基督教/天主教等所謂「次經」大概有哪些？在各流派觀念中地位如何？

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我們天主教官方的觀點是：Deuterocanonical books，也就是正典第二部分（有人譯為「次經/次正經」），除了在成書時間上略晚於Protocanonical books，也就是正典第一部分（有人譯為「首正經」）以外，在權威性和正典地位方面，兩者並沒有任何的區別，都是成書於公元前的舊約正典。
總而言之，正典第二部分與正典第一部分，同樣都是聖經正典不可分割的一部分。在信仰上，兩者都是同一的、同等的，無先後、首次和輕重之分，都是天主的話，是在天主默感之下寫成的。

請看下圖——

在上圖的《天主教教理》中，舊約正典第二部分，與舊約正典第一部分，是按照梅瑟五書、歷史書、智慧書、先知書的順序混合排列的，兩者並沒有被區別對待。可見天主教認為兩者在舊約中的權威性並無高低之分。

以上是教會的官方觀點。當然，天主教會歷史上某些人，可能會對正典第二部分的權威性存在不同的意見，甚至包括聖熱羅尼莫/耶柔米（St Hieronymus/Jerome）這樣的教父。
這種神學爭議在教會歷史上存在也是正常的，畢竟「理不辯不明」。
但倘若以偏概全，將一小部分人的觀點歪曲為天主教會在那段時期的官方觀點，那可就跳躍性大得讓人無法接受了。至少在我們天主教中世紀使用的拉丁通行本（Vulgate，又譯武加大譯本）中，是明明白白把正典第二部分收為聖經正文的。
對於那些不認可正典第二部分權威性的教父，這裡可以參考一下正教朋友 @Hikikomori 所發表的想法（為便於大家理解，有改動）：

教父有時也是會犯錯誤的，聖熱羅尼莫/耶柔米便是這個在聖經觀上犯錯的典型例子，他起初極力推崇《希伯來聖經》，認為希伯來語版本的舊約聖經在地位上優於希臘語《七十賢士譯本》，不光受到聖奧斯定/奧古斯丁（St Augustine）的責難，還被教會內其他人控告為異端的偽造者，在這些攻擊之下，他終才承認《七十賢士譯本》擁有同等的神哲學價值（Stefan Rebenich）。
一部分特別能夠表現「聖經教」特色精神的新教徒聲稱這是「古代大公教會沒有跟隨這位教會偉大的教師」，但事實上卻是，這位聖教父在這一點上自斷於教會的聖傳承、自斷於聖教會一貫的做法。他翻譯的舊約大部分源自希伯來舊約，而其在用詞語義上更加「去基督教化」。

這位正教徒朋友說得很好。畢竟，希臘語的《七十士譯本》，才是初期基督徒廣泛使用的舊約聖經文本。《新約》中引用的許多《舊約》句子，也更貼近《七十賢士譯本》中的意思，而非《希伯來聖經》。

如今通行的《希伯來聖經》，是中世紀傳抄和編輯於公元七到十世紀的瑪索拉抄本（Masoretic Text）。《七十賢士譯本》雖然是希臘語譯本，但它是在公元前三到前二世紀完成的，從更古老的希伯來文本翻譯而來。反倒是希伯來語的瑪索拉抄本與該希臘語譯本相比，要年輕得多。

各箇舊約聖經文本的關係樹。其中LXX為《七十賢士譯本》，Mt為瑪索拉抄本。從關係樹中可見，《七十賢士譯本》要比現今流行的希伯來抄本更接近「樹榦」基部的位置。

事實上，不用說十六世紀的脫利騰大公會議，早在宗教改革前，天主教會在1442年的佛羅倫薩大公會議上，就已經確定了舊約的第二正典是聖經不可分割的一部分了。
在更早的公元397年迦太基會議和382年教宗達瑪蘇一世的詔書，同樣都明確規定了第二正典也是聖經不可分割的一部分。

天主教從很早的時候起，就已經認可舊約正典第二部分屬於聖經。

以下是教會訓導文獻證據：

在最新版《公教會之信仰與倫理教義選集》書中，彙集了天主教會從公元96年聖格肋孟一世教宗一直到2010年本篤十六世教宗的眾多天主教教會檔案，從中我們可以讀到很多古老的聖經目錄文件。
該內容翻譯自公元382年教宗達瑪蘇一世在羅馬會議上頒布的詔書。其中，是舊約第二正典、或含有舊約第二正典的聖經書名，我將用粗體字標出：

編號 0179

標題論聖經的正典綱目
教宗達瑪蘇一世
會議或書信羅馬會議──公元382年（達瑪蘇的詔書，或論信理的解釋）
內容但今應討論的是：天主的聖經，整個公教會應該接納什麼和應該避免什麼。
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，盧爾德傳一卷，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，達內爾一卷，歐瑟亞一卷，亞毛斯一卷，米該亞一卷，岳厄爾一卷，亞北底亞一卷，約納一卷，納鴻一卷，哈巴谷一卷，索福尼亞一卷，哈蓋一卷，匝加利亞一卷，瑪拉基亞一卷。
同樣，歷史書的次序：喬布傳一卷，多俾亞傳一卷，厄斯德拉傳上下兩卷，艾斯德爾傳一卷，友第德傳一卷，瑪加伯傳上下兩卷。
（新約27卷略）

以上是施安堂神父對文件內容的舊譯，現附最新版《公教會之信仰與倫理教義選集》拉丁語原文和新譯如下：

以下內容，摘自公元397年，由聖奧斯定所參與的迦太基會議文獻。同樣，是舊約第二正典、或含有舊約第二正典的聖經書名，用粗體標出：

編號 0186
標題論聖經綱目
教宗錫利丘
會議或書信加答琪第三屆會議──公元三九七年八月廿八日
內容【本會議贊成】：聖堂內，除此正典聖經外，不準誦讀其它聖經。而聖經綱目，是這樣的：創世紀、出谷紀、肋味紀、戶籍紀、申命紀、若蘇哀傳、民長紀、列王傳四卷、編年紀兩卷、喬布傳、達味聖詠集、撒羅滿書五卷、十二先知書、依撒意亞書、耶肋米亞書、達內爾書、厄則克耳書、多俾亞傳、友第德傳、艾斯德爾傳、厄斯德拉傳上下兩卷、瑪加伯傳上下兩卷。新約綱目：福音四卷、宗徒大事錄一卷、保祿書信十三個、同一宗徒致希伯爾人書一個、伯多祿書信兩個、若望書信三個【見＊180】，雅各布伯書一個、若望默示錄一卷。

以上是施安堂神父對文件內容的舊譯，現附最新版《公教會之信仰與倫理教義選集》拉丁語原文和新譯如下：

不過書中這段文字的中文翻譯也有一個小問題，對照拉丁語原文可以發現漏譯了「耶肋米亞」（Ieremias）

以下內容摘自公元1442年，佛羅倫薩大公會議期間的文獻，其聖經書名已經極其接近現在的命名了：

編號 1334
標題為雅各布伯人的
教宗歐日尼四世
會議或書信請歌頌主詔書－－公元一四四二年二月四日（Bulla Cantate Domino）
·
內容 (本會議)承認舊約與新約，即律法、先知書與福音書的作者，是同一個天主，因為無論舊約新約，都由同一聖神所默啟，而寫成的。(本會議)接受並尊重下列經卷：梅瑟五書，即創世紀，出谷紀，肋味紀、戶藉紀、申命紀；若蘇厄書、民長紀、盧爾德傳、列王傳四卷、編年紀上下兩卷、厄斯德拉、乃赫米雅、多俾亞傳、友弟德傳、艾斯德爾傳、喬布傳、達味聖詠、箴言(PARABOLIS)，訓道篇、雅歌、智慧篇、德訓篇、依撒意亞、耶肋米亞、巴路克、厄則克耳、達內爾、十二小先知書，即：歐瑟亞、岳厄爾、亞毛斯、亞比底亞、約納、米該亞、納鴻、哈巴谷、索福尼亞、哈蓋、匝加利亞、瑪拉基亞、瑪加伯傳上下兩卷、四福音，即：瑪竇、瑪爾谷、路加、路加、若望，十四個保祿書信，即：致羅馬人書、致格林多人前後兩書、致迦拉達人書、致厄弗所人書、致斐理伯人書、致得撒洛尼人前後兩書、致哥羅森人書、致弟茂德前後兩書、致弟鐸書、致斐賴蒙書、致希伯爾人書；伯多祿前後兩書、若望三書信，雅各布伯一書信、猶達書、宗徒大事，以及若望默示錄。

以上是施安堂神父對文件內容的舊譯，現附最新版《公教會之信仰與倫理教義選集》拉丁語原文和新譯如下：

綜上所述，從公元382年到公元1442年的這三份聖經目錄里，無不包含有舊約正典第二部分，也就是題主所說的「次經/次正經」。

到了近代，是馬丁·路德「獨出心裁」，為了維護他自己的教義，而把違背其新教教義的第二正典「隔離」進了附錄里。
後來的眾多新教派別，更是刪去了舊約正典的第二部分，美其名曰「追隨猶太教的希伯來語聖經」，實際上不過是自行割斷了《七十賢士譯本》和從聖達瑪蘇一世教宗、聖奧斯定以來聖教會的歷史傳承。

我再補充一句，天主教和新教對「次經/第二正典」的英文叫法是不同的，天主教稱之為「Deuterocanonical books」，就是「正典第二部分」的直譯。
但新教卻稱之為「Apocrypha」，是「隱藏、隱秘」的意思。可如今，在我們天主教這邊，Apocrypha是用來稱呼偽經的，根本不是用於稱呼正典第二部分的詞。

很有可能，英美國家的許多新教徒是受了「Apocrypha」一詞中「隱藏、隱秘」含義的影響，而中國的許多新教徒是受了「次經」中「次」這一個字的「次等」含義影響，從而出現了貶低、矮化舊約正典第二部分，最終刪除舊約正典第二部分、與天主教和東正教兩大教派的教會傳統均背道而馳的特殊現象……

下面這篇文章是我大約2005年左右寫的，原題?從教會歷史看舊約正典和次經?。引文多有來自網路，其中許多鏈接現在已不可用。當時網上資源不如今天豐富，其中引用的很多文獻已經過時，如 Swete 論七十子本等，請注意鑒別。
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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):

Tobit 多比傳 (天主教中譯作多俾亞, 下同)

Judith 猶滴傳 (友弟德)

Additions to Esther 以斯帖補編 (艾斯德傳補錄甲-己)

Wisdom of Solomon 所羅門智訓 (智慧篇)

Ecclesiasticus/Sirach 便西拉智訓 (德訓篇)

Baruch 巴錄書 (巴路克)

Epistle of Jeremiah 耶利米書信 (耶肋米亞的書信巴路克第六章)

Additions to Denial 但以理書補編
- 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)

- Story of Susanna 蘇撒拿傳 (蘇撒納達尼爾第十三章)
- Bel and the Dragon 比勒與大龍 (貝耳與大龍達尼爾第十四章)

1 Maccabees 瑪喀比傳上卷 (瑪加伯上)

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:

Prayer of Manasseh 瑪拿西禱言

3 Maccabees 瑪喀比三書

4 Maccabees 瑪喀比四書

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. 第一是神的聖言交託他們. "(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、先知、聖卷.
律法 Torah ????

創世記 Bereishit ??????

出埃及記 Shemot ????

利未記 Vayikra ?????

民數記 Bemidbar ?????

申命記 Devarim ?????

先知 Neviim ??????

前先知 Neviim Rishonim ?????? ???????:

約書亞記 Yehoshua` ????? (Joshua)

士師記 Shoftim ?????? (Judges)

撒母耳記 Shmuel ????? (Samuel)

列王記 Melakhim ????? (Kings)

後先知 Neviim Aharonim ?????? ???????:

以賽亞書 Yesha`yahu ?????? (Isaiah)

耶利米書 Yirmiyahu ?????? (Jeremiah)

以西結書 Yehezqel ?????? (Ezekiel)

十二小先知書 Trei Asar ??? ???:

何西阿書 Hoshea` ???? (Hosea)

約珥書 Yoel ???? (Joel)

阿摩司書 Amos ???? (Amos)

俄巴底亞書 `Ovadyah ????? (Obadiah)

約拿書 Yonah ???? (Jonah)

彌迦書 Mikhah ???? (Micah)

那鴻書 Nachum ???? (Nahum)

哈巴穀書 Habaquq ????? (Habakkuk)

西番雅書 Zephania ????? (Zephaniah)

哈該書 Haggai ??? (Haggai)

撒迦利亞書 Zekharia ????? (Zechariah)

瑪拉基書 Malakhi ????? (Malachi)

聖卷 Ketubim ??????

詩歌:

約伯記 `Iyyov ???? (Job)

箴言 Mishlei ???? (Proverbs)

詩篇 Tehillim ????? (Psalms)

五經卷 Hamesh Megillot ??? ????? (Five Rolls):

雅歌 Shir ha-Shirim ??? ?????? (Song of Songs, Passover)

路得記 Ruth ??? (Ruth, Shavuot)

耶利米哀歌 Eikhah ???? (Lamentations, Ninth of Av)

傳道書 Kohelet ???? (Ecclesiastes, Sukkot)

以斯帖記 Esther ???? (Esther, Purim)

其他歷史書:

但以理書 Daniel ????? (Daniel)

以斯拉記-尼希米記 Ezra ???? (Ezra-Nehemiah)

歷代志 Divrei ha-Yamim ???? ????? (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 Maase 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, &)

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"τ?ν ?λλων τ?ν κατ? α?το?? ?κολουθηκ?των","τ?ν ?λλων πατρ?ων
βιβλ?ων","τ? λοιπ? τ?ν βιβλ?ων"(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. &)

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.
&)

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.
& 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.
(&)

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 ψαλμο?? 上所記的, 凡指著我的話, 都必須應驗. (路24:44)

新約在這裡將詩篇與舊約中另兩大部分並列, 其"詩篇 ψαλμο?? "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
&):

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, 舊約書捲成書時,
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.
με?ζονα δ? δ?δωσιν χ?ριν? δι? λ?γει, ? θε?? ?περηφ?νοι? ?ντιτ?σσεται, ταπεινο?? δ? δ?δωσιν χ?ριν.(Nestle-Aland 27)

這節引文出自七十士譯本 Septuagint 的箴言第3章34節:

Κ?ριο? ?περηφ?νοι? ?ντιτ?σσεται ταπεινο?? δ? δ?δωσιν χ?ριν (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. )

? γ?ρ σοφ?α το? κ?σμου το?του μωρ?α παρ? τ? θε? ?στιν? γ?γραπται γ?ρ, ?
δρασσ?μενο? το?? σοφο?? ?ν τ? πανουργ?? α?τ?ν? (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: φησ?, ε?πεν, λ?γει, λ?γεται, γ?γραπται,
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
&). 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(κιβωτο?, κ?σται, 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. &)
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.

所以對上帝交託聖言的猶太人而言, 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 (?) 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. &)

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:

Κα? ε?πεν κ?ριο? ?γγ?ζει μοι ? λα?? ο?το? το?? χε?λεσιν α?τ?ν τιμ?σ?ν
με, ? δ? καρδ?α α?τ?ν π?ρρω ?π?χει ?π』 ?μο?, μ?την δ? σ?βοντα? με
διδ?σκοντε? ?ντ?λματα ?νθρ?πων κα? διδασκαλ?α?. (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.

? δ? ε?πεν α?το??, Καλ?? ?προφ?τευσεν ?σα?α? περ? ?μ?ν τ?ν ?ποκριτ?ν, ??
γ?γραπται ?τι Ο?το? ? λα?? το?? χε?λεσ?ν με τιμ?, ? δ? καρδ?α α?τ?ν
π?ρρω ?π?χει ?π』 ?μο?? μ?την δ? σ?βοντα? με, διδ?σκοντε? διδασκαλ?α?
?ντ?λματα ?νθρ?πων. (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)
? δ? ?φη α?το??, ?λ?α? μ?ν ?λθ?ν πρ?τον ?ποκαθιστ?νει π?ντα, κα? π??
γ?γραπται ?π? τ?ν υ??ν το? ?νθρ?που ?να πολλ? π?θ? κα? ?ξουδενηθ??

耶穌所說的 ?ποκαθιστ?νει 來自於七十士本的 ?ποκαταστ?σει, 而不是馬所拉本 Masoretic Text 的希伯來文 ???.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)

? δ? ?ησο?? λ?γει α?το??, Να?? ο?δ?ποτε ?ν?γνωτε ?τι ?κ στ?ματο? νηπ?ων κα? θηλαζ?ντων κατηρτ?σω α?νον?

七十士本詩篇 ΨΑΛΜΟΙ 8:3:

?κ στ?ματο? νηπ?ων κα? θηλαζ?ντων κατηρτ?σω α?νον ?νεκα τ?ν ?χθρ?ν σου
το? καταλ?σαι ?χθρ?ν κα? ?κδικητ?ν.(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.

τυφλο? ?ναβλ?πουσιν κα? χωλο? περιπατο?σιν, λεπρο? καθαρ?ζονται κα?
κωφο? ?κο?ουσιν, κα? νεκρο? ?γε?ρονται κα? πτωχο? ε?αγγελ?ζονται? (ΚΑΤΑ
ΜΑΘΘΑΙΟΝ 11:5, Nestle-Aland 27.)

τυφλο? ?ναβλ?πουσιν, χωλο? περιπατο?σιν, λεπρο? καθαρ?ζονται κα? κωφο?
?κο?ουσιν, νεκρο? ?γε?ρονται, πτωχο? ε?αγγελ?ζονται? (ΚΑΤΑ ΛΟΥΚΑΝ 7:22,
Nestle-Aland 27.)

來自七十士本中以賽亞書第35章5-6節:

τ?τε ?νοιχθ?σονται ?φθαλμο? τυφλ?ν, κα? ?τα κωφ?ν ?κο?σονται. τ?τε
?λε?ται ?? ?λαφο? ? χωλ??, κα? τραν? ?σται γλ?σσα μογιλ?λων, ?τι ?ρρ?γη
?ν τ? ?ρ?μ? ?δωρ κα? φ?ραγξ ?ν γ? διψ?σ?, (Swete, H.B., Old Testament in
Greek According to the Septuagint, Vol. III: Hosea--4 Maccabees, 163.)

第26章19節:

?ναστ?σονται ο? νεκρο?, κα? ?γερθ?σονται ο? ?ν το?? μνημε?οι?, κα?
ε?φρανθ?σονται ο? ?ν τ? γ?? ? γ?ρ δρ?σο? ? παρ? σο? ?αμα α?το?? ?στιν, ?
δ? γ? τ?ν ?σεβ?ν πεσε?ται. (Ibid., 146.)

和第61章1節:

Πνε?μα Κυρ?ου ?π』 ?μ?, ο? ε?νεκεν ?χρισ?ν με? ε?αγγελ?σασθαι πτωχο??
?π?σταλκ?ν με, ??σασθαι το?? συντετριμμ?νου? τ? καρδ??, κηρ?ξαι
α?χμαλ?τοι? ?φεσιν κα? τυφλο?? ?ν?βλεψιν, (Ibid., 212.)

新約不僅引用了七十士本中不同於希伯來文本的地方, 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 )

?ταν δ? παραδο? ? καρπ??, ε?θ?? ?ποστ?λλει τ? δρ?πανον, ?τι παρ?στηκεν ? θερισμ??. (Nestle-Aland 27)

這實際上間接提到(allude)了約珥書(3:13)上的一句話:

???????? ??????, ???? ?????? ??????; ?????? ?????, ????-??????? ????--????????? ??????????, ???? ?????? ???????

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, 七十士譯本在這裡卻用了"葡萄收穫" τρ?γητο?, 而不是"莊稼熟了"

?ξαποστε?λατε δρ?πανα, ?τι παρ?στηκεν τρ?γητο?...

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:

我心裡柔和謙卑, 你們當負我的軛, 學我的樣式, 這樣, 你們心裡就必得享安息. (太11:29)

?ρατε τ?ν ζυγ?ν μου ?φ』 ?μ?? κα? μ?θετε ?π』 ?μο?, ?τι πρα?? ε?μι κα?
ταπειν?? τ? καρδ??, κα? ε?ρ?σετε ?ν?παυσιν τα?? ψυχα?? ?μ?ν?
(Nestle-Aland 27)

比較耶利米書 6:16:

???? ????? ?????? ??????? ???-????????? ??????? ?????????? ??????????
??????, ???-??? ?????? ??????? ???????-????, ????????? ??????????,
????????????; ???????????, ??? ??????

... 這樣, 你們心裡必得安息.

而七十士譯本中將"安息"譯作 ?γνισμ?ν (Strongs Number: 49), 意爲"潔淨"(參徒21:26):

κα? ε?ρ?σετε ?γνισμ?ν τα?? ψυχα?? ?μ?ν (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)

?γερθ?σεται γ?ρ ?θνο? ?π』 ?θνο? κα? βασιλε?α ?π? βασιλε?αν, ?σονται
σεισμο? κατ? τ?που?, ?σονται λιμο?? ?ρχ? ?δ?νων τα?τα. (Nestle-Aland 27)

比較以賽亞書19:2:

?????????????? ????????? ????????????, ??????????? ?????-????????? ??????? ??????????, ???? ???????, ????????? ????????????
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.):

κα? ?πεγερθ?σονται Α?γ?πτιοι ?π』 Α?γυπτ?ου?, κα? πολεμ?σει ?νθρωπο? τ?ν
?δελφ?ν α?το? κα? ?νθρωπο? τ?ν πλησ?ον α?το?, π?λι? ?π? π?λιν, κα? ν?μο?
?π? ν?μον.

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.

κα? ε?πεν α?το??, ?με?? ?στε ο? δικαιο?ντε? ?αυτο?? ?ν?πιον τ?ν
?νθρ?πων, ? δ? θε?? γιν?σκει τ?? καρδ?α? ?μ?ν? ?τι τ? ?ν ?νθρ?ποι?
?ψηλ?ν βδ?λυγμα ?ν?πιον το? θεο?.(Nestle-Aland 27)

他在這裡引用了箴言第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 ?κ?θαρτο? (Strongs Number 169), "污穢的":

凡心裡驕傲的, 爲耶和華所憎惡. 雖然連手, 他必不免受罰.
?κ?θαρτο? παρ? θε? π?? ?ψηλοκ?ρδιο?, χειρ? δ? χε?ρα? ?μβαλ?ν ?δ?κω? ο?κ ?θ?ωθ?σεται.
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)

κα? ε?πεν α?το??, Το?τ? ?στιν τ? α?μ? μου τ?? διαθ?κη? τ? ?κχυνν?μενον ?π?ρ πολλ?ν?(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":

????? ????????-??? ?????????, ?????-????????? ???????? ??????, ??????
?????? ??????? ???????? ????????, ?????-?????????? ???????; ??????
?????-??????? ??????, ?????????????? ??????????

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.

δι? το?το α?τ?? κληρονομ?σει πολλο?? κα? τ?ν ?σχυρ?ν μεριε? σκ?λα, ?νθ』
?ν παρεδ?θη ε?? θ?νατον ? ψυχ? α?το?, κα? ?ν το?? ?ν?μοι? ?λογ?σθη? κα?
α?τ?? ?μαρτ?α? πολλ?ν ?ν?νεγκεν κα? δι? τ?? ?μαρτ?α? α?τ?ν παρεδ?θη.

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.

?να βλ?ποντε? βλ?πωσιν κα? μ? ?δωσιν, κα? ?κο?οντε? ?κο?ωσιν κα? μ? συνι?σιν, μ?ποτε ?πιστρ?ψωσιν κα? ?φεθ? α?το??.

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" ??????????? .

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:

??? ???????? ??????? ??????? ????????? ????? ???????? ????? ???????

?????????? ???????? ??????????? ?????????? ????? ??? ??????

????????????? ???????

(The Comprehensive Aramaic Lexicon, CAL. Hebrew Union College. &)

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裡. 在那裏蟲是不死的, 火是不滅的. (可9:47-48)

這裡引用了以賽亞書第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裡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 ?????????? Gehenna 和審判 ??????????? :

????????? ????????? ???????? ???????? ?????????? ???????

?????????? ????? ??????????? ??? ??????? ???????????? ???

?????? ??????? ??????????? ?????????? ?????????? ???

?????????? ????????? ?????????? ?????? ???????? (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" ???????? 和"祭壇" ????????, 而且在 Targum Isaiah 5:5 提到聖殿被毀:

????? ??????? ????? ?????? ??? ??????? ?????? ?????????

??????? ???????? ?????????? ???????? ??????? ????????

??????? ???? ???????????? ??????? ?????? (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.
&)

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 ???????????
???????? ?????????? (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 ??????? 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, 不同之處在於保羅說耶穌"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.
&),
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裡找到:
Kevin P. Edgecomb. NT Allusions to Apocrypha and Pseudepigrapha.
&) 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 ?κλογ?ν 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.
&)
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.
(&)

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, Dabre?amein, 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.
&)
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.
(&)

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.
&)
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,
NPNF2-14. The Seven Ecumenical Councils)

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.
&)

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.&)

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
&)

Epiphanius 曾提出過三個目錄:

Panarion / Adversus Haereses 1, 1, 6:
α?. Γ?νεσι?
β?. ?ξοδο?
γ?. Λευιτικ?ν
δ?. ?ριθμο?
ε?. Δευτερον?μιον
??. ?ησο? το? Ναυ?
ζ?. Τ?ν Κριτ?ν
η?. Τ?? ?ο?θ
θ?. Το? ??β
ι?. Τ? Ψαλτ?ριον
ια?. Παροιμ?αι Τολομ?ντο?
ιβ?. ?κκλησιαστ??
ιγ?. Τ? ?σμα τ?ν ?σμ?των
ιδ?–ιζ?. Βασιλει?ν α?—δ?
ιη?, ιθ?. Παραλειπομ?νων α?, β?
κ?. Τ? Δωδεκαπρ?φητον
κα?. ?σα?α? ? προφ?τη?
κβ?. ?ερεμ?α? ? προφ?τη?, μετ? τ?ν Θρ?νων κα? ?πιστολ?ν α?το? τε κα? Βαρο?χ
κγ?. ?εζεκι?λ ? προφ?τη?
κδ?. Δανι?λ ? προφ?τη?κε?, κ??. ?σδρα α?, β?
κζ?. ?σθ?ρ
-----
? Σοφ?α το? Σιρ?χ
? [Σοφ?α] το? Σολομ?ντο?

De Mensuribus et Ponderibus. 4:
Π?ντε νομικα? (? πεντ?τευχο? ? κα? νομοθεσ?α)
(Γ?νεσι?—Δευτερον?μηον)
Π?ντε στιχ?ρει?
(??β, Ψαλτ?ριον, Παροιμ?αι Σαλομ?ντο?, ?κκλησιαστ??, ?σμα ?σμ?των)
?λλη πεντ?τευχο?, τ? καλο?μενα Γραφε?α, παρ? τισι δ? ?γι?γραφα λεγ?μενα
(?ησο? το? Ναυ?, β?βλο? Κριτ?ν μετ? τ?? ?ο?θ, Παραλειπομ?νων α?, β?,
Βασιλει?ν α?, β?, Βασιλει?ν γ?, δ?)
? προφητικ? πεντ?τευχο? (τ? δωδεκαπρ?φητον, ?σα?α?, ?ερεμ?α?, ?εζεκι?λ, Δανι?λ)
?λλαι δ?ο (το? ?σδρα δ?ο, μ?α λογιζομ?νη, τ?? ?σθ?ρ)
-----
? το? Σολομ?ντο? ? Παν?ρετο? λεγομ?νη
? το? ?ησο? το? υ?ο? Σειρ?χ

De Mensuribus et Ponderibus. 23:
Γ?νεσι? κ?σμου
?ξοδο? τ?ν υ??ν ?σρα?λ ?ξ Α?γ?πτου
Λευιτικ?ν
?ριθμ?ν
Τ? Δευτερον?μιον
? το? ?ησο? το? Ναυ?
? το? ??β
? τ?ν Κριτ?ν
? τ?? ?ο?θ
Τ? Ψαλτ?ριον
Τ?ν Παραλειπομ?νων α?, β?
Βασιλει?ν α?—δ?
? Παροιμι?ν
? ?κκλησιαστ??
Τ? ?σμα τ?ν ?σμ?των
Τ? Δωδεκαπρ?φητον
Το? προφ?του ?σα?ου
Το? ?ερεμ?ου
Το? ?εζεκι?λ
Το? Δανι?λ
Το? ?σδρα α?, β?
Τ?? ?σθ?ρ
(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.

&)

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.
&)
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.
&)
The Septuagint version of Daniel the prophet is not read by the Churches
of our Lord and Saviour. They use Theodotions 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.
&)

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.
&)

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.
&)

Cappadocia 三教父之一的 Gregorius Nazianzenus 只承認二十二卷的舊約:

De veris Scriptur? libris.
Divinis in Litteris semper et lingua et mente
Versare. Aut enim Deus hoc dedit laboris pr?mium,
Ut occultam aliquam lucem percipias, vel, quod optimum est,
Pungaris Dei sancti magnis pr?ceptis;
Vel demum ut his sollicitudinibus avoceris a rebus terrenis.
Sed ne peregrinis libris mens tua subripiatur
(Sunt enim mult? ascriptiti? pravitates),
Accipe a me selectum hunc, amice, numerum.
Sunt quidem historici libri omnes duodecim
Antiquioris Hebraic? sapienti?:
Primus Genesis, deinde Exodus et Leviticus;
Postea Numeri, tum Deuteronomium.
Deinde Josue et Judices. Ruth octavus est.
Nonus decimusque liber, res gest? 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 Mich?as tertius;
Deinde Joel, postea Jonas, Abdias,
Nahum, Habacuc et Sophonias,
Agg?us, 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,
Hebr?orum 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.
&)
Pr?terea autem istud scire maxime tibi
Convenit: non omnis liber pro certo habendus,
Qui venerandum Scriptur? nomen pr?fert.
Sunt enim, sunt (ut nonnunquam fit) inscripti falsis hominibus.
Libri: nonnulli quidem intermedii sunt ac vicini,
Ut ita dixerim, veritatis doctrin?;
Alii vero spurii et magnopere pericuiosi,
Velut falso signata et spuria numismata,
Qu? 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 anim? remedium;
Tres libros sapientis Salomonis, Proverbia,
Ecclesiastem, et Canticum canticorum.
His jungito duodecim prophetas,
Osee primum, deinde Amos secundum,
Mich?am, Joel, Abdiam, et Jonam,
Typum trium dierum passionis;
Nahum post ipsos, Abacuc, deinde nonum,
Sophoniam, Agg?um, 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 qu? Spectant ad Alios. Carmina, 2, 2, 7: PG 37, 1594-1596)

Canones Apostolicae, 85 (Hammonds 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.
&)

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 pr?lio 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.
&)

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
&)

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.
&).
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.
(&)

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
&). 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.
&)

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
&).
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.
&)

對他而言, 舊約聖經正典也不止於此:

Tertullians 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.
&)

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.
&),
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.
&)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.&)

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.
&)

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.
&)

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.
&)

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.
&)

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.
&)

在這裡, 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
(&).

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. &)

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. Westcotts A General Survey of the
History of the Canon of the New Testament. Cambridge: MacMillan, 1889.
475. &. 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, 先親口予以頒布, 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
&)

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 &)

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.
&)

- 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"神的聖言交託給猶太人"
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.

基督諸教各教：1.天主教教會基督徒承認73卷《聖經》與承認耶穌是基利斯督救世主和信奉耶穌為雅威天主聖三聖子，2.東方西亞阿伊大波斯地區明尊教信徒承認11卷《聖經》與承認耶穌即平等王光明夷數佛是救世主和信奉耶穌即平等王光明夷數佛為雅威天主聖三聖子即三位一體佐而文大明尊明明上帝聖子，3.東正教教會基督徒承認77卷《聖經》與承認耶穌即伊伊穌斯是基利斯督救世主即彌施訶救世主和信奉耶穌即伊伊穌斯為雅威天主聖三聖子即三一妙身無元真主阿羅訶明子，4.伊斯蘭回教穆斯林承認10卷《聖經》與承認耶穌即爾撒是基利斯督救世主即麥西哈救世主和拒絕信奉耶穌即爾撒為雅威天主聖三聖子即安拉真主聖三聖子，5.東方南亞巴印次大陸地區錫克教錫克族人裔承認10卷《聖經》與承認耶穌即爾撒是基利斯督救世主即麥西哈救世主和拒絕信奉耶穌即爾撒為雅威天主聖三聖子即永恆真理真名聖三聖子，6.基督教教會基督徒承認66卷《聖經》與承認耶穌是基利斯督救世主即基督救世主和大多信奉耶穌為雅威天主聖三聖子即三位一體耶和華上帝聖子及部分非主流拒絕信奉耶穌為雅威天主聖三聖子即三位一體耶和華上帝聖子，7.東方東亞遠東日本地區神道金光教教會信徒承認73卷《聖經》與承認耶穌是基利斯督救世主和信奉耶穌為雅威天主聖三聖子即天地金乃神聖三聖子，8.東方東亞遠東朝韓地區天道東學教教會信徒承認73卷《聖經》與承認耶穌是基利斯督救世主和信奉耶穌為雅威天主聖三聖子即檀君天主神聖三聖子，9.巴比大同巴哈伊信仰信徒承認10卷聖經與承認耶穌即爾撒是基利斯督救世主即麥西哈救世主和拒絕信奉耶穌即爾撒為雅威天主聖三聖子即安拉天主聖三聖子

次經只是有益的讀物，聖經是神的話語是因著聖靈的感動所寫下的。次經與聖經的主題有差別與歷史有一定差別。所以次經是有益的讀物。

以下是中華聖公會1933年出版的「次經全書」的前言部分，對次經進行了簡單的介紹，再此處給大家參考，這代表了使用次經的新教的觀點

註：至少到上世紀五十年代，過去聖公會對God/Deus一詞的漢譯，並行使用神，天主和上帝，所以大家見到天主一詞不要感覺奇怪。早期也有新教聖經漢譯有用天主一詞，比如1870年代的京委本

舊約是集合許多希伯來文聖書而成的、這些聖書猶太人和後來的基督徒都認為是受天主的靈感著作的。它的內容分為三大部分：就是律法、先知、和其他著作（路廿四四四及便西拉序言。）在第三部的範圍沒有最後規定（主後一百年）以前、有許多在我們舊約裡頭的希伯來聖書也譯成了希臘文、連同其他的著作都歸併到希臘聖經裡頭了。這些著作有的原來就是希臘文、有的是由希伯來文譯成的。在那時凡是說希臘語言的猶太人和基督徒、都用這包含著有我們稱為次經的希臘聖經。這樣的沿用、始終沒有區分。後來因為基督徒與不信教的猶太人的爭論、漸漸擴大、這才劃分出來。那時、猶太人認為有來歷的著作、確能證明耶穌基督的要來、只有現在我們舊約聖經裡頭所包含的幾種。因此這些書在教會裡也格外的受人重視。其餘那些歸入拉丁文聖經和希臘聖經而向未歸入希伯來聖經中的就都叫作「次經」了。
但是經過多少年也沒有定議、在伯利恆跟他的猶太夫子學習舊約的雅羅米從新把聖經譯成拉丁文的時候、主張非有區別不可；主教政的奧古斯丁注重實際、以為不關重要。英國教會三十九條教會綱領更確定區別、說「教會讀次經為學人生的模範和禮路的訓誨、絕不是為發揚什麼道理」；而羅馬教會在純特大議會、則決議不示區別、令文說「如果有人不完全承認這書是聖書、是合法、這些書曾在普世教會宣讀、並且都是古代拉丁書中的文字、他就要受咒詛的。」
我們要知道、在英國宗教改革以前、都用的是拉丁文聖經、所以英國信徒對於次經是很熟習的、因為都在拉丁聖經裡面呢。到了宗教改革之後、雖然這些聖書稱為次經、仍是很普及的得人閱覽、並且很有價值。這也不足為奇、因為我們若是把這些書的內容如所羅門和便西拉智訓瑪喀比傳與希伯來舊約的以斯帖記歷代志和傳道三書中的一部分比較、我們就知道他們的價值了。
英國美國及蘇格蘭三個聖經書會、按照他們的憲法、都不許刊印次經、可是教會認為次經又是很重要的。並且由裡面摘出早晚禱應讀的課程。於是上海郭主教在一八九八年把美國公禱書所規定的早晚禱次經工課譯成國語、裝訂成冊、叫做聖經外傳。後來都孟高會長得黃君葉秋的幫助、翻譯全部次經、費了六年光陰、更由朱友漁博士譯成多比傳裝成一冊、次經才得成功。但是所用的漢文都文言文、不是國語。現在中國基督徒通用的是國語聖經、所以次經一書也應當改成國語、我們好在聖堂里和舊約聖經一樣的宣讀。這種工作不是一件容易的事件、現在居然成功了。這次改譯國語的工作、是由雷海峰會長擔任、改譯後送由都會長及黃君詳細修正、最後又請吳雷川博士校閱了一遍、這才付印、是為序。
（次經全書目錄：瑪喀比傳上卷、瑪喀比傳下卷、多比傳、猶滴傳、便西拉智訓、所羅門智訓、以斯拉續編上卷、以斯拉續編下卷、巴錄書、耶利米書信、瑪拿西禱言、三童歌、蘇撒拿傳、彼勒與大龍、以斯帖補編。）

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