“Jerome translated the vulgate, and says the Apocrypha is not canon.”
It wasn’t Jerome’s decision to make. He was a translator. If they were non Canonical - why does Jerome include them? Why weren’t they excluded?
“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.”
And that’s precisely the question Cajetan answers. They are canonical. That is why they were included in the official bible - the Vulgate - long before Luther ever came around.
“There are also substantial reasons why the Apocrypha uncanonize themselves.”
Oh, I see. So the books THEMSELVES decide whether they do or do not belong. Anything to evade the point that the Magisterium decides.
“Tobit 6:5-7, “Then the angel said to him: Take out the entrails of this fish, and lay up his heart, and his gall, and his liver for thee: for these are necessary for useful medicines. And when he had done so, he roasted the flesh thereof, and they took it with them in the way: the rest they salted as much as might serve them, till they came to Rages the city of the Medes. Then Tobias asked the angel, and said to him: I beseech thee, brother Azarias, tell me what remedies are these things good for, which thou hast bid me keep of the fish? And the angel, answering, said to him: If thou put a little piece of its heart upon coals, the smoke thereof driveth away all kind of devils, either from man or from woman, so that they come no more to them.”
Hmm, that wouldn’t have anything to do with your church’s proscriptions of Incense, now would it? I can see why Luther might want to chop that out of his bible.
Tobit 4:11, “For alms deliver from all sin, and from death, and will not suffer the soul to go into darkness.”
“Truly, truly. This I tell you - whatsoever you did for the least of these - you also did for me.”
“He’s King of the Babylonians, just so you know.”
You’ve been called out on this before. King of Babylon became King of Assyria when Babylon defeated Assyria.
“It was for 70 years, not 7 generations, just so you know.”
Even to describes an upper bounded limit.
“Maccabees uncanonizes itself, insomuch it tells us directly that it was not written by anyone inspired.”
Oddly fitting to go with the Epistles of the ‘least of the Apostles”.
“Jews rejected the apocrypha”,
Which is why they were an integral part of the Septuagint.
“For the same cause, Origen, Jerome, Cyril of Jerusalem, Athanasius, and “Pope” Gregory the first, rejected most, if not all, of these books as canon.”
Ah, so we accept the Magisterium when it agrees with you and disregard the Magisterium when it disagrees with you.
Do you believe that the Magisterium has authority over the Body of Christ?
“And that’s precisely the question Cajetan answers. They are canonical. “
You didn’t even bother to read the quote. Cajetan differentiates between the two “canonicals.” The apocrypha are only considered useful so far as they provide “edification of the faithful.” They are not brought over for matters of confirming doctrine. IOW, they do are not useful for reproof, correction, for doctrine, etc, but are useful in the same sense as a good Christian movie is useful.
“Hmm, that wouldn’t have anything to do with your church’s proscriptions of Incense, now would it? I can see why Luther might want to chop that out of his bible.”
It has to do with my church’s proscription against witchcraft as found in the Books of Moses. The angel isn’t teaching to burn incense. He is teaching how to use fish guts to ward off evil spirits.
““Truly, truly. This I tell you - whatsoever you did for the least of these - you also did for me.””
This does not vindicate Tobit’s teaching that alms giving results in the washing away of sins, and wards off death and darkness.
“You’ve been called out on this before. King of Babylon became King of Assyria when Babylon defeated Assyria.”
So did the King of Babylon move from ruling in Babylon to ruling in Ninveh?
Judith 1:5, “Now in the twelfth year of his reign, Nabuchodonosor, king of the Assyrians, who reigned in NINIVE the great city, fought against Arphaxad and overcame him.”
Sorry, but that is illogical.
“Even to describes an upper bounded limit.”
The upper bounded limit is 70 years:
Jer_25:11 And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years.
Jer_25:12 And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.
Jer_29:10 For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.
Dan_9:2 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.
Zec_7:5 Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me?
“Oddly fitting to go with the Epistles of the ‘least of the Apostles”.”
What?
“Ah, so we accept the Magisterium when it agrees with you and disregard the Magisterium when it disagrees with you.”
You’d be surprised how much the Magisterium of those centuries disagreed with you.
For example, “Pope” Gregory the 1st maintained that the See of Peter was ruled by three Bishops. Thus, the Bishops of Antioch, Alexandria and Rome were all “Popes” as you would today define them.:
“Whereas there were many apostles, yet for the principality itself, one only see of the apostles prevailed, in authority, which is of one, but in three places. For he elevated the see in which he condescended to rest, and to finish his present life. He decorated the see, to which he sent his disciple the evangelist, and he established the see, in which, although he intended to leave it, he sat for seven years. Since there fore the see is of one and is one, over which three bishops preside by divine authority, whatsoever good I hear of you, I ascribe to myself. And if you hear any good of me, number it among your merits, be- cause we are all one in him who says, that all should be one, as thou, O Father, art in me, and I in thee, that they may be one in us. — In the Eulogy’ to the Bishop of Alexandria
Theodoret references the same belief when he places the “throne of Peter” under the Bishop of Antioch:
“Dioscorus, however, refuses to abide by these decisions; he is turning the See of the blessed Mark upside down; and these things he does though he perfectly well knows that the Antiochene (of Antioch) metropolis possesses the throne of the great Peter, who was teacher of the blessed Mark, and first and coryphæus (head of the choir) of the chorus of the apostles.” Theodoret - Letter LXXXVI - To Flavianus, Bishop of Constantinople.
“Do you believe that the Magisterium has authority over the Body of Christ?”
Obviously not, since it is the Word of God that must have authority over the Word’s Body.