books are reckoned as double, viz., Samuel, Kings, Chronicles, Ezra, Jeremiah, with Kinoth, i.e., his Lamentations. As, then, there are twenty-two elementary characters by means of which we write in Hebrew all we say, and the compass of the human voice is contained within their limits, so we reckon twenty-two books, by which, as by the alphabet of the doctrine of God, a righteous man is instructed in tender infancy, and, as it were, while still at the breast.

The first of these books is called Bresith, to which we give the name Genesis. The second, Elle Smoth, which bears the name Exodus; the third, Vaiecra, that is Leviticus; the fourth, Vaiedabber, which we call Numbers; the fifth, Elle Addabarim, which is entitled Deuteronomy. These are the five books of Moses, which they properly call⁴ Thorath, that is law.

The second class is composed of the Prophets, and they begin with Jesus the son of Nave, who among them is called Joshua the son of Nun. Next in the series is Sophtim, that is the book of Judges; and in the same book they include Ruth, because the events narrated occurred in the days of the Judges. Then comes Samuel, which we call First and Second Kings. The fourth is Malachim, that is, Kings, which is contained in the third and fourth volumes of Kings. And it is far better to say Malachim, that is Kings, than Malachoth, that is Kingdoms. For the author does not describe the Kingdoms of many nations, but that of one people, the people of Israel, which is comprised in the twelve tribes. The fifth is Isaiah, the sixth, Jeremiah, the seventh, Ezekiel, the eighth is the book of the Twelve Prophets, which is called among the Jews⁵ Thare Asra.

To the third class belong the Hagiographa, of which the first book begins with Job, the second with David, whose writings they divide into five parts and comprise in one volume of Psalms; the third is Solomon, in three books, Proverbs, which they call Parables, that is Masaloth, Ecclesiastes, that is Coeleth, the Song of Songs, which they denote by the title Sir Assirim; the sixth is Daniel; the seventh, Dabre Aiamim, that is, Words of Days, which we may more expressively call a chronicle of the whole of the sacred history, the book that amongst us is called First and Second⁶ Chronicles; the eighth, Ezra, which itself is likewise divided amongst Greeks and Latins into⁷ two books; the ninth is Esther.

And so there are also twenty-two books of the Old Testament; that is, five of Moses, eight of the prophets, nine of the Hagiographa, though some include Ruth and Kinoth (Lamentations) amongst the Hagiographa, and think that these books ought to be reckoned separately; we should thus have twenty-four books of the old law. And these the Apocalypse of John represents by the twenty-four elders, who adore the Lamb, and with downcast looks offer their crowns, while in their presence stand the four living creatures with eyes before and behind, that is, looking to the past and the future, and with unwearied voice crying, Holy, Holy, Holy, Lord God Almighty, who wast, and art, and art to come.

This preface to the Scriptures may serve as a "helmeted" introduction to all the books which we turn from Hebrew into Latin, so that we may be assured that what is not found in our list must be placed amongst the Apocryphal writings. Wisdom, therefore, which generally bears the name of Solomon, and the book of Jesus, the Son of Sirach, and Judith, and Tobias, and the Shepherd are not in the canon. The first book of Maccabees I have found to be Hebrew, the second is Greek, as can be proved from the very style. Seeing that all this is so, I beseech you, my reader, not to think that my labours are in any sense intended to disparage the old translators. For the service of the tabernacle of God each one offers what he can; some gold and silver and precious stones, others linen and blue and purple and scarlet; we shall do well if we offer skins and goats' hair. And yet the Apostle pronounces ourmore contemptible parts more necessary than others. Accordingly, the beauty of the tabernacle as a whole and in its several kinds (and the ornaments of the church present and future) was covered with skins and goats'-hair cloths, and the heat of the sun and the injurious rain were warded off by those things which are of less account. First read, then, my Samuel and Kings; mine, I say, mine. For whatever by diligent translation and by anxious emendation we have learnt and made our own, is ours. And when you understand that whereof you were before ignorant, either, if you are grateful, reckon me a translator, or, if ungrateful, a para-phraser, albeit I am not in the least conscious of having deviated from the Hebrew original. At all events, if you are incredulous, read the Greek and Latin manuscripts and compare them with these poor efforts of mine, and wherever you see they disagree, ask some Hebrew (though you ought rather to place confidence in me), and if he confirm our view, I suppose you will not think him a soothsayer and suppose that he and I have, in rendering the same passage, divined alike. But I ask you also, the⁸ handmaidens of Christ, who anoint the head of your reclining Lord with the most precious ointment of faith, who by no means seek the Saviour in the tomb, for whom Christ has long since ascended to the Father-I beg you to confront with the shields of your prayers the mad dogs who bark and rage against me, and go about the city, and think themselves learned if they disparage others. I, knowing my lowliness, will always remember what we are told.⁹ "I said, I will take heed to my ways that I offend not in my tongue. I have set a guard upon my mouth while the sinner standeth against me. I became dumb, and was humbled, and kept silence from good words."

3.   http://www.newadvent.org/fathers/250104.htm

아래 영문 바로 위에서 퍼왔다. 고대교부 Melito의 주장을 유세비우스가 인용한

것이다.

In those days also Melito, bishop of the parish in Sardis, and Apolinarius, bishop of Hierapolis, enjoyed great distinction. Each of them on his own part addressed apologies in behalf of the faith to the above-mentioned emperor of the Romans who was reigning at that time. The following works of these writers have come to our knowledge. Of Melito, the two books On the Passover, and one On the Conduct of Life and the Prophets, the discourse On the Church, and one On the Lord's Day, still further one On the Faith of Man, and one On his Creation, another also On the Obedience of Faith, and one On the Senses; besides these the work On the Soul and Body, and that On Baptism, and the one On Truth, and On the Creation and Generation of Christ; his discourse also On Prophecy, and that On Hospitality; still further, The Key, and the books On the Devil and the Apocalypse of John, and the work On the Corporeality of God, and finally the book addressed to Antoninus. In the books On the Passover he indicates the time at which he wrote, beginning with these words: "While Servilius Paulus was proconsul of Asia, at the time when Sagaris suffered martyrdom, there arose in Laodicea a great strife concerning the Passover, which fell according to rule in those days; and these were written." And Clement of Alexandria refers to this work in his own discourse On the Passover, which, he says, he wrote on occasion of Melito's work. But in his book addressed to the emperor he records that the following events happened to us under him: "For, what never before happened, the race of the pious is now suffering persecution, being driven about in Asia by new decrees. For the shameless informers and coveters of the property of others, taking occasion from the decrees, openly carry on robbery night and day, despoiling those who are guilty of no wrong." And a little further on he says: "If these things are done by thy command, well and good. For a just ruler will never take unjust measures; and we indeed gladly accept the honor of such a death. But this request alone we present to thee, that thou wouldst thyself first examine the authors of such strife, and justly judge whether they be worthy of death and punishment, or of safety and quiet. But if, on the other hand, this counsel and this new decree, which is not fit to be executed even against barbarian enemies, be not from thee, much more do we beseech thee not to leave us exposed to such lawless plundering by the populace." Again he adds the following: "For our philosophy formerly flourished among the Barbarians; but having sprung up among the nations under thy rule, during the great reign of thy ancestor Augustus, it became to thine empire especially a blessing of auspicious omen. For from that time the power of the Romans has grown in greatness and splendor. To this power thou hast succeeded, as the desired possessor, and such shalt thou continue with thy son, if thou guardest the philosophy which grew up with the empire and which came into existence with Augustus; that philosophy which thy ancestors also honored along with the other religions. And a most convincing proof that our doctrine flourished for the good of an empire happily begun, is this -- that there has no evil happened since Augustus' reign, but that, on the contrary, all things have been splendid and glorious, in accordance with the prayers of all. Nero and Domitian, alone, persuaded by certain calumniators, have wished to slander our doctrine, and from them it has come to pass that the falsehood has been handed down, in consequence of an unreasonable practice which prevails of bringing slanderous accusations against the Christians. But thy pious fathers corrected their ignorance, having frequently rebuked in writing many who dared to attempt new measures against them. Among them thy grandfather Adrian appears to have written to many others, and also to Fundanus, the proconsul and governor of Asia. And thy father, when thou also wast ruling with him, wrote to the cities, forbidding them to take any new measures against us; among the rest to the Larissaeans, to the Thessalonians, to the Athenians, and to all the Greeks. And as for thee -- since thy opinions respecting the Christians are the same as theirs, and indeed much more benevolent and philosophic -- we are the more persuaded that thou wilt do all that we ask of thee." These words are found in the above-mentioned work.

But in the Extracts made by him the same writer gives at the beginning of the introduction a catalogue of the acknowledged books of the Old Testament, which it is necessary to quote at this point. He writes as follows: "Melito to his brother Onesimus, greeting: Since thou hast often, in thy zeal for the word, expressed a wish to have extracts made from the Law and the Prophets concerning the Saviour and concerning our entire faith, and hast also desired to have an accurate statement of the ancient book, as regards their number and their order, I have endeavored to perform the task, knowing thy zeal for the faith, and thy desire to gain information in regard to the word, and knowing that thou, in thy yearning after God, esteemest these things above all else, struggling to attain eternal salvation. Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to thee as written below. Their names are as follows: Of Moses, five books: Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom also, Ecclesiastes, Song off Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book ; Daniel, Ezekiel, Esdras. From which also I have made the extracts, dividing them into six books." Such are the words of Melito.

4.   http://www.newadvent.org/fathers/250106.htm

아래 영문 바로 위에서 퍼왔다. 고대교부 Origen의 주장을 유세비우스가 인용한

것이다.

WHEN expounding the first Psalm, he I gives a catalogue of the sacred Scriptures of the Old Testament as follows:

"It should be stated that the canonical books, as the Hebrews have handed them down, are twenty-two; corresponding with the number of their letters." Farther on he says:

"The twenty-two books of the Hebrews are the following: That which is called by us Genesis, but by the Hebrews, from the beginning of the book, Bresith, which means, 'In the beginning'; Exodus, Welesmoth, that is, 'These are the names'; Leviticus, Wikra, 'And he called'; Numbers, Ammesphekodeim; Deuteronomy, Eleaddebareim, ' These are the words'; Jesus, the son of Nave, Josoue ben Noun; Judges and Ruth, among them in one book, Saphateim; the First and Second of Kings, among them one, Samouel, that is, 'The called of God'; the Third and Fourth of Kings in one, Wammelch David, that is, 'The kingdom of David'; of the Chronicles, the First and Second in one, Dabreiamein, that is, 'Records of days'; Esdras, First and Second in one, Ezra, that is, 'An assistant'; the book of Psalms, Spharthelleim; the Proverbs of Solomon, Me-loth; Ecclesiastes, Koelth; the Song of Songs , Sir Hassirim; Isaiah, Jessia; Jeremiah, with Lamentations and the epistle in one, Jeremia; Daniel, Daniel; Ezekiel, Jezekiel; Job, Job; Esther, Esther. And besides these there are the Maccabees, which are entitled Sarbeth Sabanaiel. He gives these in the above-mentioned work.

In his 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."

In the fifth book of his Expositions of

John's Gospel, he speaks thus concerning the epistles of the apostles:

"But he who was 'made sufficient to be a minister of the New Testament, not of the letter, but of the Spirit,' that is, Paul, who 'fully preached the Gospel from Jerusalem and round about even unto Illyricum,' did not write to all the churches which he had instructed and to those to which he wrote he sent but few lines. And Peter, on whom the Church of Christ is built, 'against which the gates of hell shall not prevail,' has left one acknowledged epistle; perhaps also a second, but this i is doubtful. Why need we speak of him who reclined upon the bosom of Jesus,

John, who has left us one Gospel, though he confessed that he might write so many that the world could not contain them? And he wrote also the Apocalypse, but was commanded to keep silence and not to write the words of the seven thunders. He has left also an epistle of very few lines; perhaps also a second and third; but not all consider them genuine, and together they do not contain hundred lines."

In addition he makes the following statements in regard to the Epistle to the Hebrews in his Homilies upon it:

"That the verbal style of the epistle entitled 'To the Hebrews,' is not rude like the language of the apostle, who acknowledged himself 'rude in speech,' that is, in expression; but that its diction is purer Greek, any one who has the power to discern differences of phraseology will acknowledge. Moreover, that the thoughts of the epistle are admirable, and not inferior to the acknowledged apostolic writings, any one who carefully examines the apostolic text will admit." Farther on he adds:

"If I gave my opinion, I should say that the thoughts are those of the apostle, but the diction and phraseology are those of some one who remembered the apostolic teachings, and wrote down at his leisure what had been said by his teacher. Therefore if any church holds that this epistle is by Paul, let it be commended for this. For not without reason have the ancients handed it down as Paul's. But who wrote the epistle, in truth, God knows. The statement of some who have gone before us is that Clement, bishop of the Romans, wrote the epistle, and of others that Luke, the author of the Gospel and the Acts, wrote it." But let this suffice on these matters.