Which Books Did Saint Jerome Not Think Were Canonical

Which Books Did Saint Jerome Not Think Were Canonical? Navigating the Canon's Murky Waters

The question of which books Saint Jerome didn't consider canonical is a complex one, steeped in the history of biblical scholarship and the development of the Christian canon. While he played a pivotal role in shaping the Latin Vulgate, the standard Bible of the Western Church for centuries, his views on certain texts weren't always in perfect alignment with what later became the officially accepted canon. This article delves into the nuances of Jerome's perspective, clarifying the books he questioned and the reasons behind his reservations. Understanding his position provides crucial context for appreciating the complexities of canon formation.

The Challenge of Defining "Canonical" in Jerome's Time:

It's crucial to understand that the concept of a definitively closed biblical canon wasn't fully established during Jerome's lifetime (c. 347 – 420 AD). The process of determining which books belonged in the Bible was ongoing, with varying perspectives within different Christian communities. While certain books were widely accepted, others enjoyed a more precarious status, categorized as "apocryphal" – a term meaning "hidden" or "secret," often indicating a degree of uncertainty about their authenticity or inclusion.

Books Jerome Questioned:

While Jerome didn't outright reject all apocryphal books, he expressed significant reservations about their canonical status. His hesitations primarily centered around certain texts included in the Septuagint (the Greek translation of the Hebrew Bible), a version he frequently used in his work on the Vulgate. These included books that are now considered deuterocanonical in the Catholic and Orthodox traditions but are excluded from the Protestant canon:

• The Books of Wisdom (Proverbs, Ecclesiastes, Song of Solomon): Although he included these in his Vulgate translation, Jerome's commentary sometimes reflects his skepticism about their authorship or divine origin, suggesting a less confident inclusion compared to other books. He often emphasized the importance of the Hebrew Bible as the authoritative source, sometimes questioning the Septuagint's interpretation and additions.

• The Book of Baruch: Jerome's doubts about Baruch are well-documented. He considered it a later addition, not directly connected to the prophet Baruch mentioned in the Hebrew Bible.

• The Book of Sirach (Ecclesiasticus): Similar to Baruch, Jerome found the authorship and provenance questionable, raising doubts about its canonical status.

• The Book of Judith and Tobit: These books' narrative style and apparent focus on elements outside the core narratives of salvation history led Jerome to question their place within the canon.

• The Additions to Esther and Daniel: These additions, present in the Greek Septuagint but absent from the Hebrew Masoretic Text, often faced criticism from Jerome. He highlighted the discrepancy between the versions, questioning their authenticity and relevance.

Jerome's Reasons for Hesitation:

Jerome's skepticism stemmed from several factors:

• Emphasis on the Hebrew Bible: Jerome held a strong preference for the Hebrew Bible (the Tanakh), viewing it as the original and most authoritative text. He often viewed the Septuagint's expansions and variations with suspicion.

• Concern about Authorship and Historical Accuracy: He questioned the precise authorship and historical accuracy of several books, suggesting they might be later additions or interpretations rather than direct divine revelation.

• Theological Considerations: Jerome considered the theological content and consistency of the books with the rest of Scripture, leading him to express doubts about certain elements.

The Lasting Impact:

Despite his reservations, Jerome's Vulgate translation did include many of these deuterocanonical books. This reflects the complex and often evolving understanding of the biblical canon during his time. His critical approach to the texts, however, influenced later debates regarding the canon, leaving a lasting impact on subsequent discussions about the composition and authority of the Bible.

Conclusion:

It's inaccurate to state definitively which books Saint Jerome categorically "rejected" as canonical. His position was nuanced, reflecting the ongoing debates within the early church. He primarily expressed reservations, stemming from his scholarly analysis and commitment to the Hebrew Bible as the primary source. His opinions played a significant role in shaping future canon debates, highlighting the ongoing process of defining the Christian Bible's boundaries. Understanding Jerome’s perspective is crucial to comprehending the history and complexities surrounding the formation of the biblical canon.