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Patrick Simon
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2006/5/16 上午 12:09:15
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從教會歷史看舊約正典和次經
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mondain
通過比較羅馬天主教和復原教新教的聖經, 就會發現在天主教的聖經在舊約部分比新教所承認的多出了幾卷, 被稱爲次經(Apocrypha, 天主教稱Deuterocanon):
1. Tobit 多比傳 (天主教思高中譯本作 多俾亞, 下同)
2. Judith 猶滴傳 (友弟德)
3. Additions to Esther 以斯帖補編 (艾斯德傳補錄甲-己)
4. Wisdom of Solomon 所羅門智訓 (智慧篇)
5. Ecclesiasticus/Sirach 便西拉智訓 (德訓篇)
6. Baruch 巴錄書 (巴路克)
7. Epistle of Jeremiah 耶利米書信 (耶肋米亞的書信 巴路克第六章)
8. Additions to Denial 但以理書補編
o Song of the Three Children 三童歌 (阿匝黎雅的祈禱, 三青年讚美上主歌 達尼爾3:24-90)
o Story of Susanna 蘇撒拿傳 (蘇撒納 達尼爾第十三章)
o Bel and the Dragon 比勒與大龍 (貝耳與大龍 達尼爾第十四章)
9. 1 Maccabees 瑪喀比傳上卷 (瑪加伯上)
10. 2 Maccabees 瑪喀比傳下卷 (瑪加伯下)
這是天主教與新教的分歧之一. 而東正教的次經, 又比天主教的多出幾卷:
1. Prayer of Manasseh 瑪拿西禱言
2. 3 Maccabees 瑪喀比三書
3. 4 Maccabees 瑪喀比四書
4. Psalm 151 詩篇第151篇
那麽歷史上教會對舊約正典的是如何看待的呢?
猶太人的正典
保羅在羅馬書中寫道 "這樣說來, 猶太人有什麽長處? 割禮有什麽益處呢? 凡事大有好處. 第一是神的聖言交托他們. "(羅3:1-2) 保羅認爲, 聖經的舊約是交給猶太人的, 基督徒的舊約聖經是從猶太人來的. 從而, 瞭解猶太人的正典, 對於舊約的正典而言是重要的.
猶太人的聖經正典由三部分組成, 即律法 Torah תורה , 先知 Nevi'im נביאים, 聖卷 Ketubim כתובים:
• 律法 Torah תורה
創世記 Bereishit בראשית
出埃及記 Shemot שמות
利未記 Vayikra ויקרא
民數記 Bemidbar במדבר
申命記 Devarim דברים
• 先知 Nevi'im נביאים
前先知 Nevi'im Rishonim נביאים ראשונים:
約書亞記 Yehoshua` יהושע (Joshua)
士師記 Shoftim שופטים (Judges)
撒母耳記 Shmu'el שמואל (Samuel)
列王記 Melakhim מלכים (Kings)
後先知 Nevi'im Aharonim נביאים אחרונים:
以賽亞書 Yesha`yahu ישעיהו (Isaiah)
耶利米書 Yirmiyahu ירמיהו (Jeremiah)
以西結書 Yehezq'el יחזקאל (Ezekiel)
十二小先知書 Trei Asar תרי עשר:
何西阿書 Hoshea` הושע (Hosea)
約珥書 Yo'el יואל (Joel)
阿摩司書 Amos עמוס (Amos)
俄巴底亞書 `Ovadyah עבדיה (Obadiah)
約拿書 Yonah יונה (Jonah)
彌迦書 Mikhah מיכה (Micah)
那鴻書 Nachum נחום (Nahum)
哈巴穀書 Habaquq חבקוק (Habakkuk)
西番雅書 Zephania צפניה (Zephaniah)
哈該書 Haggai חגי (Haggai)
撒迦利亞書 Zekharia זכריה (Zechariah)
瑪拉基書 Malakhi מלאכי (Malachi)
• 聖卷 Ketubim כתובים
詩歌:
約伯記 `Iyyov איוב (Job)
箴言 Mishlei משלי (Proverbs)
詩篇 Tehillim תהלים (Psalms)
五經卷 Hamesh Megillot חמש מגלות (Five Rolls):
雅歌 Shir ha-Shirim שיר השירים (Song of Songs, Passover)
路得記 Ruth רות (Ruth, Shavuot)
耶利米哀歌 Eikhah איכה (Lamentations, Ninth of Av)
傳道書 Kohelet קהלת (Ecclesiastes, Sukkot)
以斯帖記 Esther אסתר (Esther, Purim)
其他歷史書:
但以理書 Daniel דניאל (Daniel)
以斯拉記-尼希米記 Ezra עזרא (Ezra-Nehemiah)
歷代志 Divrei ha-Yamim דברי הימים (Chronicles)
"律法"是神的啓示(參出17:14, 出34:27, 民16:28), 因而是舊約正典. 後世君王, 祭司, 先知也都承認其權威. 約書亞"當著以色列人面前, 將摩西所寫的律法抄寫在石頭上 ". 大衛王臨終時(970 B.C.) 囑咐所羅們"遵守耶和華你神所吩咐的, 照著摩西律法上所寫的行主的道, 謹守他的律例, 誡命, 典章, 法度."(王上2:3) 希西家(716-687 B.C.)也"總不離開, 謹守耶和華所吩咐摩西的誡命."(王下18:6) 約西亞(640-609 B.C.)"盡心, 盡性, 盡力地歸向耶和華, 遵行摩西的一切律法"(王下23:25), 將耶和華殿裏的律法書念給"猶大衆人與耶路撒冷的居民, 並祭司, 先知, 和所有的百姓"聽(王下22:8, 23:2). 約沙法作王第三年(868 B.C.), 他差遣臣子"帶著耶和華的律法書, 走遍猶大各城教訓百姓 "(代下17:7,9) 以斯拉記第七章7到10節記載亞達薛西王第七年(458 B.C.)以斯拉亦是帶著"律例典章"回到耶路撒冷的. 尼希米記第八章記載亞達薛西王第二十年(444 B.C.), 祭司以斯拉"在衆男女, 一切聽了能明白的人面前讀這律法書".
而先知得到默示, 說出上帝的話(如賽2:1, 耶1:9等). 先知書中反復出現"主耶和華如此說", "耶和華的話臨到xx說", 證明先知具有神授權的權柄. 在新約中, 使徒也教導"不要藐視先知的講論"(帖前5:20), 應當"記念聖先知預先所說的話 "(彼後3:2), "因爲預言從來沒有出於人意的, 乃是人被聖靈感動說出神的話來"(彼後1:21).
另外, 在次經便西拉智訓(約200 B.C.)第四十四章開始"讚揚列祖"的部分, 是對律法和先知的一個概括, 作者承認律法和先知(包括"十二先知" 49:12)的權威. 瑪喀比下15:9也用"律法和先知"指稱聖經.
所以毫無疑問的, 在耶穌和使徒的時代, "律法"和"先知"已經是猶太人聖經中確定的兩部分. 耶穌和使徒也把它們當作指著主耶穌的預言(太5:17, 路24:27, 24:44, 約1:45, 徒13:15, 28:23, 羅3:21).
至於舊約聖經的第三部分, 次經瑪喀比下2:13中提到舊約正典時, 將之稱爲"達味的書藉":
此外, 在史記上和乃赫米雅的回憶錄上都有同樣的記載; 而且還記載乃赫米雅怎樣建立了圖書館, 怎樣搜集了列王, 衆先知和達味的書藉, 以及諸王有關饋贈的書劄等事. (天主教思高中譯本)
死海古卷出土的 Miqsat Ma'ase ha-Torah (4QMMT, 即4Q394-399) 也提到了舊約的三部分:
{86} [?]
{87} [?] who will come
{88} and who [?]
{89} And concerning women [?] and betrayal [?]
{90} for in these matters [?] violence and fornication [?]
{91} places have been ruined. And [...] it is writ[ten?] an abomination to be brought[?]
{92} an abomination is odious. [?] we have segregated ourselves from the rest of the peop[le?]
{93} mingling in these affairs and associating with them in these things. And you k[now?]
{94} to be found in our actions deceit or betrayal or evil, for concerning [?w]e give [?]
{95} to you we have wr[itten] that you must understand the book of Moses [? pro]phets and of David [?]
{96} [?] generation. And in the book it is written [?] not to
{97} [?] And further it is written that [?] from the path and you will undergo evil. And it is written
{98} [?] and we determined [?]
{99} [?] And it is written that
{100} [?] these [...] shall happen to you at the end of days, the blessing
{101} and the curse [? ass]ent in your heart and turn to me with all your heart
{102} [? a]ll your soul [? e]nd [...] and you shall be [?]
{103} [?] Moses and in [?prop]hets that [?] will come upon you which [?]
(García Martínez, <http://ccat.sas.upenn.edu/rs/rak/courses/225/texts/4QMMT.htm>)
對於舊約的第三部分"聖卷"(Ketubim, 希臘文作 Hagiographa), 次經"便西拉智訓"的希臘文譯者, 作者的孫子, 在其希臘文譯本的前言中(132 B.C.)將之稱爲"τῶν ἄλλων τῶν κατ᾿ αὐτοὺς ἠκολουθηκότων","τῶν ἄλλων πατρίων βιβλίων","τὰ λοιπὰ τῶν βιβλίων"(Swete,H.B., An Introduction to the Old Testament in Greek. Cambridge University Press, 1914. 217):
Whereas many and great things have been delivered unto us by the law and the prophets, and by others that have followed their steps, for the which things Israel ought to be commended for learning and wisdom... my grandfather Jesus, when he had much given himself to the reading of the law, and the prophets, and other books of our fathers, and had gotten therein good judgment, was drawn on also himself to write something pertaining to learning and wisdom... For the same things uttered in Hebrew, and translated into another tongue, have not the same force in them: and not only these things, but the law itself, and the prophets, and the rest of the books, have no small difference, when they are spoken in their own language...
(Prologue to Sirach, KJV. <http://www.hti.umich.edu/bin/kjv-idx?type=DIV1&byte=3914423>)
亞歷山大的猶太學者 Philo 在 De Vita Contemplativa 中也有類似的說法:
... but studying in that place the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things by reason of which knowledge and piety are increased and brought to perfection. (On the Contemplative Life or Suppliants, 3. translated by Charles Duke Yonge. <http://www.earlychristianwritings.com/yonge/book34.html>)
他們都沒有給出具體的正典目錄, 我們只能知道新約時代的舊約聖經是由三部分組成的, 便西拉智訓的作者在"讚揚列祖"的部分逐卷列舉律法和先知時還提到了所羅巴伯, 耶書亞和尼希米(49:13-15), 暗示出以斯拉-尼希米作爲"其他的書卷"已被固定下來了(王立新, 古代以色列歷史文獻, 歷史框架, 歷史觀念研究). 對於其中的第三部分也沒有一個明確的目錄, 直到猶太歷史學家 Josephus (37-101 A.D.) 在 Contra Apionem 中論及正典時, 我們才看到確切的 22 卷的希伯來聖經, 而且他認爲這正典早已形成, "多年來, 我們從不敢有所增減或更改":
For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another, [as the Greeks have,] but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine; and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; but as to the time from the death of Moses till the reign of Artaxerxes king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; and how firmly we have given credit to these books of our own nation is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it is become natural to all Jews immediately, and from their very birth, to esteem these books to contain Divine doctrines, and to persist in them, and, if occasion be willingly to die for them.(1, 8. <http://www.ccel.org/j/josephus/works/apion-1.htm> Eusebius, The Ecclesiastical History. 3, 10.)
沒有數不清的矛盾作品, 只有二十二本記載歷史的書, 被公正地評爲神聖著作. 其中五本爲摩西所寫. 書裏提及了法律和常規, 包括人類之始直到他的終局, 前後約有三千年. 摩西之後的申言者完成了十三本著作, 從摩西記載到亞達薛西(接續居魯士Xerxes的波斯國王)滅亡. 其餘四本則是讚美神的詩歌, 以及人類生活的法則. 雖說亞達薛西至今的一切事也紀錄了下來, 卻不像之前的著作那樣權威, 因爲他們不像前者有申言者確切的傳承. 但我們對這些著作的看法卻很清楚. 多年來, 我們從不敢有所增減或更改. 打從國家創建時, 猶太人就深信這些著作是神的教訓, 並依此行事. 若是必要, 還要歡然爲其受死. (<http://ekklesiahistory.fttt.org.tw/gb2312/book03/chapter10.htm>)
而耶穌在提及舊約正典時, 亦不止律法和先知兩部分, 他所承認的舊約聖經也是三部分組成的:
耶穌對他們說, 這就是我從前與你們同在之時, 所告訴你們的話, 說, 摩西的律法, 先知的書, 和詩篇 ψαλμοῖς 上所記的, 凡指著我的話, 都必須應驗.(路24:44)
新約在這裏將詩篇與舊約中另兩大部分並列, 其"詩篇 ψαλμοῖς "究竟系何所指? 其實早在耶穌以前, 舊約聖經就已經由三部分組成, 所以可以肯定耶穌和 Josephus 一樣用"詩篇"來指代聖經的第三部分. 他曾將但以理稱爲先知(太24:15), 而 Josephus 也將"聖卷"中的部分書卷作爲"先知"的一部分, 他所說的"先知"記載了從摩西到亞達薛西的歷史, 可以肯定, Josephus 將"以斯拉", "尼希米"等書卷也包括在"先知"之內; 而他的第三部分則是由四卷詩歌組成: 有可能是詩篇, 約伯記, 箴言, 傳道書(Swete, An Introduction to the Old Testament in Greek: 217).
根據猶太人有時用"詩篇"來指代舊約的"聖卷"部分的做法, R. Beckwith 認爲路24:44所提到的"詩篇"和4QMMT中的"大衛"就是指整個"聖卷"(Roger Beckwith, The Old Testament Canon of the New Testament Church. Grand Rapids: William B. Eerdmans, 1985: 11-15). 然而根據 F.M. Cross 的意見, 在主後70年以前, 法利賽猶太人的標準的正典還沒有確定(F.M. Cross, The Text Behind the Text of the Hebrew Bible, Understanding the Dead Sea Scrolls, edited by H. Shanks. New York: Vintage Books, 1992. p146. Bible Review, summer, 1985). Jack P. Lewis 則指出"聖卷"作爲舊約正典並非只是從雅比尼 Jabneh 才開始的, 它的結果也並沒有什麽"官方"的效力, 並且在雅比尼關於正典的爭論也只是針對"歷代志"和"雅歌"而已(J.P. Lewis, 1964. What Do We Mean By Jabneh? Journal of Bible and Religion, 32:125-32. 以上見: Sundberg, A.C., "The Old Testament of the Early Church" Revisited <http://department.monm.edu/classics/Speel_Festschrift/sundbergJr.htm>):
There is evidence that a discussion was held at Jamnia on the canonical status of Ecclesiastes and the Song of Songs, but this is not enough to suggest that any binding or official decisions were made regarding the scope of the biblical canon at Jamnia.(Lewis, J.P., Jainnia Revisited, The Canon Debate, Lee Martin McDonald et al. Editors. Peabody: Hendrickson, 2002. p161)
R.C. Newman 考查了 他勒目 Talmud 中關於雅比尼的證據後認爲, 當時並沒有決定正典, 而是對早以存在的舊約達成了共識.(Newman, R.C., The Council Of Jamnia And The Old Testament Canon, 1983. Westminster Theological Journal 38, Spring, 1976.) 所以, 有理由認爲在雅比尼之前, "聖卷"主要書卷的正典地位就已經爲猶太人所接受, 而只對少數書卷仍然有爭議(好象優西比烏教會史中對新約少數書卷存疑一樣), 對於這些"有爭議的", 在基督教會似乎也沒有産生什麽爭議, 無論東派教會還是西派教會, 天主教會還是新教教會都承認其權威, 沒有對此産生分歧, 也與猶太人的看法是一致的(Baba Bathra 14b-15a, 約70-200 A.D.). 這是因爲, 舊約書卷成書時, 都已經是神的默示, 是擁有權威的. 這些著作得到人的認可; 通常是當人確認了作者是神的發言人, 著作就被認可, 最後, 就有一系列的書卷被收納爲正典(慕迪神學手冊). 正典是神的默示, 正典的地位和權威是在舊約書卷寫下時就形成的, "聖卷"中的書卷一出現就是正典. 故摩西所法, 先知作書, 義窮理竟, 文辭備足, 則正典傳焉.
我們再回過頭來看新約聖經對舊約的見證, 仍然可以通過其內在的見證, 認出其中的權威. 在新約中, 大衛被使徒稱爲"先知":
大衛既是先知, 又曉得神曾向他起誓, 要從他的後裔中, 立一位坐在他的寶座上. 徒2:30
耶穌也稱但以理爲先知(太24:15):
你們看見先知但以理所說的, 那行毀壞可憎的站在聖地.
所以但以理的預言是神的默示. 同樣地, "耶利米哀歌"的作者是先知耶利米, "路得記"的作者是先知撒母耳(並且教父 Origenes 曾見證"路得記"在猶太人的聖經中與"士師記"是同一本書), 所以"耶利米哀歌"和"路得記"也應當列入舊約正典. 而所羅門的"箴言"在雅各書第4章6節被當作正典:
但他賜更多的恩典. 所以經上說, 神阻擋驕傲的人, 賜恩給謙卑的人.
μείζονα δὲ δίδωσιν χάριν· διὸ λέγει, Ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν.(Nestle-Aland 27)
這節引文出自七十士譯本 Septuagint 的箴言第3章34節:
Κύριος ὑπερηφάνοις ἀντιτάσσεται ταπεινοῖς δὲ δίδωσιν χάριν (Swete, H.B., Old Testament in Greek According to the Septuagint, Vol. II: I Chronicles--Tobit)
另外兩卷所羅門的作品傳道書和雅歌也因爲它們作者的身份和權威, 被認爲是正典(迦太基會議 Council of Carthage, Canon XXIV, 397 A.D. 就是因爲認爲所羅門智訓和便西拉智訓是所羅門的作品而接受其爲正典). 對約伯記而言, 在哥林多前書第3章19節被當作聖經正典:
因這世界的智慧, 在神看是愚拙. 如經上記著說, 主叫有智慧的中了自己的詭計. (比較: 伯5:13 他叫有智慧的中了自己的詭計, 使狡詐人的計謀速速滅亡. )
ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ θεῷ ἐστιν· γέγραπται γάρ, Ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν· (Nestle-Aland 27)
假如我們接受, 在耶穌的時代, 猶太人的正典已經確定, 那麽在對次經而言就沒有沒有正典的地位. 相反, 假如我們認爲當時猶太人對希伯來聖經的第三部分"聖卷"尚不能完全肯定, 對其中的部分書卷存疑, 那麽次經的正典地位就更無從談起了. 猶太人從未將次經當作"神的聖言", 未曾將次經當作正典的一部分.
鑒於七十士譯本是在亞歷山大城翻譯成希臘文, 並且包括了次經, 所謂的 亞歷山大正典 Alexandrian Canon 的假說認爲居住在亞歷山大的猶太人視次經爲正典, 但居住在巴勒斯坦的猶太人卻否認它們. 然而"亞歷山大正典"是否真的存在, 卻是有問題的. 七十士本包括了次經, 並不意味次經就是正典的一部分. 1957年 Albert C. Sundberg, Jr. 在他的博士論文 The Old Testament of the Early Church 中對亞歷山大正典的假說提出了異議, 認爲其並不存在. 事實上, 自從 J. S. Semler 在18世紀提出這一假說後, 沒有更多的證據支援這一"正典"的存在(Sundberg, A.C., "The Old Testament of the Early Church" Revisited), 也沒有人見證過這一"正典"的存在.
居住在亞歷山大的猶太學者 Philo 在引證摩西五經時常用這樣的格式: φησί, εἶπεν, λέγει, λέγεται, γέγραπται, 而且他也用這樣的格式引用了約書亞記, 士師記, 撒母耳記上, 列王記上, 歷代志上, 詩篇, 箴言, 以賽亞書, 耶利米書, 耶利米哀歌和一些小先知書(Swete,H.B., An Introduction to the Old Testament in Greek. p374). 雖然他對於正典並沒有給出明確的目錄, 但是他作爲一個亞歷山大猶太人卻從沒有引用過次經(Ryle, H.E., Philo and Holy Scripture, London:MacMillan, 1895. 33 <http://ccat.sas.upenn.edu/rs/rak/courses/999/RYLE1.htm>). C. Siegfried 認爲(Siegfried, Philo von Alexandria als Ausleger des alten Testaments. Jena, 1875. 61) Philo 的正典基本上和今天的一樣, Herbert E. Ryle 認爲這是有可能的(見 Emil G. Hirsch et al., "Bible Canon", Jewish Encyclopedia. 146.). Ryle 認爲 Philo 的見證對於否認次經的地位雖然並非決定性的, 但卻很重要(Ryle, H.E. The Canon of the Old Testament London: MacMillan, 1904. 159-160).
Swete認爲(An Introduction to the Old Testament in Greek. 225.)七十士本中包括了次經書卷可能是因爲當時紙草紙(papyrus)的卷軸是保存在盒子(κιβωτοί, κίσται, capsae, sistae)裏的. F.F. Bruce ("The Apocryphal Books." The Books and the Parchments. London: Pickering & Inglis, 1963. 164.) 和 W.O.E. Oesterley (An Introduction to the Books of the Apocrypha. S.P.C.K., 1935. <http://www.katapi.org.uk/OTApoc/BooksApocrypha.htm>) 也持同樣的看法. 這種觀點認爲:
在舊約印刷成爲一本書並加上封面之前, 各卷書的卷軸是要放在盒子裏妥善保存. 盒子的大小相同, 也用來爲書卷分類. 如果某個盒子裏有空地方, 人們也會用其他類似的著作把它裝滿. 次經各書卷也許就是這樣與希伯來正典發生了聯繫. 在內容和形式上, 這些作品與從希伯來文翻譯過來的正典不無共通之處, 將它們放在一起也不全無道理. 漸漸地, 這些書卷便被理所當然地接納爲舊約希臘文版的一部分, 而早期基督徒將舊約印製成書的時候, 自然也把次經放了進去, 儘管次經從來也不是古代以色列歷史中演化出來的希伯來正典的一部分. (約翰•德雷恩. 舊約概論. Drane, John. Introducing the Old Testament. 許一新 譯. 北京大學出版社, 2004. 22)
其次, 是否能因爲七十士譯本中次經的流傳和使用就將之作爲猶太人接納次經或者"亞歷山大正典"的理由呢? 同樣不能. 首先七十士譯本的舊約不等於首正經加次經, 有的抄本了包括瑪喀比三, 四等書卷, 有的舊約則不完整, 或只包括部分的首正經或次經.
其次使用次經並不意味著把次經當作正典. 有證據表明, 在拉比作品中, 拉比們也使用次經. Origenes 見證馬喀比傳在希伯來文中被稱爲 Sarbeth Sabanaiel (Eusebius, The Church History, 6, 25, 2.). Sundberg ("The Old Testament of the Early Church" Revisited) 注意到 Talmud 中曾三次引用次經便西拉智訓. Hieronymus 在拉丁武加大譯本的次經書卷的序言裏承認他是從猶太人那裏得到希伯來文版本的便西拉智訓, 瑪喀比一書, 多比傳, 另外還有猶滴傳的"迦勒底語 Chaldean"(古亞蘭文 Aramaic) 版本, 在多比傳的序言(29.25)他還見證僞經 禧年書 Book of Jubilees 的希伯來文版本. Pfeiffer (Introduction to the Old Testament. New York: Harper & Brothers, 1941. p66) 指出到12世紀便西拉智訓仍然傳抄; 而 Nachmanides 在1266或67年的講解"傳道書"時提到"所羅門智訓", 暗示當時"所羅門智訓"也在猶太人中流傳.(Sundberg, "The Old Testament of the Early Church" Revisited) 那麽是否可以認爲猶太人承認了次經的權威, 或者直到13世紀希伯來聖經仍未定典呢? 顯然, 使用次經和把次經當作正典是兩碼事.
所以對上帝交托聖言的猶太人而言, 雖然在兩約之間的時代流傳有各種經外的作品, 但是他們從未將這些作品當作聖經正典, 猶太人的正典是耶穌所見證的"律法, 先知和詩篇"三部分.
新約教會對舊約見證
對於接受次經爲正典的人來說, 其理由之一是因爲新約時代七十士譯本的廣泛使用. 新約作者在引用舊約時使用的是七十士譯本, 而且他們還使用了七十士譯本所包括的次經, 他們據此認爲主耶穌和使徒是承認七十士譯本中次經的權威的. 所謂"'七十士譯本'是基督徒的舊約 Christian Old Testament"(基督教聖經舊約正典歷史問題). 但是七十士譯本不等同於基督徒的正典, 也不完全是基督徒的正典, 因爲現存的抄本中包括基督徒正典以外的作品. Codex Alexandrinus (A) 包括 Clemens Romanus 的兩封書信, Codex Sinaiticus (א) 包括了巴拿巴書 The Epistle of Barnabas 和黑馬牧人傳 Pastor of Hermas, Codex Claromontanus (D) 除了黑馬牧人傳之外, 還包括了保羅行傳 Acts of Paul 和彼得啓示錄 Revelation of Peter 這樣的經外作品. 並且, 如果考查新約對舊約的引用, 就會發現其實基督徒的舊約也並非只有七十士譯本. 新約作者們在引用舊約時, 大致有以下五種情形:
(l) those that agree with both LXX and Hebrew, constituting more than half the total number; (2) those that agree with one LXX text against another; (3) those that agree with the LXX against the Hebrew; (4) those that agree with the Hebrew against the LXX; (5) those that differ from both the LXX and the Hebrew. The latter would include citations from one or more Aramaic Targums (oral or written), free renderings of the substance of a passage, etc.(Ronald F. Youngblood, The NIV: The Making of a Contemporary Translation, Ch.10: Old Testament Quotations in the New Testament. <http://www.ibs.org/niv/mct/10.php>)
耶穌和使徒們在使用七十士譯本:
• 例如耶穌引用以賽亞書29章13節時, 十分接近七十士譯本:
Καὶ εἶπεν κύριος Ἐγγίζει μοι ὁ λαὸς οὗτος τοῖς χείλεσιν αὐτῶν τιμῶσίν με, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ, μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας. (Swete, H.B., Old Testament in Greek According to the Septuagint, Vol. III: Hosea--4 Maccabees. p151.)
比較馬可福音第7章6-7節:
耶穌說, 以賽亞指著你們假冒爲善之人所說的預言, 是不錯的, 如經上說, 這百姓用嘴唇尊敬我, 心卻遠離我. 他們將人的吩咐, 當作道理教導人, 所以拜我也是枉然.
ὁ δὲ εἶπεν αὐτοῖς, Καλῶς ἐπροφήτευσεν Ἠσαΐας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ· μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. (Nestle-Aland 27)
• 論到以利亞:
耶穌說, 以利亞固然先來, 復興萬事. 經上不是指著人子說, 他要受許多的苦, 被人輕慢呢? (可9:12)
ὁ δὲ ἔφη αὐτοῖς, Ἠλίας μὲν ἐλθὼν πρῶτον ἀποκαθιστάνει πάντα, καὶ πῶς γέγραπται ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου ἵνα πολλὰ πάθῃ καὶ ἐξουδενηθῇ;
耶穌所說的ἀποκαθιστάνει (Strong's Number 600)來自於七十士本的 ἀποκαταστήσει, 而不是 馬所拉本 Masoretic Text 的希伯來文 שיב (Strong's Number 7725).
• 馬太福音第21章16節引用詩篇也於七十士本一致:
耶穌說, 是的, 經上說, 你從嬰孩和吃奶的口中, 完全了讚美的話. 你們沒有念過嗎? (太21:16)
ὁ δὲ Ἰησοῦς λέγει αὐτοῖς, Ναί· οὐδέποτε ἀνέγνωτε ὅτι Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον;
七十士本詩篇 ΨΑΛΜΟΙ 8:3:
ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον ἕνεκα τῶν ἐχθρῶν σου τοῦ καταλῦσαι ἐχθρὸν καὶ ἐκδικητήν.(Swete, H.B., Old Testament in Greek According to the Septuagint, Vol. II: I Chronicles--Tobit, 219.)
• 馬太福音第11章5節和路加福音第7章22節
就是瞎子看見, 瘸子行走, 長大麻瘋的潔淨, 聾子聽見. 死人復活, 窮人有福音傳給他們.
τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται· (ΚΑΤΑ ΜΑΘΘΑΙΟΝ 11:5, Nestle-Aland 27.)
τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται· (ΚΑΤΑ ΛΟΥΚΑΝ 7:22, Nestle-Aland 27.)
來自七十士本中以賽亞書第35章5-6節:
τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν, καὶ ὦτα κωφῶν ἀκούσονται. τότε ἁλεῖται ὡς ἔλαφος ὁ χωλός, καὶ τρανὴ ἔσται γλῶσσα μογιλάλων, ὅτι ἐρράγη ἐν τῇ ἐρήμῳ ὕδωρ καὶ φάραγξ ἐν γῇ διψώσῃ, (Swete, H.B., Old Testament in Greek According to the Septuagint, Vol. III: Hosea--4 Maccabees, 163.)
第26章19節:
ἀναστήσονται οἱ νεκροί, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις, καὶ εὐφρανθήσονται οἱ ἐν τῇ γῇ· ἡ γὰρ δρόσος ἡ παρὰ σοῦ ἴαμα αὐτοῖς ἐστιν, ἡ δὲ γῆ τῶν ἀσεβῶν πεσεῖται. (Ibid., 146.)
和第61章1節:
Πνεῦμα Κυρίου ἐπ’ ἐμέ, οὗ εἵνεκεν ἔχρισέν με· εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέν με, ἰάσασθαι τοὺς συντετριμμένους τῇ καρδίᾳ, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, (Ibid., 212.)
新約不僅引用了七十士本中不同于希伯來文本的地方, 有時也與希伯來原文保持一致而與七十士譯本不同, 可以舉幾個例子:
• 在撒種的比喻中, 耶穌說:
穀既熟了, 就用鐮刀去割, 因爲收成的時候到了. (可4:29 )
ὅταν δὲ παραδοῖ ὁ καρπός, εὐθὺς ἀποστέλλει τὸ δρέπανον, ὅτι παρέστηκεν ὁ θερισμός. (Nestle-Aland 27)
這實際上間接提到(allude)了約珥書(3:13)上的一句話:
שִׁלְחוּ מַגָּל, כִּי בָשַׁל קָצִיר; בֹּאוּ רְדוּ, כִּי-מָלְאָה גַּת--הֵשִׁיקוּ הַיְקָבִים, כִּי רַבָּה רָעָתָם
開鐮吧. 因爲莊稼熟了. 踐踏吧. 因爲酒榨滿了, 酒池盈溢. 他們的罪惡甚大.
與希伯來文不同的是, 七十士譯本在這裏卻用了"葡萄收穫" τρύγητος, 而不是"莊稼熟了"
ἐξαποστείλατε δρέπανα, ὅτι παρέστηκεν τρύγητος...
Bring forth the sickles, for the vintage is come...(Brenton,C.L., The Septuagint LXX: Greek and English. London: Samuel Bagster, 1870. p1084)
• 在馬太福音第11章,耶穌說:
我心裏柔和謙卑, 你們當負我的軛, 學我的樣式, 這樣, 你們心裏就必得享安息. (太11:29)
ἄρατε τὸν ζυγόν μου ἐφ’ ὑμᾶς καὶ μάθετε ἀπ’ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν· (Nestle-Aland 27)
比較耶利米書 6:16:
כֹּה אָמַר יְהוָה עִמְדוּ עַל-דְּרָכִים וּרְאוּ וְשַׁאֲלוּ לִנְתִבוֹת עוֹלָם, אֵי-זֶה דֶרֶךְ הַטּוֹב וּלְכוּ-בָהּ, וּמִצְאוּ מַרְגּוֹעַ, לְנַפְשְׁכֶם; וַיֹּאמְרוּ, לֹא נֵלֵךְ
... 這樣, 你們心裏必得安息.
而七十士譯本中將"安息"譯作 ἁγνισμὸν (Strong's Number: 49), 意爲"潔淨"(參徒21:26):
καὶ εὑρήσετε ἁγνισμὸν ταῖς ψυχαῖς ὑμῶν (Swete, H.B., Old Testament in Greek According to the Septuagint, Vol. III: Hosea--4 Maccabees)
• 耶穌曾預言末世:
民要攻打民, 國要攻打國, 多處必有地震, 饑荒. 這都是災難的起頭. (可13:8)
ἐγερθήσεται γὰρ ἔθνος ἐπ’ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, ἔσονται σεισμοὶ κατὰ τόπους, ἔσονται λιμοί· ἀρχὴ ὠδίνων ταῦτα. (Nestle-Aland 27)
比較以賽亞書19:2:
וְסִכְסַכְתִּי מִצְרַיִם בְּמִצְרַיִם, וְנִלְחֲמוּ אִישׁ-בְּאָחִיו וְאִישׁ בְּרֵעֵהוּ, עִיר בְּעִיר, מַמְלָכָה בְּמַמְלָכָה
我必激動埃及人攻擊埃及人, 弟兄攻擊弟兄, 鄰舍攻擊鄰舍, 這城攻擊那城, 這國攻擊那國.
七十士譯本此句爲"and law against law"或"and district against district"(Alexandrine Text. Brenton, 853.):
καὶ ἐπεγερθήσονται Αἰγύπτιοι ἐπ’ Αἰγυπτίους, καὶ πολεμήσει ἄνθρωπος τὸν ἀδελφὸν αὐτοῦ καὶ ἄνθρωπος τὸν πλησίον αὐτοῦ, πόλις ἐπὶ πόλιν, καὶ νόμος ἐπὶ νόμον.
• 在路加福音第16章15節, 耶穌說:
耶穌對他們說, 你們是在人面前自稱爲義的. 你們的心, 神卻知道. 因爲人所尊貴的是神看爲可憎惡的.
καὶ εἶπεν αὐτοῖς, Ὑμεῖς ἐστε οἱ δικαιοῦντες ἑαυτοὺς ἐνώπιον τῶν ἀνθρώπων, ὁ δὲ θεὸς γινώσκει τὰς καρδίας ὑμῶν· ὅτι τὸ ἐν ἀνθρώποις ὑψηλὸν βδέλυγμα ἐνώπιον τοῦ θεοῦ.(Nestle-Aland 27)
他在這裏引用了箴言第16章5節, 但不是引自七十士譯本, 因"憎惡"一語在七十士譯本作 ἀκάθαρτος (Strong's Number 169), "污穢的":
凡心裏驕傲的, 爲耶和華所憎惡. 雖然連手, 他必不免受罰.
ἀκάθαρτος παρὰ θεῷ πᾶς ὑψηλοκάρδιος, χειρὶ δὲ χεῖρας ἐμβαλὼν ἀδίκως οὐκ ἀθῳωθήσεται.
Every one that is proud in heart is unclean before God, and he that unjustly strikes hands with hand shall not be held guiltless.(Brenton, 803.)
• 耶穌論到他的血時說:
耶穌說, 這是我立約的血, 爲多人流出來的. (可14:24)
καὶ εἶπεν αὐτοῖς, Τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν·(Nestle-Aland 27)
通過對以賽亞書第53章12節的比較可以發現耶穌所說"流出來"其實更接近希伯來文本的"將命傾倒", 而不是七十士本的"his soul was delivered to death":
לָכֵן אֲחַלֶּק-לוֹ בָרַבִּים, וְאֶת-עֲצוּמִים יְחַלֵּק שָׁלָל, תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ, וְאֶת-פֹּשְׁעִים נִמְנָה; וְהוּא חֵטְא-רַבִּים נָשָׂא, וְלַפֹּשְׁעִים יַפְגִּיעַ
所以我要使他與位大的同分, 與強盛的均分擄物. 因爲他將命傾倒, 以致於死. 他也被列在罪犯之中. 他卻擔當多人的罪, 又爲罪犯代求.
διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα, ἀνθ’ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη· καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκεν καὶ διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθη.
Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities. (Brenton, 889.)
此外, 新約還多次引用舊約的亞蘭文譯本 Targum:
• 耶穌在馬可福音第4章12節用以賽亞書第6章9-10節說:
恐怕他們回轉過來, 就得赦免.
ἵνα βλέποντες βλέπωσιν καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσιν καὶ μὴ συνιῶσιν, μήποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς.
但七十士本和馬所拉本的以賽亞書第6章10節的均作"醫治", 只有 Targum 作"赦免" וְיִשתְבֵיק .
• 馬太福音第26章52節:
耶穌對他說, 收刀入鞘吧. 凡動刀的, 必死在刀下.
與 Targum Isaiah 50:11 一致:
הָא כוּלְכוֹן מְגָרַן בְאִשָא מְתַקְפֵי חְרַב אִיזִילוּ פִילוּ בְאִשָא
דְגָרִיתוּן וּבַחֲרַב דְתַקֵיפתוּן מִמֵימְרִי הְוָת דָא לְכוֹן
לְתַקלָתְכוֹן תְתוּבוּן
(The Comprehensive Aramaic Lexicon, CAL. Hebrew Union College. <http://cal1.cn.huc.edu/>)
• 耶穌論到地獄時說:
倘若你一隻眼叫你跌倒, 就去掉它. 你只有一隻眼進入神的國, 強如有兩隻眼被丟在地獄裏. 在那裏蟲是不死的, 火是不滅的. (可9:47-48)
這裏引用了以賽亞書第66章24節:
他們必出去觀看那些違背我人的屍首. 因爲他們的蟲是不死的, 他們的火是不滅的. 凡有血氣的, 都必憎惡他們.
七十士本和希伯來文舊約在這裏都不是在談論地獄的永罰. 而在 Targum 中, 卻與耶穌一樣都是關於地獄 בְגֵיהִנָם Gehenna 和審判 מִידְדָנִין :
וְיִפְקוּן וְיִחזוֹן בְפִגרֵי גֻברַיָא חַייָבַיָא דִמרַדוּ
בְמֵימְרִי אְרֵי נִשמָתְהוֹן לָא יְמוּתֻן וְאִשָתְהוֹן לָא
תִטפֵי וִיהוֹן מִידְדָנִין רַשִיעַיָא בְגֵיהִנָם עַד
דְיֵימְרוּן עְלֵיהוֹן צַדִיקַיָא מִיסָת חְזֵינָא (CAL)
... will not die and their fire shall not be quenched, and the wicked shall be judged in Gehenna...
在次經猶滴傳第16章17節和便西拉智訓第7章17節(LXX)也提到了這節經文, 同樣也是指著末世:
禍哉, 那攻擊我族的異民! 全能的上主在審判之日, 必要報復, 他們的肉體必受火燒蝕; 哀痛哭泣, 永不止息! (天主教思高中譯本友弟德傳16:17)
你當極力謙卑你的心靈, 因爲, 不虔敬人的罪罰, 就是烈火與蟲子. (天主教思高中譯本德訓篇7:19)
• 馬可福音12章記載了兇惡佃戶的比喻, 原型在以賽亞書第5章的"葡萄園之歌"找到. "萬軍之耶和華的葡萄園, 就是以色列家, 他所喜愛的樹, 就是猶大人. "(賽5:7), 可是"祭司長和文士並長老"(可11:27)卻"看出這比喻是指著他們說的"(可12:12). 從這段經文的希伯來文馬所拉本和希臘文七十士本都看不出其與以色列歷史上所發生的事件有什麽特別的聯繫. 但如果放到 Targum 的背景下, 這就不難理解了. 以賽亞書第5章2節說:
他刨挖園子, 撿去石頭, 栽種上等的葡萄樹, 在園中蓋了一座樓, 又鑿出壓酒池. 指望結好葡萄, 反倒結了野葡萄.
而在 Targum Jonathan 的以賽亞書第5章2節中"樓"和"酒池"卻作"聖殿" מַקדְשִי 和"祭壇" מַדבְחִי, 而且在 Targum Isaiah 5:5 提到聖殿被毀:
וּכעַן אְחַוֵי כְעַן לְכוֹן יָת דַאְנָא עְתִיד לְמַעְבַד
לְעַמִי אְסַלֵיק שְכִינְתִי מִנְהוֹן וִיהוֹן לְמִיבַז
אְתָרַע בֵית מִקדְשֵיהוֹן וִיהוֹן לִדיָש (CAL)
死海古卷 4Q500 也將以賽亞書第5章的葡萄園的比喻與聖殿聯繫在一起:
[...] may your mulberry trees blossom .... [...]
[...] your winepress, built of stone [...]
[...] at the gate of the holy height [...]
[...] your plantation and the channels of your glory [...]
[...] the branches of your delight to ... [...]
[...] .... [....]
(García Martínez, The Dead Sea Scrolls Translated. The Qumran Texts in English. Leiden, 1994. p402. Wim J.C. Weren, The Use of Isaiah 5,1-7 in the Parable of the Tenants. Biblica 79 (1998) 1-26.)
在僞經 以諾書 Book of Enoch 第89章66-67節也將"聖殿"稱爲"樓":
... And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house. (R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament. Oxford: Clarendon Press, 1913.)
同樣的用法還出現在使徒教父書信 巴拿巴書 The Epistle of Barnabas:
Moreover, I will also tell you concerning the temple, how the wretched [Jews], wandering in error, trusted not in God Himself, but in the temple, as being the house of God. For almost after the manner of the Gentiles they worshipped Him in the temple. But learn how the Lord speaks, when abolishing it: "Who hath meted out heaven with a span, and the earth with his palm? Have not I? " "Thus saith the Lord, Heaven is My throne, and the earth My footstool: what kind of house will ye build to Me, or what is the place of My rest? " Ye perceive that their hope is vain. Moreover, He again says, "Behold, they who have cast down this temple, even they shall build it up again." It has so happened. For through their going to war, it was destroyed by their enemies; and now: they, as the servants of their enemies, shall rebuild it. Again, it was revealed that the city and the temple and the people of Israel were to be given up. For the Scripture saith, "And it shall come to pass in the last days, that the Lord will deliver up the sheep of His pasture, and their sheep-fold and tower, to destruction." (The Epistle of Barnabas, XVI. Ante-Nicene Fathers, Vol. I. <http://www.ccel.org/fathers2/ANF-01/anf01-41.htm#P3407_580040>)
• 先知以賽亞所傳報的好消息說"看哪, 你們的神"(賽40:9) , "那報佳音, 傳平安, 報好信, 傳救恩的, 對錫安說, 你的神作王了"(賽52:7). 而耶穌宣傳的"好消息"("神的福音"可1:14)說:
日期滿了, 神的國近了. 你們當悔改, 信福音.(可1:15)
其實這個好消息(賽40:9, 52:7)在亞蘭文的 Targum Jonathan Isaiah 裏就是 אִתגְלִיאַת מַלכוּתָא דַאְלָהִיך (CAL, 意即: "The kingdom of your God is revealed").
• 在 Targum 中, 神 有時被稱爲"神的榮耀", 如創世紀17章22節, 出埃及記3章1節, 24章11節, 以賽亞書6章1節. 在賽6:1, 先知以賽亞說:
我見主坐在高高的寶座上.
而 Targum 裏先知看見的是 יְקָרָא 榮耀. 新約約翰福音12章38-41節也引用了以賽亞書第6章的這一段舊約經文, 作者在引用時說:
以賽亞因爲看見他的榮耀, 就指著他說這話. (12:41)
可見當時作者所引用的舊約是來自於 Targum 的.
• 新約保羅書信以弗所書第4章8節引用舊約詩篇第68篇18節說:
所以經上說, 他升上高天的時候, 擄掠了仇敵, 將各樣的恩賜賞給人. (弗4:8)
你已經升上高天, 擄掠仇敵, 你在人間, 就是在悖逆的人間, 受了供獻, 叫耶和華神可以與他們同住. (詩68:18 )
兩節經文第三人稱與第二人稱之間的差異並不重要, 不同之處在于保羅說耶穌"將各樣的恩賜賞給人"而不是"受了供獻". 可是在 Targum 的詩篇這一節與保羅是一致的, 都是"將恩賜賞給人". 而且在早期基督徒所使用的 Pettisha 的舊約也與 Targum 是一致的.
(以上參見 Evans, Craig. "The Scriptures of Jesus and His Earliest Followers." The Canon Debate. ed. Lee Martin McDonald, James A. Sanders. Peabody: Hendrickson, 2002. 191-94. Bruce, F.F. "The Targums." The Books and the Parchments. London: Pickering & Inglis, 1963. 137-138.)
可見在耶穌當時所使用的舊約聖經絕非僅僅七十士譯本, 有的問題是不能僅僅用七十士譯本和希伯來文舊約之間的差異就可以解決的. 要知道耶穌的母語是亞蘭文, 他使用亞蘭文的 Targum 是理所當然的. 耶穌沒有對七十士譯本表現出特別的偏愛, 新約的舊約背景並不能簡單化地認爲就是七十士譯本, 七十士譯本與希伯來文, 亞蘭文的舊約都是其中一部分. 既然如此, 那麽由於七十士譯本的原因而接受次經的前提就不成立了. 即使耶穌所使用的舊約聖經只有七十士譯本, 也不能認爲他當時就承認了七十士本中所包含的次經的權威, 因爲當時不少不接受次經的猶太人也是使用七十士譯本的聖經的. 前面已經說過, 七十士本包括了次經, 並不意味次經就是正典的一部分. 新約作者確實使用了次經(James Akin. Deuterocanonical References in the New Testament. <http://www.cin.org/users/james/files/deutero3.htm>), 可是他們並沒有象援引希伯來聖經時那樣稱他們爲"經上說", 沒有承認過它們的權威. 在希伯來聖經以外, 初代基督徒不僅僅使用了次經, 更包括了其他的經外作品. 明顯的例子就是在猶大書中對僞經 摩西升天記 The Assumption of Moses (猶9)和 以諾書 (猶14)的使用, 和保羅在徒17:28, 林前15:33, 多1:12引用希臘詩人.(關於新約作者對經外作品使用, 更多的細節可以在這裏找到: Kevin P. Edgecomb. NT Allusions to Apocrypha and Pseudepigrapha. <http://www.bombaxo.com/allusions.html>) 倘若僅僅因爲當時教會使用了次經, 就斷定次經在教會中的正典地位是荒謬的.
古教父的正典
教父是教會歷史的見證, 受到教會的嘉許. 教父對舊約聖經正典的見證很大程度上反映了教會的立場, 那麽教父們的對舊約正典又是怎麽說的呢?
• Melito Sardensis 的 Ἐκλογών 提到:
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 of 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. (Eusebius, The Church History, IV.xxvi.14. Nicene and Post-Nicene Fathers, Series II, Vol. I. <http://www.ccel.org/fathers2/NPNF2-01/Npnf2-01-09.htm#P2621_1239799>)
因此, 當我去東方, 到這信仰發起並傳揚之處, 我也確定了舊約聖經的內容. 出於摩西的五本書是: 創世記, 出埃及記, 利未記, 民數記, 申命記. 還有約書亞記, 士師記, 路得記, 列王記, 歷代志, 大衛的詩篇, 所羅門的箴言, 傳道書, 歌中之歌, 約伯記, 以賽亞, 耶利米書, 十二先知書, 但以理, 以西結, 以斯拉. 從這些書中, 我制定了選集, 共分爲六冊. (<http://ekklesiahistory.fttt.org.tw/gb2312/book04/chapter26.htm>)
• Origenes Alexandrinus 承認猶太人的舊約正典是不包括次經的:
When expounding the first Psalm, he 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, Dabreïamein, 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, Meloth; Ecclesiastes, Koelth; the Song of Songs (not, as some suppose, Songs 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. (Eusebius, The Church History, VI.xxv.1,2. Nicene and Post-Nicene Fathers, Series II, Vol. I. <http://www.ccel.org/fathers2/NPNF2-01/Npnf2-01-11.htm#P3883_1835008>)
當他在撰寫詩篇釋義卷一時, Origen記載了舊約經文的目錄如下: 「我們從收集到的書卷可觀察到, 以希伯來文流傳下來的經典有二十二卷之多, 並且都根據希伯來字母的順序排列. 」
在更進一步的評論之後, 他就這樣說到: 「這二十二本希伯來文經典如下: 我們所稱爲《創世記》的, 爲希伯來經典之始, 名爲Bresith, 意即『起初』. 《出埃及記》, Welesmoth, 意即『這些人名』. 《利未記》, Waikra, 意即『祂呼召』. 《民數記》是Ammesphekodeim. 《申命記》是Eleaddabareim, 意即『主的話這樣說』. 《約書亞記》, 約書亞是嫩的兒子, 希伯來文Joshue ben Nun. 《士師記》和《路得記》列爲同一卷書, 希伯來文稱爲Saphateim. 《列王記一, 二》這卷書中, 《撒母耳》的意思是《蒙神所召者》. 《列王記三, 四》也是一卷書, 稱爲Wammelch David, 意即『大衛的國』. 《代上》《代下》這卷書名爲Dabreiamein, 意即『日誌』. 《Esdras一書, 二書》是一卷書, 《以斯拉記》意爲『幫助者』. 《詩篇》即Spharthelleim. 《所羅門的箴言》, 就是Meloth. 《傳道書》是Koeleth. 《歌中之歌》是Sir Hassirim. 《以賽亞書》名爲Jessia. 《耶利米書》和《哀歌》及耶利米所寫的書信, 稱爲Jeremia. 《但以理書》名爲Daniel, 是但以理以希伯來文寫的. 《以西結》是Jezekiel. 《約伯記》就是Job. 《以斯帖記》在希伯來的發音一樣是Esther. 除此之外還有《馬克比書》(The Maccabees), 希伯來文的標題是Sarbeth Sarbaniel. 他在以上我們所提到的書中, 說到這些事. (<http://ekklesiahistory.fttt.org.tw/gb2312/book06/chapter25.htm>)
其中沒有包括十二小先知, 這可能是他的疏失, 因爲在十二先知的正典地位上從來沒有什麽疑義; 他在耶利米書加入了耶利米書信, 可是猶太人的正典卻並非如此. 當他在提到所羅門智訓時沒有象 Augustinus 那樣將之歸給所羅門, 而僅接受箴言, 傳道書和雅歌(Origen, The Songs of Songs, Ancient Christian Writers. New York: Newman Press, 39. note 65, 317.). 需要指出的是, Origenes 在給 Africanus 的回信中贊成教會使用但以理書的補編 蘇撒拿傳, 猶滴傳和多比傳:
In answer to this, I have to tell you what it behoves us to do in the cases not only of the History of Susanna, which is found in every Church of Christ in that Greek copy which the Greeks use, but is not in the Hebrew, or of the two other passages you mention at the end of the book containing the history of Bel and the Dragon, which likewise are not in the Hebrew copy of Daniel; but of thousands of other passages also which I found in many places when with my little strength I was collating the Hebrew copies with ours.(A Letter from Origen to Africanus, 2. Ante-Nicene Fathers, Vol. IV. <http://www.ccel.org/fathers2/ANF-04/anf04-51.htm>)
Where you get your "lost and won at play, and thrown out unburied on the streets," I know not, unless it is from Tobias; and Tobias (as also Judith), we ought to notice, the Jews do not use. They are not even found in the Hebrew Apocrypha, as I learned from the Jews themselves. However, since the Churches use Tobias, you must know that even in the captivity some of the captives were rich and well to do.(Ibid. 13.)
• Concilium Laodicenum (約 360 A.D.) 的正典沒有包括除巴錄書和耶利米書信外的次經:
CANON LIX. No psalms composed by private individuals nor any uncanonical books may be read in the church, but only the Canonical Books of the Old and New Testaments.
CANON LX. THESE are all the books of Old Testament appointed to be read: 1, Genesis of the world; 2, The Exodus from Egypt; 3, Leviticus; 4, Numbers; 5, Deuteronomy; 6, Joshua, the son of Nun; 7, Judges, Ruth; 8, Esther; 9, Of the Kings, First and Second; 10, Of the Kings, Third and Fourth; 11, Chronicles, First and Second; 12, Esdras, First and Second; 13, The Book of Psalms; 14, The Proverbs of Solomon; 15, Ecclesiastes; 16, The Song of Songs;17, Job; 18, The Twelve Prophets; 19, Isaiah; 20, Jeremiah, and Baruch, the Lamentations, and the Epistle; 21, Ezekiel; 22, Daniel. (The Canons of the Synod Held in the City of Laodicea, in Phrygia Pacatiana, Canon LIX,LX. Nicene and Post-Nicene Fathers, Series II, Vol. XIV. http://www.ccel.org/fathers/NPNF2-14/2ancyra/Laocn59.htm, http://www.ccel.org/fathers/NPNF2-14/2ancyra/Laocn60.htm)
• Augustinus 在論及正典時(De Doctrina Christiana, 2, 8, 13: PL 34)包括了多比傳, 猶滴傳, 所羅門智訓, 便西拉智訓, 瑪喀比傳上下卷:
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; and one of James; one book of the Acts of the Apostles; and one of the Revelation of John.
(On Christian Doctrine 2, 8. Nicene and Post-Nicene Fathers, Series I, Vol. II. <http://www.ccel.org/fathers2/NPNF1-02/npnf1-02-33.htm#P4853_2627045>)
• 在 Augustinus 的影響下, Concilium Hipponense (Canon 36, 393 A.D.), Concilium Carthaginense (Canon 24, 397 A.D.) 接受了次經:
Canon XXIV.(Greek xxvii.)
That nothing be read in church besides the Canonical Scripture.
Item, that besides the Canonical Scriptures nothing be read in church under the name of divine Scripture.
But the Canonical Scriptures are as follows:
Genesis.
Exodus.
Leviticus.
Numbers.
Deuteronomy.
Joshua the Son of Nun.
The Judges.
Ruth.
The Kings, iv. books.
The Chronicles, ij. books.
Job.
The Psalter.
The Five books of Solomon.
The Twelve Books of the Prophets.
Isaiah.
Jeremiah.
Ezechiel.
Daniel.
Tobit.
Judith.
Esther.
Ezra, ij. books.
Macchabees, ij. books.
[The New Testament.]
Let this be sent to our brother and fellow bishop, Boniface, and to the other bishops of those parts, that they may confirm this canon, for these are the things which we have received from our fathers to be read in church.
(The Canons of the CCXVII Blessed Fathers Who Assembled at Carthage.Canon XXIV. http://www.ccel.org/fathers2/NPNF2-14/Npnf2-14-146.htm#P8313_1657100)
• Athanasius 亦見證舊約正典書卷的數目是22, 不過他的舊約正典裏將巴錄書包括在耶利米書內, 而沒有包括其他次經書卷(猶滴傳, 多比傳, 所羅門智訓, 便西拉智訓)和以斯拉記, 並將它們與 十二使徒遺訓 Doctrine (Didakh) of the Apostles 和 黑馬牧人傳 Pastor 並列:
As the heretics are quoting apocryphal writings, an evil which was rife even as early as when St. Luke wrote his gospel, therefore I have thought good to set forth clearly what books have been received by us through tradition as belonging to the Canon, and which we believe to be divine. For there are in all twenty-two books of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy. After this comes Joshua, and Judges, and Ruth. The four books of the Kings, counted as two. Then Chronicles, counted the two as one. Then First and Second Esdras [i.e. Ezra and Nehemiah]. After these Psalms, Proverbs, Ecclesiastes, and Cantica. To these follow Job, and the Twelve Prophets, counted as one book. Then Isaiah, Jeremiah together with the Epistle of Baruch, the Lamentations, Ezekiel, and Daniel.
Of the New Testament these are the books [then follows the complete list ending with "the Apocalypse of John"]. These are the fountains of salvation, that whoso thirsteth, may be satisfied by the eloquence which is in them. In them alone (en toutoij monoij) is set forth the doctrine of piety. Let no one add to them, nor take aught therefrom.
I also add for further accuracy that there are certain other books, not edited in the Canon, but established by the Fathers, to be read by those who have just come to us and wish to be instructed in the doctrine of piety. The Wisdom of Solomon, the Wisdom of Sirach, Esther, Judith, Tobit, the Doctrine (Didakh) of the Apostles and the Pastor. And let none of the Apocrypha of the heretics be read among you. (Festal Epistle XXXIX. Nicene and Post-Nicene Fathers, Series II, Vol. XIV.<http://www.ccel.org/fathers2/NPNF2-14/Npnf2-14-183.htm>)
• Rufinus 認爲次經不是正典, 將之與黑馬牧人傳 Pastor of Hermas 並列:
Of the Old Testament, therefore, first of all there have been handed down five books of Moses, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Then Jesus Nave, (Joshua the son of Nun), The Book of Judges together with Ruth; then fourbooks of Kings (Reigns), which the Hebrews reckon two; the Book of Omissions, which is entitled the Book of Days (Chronicles), and two books of Ezra (Ezra and Nehemiah), which the Hebrews reckon one, and Esther; of the Prophets, Isaiah, Jeremiah, Ezekiel, and Daniel; moreover of the twelve (minor) Prophets, one hook; Job also and the Psalms of David, each one book. Solomon gave three books to the Churches, Proverbs, Ecclesiastes, Canticles. These comprise the books of the Old Testament.
...
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. (A Commentary on the Apostles' Creed 37,38 <http://www.ccel.org/fathers2/NPNF2-03/Npnf2-03-45.htm>)
• Epiphanius 曾提出過三個目錄:
Panarion / Adversus Haereses 1, 1, 6:
αʹ. Γένεσις
βʹ. Ἔξοδος
γʹ. Λευιτικόν
δʹ. Ἀριθμοί
εʹ. Δευτερονόμιον
ςʹ. Ἰησοῦ τοῦ Ναυή
ζʹ. Τῶν Κριτῶν
ηʹ. Τῆς Ῥούθ
θʹ. Τοῦ Ἰώβ
ιʹ. Τὸ Ψαλτήριον
ιαʹ. Παροιμίαι Τολομῶντος
ιβʹ. Ἐκκλησιαστής
ιγʹ. Τὸ ᾎσμα τῶν ᾀσμάτων
ιδʹ–ιζʹ. Βασιλειῶν αʹ—δʹ
ιηʹ, ιθʹ. Παραλειπομένων αʹ, βʹ
κʹ. Τὸ Δωδεκαπρόφητον
καʹ. Ἠσαίας ὁ προφήτης
κβʹ. Ἰερεμίας ὁ προφήτης, μετὰ τῶν Θρήνων καὶ Ἐπιστολῶν αὐτοῦ τε καὶ Βαρούχ
κγʹ. Ἰεζεκιήλ ὁ προφήτης
κδʹ. Δανιὴλ ὁ προφήτης
κεʹ, κςʹ. Ἔσδρα αʹ, βʹ
κζʹ. Ἐσθήρ
-----
Ἡ Σοφία τοῦ Σιράχ
Ἡ [Σοφία] τοῦ Σολομῶντος
De Mensuribus et Ponderibus. 4:
Πέντε νομικαί (ἡ πεντάτευχος ἣ καὶ νομοθεσία)
(Γένεσις—Δευτερονόμηον)
Πέντε στιχήρεις
(Ἰώβ, Ψαλτήριον, Παροιμίαι Σαλομῶντος, Ἐκκλησιαστής, ᾎσμα ᾀσμάτων)
Ἄλλη πεντάτευχος, τὰ καλούμενα Γραφεῖα, παρά τισι δὲ Ἁγιόγραφα λεγόμενα (Ἰησοῦ τοῦ Ναυή, βίβλος Κριτῶν μετὰ τῆς Ῥούθ, Παραλειπομένων αʹ, βʹ, Βασιλειῶν αʹ, βʹ, Βασιλειῶν γʹ, δʹ)
Ἡ προφητικὴ πεντάτευχος (τὸ δωδεκαπρόφητον, Ἠσαίας, Ἰερεμίας, Ἰεζεκιήλ, Δανιήλ)
Ἄλλαι δύο (τοῦ Ἔσδρα δύο, μία λογιζομένη, τῆς Ἐσθήρ)
-----
Ἡ τοῦ Σολομῶντος ἡ Πανάρετος λεγομένη
Ἡ τοῦ Ἰησοῦ τοῦ υἰοῦ Σειράχ
De Mensuribus et Ponderibus. 23:
Γένεσις κόσμου
Ἔξοδος τῶν υἱῶν Ἰσραὴλ ἐξ Αἰγύπτου
Λευιτικόν
Ἀριθμῶν
Τὸ Δευτερονόμιον
Ἡ τοῦ Ἰησοῦ τοῦ Ναυή
Ἡ τοῦ Ἰώβ
Ἡ τῶν Κριτῶν
Ἡ τῆς Ῥούθ
Τὸ Ψαλτήριον
Τῶν Παραλειπομένων αʹ, βʹ
Βασιλειῶν αʹ—δʹ
Ἡ Παροιμιῶν
Ὁ Ἐκκλησιαστής
Τὸ ᾎσμα τῶν ᾀσμάτων
Τὸ Δωδεκαπρόφητον
Τοῦ προφήτου Ἠσαίου
Τοῦ Ἰερεμίου
Τοῦ Ἰεζεκιήλ
Τοῦ Δανιήλ
Τοῦ Ἔσδρα αʹ, βʹ
Τῆς Ἐσθήρ
(Swete, An Introduction to the Old Testament in Greek.
• Decretum Gelasianum 引證 Concilium Vrbis Romae sub Damaso Papa (382 A.D.):
但今應討論的是: 天主的聖經, 整個公教會應該接納什麽和應該避免什麽.
首先, 舊約的次序: 創世紀一卷, 出谷紀一卷, 肋味紀一卷, 戶籍紀一卷, 申命紀一卷, 若蘇哀傳一卷, 民長紀一卷, 盧德傳一卷, 列王傳四卷, 編年紀二卷, 150篇聖詠集一卷, 撒羅滿書三卷, 箴言一卷, 訓道篇一卷, 雅歌一卷, 同樣智慧書一卷, 德訓篇一卷.
同樣, 先知書的次序: 依撒意亞一卷, 耶肋米亞一卷連同他的哀歌, 厄則克耳一卷, 達尼爾一卷, 歐瑟亞一卷, 亞毛斯一卷, 米該亞一卷, 嶽厄爾一卷, 亞北底亞一卷, 約納一卷, 納鴻一卷, 哈巴穀一卷, 索福尼亞一卷, 哈蓋一卷, 匝加利亞一卷, 瑪拉基亞一卷. 同樣, 史書的次序: 約伯傳一卷, 多俾亞傳一卷, 厄斯德垃上下兩卷, 艾斯德爾一卷, 友弟德傳一卷, 瑪加伯上下兩卷. (教會訓導文獻選集, 179. <http://www.chinese-catholic.com/simplified_Chinese/Council_of_Rome.htm>)
• Hieronymus (即 Jerome) 主張次經書卷是次等的, 不能被列爲正典, 在武加大 Vulgate 的前言裏他將次經稱爲"Apocryphal":
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 call 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 Jews 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 Second Chronicles; the eighth, Ezra, which itself is likewise divided amongst Greeks and Latins into 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. (Prefaces to the Books of the Vulgate Version of the Old Testament, The Books of Samuel and Kings. Nicene and Post-Nicene Fathers, Series II, Vol. VI. <http://www.ccel.org/fathers2/NPNF2-06/Npnf2-06-21.htm#P8003_2598043>)
As, then, the Church reads Judith, Tobit, and the books of Maccabees, but does not admit them among the canonical Scriptures, so let it read these two volumes for the edification of the people, not to give authority to doctrines of the Church. If any one is better pleased with the edition of the Seventy, there it is, long since corrected by me. For it is not our aim in producing the new to destroy the old. And yet if our friend reads carefully, he will find that our version is the more intelligible, for it has not turned sour by being poured three times over into different vessels, but has been drawn straight from the press, and stored in a clean jar, and has thus preserved its own flavour.(Prefaces to the Books of the Vulgate Version of the Old Testament, Proverbs, Ecclesiastes and the Song of Songs. Nicene and Post-Nicene Fathers, Series II, Vol. VI. <http://www.ccel.org/fathers2/NPNF2-06/Npnf2-06-21.htm#P8042_2614660>)
The Septuagint version of Daniel the prophet is not read by the Churches of our Lord and Saviour. They use Theodotion's version, but how this came to pass I cannot tell... I say this to show you how hard it is to master the book of Daniel, which in Hebrew contains neither the history of Susanna, nor the hymn of the three youths, nor the fables of Bel and the Dragon; because, however, they are to be found everywhere, we have formed them into an appendix, prefixing to them an obelus, and thus making an end of them, so as not to seem to the uninformed to have cut off a large portion of the volume.(Prefaces to the Books of the Vulgate Version of the Old Testament, Daniel. Nicene and Post-Nicene Fathers, Series II, Vol. VI. <http://www.ccel.org/fathers2/NPNF2-06/Npnf2-06-21.htm#P8054_2617167>)
所以在武加大本裏, 次經是沒有正典地位的. 在脫理騰會議中認可武加大本爲"教會所批准應用的聖經版本":
此外, 本屆聖公會議認為: 如果把有關聖經的一切拉丁版本, 明白指出, 那些版本, 應被視為正式(正確)版本, 那可能為天主的教會, 獲益匪淺；(因此大會)規定並宣佈: 這古老的通用的, 為歷代教會所批准應用的聖經版本, 在公開朗誦, 討論, 宣講, 說明各方面, 都該被視為正式版本, 且誰也不得以任何藉口, 而敢(或)冒失地予以擯棄！… 而且, 大會願意對出版(聖經)的人們, 也同樣予以規則 … 因此規定: 以後聖經, 最好是以這古老通俗的版本為正式版本, 出版時, 要詳加校對 … (教會訓導文獻選集 1506,1508)
此後, 教宗比約十二世 Pius XII 在1943年9月30日的 聖神默示通牒 Divino Afflante Spiritu 又重申了 Vulgate 的"卓越權威". (教會訓導文獻選集 3825) 也就是說, 脫理騰會議中強調"教會所批准應用的聖經版本"是不承認次經的正典地位的.
• 教宗 Innocentius I (405 A.D.) 承認次經:
那幾卷聖經, 為教會法典所審定的呢? 茲簡短地予以說明, 這便是你們所切望聽到的話:
梅瑟書五卷, 即: 創世紀, 出穀紀, 肋味紀, 戶籍紀, 申命記. 還有若蘇哀傳, 民長紀一卷, 列王紀四卷, 連同盧德傳一卷, 十六先知書, 撒羅滿書五卷, 聖詠集. 同樣, 歷史書有: 約伯傳一卷, 多俾亞傳一卷, 艾斯德爾傳一卷, 友弟德傳一卷, 瑪加伯傳二卷, 編年紀二卷. 同樣, 新約有: 福音四卷, 保祿宗徒書信十三(十四)個, 若望書信三個, 伯多祿書信二個, 【猶達書信一個】, 雅各伯書信一, 宗徒大事錄一卷, 若望默示錄一卷.
至於其他如: 瑪弟亞經, 或次雅各伯經或伯多祿與若望經--都是出自路丘(Leucius)的手筆--, 還有【安德肋經, 是由塞諾加與隆尼達二位哲士所著】--或多默經, 以及其他諸如此類的偽經, 不僅一律應予以拒絕接受, 還須知道: 都該予以責斥, 才對. ( Letter to Exsuperius, bishop of Toulouse. 致多羅士主教厄蘇伯裏書──西元四○五年二月二○日. 教會訓導文獻選集, 213. <http://218.188.3.99/Archive/reference/refbook.htm>)
• Cyrillus Hierosolymitanus 再次見證舊約正典書卷的數目是22卷, 他的正典包括了巴錄書和耶利米書信而沒有包括其他次經:
Of these read the two and twenty books, but have nothing to do with the apocryphal writings. Study earnestly these only which we read openly in the Church. Far wiser and more pious than thyself were the Apostles, and the bishops of old time, the presidents of the Church who handed down these books. Being therefore a child of the Church, trench thou not upon its statutes. And of the Old Testament, as we have said, study the two and twenty books, which, if thou art desirous of learning, strive to remember by name, as I recite them. For of the Law the books of Moses are the first five, Genesis, Exodus, Leviticus, Numbers, Deuteronomy. And next, Joshua the son of Nave, and the book of Judges, including Ruth, counted as seventh. And of the other historical books, the first and second books of the Kings are among the Hebrews one book; also the third and fourth one book. And in like manner, the first and second of Chronicles are with them one book; and the first and second of Esdras are counted one. Esther is the twelfth book; and these are the Historical writings. But those which are written in verses are five, Job, and the book of Psalms, and Proverbs, and Ecclesiastes, and the Song of Songs, which is the seventeenth book. And after these come the five Prophetic books: of the Twelve Prophets one book, of Isaiah one, of Jeremiah one, including Baruch and Lamentations and the Epistle; then Ezekiel, and the Book of Daniel, the twenty-second of the Old Testament. (Catechetical Lectures, Lecture IV.xxxv. Nicene and Post-Nicene Fathers, Series II, Vol. VII. <http://www.ccel.org/fathers2/NPNF2-07/Npnf2-07-09.htm#P623_137709>)
• Cappadocia 三教父之一的 Gregorius Nazianzenus 只承認二十二卷的舊約:
De veris Scripturæ libris.
Divinis in Litteris semper et lingua et mente
Versare. Aut enim Deus hoc dedit laboris præmium,
Ut occultam aliquam lucem percipias, vel, quod optimum est,
Pungaris Dei sancti magnis præceptis;
Vel demum ut his sollicitudinibus avoceris a rebus terrenis.
Sed ne peregrinis libris mens tua subripiatur
(Sunt enim multæ ascriptitiæ pravitates),
Accipe a me selectum hunc, amice, numerum.
Sunt quidem historici libri omnes duodecim
Antiquioris Hebraicæ sapientiæ:
Primus Genesis, deinde Exodus et Leviticus;
Postea Numeri, tum Deuteronomium.
Deinde Josue et Judices. Ruth octavus est.
Nonus decimusque liber, res gestæ Regum,
Et Paralipomena; Esdram habes ultimo loco.
Quinque versibus scripti sunt, quorum primus Job,
Postea David, tum Salomonis tres,
Ecclesiastes, Canticum et Proverbia.
Similiter quinque Spiritus prophetici.
Ac uno quidem continentur libri duodecim,
Osee, et Amos, et Michæas tertius;
Deinde Joel, postea Jonas, Abdias,
Nahum, Habacuc et Sophonias,
Aggæus, deinde Zacharias, Malachias.
Uno hi continentur libro: secundo Isaias,
Tertio qui vocatus est Jeremias ab infantia,
Quarto Ezechiel, quinto Danielis gratia.
Veteres quidem numeravi duos et viginti libros,
Hebræorum elementorum numero respondentes.
(Carmina, 1, 1, 12: PG 37, 471-474)
• Amphilochius 在 Iambi ad Seleucum 重復了 Gregorius Nazianzenus 舊約目錄, 但補充了以斯帖記:
... to these some add Esther. (From the Iambics of St. Amphilochius the Bishop to Seleucus, on the Same Subject. Nicene and Post-Nicene Fathers, Series II, Vol. XIV. <http://www.ccel.org/fathers2/NPNF2-14/Npnf2-14-197.htm>)
Præterea autem istud scire maxime tibi
Convenit: non omnis liber pro certo habendus,
Qui venerandum Scripturæ nomen præfert.
Sunt enim, sunt (ut nonnunquam fit) inscripti falsis hominibus.
Libri: nonnulli quidem intermedii sunt ac vicini,
Ut ita dixerim, veritatis doctrinæ;
Alii vero spurii et magnopere pericuiosi,
Velut falso signata et spuria numismata,
Quæ regis quidem inscriptionem habent,
Sed tamen notha sunt, et vitiosa materie confecta.
Propterea tibi divino afflatos Spiritu recensebo
Singulos libros: atque ut rem perspicue noveris,
Libros Veteris Testamenti primum referam.
Pentateuchus continet Genesim, deinde Exodum,
Levitictum, qui medius est liber,
Post quem Numerus, postremo Deuteronomium.
His adde Josue et Judices;
Postea Ruth, et Regum quatuor
Libros, Paralipomenon, par unum;
Secundum hos, Esdras primus et secundus.
Exinde versu couditos quinque tibi libros commemorabo:
Coronati certaminibus variarum calamitatum librum Jobi;
Psalmorum etiam librum, modulatum animæ remedium;
Tres libros sapientis Salomonis, Proverbia,
Ecclesiastem, et Canticum canticorum.
His jungito duodecim prophetas,
Osee primum, deinde Amos secundum,
Michæam, Joel, Abdiam, et Jonam,
Typum trium dierum passionis;
Nahum post ipsos, Abacuc, deinde nonum,
Sophoniam, Aggæum, et Zachariam,
Binominemque angelum Malachiam.
Post hos disce prophetas adhuc esse alios quatuor,
Intrepidum magnum Isaiam,
Jeremiam ad misericordiam propensum, et mysticum
Ezechielem, postremum Danielem,
Eumdem factis sapientissimum,
His addunt Esther nonnulli.
(Gregorius Theologus. Poemata quæ Spectant ad Alios. Carmina, 2, 2, 7: PG 37, 1594-1596)
• Canones Apostolicae, 85 (Hammond's version):
Let the following books be counted venerable and sacred by all of you, both clergy and Laity. Of the Old Testament, five books of Moses, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; of Joshua the Son of Nun, one; of the Judges, one; of Ruth, one; of the Kings, four; of the Chronicles of the book of the days, two; of Ezra, two; of Esther, one; [some texts read "of Judith, one" ;] of the Maccabees, three; of Job, one; of the Psalter, one; of Solomon, three, viz.: Prov- erbs, Ecclesiastes, and the Song of Songs; of the Prophets, twelve; of Isaiah, one; of Jeremiah, one; of Ezekiel, one; of Daniel, one. But besides these you are recommended to teach your young persons the Wisdom of the very learned Sirach. Our own books, that is, those of the New Testament... (The Apostolical Canons. Nicene and Post-Nicene Fathers, Series II, Vol. XIV. <http://www.ccel.org/fathers2/NPNF2-14/Npnf2-14-178.htm#P11139_2139901>)
• Gregorius Magnus 認爲瑪喀比傳不是正典, 但造就教會:
De qua re non inordinate agimus, si ex libris, licet non canonicis, sed tamen ad aedificationem Ecclesiae editis, testimonium proferamus. Eleazar namque in prælio elephantem feriens stravit, sed sub ipso quem exstinxit occubuit. (Moralium Libris, sive Expositio in Liberum B. Job, 19, 21: PL 76, 119.)
• Hilarius Pictaviensis 的正典與 Cyrillus Hierosolymitanus 相同:
There are twenty-two books of the Old Testament because this corresponds with the number of their [Hebrew] letters. They are counted thus according to old tradition: the books of Moses are five, Joshua son of Nun the sixth, Judges and Ruth the seventh, first and second Kings the eighth, third and fourth [Kings] the ninth, the two of Chronicles make ten... Ezra the eleventh, the book of Psalms twelfth, of Solomon the Proverbs, Ecclesiastes, and Song of Songs are thirteenth, fourteenth, and fifteenth, the Twelve Prophets sixteenth, then Isaiah and Jeremiah (with Lamentations and the Epistle) and Daniel and Ezekiel and Job and Esther complete the number of the books at twenty-two. To this some add Tobit and Judith to make twenty-four books, according to the number of the Greek letters, which is the language used among Hebrews and Greeks gathered in Rome...(Sancti Hilarii Pictaviensis Episcopi Tractatus Super Psalmos, Prologue 15. <http://www.bible-researcher.com/hilary.html>)
• Joannes Damascenus 見證舊約正典書卷的數目是22卷, 其正典沒有包括次經, 認爲所羅門智訓和便西拉智訓不是正典:
Observe, further, that there are two and twenty books of the Old Testament, one for each letter of the Hebrew tongue. For there are twenty-two letters of which five are double, and so they come to be twenty-seven. For the letters Caph, Mere, Nun, Pe, Sade are double. And thus the number of the books in this way is twenty-two, but is found to be twenty-seven because of the double character of five. For Ruth is joined on to Judges, and the Hebrews count them one book: the first and second books of Kings are counted one: and so are the third and fourth books of Kings: and also the first and second of Paraleipomena: and the first and second of Esdra. In this way, then, the books are collected together in four Pentateuchs and two others remain over, to form thus the canonical books. Five of them are of the Law, viz. Genesis, Exodus, Leviticus, Numbers, Deuteronomy. This which is the code of the Law, constitutes the first Pentateuch. Then comes another Pentateuch, the so-called Grapheia, or as they are called by some, the Hagiographa, which are the following: Jesus the Son of Nave, Judges along with Ruth, first and second Kings, which are one book, third and fourth Kings, which are one book, and the two books of the Paraleipomena which are one book. This is the second Pentateuch. The third Pentateuch is the books in verse, viz. Job, Psalms, Proverbs of Solomon, Ecclesiastes of Solomon and the Song of Songs of Solomon. The fourth Pentateuch is the Prophetical books, viz the twelve prophets constituting one book, Isaiah, Jeremiah, Ezekiel, Daniel. Then come the two books of Esdra made into one, and Esther. There are also the Panaretus, that is the Wisdom of Solomon, and the Wisdom of Jesus, which was published in Hebrew by the father of Sirach, and afterwards translated into Greek by his grandson, Jesus, the Son of Sirach. These are virtuous and noble, but are not counted nor were they placed in the ark.(Exposition of the Orthodox Faith, IV.xvii <http://www.ccel.org/fathers2/NPNF2-09/Npnf2-09-31.htm>)
教父們的意見並不完全統一, 但也有許多共同點. 在東方教會, Concilium Quinisextum (Concilium Trullanum, 692 A.D.) 認可了Canones Apostolicae, Concilium Laodicenum, Concilium Carthaginense, Athanasius, Gregorius Nazianzenus 和 Amphilochius 的決定或著作(Canon 2. The Canons of the Council in Trullo. Nicene and Post-Nicene Fathers, Series II, Vol. XIV. <http://www.ccel.org/fathers2/NPNF2-14/Npnf2-14-135.htm#P6027_1352235>). 其中既有接受次經的, 也有不接受的, 因而東方教會的態度應當是這些看法的綜合, Henry Percival 認爲:
We have thus four [five if we accept the Laodicean list as genuine,] different canons of Holy Scripture, all having the approval of the Council in Trullo and of the Seventh Ecumenical. From this there seems but one conclusion possible, viz.: that the approval given was not specific but general. (<http://www.ccel.org/fathers2/NPNF2-14/Npnf2-14-197.htm#P11664_2185827>)
也就是說, 東方教會既接受對次經的使用, 同時也象 Athanasius 那樣承認次經與正典在權威上的差異. 另一方面, 希臘教父們都認同猶太人的正典, 堅持舊約的數目是22卷, 是希伯來文的字母的個數, 可是有時也將巴錄書和耶利米書信當作耶利米書的一部分(猶太人從未這樣認爲). 另外的Anastasius (In Hexameron, 7. PG 89, 940.), Nicephorus (Chronographia Brevis, Quae Scripturae Canonicae: PG 100, 1057-1058.) 也是如此. 他們在正典目錄之外也提到教會使用的其他書卷(包括次經), 以示與正典的區別. 這一做法始於 Origenes, 其後 Athanasius, Epiphanius 也如此處理, Cyrillus 在這方面則比較保守(參Swete, 222.). 因此在東方, 舊約正典相比希伯來聖經在書卷的數量上沒有增加, 而對待次經只是認可它們的使用.
而西方的教父諸如 Cyprianus, Tertullianus, Ambrosius 都沒有給出正典具體的目錄, 他們也頻繁地使用次經, 在引用次經時有時也稱之爲"聖經". Swete 認爲西方教會對次經的使用源於更早的使徒教父, 諸如 Clemens Romanus, Barnabas, Polycarpus, Clemens Alexandrinus 等:
An earlier tradition is represented by the line of Christian writers, beginning with Clement of Rome, who quoted the 'Apocryphal' books apparently without suspecting that they were not part of the Canon. Thus Clement of Rome places the story of Judith side by side with that of Esther; the Wisdom of Sirach is cited by Barnabas and the Didache, and Tobit by Polycarp; Clement of Alexandria and Origen appeal to Tobit and both the Wisdoms, to which Origen adds Judith.An earlier tradition is represented by the line of Christian writers, beginning with Clement of Rome, who quoted the 'Apocryphal' books apparently without suspecting that they were not part of the Canon. Thus Clement of Rome places the story of Judith side by side with that of Esther; the Wisdom of Sirach is cited by Barnabas and the Didache, and Tobit by Polycarp; Clement of Alexandria and Origen appeal to Tobit and both the Wisdoms, to which Origen adds Judith.(Swete, 224)
然而這些教父所使用的書目並不止於次經, 他們在引用時也不如開列正典目錄來得謹慎, 有時也將次經以外的僞經當作"聖經"來引用. Clemens Romanus (Primae Epistulae ad Corinthios, 8, 3) 和 Clemens Alexandrinus (Quis Dives Salvetur, 40, 2) 都曾引證 Apocryphon of Ezekiel (James Charlesworth, The Pseudepigrapha and Modern Research, 109 <http://www.earlyjewishwritings.com/apocezekiel.html>). 其中 Clemens Romanus 還將之當作神的話語:
The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, "As I live, saith the Lord, I desire not the death of the sinner, but rather his repentance;" adding, moreover, this gracious declaration, "Repent, O house of Israel, of your iniquity. Say to the children of My people, Though your sins reach from earth to heaven, I and though they be redder than scarlet, and blacker than sackcloth, yet if ye turn to Me with your whole heart, and say, Father! I will listen to you, as to a holy people." (The First Epistle of Clement to the Corinthians, Chapter VIII. Ante-Nicene Fathers, Vol. I. <http://www.ccel.org/fathers2/ANF-01/anf01-05.htm#P232_32573>)
Clemens Alexandrinus (Stromata, 5, 11.) 還將 Apocalypse of Zephaniah 歸給先知西番亞(Emil Schürer, The Literature of the Jewish People in the Time of Jesus, 132 <http://www.earlyjewishwritings.com/apoczephaniah.html>). 而以諾書除了出現在新約中, 在早期教會也被使用, 被 Tertullianus (De Cultu Feminarum, 1, 3, 3) 認爲是正典:
But since Enoch in the same Scripture has preached likewise concerning the Lord, nothing at all must be rejected by us which pertains to us; and we read that "every Scripture suitable for edification is divinely inspired. By the Jews it may now seem to have been rejected for that (very) reason, just like all the other (portions) nearly which tell of Christ. Nor, of course, is this fact wonderful, that they did not receive some Scriptures which spake of Him whom even in person, speaking in their presence, they were not to receive. To these considerations is added the fact that Enoch possesses a testimony in the Apostle Jude. (On the Apparel of Women. Ante-Nicene Fathers, Vol. IV. <http://www.ccel.org/fathers2/ANF-04/anf04-06.htm#P292_58954>)
對他而言, 舊約聖經正典也不止於此:
Tertullian's canon of the Old Testament included the deuterocanonical books, since he quotes most of them. He also cites the Book of Enoch as inspired, and thinks those who rejected it were wrong. He seems also to recognize IV Esdras, and the Sibyl, though he admits that there are many sibylline forgeries. (Chapman, John. "Tertullian." The Catholic Encyclopedia, Volume XIV. Robert Appleton Company, 2003. <http://www.newadvent.org/cathen/14520c.htm>)
然而教會歷史上卻沒有將 Apocryphon of Ezekiel, Apocalypse of Zephaniah 等接受爲正典. 教會並不因爲個別教父承認了僞經而承認了它們的權威, 同樣地教父著作中使用了次經也並不意味著教會承認了次經的權威. 如果要瞭解教會作家們對正典的看法, 他們所列出的目錄比較他們的引用而言是更可靠的來源; 而需要瞭解教會作家所使用的材料時, 他們的引用則成爲不可或缺的.
非洲教會的 Concilium Hipponense 和 Concilium Carthaginense 所表達的意見, 與 Augustinus 在 De Doctrina Christiana 中論及正典的態度是類似的, 並沒有反映教父們對正典書卷和次經書卷的區分, 只是籠統地加以接受. 那麽 Augustinus 的意見是否與 Hieronymus 對舊約正典與次經所做區分(即"只能造就信徒, 而無教導的權威", "As, then, the Church reads Judith, Tobit, and the books of Maccabees, but does not admit them among the canonical Scriptures, so let it read these two volumes for the edification of the people, not to give authority to doctrines of the Church". Prefaces to the Books of the Vulgate Version of the Old Testament, Proverbs, Ecclesiastes and the Song of Songs. Nicene and Post-Nicene Fathers, Series II, Vol. VI. <http://www.ccel.org/fathers2/NPNF2-06/Npnf2-06-21.htm#P8042_2614660>), 或者 Rufinus 關於"Canonical" 與 "Ecclesiastical" 的論斷相左呢? 回答是並不矛盾的. 分析 Augustinus 的論述可以發現他事實上沒有否定 Hieronymus 的觀點, 也就是說二者是相容的. 6世紀的 Cassiodorus 在他的 De Institutione Divinarum Litterarum (Caput XII-XIV, PG 70: 1123-1126. <http://ccat.sas.upenn.edu/jod/texts/cassinst1.html>)中就將他們二人的觀點並列, 沒有判斷究竟孰是孰非. Augustinus 的觀點承認不同的書卷在權威上存在差異, 他認爲那些沒有被完全接受的書卷次於教會一致接受的書卷, 只有少數教會接受的書卷次於大多數教會接受的書卷:
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.(On Christian Doctrine II.viii. Nicene and Post-Nicene Fathers, Series I, Vol. II.<http://www.ccel.org/fathers2/NPNF1-02/npnf1-02-33.htm#P4853_2627045>)
與他同時代的 Hieronymus 不接受次經的權威, 他也承認並非所有教會都接受某些次經書卷(如所羅門智訓和便西拉智訓, De Civitate Dei, 17, 20.)的權威. 所以根據 Augustinus 的觀點, 那些並不爲所有教會所接受的次經在權威上不及爲所有教會都接受的首正經. 另一方面 Augustinus 認爲聖經是先知和使徒所作(Contra Cresconium Grammaticum Donatistam, 2, 31, 39: PL 43.), 可以作爲教理根據的舊約正典是"律法, 先知和詩篇":
Remotis ergo omnibus talibus Ecclesiam suam demonstrent, si possunt, non in sermonibus et rumoribus Afrorum, non in conciliis episcoporum suorum, non in litteris quorumlibet disputatorum, non in signis et prodigiis fallacibus, quia etiam contra ista verbo Domini praeparati et cauti redditi sumus, sed in praescripto Legis, in Prophetarum praedictis, in Psalmorum cantibus, in ipsius unius pastoris vocibus, in evangelistarum praedicationibus et laboribus, hoc est in omnibus canonicis sanctorum Librorum auctoritatibus, nec ita, ut ea colligant et commemorent quae obscure vel ambigue vel figurate dicta sunt, quae quisque sicut voluerit interpretetur secundum sensum suum.( Epistula ad Catholicos de secta Donatistarum, 18, 47: PL 43. <http://www.sant-agostino.it/latino/lettera_cattolici/lettera_cattolici.htm>)
這就是耶穌所見證的猶太人所接受的舊約聖經, 已經預言了"這一信仰的艱困伊始, 直至天國的永福", 並且是"有利於我們所論之事的最鮮明的證據"(De Fide Rerum quae non Videntur, 6, 9. 論不見而信. 基本教理講授選集. 田永正 譯. 天主教上海教區光啓社, 2001. 186.):
If they suspect this, let them examine carefully the copies of our enemies the Jews. There let them read those things of which we have made mention, foretold concerning Christ in Whom we believe, and the Church whom we discern from the toilsome beginning of faith even unto the eternal blessedness of the kingdom. ... Thus, having with them the clearest testimonies of our cause, they walk round about with eyes darkened, that by their means those testimonies may be proved, wherein they themselves are disapproved.(Concerning Faith of Things Not Seen. Nicene and Post-Nicene Fathers, Series I, Vol. III. <http://www.ccel.org/fathers2/NPNF1-03/npnf1-03-28.htm>)
從這一點上說, Augustinus 並不同意所謂猶太人不接受次經"是要把一切有利基督教的書卷排除"(基督教聖經舊約正典歷史問題)的說法. Augustinus 在使用次經是常說明次經是不被猶太人接受的(猶滴傳: De Civitate Dei, 18, 26; 瑪喀比傳: De Civitate Dei, 18, 36; 便西拉智訓: De Cura pro Mortuis gerenda, 15.), 並指出兩約之間的時代自從瑪拉基, 哈該, 撒迦利亞以後直到另一個撒迦利亞--施洗約翰的父親--都沒有先知(De Civitate Dei, XVII.24). 他認爲教會接受瑪喀比傳的原因是因爲其中對殉道者的記載(De Civitate Dei, 18, 36.):
and the reckoning of their dates is found, not in the Holy Scriptures which are called canonical, but in others, among which are also the books of the Maccabees. These are held as canonical, not by the Jews, but by the Church, on account of the extreme and wonderful sufferings of certain martyrs, who, before Christ had come in the flesh, contended for the law of God even unto death, and endured most grievous and horrible evils.(The City of God. Nicene and Post-Nicene Fathers, Series I, Vol. II. <http://www.ccel.org/fathers2/NPNF1-02/npnf1-02-24.htm#P3495_1889247>)
而且 Augustinus 將馬喀比傳等次經排除在"律法, 先知和詩篇"之外, 更進一步, 他指出教會當謹慎地使用這些書卷:
Et hanc quidem Scripturam quae appellatur Machabaeorum, non habent Iudaei sicut Legem, et Prophetas, et Psalmos, quibus Dominus testimonium perhibet tamquam testibus suis, dicens: Oportebat impleri omnia quae scripta sunt in Lege, et Prophetis, et in Psalmis de me; sed recepta est ab Ecclesia non inutiliter, si sobrie legatur vel audiatur, maxime propter illos Machabaeos qui pro Dei lege sicut veri martyres a persecutoribus tam indigna atque horrenda perpessi sunt.(Contra Gaudentium Donatistarum episcopum, 1, 31, 38: PL 43. <http://www.sant-agostino.it/latino/contro_gaudenzio/index2.htm>)
所以, 小結 Augustinus 的觀點, 雖然他接受了次經, 但是他認爲次經不在"律法, 先知和詩篇"之列, 不能作爲教理的根據. 在這一點上, Augustinus 與 Hieronymus 的觀點是一致的.
在西方教會傳統中, Decretum Gelasianum 是教會法的一部分. 它在援引 Concilium Vrbis Romae sub Damaso Papa 以明確"整個公教會應該接納什麽"後, 亦決定"那些聖教父們的著作, 爲公教會所採納者":
即: 殉道真福希彼廉－加答祺主教[所有的著作, 都該予以採納]. 同樣, 額我略, 納齊主教, 大巴西略, 亞歷山大的亞大納削, 若望基所, 亞歷山大的德斐羅, 亞歷山大的濟利祿, 盎博羅削, 奧斯定, 熱羅尼莫, 撥羅斯(Prosper Aquit)(各位聖師)著作－都應予以採用. 同樣, 聖良教宗致君士坦丁堡主教弗拉維書, 也可予以採用. 該信中有些句節, 雖令人爭辯不休, 但該信內容, 決不應該遭受擯棄. 同樣, 我們審定, 所有正宗的(東方)教父, 若與羅馬聖教會, 沒有分裂的話, 則他們的著作, 亦應予以誦讀為要.
同樣, 歷代教宗, 所頒發於各地教父, 以答覆他們請示的各種律令書信, 也該予以尊重而採納之. (教會訓導文獻選集, 353.)
sed et si qua sunt concilia a sanctis patribus hactenus instituta post istorum quattuor auctoritatem, et custodienda et recipienda decrevimus. Iam nunc subiiciendum de opusculis sanctorum patrum, quae in ecclesia catholica recipiuntur.
Item opuscula beati Caecilii Cypriani martyris et Cathaginensis episcopi;
item opuscula beati Gregorii Nanzaneni episcopi;
item opuscula beati Basilii Cappadociae episcopi;
item opuscula beati Iohannis Constantionipolitani episcopi;
item opuscula beati Theophili Alexandrini episcopi;
item opuscula beati Cyrilli Alexandrini episcopi;
item opuscula beati Hilarii Pictaviensis episcopi;
item opuscula beati Ambrosii Mediolanensis episcopi;
item opuscula beati Augustini Hipporegiensis episcopi;
item opuscula beati Hieronimi presbyteri;
item opuscula beati Prosperi viri religiosissimi;
item epistulam beati papae Leonis ad Flavianum Constantinopolitanum episcopem destinatam, de cuius textu quispiam si usque ad unum iota disputaverit et non eam in omnibus venerabiliter receperit, anathema sit;
(Ernst von Dobschütz. Das Decretum Gelasianum de libris recipiendis et non recipiendis. Texte und Untersuchungen zur Geschichte der altchristlichen Literatur, 38, 4. Leipzig, 1912. <http://www.tertullian.org/decretum.htm>)
在這裏, 教會法既接受次經, 也採納 Hieronymus, Gregorius Nazianzenus, Hilarius Pictaviensis 等教父的意見, 從而明晰了正典和次經關係. Hieronymus 對正典和次經的區分, 是對教會決議的補充. 同時 Augustinus 的著作也支援 Hieronymus 對正典和次經所作的區分. 倘若說在教會傳統裏對次經的看法是什麽, 那應當是 Hieronymus 的意見, 即次經有益於信徒的造就, 但不能作爲教理的根據.
宗教改革前的教會
從中世紀到宗教改革, 教會的作家們繼承了教父對聖經正典的看法, 重申了他們對於正典和次經所作的區分, 同時又梳理歸納了教父們的觀點. 通過他們, 可以更清晰地瞭解到教會的學者究竟是如何看待次經地位的, 也可以使我們更清楚地認識教父們關於正典和次經的訓導. 他們爲今天的人們留下了汗牛充棟的著作, 天主教對於這些作品的看法可以參考 A.E. Breen 的 General Introduction to Holy Scripture, 新教的觀點可以看 William Webster 的文章 The Old Testament Canon and the Apocrypha, Part 3: From Jerome to the Reformation (<http://www.christiantruth.com/Apocrypha3.html>).
Webster 在文章裏同意這些教會作家中 Isidorus Hispalensis, Rabanus Maurus, Petrus Blessensis, Thomas Aquinas 都是接受次經的. Breen 的書中更指出 Gilbert Crispin (General introduction to the study of Holy Scripture. 2nd Edition. Fort Collins: Roman Catholic Books. 491), 十二世紀中葉一無名氏作者, Aegidius Parisiensis, Petrus de Riga(Ibid. 491), Johannnes Beleth, Albertus Magnus (Ibid. 502), Bonaventura, Alexander Neckam, Ropertus Holgot (Ibid. 503), Thomas Waldensis (Netter), Johannes Ragusiensis (Ibid 504.), Tostatus (Ibid 504.) 都抱有類似的肯定次經的態度. 其中的 Thomas Aquinas 是中世紀最具影響力的學者, 其意見在教會中的地位是舉足輕重的, 然而卻也是有所保留的. 他論及次經時沿襲 Hieronymus 的術語, 將次經稱爲"apocryphos", 並對這個字作了解釋, 他認爲次經作者的權威是可疑的, 這些書卷的效力 robur 是因爲教會對它們的接受:
Ponit tamen Hieronymus quartum librorum ordinem, scilicet, apocryphos: et dicuntur apocryphi ab apo, quod est valde et cryphon, quod est obscurum, quia de eorum sententiis vel auctoribus dubitatur. Ecclesia vero Catholica quosdam libros recepit in numero sanctarum Scripturarum, de quorum sententiis non dubitatur, sed de auctoribus. Non quod nesciatur qui fuerint illorum librorum auctores, sed quia homines illi non fuerunt notae auctoritatis. Unde ex auctoritate auctorum robur non habent, sed magis ex Ecclesiae receptione.(Principium Biblicum, Pars 2. Corpus Thomisticum. <http://www.corpusthomisticum.org/ptc.html>)
Thomas Aquinas 雖然認爲次經是聖經的一部分, 但否定了次經著者的權威. 另外 Petrus de Riga 將便西拉智訓歸給耶穌同時代猶太學者 Philo, 倘若 Philo 是受到神默示的作者, 那他爲什麽在他的著作中都沒有提到過耶穌呢? Breen 從而認爲 Petrus de Riga 不是教會立場的見證. 另一方面, Breen 也承認 Notker Balbulus (General Introduction. 490), Rupertus Tuitiensis (Ibid. 495), Hugo de Sancto Victore (Ibid. 496), Radulphus Flaviacensis, Petrus Venerabilis(Ibid. 498), Johannes Sarisberiensis (Ibid. 500), Hugo Cardinalis (Ibid. 506), Guillelmus de Occam (Ibid. 507), Nicolaus Lyranus (Ibid. 508), Antoninus (Ibid. 513), Dionysius Cartusianus, Cardinal Ximenes, Erasmus (Ibid. 514), Cajetan (Ibid. 515) 等學者對次經權威的懷疑, 否定抑或他們對 Hieronymus 教導的堅持. 值得一提的是 Antoninus, 他參與了 1439年的 Concilium Florentinum, 而在這次大會的 Cantate Domino 請歌頌主詔書 (教會訓導文獻選集 1334) 表示接受次經, Antoninus 的例子再次旁證當時教會接納次經的同時仍然以 Hieronymus 的見證爲重要. 另據 Webster 所引述的 New Catholic Encyclopedia, 其實這次會議的法令中僅僅 Caeli laetentur 諸天同樂詔書 (教會訓導文獻選集 1300-1308) 是"不能錯" infallible 的.
Laetentur caeli is an infallible document, the only one of the Council.
Webster 另外還援引 Alcuinus, Agobardus Lugdunensis, Beda Venerabilis, Walafridus Strabus, Haymo Halberstatensis, Ambrosius Autpertus, Ricardus de sancto Victore, Honorius, Adam Scotus, Philippus Harvengius, Alonso Tostado, Jean Driedo, John Ferus, Jacobus Faber Stapulensis 等教會學者, 表明教會對次經的接受是不完全的, 並且認爲他們與首正經沒有同等的權威. 對其中的Alcuinus, Beda Venerabilis, Walafridus Strabus, Honorius 和 Petrus Comestor, Breen 持異議.
Alcuinus 和 Beda Venerabilis 都是英國著名的神學家. Alcuinus 引用 Hieronymus 和 Isidorus Hispalensis 以證明 便西拉智訓 系僞作 inter apocryphas (雖然 Isidorus Hispalensis 對次經亦持接受的態度. 或許 Alcuinus 認爲 Isidorus Hispalensis 接受次經的使用而非次經的權威? ), 而 Beda 爲啓示錄作的評注中將"四活物各有六個翅膀"(4:8)與舊約聯繫起來, 認爲舊約正典的數目是四六二十四 (PL: 93, 144). 而 Breen 則認爲, 僅此一端就否定 Beda 的等身著作中所在皆是的次經是荒唐的.
從 Breen 和 Webster 所提供的引文看來, Walafridus Strabus, Petrus Comestor 在論及正典時都引證 Hieronymus 的權威. Breen 認爲 Petrus Comestor 當時對"Hagiographa" 和 "Apocrypha" 這兩個詞的用法是模糊. 至於 Walafridus Strabus, 他所編撰的 Glossa Ordinaria 是中世紀教會所使用的聖經標準集注, 在序言 in Glossam Ordinariam Prolegomena 中, 他特辟一篇論述正典的問題 De Canonicis et No Canonicis Libris (見於 PL: 113, 19-24). 他贊同 Hieronymus 的意見, 並明確認爲 Augustinus, Isidorus Hispalensis 等所接受的次經被教會認爲僅是"bonos et utiles libros", "non ut canonicos". 倘若有人因爲教父們的不同表述而對聖經舊約的正典而感到困惑, 那麽 Glossa Ordinaria 因其在中世紀的地位, 就應當是當時對正典問題最好的見證和說明.
是故, 審查路德神學的 Cajetan 樞機認爲那些接受次經的教會作家甚至教會會議"都應當服從 Hieronymus 的更正", 他寫道:
Here we close our commentaries on the historical books of the Old Testament. For the rest (that is, Judith, Tobit, and the books of Maccabees) are counted by St Jerome out of the canonical books, and are placed amongst the Apocrypha, along with Wisdom and Ecclesiasticus, as is plain from the Prologus Galeatus. Nor be thou disturbed, like a raw scholar, if thou shouldest find anywhere, either in the sacred councils or the sacred doctors, these books reckoned as canonical. For the words as well of councils as of doctors are to be reduced to the correction of Jerome. Now, according to his judgment, in the epistle to the bishops Chromatius and Heliodorus, these books (and any other like books in the canon of the bible) are not canonical, that is, not in the nature of a rule for confirming matters of faith. Yet, they may be called canonical, that is, in the nature of a rule for the edification of the faithful, as being received and authorised in the canon of the bible for that purpose. By the help of this distinction thou mayest see thy way clearly through that which Augustine says, and what is written in the provincial council of Carthage.
(Cardinal Caietan, Jacob Thomas de Vio. Commentary on all the Authentic Historical Books of the Old Tesdtament, In ult. Cap., Esther. Taken from A Disputation on Holy Scripture by William Whitaker. Cambridge: University, 1849. 48. See also B.F. Westcott's A General Survey of the History of the Canon of the New Testament. Cambridge: MacMillan, 1889. 475. <http://www.christiantruth.com/Apocrypha3.html>. Breen 的書上也抄了這段話, 在 p515.)
宗教改革及其後
直到一五四六年四月八日, Concilium Tridentinum 第四期會議, 是第一次把次經列入了正典的天主教大公會議, 認爲次經與首正經有同等的權威:
(A)論聖經與聖傳的法令
脫理騰神聖大公會議, 在聖神內合法地被召開的… 永遠放在目前的是: 要剷除錯誤, 把福音的純潔性, 保存在教會內, 因為這個福音, 先由先知們在聖經中所預許過, 而由我們的主耶穌基督—天主之子, 先親口予以頒佈, 後令祂自己的宗徒們, 向萬民宣講福音(穀:十六, 十五), 作為一切令人得救真理的泉源以及倫理生活的紀律; 同時, 大會明察, 這真理與紀律, 是被包括在聖經內, 以及在沒有書面(文獻)的口傳裡；這些口傳—聖傳是由基督口授而由宗徒接受(領悟), 或由宗徒們自己, 因聖神的默導, 好像一手傳遞到我們手裡的；大會追隨了正宗教父們的芳蹤, 以同樣虔誠的心情與尊敬, 接納並尊重新約與舊約, 因為新舊約作者, 同是一個天主；接納並尊重那有關信理與倫理生活的聖傳, 一如它們, 或由基督所口傳, 或由聖神所默導, 代代相傳而為公教會所保存的一樣. 至於聖經的目錄, 大會認為, 應列入本法令內, 以免可能有人懷疑, 不知大會所接納的究竟是那些聖經. 茲將聖經綱目, 列舉如下:
舊約是:梅瑟五書, 即:創世紀, 出穀紀, 肋味紀, 戶籍紀, 申命紀; 若蘇哀書, 民長紀, 盧德傳, 四卷列王傳, 兩卷編年紀, 厄斯德拉上, 厄斯德拉下(也就是:乃赫米雅), 多俾亞傳, 友弟德傳, 艾斯德爾傳, 約伯傳, 達味的一百五十篇聖詠, 箴言, 訓道篇, 雅歌, 智慧篇, 德訓篇, 依撒意亞, 耶肋米亞與巴路克, 厄則克耳, 達尼爾, 十二小先知書, 即:歐瑟亞, 嶽厄爾, 亞毛斯, 亞北底亞, 約納, 米該亞, 納鴻, 哈巴谷, 索福尼亞, 哈蓋, 匝加利亞, 瑪拉基亞；瑪加伯傳上, 瑪加伯傳下. (教會訓導文獻選集 1501, 1502)
[新約部分略]
但誰若對這全部經卷以及每卷聖經各部份, 一如在公教會內所習誦的, 並在古老的拉丁通用版本所包括的一樣, 不認為是正典聖經, 而去予以接納, 而對上述的聖傳, 明知機警地予以輕視, 則應予以絕罰.
為此, 眾該瞭解:大會本身, 在放下信理(信仰)基礎之後, 將按什麼次序, 並向什麼道路前進, 且在堅強信理(教義)與在教會內重振倫理生活方面, 最好將用什麼證據與協助. (Ibid. 1504, 1505)
天主教也認爲其聖經正典是在這次會議上才第一次確定:
The Tridentine decrees from which the above list is extracted was the first infallible and effectually promulgated pronouncement on the Canon, addressed to the Church Universal... (The Catholic Encyclopedia, Robert Appleton Company, 2003, Volume III, Canon of the Old Testament, II.A <http://www.newadvent.org/cathen/03267a.htm>)
在回顧了教會歷史後可以發現, 其實宗教改革之前教會在聖經正典問題上的主流仍然是 Hieronymus 的觀點. Martin Luther 在其新譯德文聖經中, 把主要的次經書卷附於舊約正典書卷之後作爲附錄, 並加上如下按語: ''這些次經書卷不能與聖經同等看待, 但仍是有教益的讀物."(許鼎新. 希伯來民族簡史.)
英國國教的三十九條關於次經是這樣說的:
此外還有別的書, 教會用作生活的楷模和教訓而誦讀, 但不用他們去建立教理.(歷代基督教信條. 上海:中國基督教兩會, 2004. 197.)
同樣的, 改革宗也持 Hieronymus 的看法:
比利時信條 第六條 聖經正典與僞經之間的區分:
我們把聖經正典與僞經有所區別, 那些僞經即: 《愛斯德拉斯第三書》, 《特比特書》, 《猶特書》, 《所羅門智慧書》, 《傳道書》, 《巴錄書》, 《以斯帖書》餘卷, 火窖中《三聖童詩歌集》, 《蘇撒那的歷史》, 《但以理緒篇》, 《瑪拿西祈禱書》與《馬加比前後書》.這些僞經教會可以讀, 如不違反聖經正典, 也可以從其中記取教訓; 但絕無能力與效益, 從其見證來堅固我們基督教的信仰; 更不可能從其他聖典中奪取其權威.
韋斯敏斯德信條 第一章 論聖經
三. 一般稱爲僞經 (Apocrypha) 的各卷, 既非出於神的默感, 所以不屬聖經正典, 因此 (僞經) 在神的教會中沒有權威, 只能當作其他屬人的著作看待或使用之.
(歷史信經和信條 <http://www.chinachristianbooks.org/>)
如果把改教者的觀點放在教會歷史的背景之下, 那麽改教者的觀點就絲毫也不會令人感到奇怪或突兀了, 恰恰相反, 教會歷史上主流的觀點正是這些改教者的觀點.
另外, 手邊正好有一份有趣的材料, 是舊天主教會 Old Catholic 與 東正教, 安立甘教會達成的 舊天主教波昂協和會議十四條 Fourteen Theses of the Old Catholic Union Conference at Bonn. 所謂 舊天主教運動 "是由於1870年梵蒂岡會議中德, 英, 法和北美許多代表抗議教皇不能錯誤, 和教皇至上兩教令而起. 但此運動中人仍遵奉天特會議所訂舊信仰, 故因以得名."(歷代基督教信條. 684.) 該教會對教會合一運動十分熱心, 舊天主教波昂協和會議十四條"乃是由舊天主教, 東正教, 安立甘大公會派人士, 即在羅馬天主教以外, 凡承認聖經和古代未分裂教會的遺傳爲有權威的教會人士第一次共同規定大家所信守的教理而産生的. 它的目的不是預備將來教會趨於併合, 而是建立在基要教理上的同意, 預備將來教會彼此相通."(Ibid. 689.) 這十四條的第一條即是:
我們同意, 舊約旁經不能象希伯來正典中的書同樣列於正典.(Ibid. 690.)
需要指出的是, "這十四條只表示會議會員的私人信念, 而並無法定權威"(Ibid. 689.).
當代的東正教多數學者也同意 Hieronymus 的看法, 認爲次經有錯, 不能作爲信仰的依據:
"...most Orthodox scholars at the present day, following the opinion of Athanasius and Jerome, consider that the Deutero-Canonical Books, although part of the Bible, stand on a lower footing than the rest of the Old Testament." (Timothy Ware, Orthodox Church,1963. 208-209. <http://www.ssconhelhi.goarch.org/q&a.htm>)
結論
無論是耶穌基督指出"摩西的律法, 先知的書, 和詩篇上所記的, 凡指著我的話", 還是保羅見證"神的聖言交托給猶太人" 都明白地表明舊約的正典是猶太人的律法, 先知和聖卷. 猶太人從未將次經書卷當作正典. 教會歷史上的聖師, 教父, 神學家們的著作, 聖經的注釋, 中世紀的標準集注又再三重申次經沒有希伯來正典那樣的權威. 因而認爲次經與舊約首正經擁有同樣的權威是與傳統背道而馳的. 教會將聖經正典視爲神的默示, 是信理的依據. 而次經的來源是可疑的, 因而沒有權威, 只能當作人的著作, 不能用它們來建立教理.
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hubert
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2006/5/17 下午 02:56:18
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hubert
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2006/5/17 下午 03:05:58
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由於文章太長,只能抽出一些作回應:
(1) 引文:“耶穌沒有對七十士譯本表現出特別的偏愛, 新約的舊約背景並不能簡單化地認爲就是七十士譯本, 七十士譯本與希伯來文, 亞蘭文的舊約都是其中一部分. 既然如此, 那麽由於七十士譯本的原因而接受次經的前提就不成立了.”
既然如此, 就算可能耶穌沒有對七十士譯本表現出特別的偏愛, 但文中不能否認七十士譯本已經滲入了新約的舊約背景中, 那麽為何這反而成為次經不被接受的前提呢?
(2) 引文: “即使耶穌所使用的舊約聖經只有七十士譯本, 也不能認爲他當時就承認了七十士本中所包含的次經的權威, 因爲當時不少不接受次經的猶太人也是使用七十士譯本的聖經的.”
如果耶穌也曾使用七十士譯本, 為何我們作為基督徒就要因猶太人的不接受而不使用呢? 當時不少猶太人也不接受耶穌是默西亞,難道我們要因此否認耶穌是基督?
(3) 引文: “…新約作者確實使用了次經…初代基督徒不僅僅使用了次經…倘若僅僅因爲當時教會使用了次經, 就斷定次經在教會中的正典地位是荒謬的.”
天主教確立聖經書目的首要原因, 按脫利騰大公會議, 正是基於耶穌曾使用過, 並且被以後教會的代代相傳 (教會訓導文獻選集1501). 為何文中會指出這是荒謬的事呢? 難道基督宗教的聖經要得到猶太教的確認才是合理?
(4) 引文: “教會歷史上的聖師, 教父, 神學家們的著作, 聖經的注釋, 中世紀的標準集注又再三重申次經沒有希伯來正典那樣的權威.”
沒有希伯來正典那樣的權威是否等同於次經沒有任何權威性? 就算次經"只能當作人的著作", 是否因此就代表次經是沒有任何價值 ,"不能用它們來建立教理"呢? 教理的建立如何能抽離人的成份? 文中的結論恕我未能同意.
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edward
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2006/5/18 下午 10:53:48
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小弟讀了這篇文章，想了一兩天，希望與大家分享一些看法：
一、東方教父們（如文中所提到的奧利振、亞大納削等），似乎特別在意舊約書卷中「廿二」這個希伯來字母的總數目。他們是否在身處猶太人較多的環境之下，更需要以一個與猶太人共通的平台來作宗教交談，以致他們述說舊約的正典（Canon）的「律法、先知、著作」時，盡量和猶太教人士口徑一致？
二、「廿二」這個魔術數字所代表的舊約書卷，在不同教父之間，亦有大異其趣的排列方法。有趣的是，奧利振以「瑪加伯上下」作為一卷而湊夠數，而亦有希臘教父嘗試以「廿四」（希臘字母的總數目）來湊數時，亦加上了「多俾亞」和「友弟德」。
三、該文嘗試將正經和次經的「概念」作出如此明顯的區分，但教會當時實際的教導是十分具體的。但作者有意強化和突顯聖熱羅尼莫（S. Hieronymus）在正典問題上的角色，甚至認為「連教會會議也要聽從聖熱羅尼莫的矯正」，則甚至與聖師自己的一貫想法亦相去甚遠。
四、作者試圖以「聖奧斯定的思想」（接納次經在教會內的使用）來解釋希波會議（393）和兩次迦太基會議（397, 419）的決定。查聖奧斯定被祝聖為主教，乃396年之事。倒不如說該幾次非洲地區的主教會議的決定，是受在382年舉行的羅馬會議影響來得明顯。
五、是教會判斷個別教父的對錯，而非把話倒轉來說。教父們自己也見證說：「蘇撒納的事蹟在基督的每個教會中」、「教會使用多俾亞傳」。教父們對教會生活的見證，比他們自己的理論，更有力地反映教會本身的立場。同理，達瑪蘇和依諾森兩位教宗所發出的正式文件，比起額我略教宗的私人著作，更具有教會權威。
六、此外，亦需要搞清楚聖熱羅尼莫所指「不接受某書卷」時，他是指「猶太人不接受」，抑或「他自己不接受」？
七、Melito Sardensis所述的「Wisdom also」該作何解？
八、文中作者企圖製造出一個「天主教會在宗教改革後，在特倫多大公會議後，才確切地訂出一份包括次經在內的聖經正典綱目來」的印象。因此（一）嘗試淡化羅馬會議的地位，將它稱為某種「教會法」；（二）嘗試淡化翡冷翠大公會議所重申的正典書目。
九、誠然，在關於正典綱目的爭論中，兩派最根本的著眼點，可能已意味著問題很難可以得到解決。當有某教父論述「甚麼甚麼」是天主的話時，基於「唯獨聖經」的準則，新教兄弟會以為「這位教父當該句說話是聖經正典」，但天主教則會認為該句說話亦包括「聖傳」的可能性。
十、大家繼續交談啦。
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