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The Qumran collection, then, was similar to the Greek collection. Neither was absolutely fixed, and both displayed considerable variation regarding their number and arrangement. Both reflected a tradition antedating the Masoretic canon and one less restrictive in recognizing books as sacred. CANON OF THE OLD TESTAMENT AMONG CHRISTIANS In the history of the OT canon among Christians, note should be taken of the use of the OT in the NT, of the attitude of the Fathers and writers in the Western Church until the Council of Trent, of the OT canon in the Eastern Churches, and of the divergences between the Catholic and the Protestant canons of the OT.
ROWLEY (New York 1963) 121–123. W. R. SMITH, The Old Testament in the Jewish Church (London 1902). M. JUGIE, Histoire du canon de l’Ancien Testament dans l’église grecque et l’église russe (Paris 1909). M. L. MARGOLIS, The Hebrew Scriptures in the Making (Philadelphia 1922). S. ZEITLIN, An Historical Study of the Canonization of the Hebrew Scriptures (Philadelphia 1933). G. ÖSTBORN, Cult and Canon: A Study of the Canonization of the OT (Uppsala 1950). H. H. ROWLEY, The Growth of the Old Testament (New York 1950).
Augustine says (C. epist. fund. ’’ But the question remains: By what means did the Church determine the matter? The testimony of Christ and the Apostles, who cite the OT as a sacred work, is indicative of the inspiration of the books they cite. Their testimony may suffice for the entire OT, inasmuch as they often quote from the Septuagint (LXX), which contained both protocanonical and deuterocanonical books. , the OT) suffices to show the inspiration of genuinely Pauline writings. Some hold that the Church in determining the canon preserves a revelation left by the Apostles on this matter.